Hasidut untuk Mazmur 117:2

2. Know, that according to greatness of one's knowledge of the Torah and of the natural world, so the world is placed and committed in his charge. Thus, the lions were subdued under Daniel, for Daniel was a great sage, and no secret was concealed from him (Daniel 4:6), and he knew the nature of the lion. Nature acts according to the wisdom of the Torah, and it is under the power of that wisdom.
(Transcriber's note: I heard from our Teacher, Rabbi Natan, may the memory of the tzadik be for blessing, that this paragraph -- 2, is connected to the one above it -- 1, to what is explained there, “One who merits understanding the Torah can understand the code of all the differences between the creations etc.” because this is the aspect of all the natural phenomena of the world, and building on this comes article 2, “Know, that according to the greatness of one's knowledge of the Torah and of the natural world,” i.e. according to how much one merits to understand the permutations of the letters of the Torah, because according to the greatness of his understanding of the letters of the Torah and their permutations etc. so too will be the greatness of his knowledge of the nature of the world, understand this. Refer to Likutey Halachot, Yoreh Deah, Laws of Circumcision, Law 5, article 23 and 24, until the end of the chapter. See there a wondrous explanation of this, and it will forever pleasant for you. The truth is, whoever looks with a good eye, with a true eye, with a straight heart, does not have any problems with this (t.n. The opposers somehow took this entry and tried to use it for bad ends), on the contrary, from here can be seen the wondrous greatness of G-d and his true tzadikim. The opposers who speak against the venerated tzadik, who from the start look at his books with a bad eye, seeking and searching to make a libel, no explanation would be sufficient. For after all these words and truth, he will search and seek to accuse and wrong, to speak against the above mentioned tzadik and his students, may their merit protect us, venerated, with haughtiness and scoffing. Even still I was unable to hold back from presenting what I heard a little about this, and the truth endures, whereas lies are ephemeral, and G-d is forever true, and will save us from double edged sword, just like His Mercy, Blessed is He, helped us until now, amen so should be His Will. Also see Likutey Moharan, I:19 in the Teaching of “The Prayer of Chabakuk”, and you will understand a little, and also see teaching 17).

3 "Blow the horn on the new moon" (Psalms 81:4) has the initials for the word Shabbat (שבת) because, behold, the horn (shofar) is a matter of freedom as is cited: "And you shall sound the shofar [in proclamation of the Jubilee]" (Leviticus 25:9); "and you shall call out freedom [for all (Hebrew) bondsmen], "Yovel" (Jubilee) [lit., "the shofar"] (Leviticus 25:10), for each individual. The shofar is blown to signify freedom because freedom is something without diminution because when a person is enslaved he is in a mode of shrinkage and cannot act and behave as he wishes; only as a free person is he "expanding" and the shofar when being blown instructs to do so from a place of constriction (mouthpiece) and the sound emerges in the place of expansion, and this teaches about freedom from all kinds of servitudes, and this is: "In distress I called (Psalms 118:5)"... (following words tillהכתוב unclear) that scripture establishes in regards to serving Him with the reading of the Shmah. For the service of Him whose name shall be praised is to be done in awe/fear and love. The fear/awe is like a constriction/self discipline and not like the experience of freedom for it was his will that a person should refrain from behaving like this. It is indeed not his wish to behave like this but he abrogates his preference because he is afraid, but when he is on the levels of love he experiences freedom and greatly benefits and celebrates in the performance of the commandments of Him, whose name shall be praised, and is very happy and joyous regarding them until he will do them for no reason or without coercion other than his wanting to do so. He would in his love for Him, who shall be praised, and His commandments do them - and then he will perform them from an aspect of freedom and expansion. And so, also, is the matter of Shabbos from the aspect of freedom and expansiveness for on a daily basis it contained creation that was generated by way of constriction which brought the revelation of creation. And on the holy Shabbos there was no creation for it (Shabbos) is characterized by “Ein Sof”(without limit, another name for G-d), may He be blessed. It is free of any type of constriction and because of that on the holy Shabbos there can be no creation on Shabbos as it is is from the aspect of freedom. Moreover, Shabbos does not have any kind of vessel/instrument/container and is even more expansive from the aspect of space in comparison to the shofar. The sound expands after exiting the shofar and demonstrates freedom and brings a huge influence of grace/mercy. This grace/mercy is characterized by being free of any kind of constriction and manifests only expansion and so it was explained that just as grace/mercy is called “benevolence” for it is a matter that is without measure, similarly, is medicine called restoration as it is coming from a world that is called “prepared” as the graces/mercies are in readiness there, without any limitation. The aspect of power/self discipline is from the view of constriction and so an ill person is called “austere/lacking” as it says in (מ"א meaning unclear, could be midrash aggadah) "Blow the horn on the new moon" (Psalms 81:4) and the book of Torah will be a(n umbilical) cord/line of the law and has the gemmatria of the initial letters of: “We beg You! With the strength of Your right hand’s greatness untie the bundled sins”. (Prayer Ana b’koach in the siddur) for with shofar and Shabbos is freedom guarded/preserved/guaranteed as discussed earlier and the mercies/graces overcome from the aspect of:”for great is His steadfast love toward us” (Psalms 117:2) and the citation:” the strength of Your right hand” which is grace/mercy and “untie the bundled sins” which is bound up in constriction in the aspect of power/strength. “Untie” means that even the attribute of power/strength will be sweetened and come to expansion and through this will be revealed the mode of “freedom” and the holy sh’china (immanent presence of G-d in this world) shall be elevated. She is the concluding letter Heh (5th letter of the aleph beis) of the Name (of G-d) that is spelled with a Yud, a Heh, a Vav and a Heh. It is further written (Amidah prayer in siddur for a blessing of a year of prosperity):”Bless us with…” this year. Year has the gemmatria of s’fira (attribute) This (“Zot”) is the Heh that was just defined as the sh’china and she is called “Zot”. And we pray regarding the holy sh’chinah that she should shower them with blessing which means this attribute that is called “Zot”. And all manner of crops should be abundant because of the influence, as already mentioned in the aspect of the “benevolence” of Your right hand and it’s many crops beyond the line of the law.

9 “And H’ remembered” (Bereshit/Genesis 21:1), gemmatria 216, gemmatria of the word gevurah (the letters of this word also add up to the number 216, meaning the might) the Holy One, may He be praised, gave to Sarah, holy strengths, by means of which she was able to give birth; also to Avraham He gave. This is the reason that He gave them the letter Heh, signifying five forms of strengths as giving birth is rooted in “might” (strength) as it says: “You are mighty forever”, “G-d’s rule of the world is permanent and perpetual”.(Siddur, weekday amidah prayer, second blessing). The initials of this citation add up to אל"ד (the citation in Hebrew is אַתָּה גִבּוֹר לְעוֹלָם אֲדֹנָי Aleph is 1, Gimmel is 3, Lamed is 30, Aleph is 1 and this adds up to 35 and the reason for this calculation that results in the word before the brackets is the meaning of it; translator). This gives the name of H’ that is read E’L’ which is H’ in His aspect of mercy/grace. Furthermore, the word is also translatable as “the lords of the land” having to do with the aspect of “might” as in the citation:” For great is His steadfast love toward us” (Psalms 117:2) and this means contraction/restriction so as to be able to benefit (others). E.g. A man that is by nature miserly, that hoards his money to be able to give alms, behold, this parsimony is grounded in the wish to benefit others and upon giving alms he is lavish in the giving; in spite of all this his nature is basically stingy. However, he overcomes his character trait to enable him to give lavishly and this is illustrated by:” For great is His steadfast love toward us” (Psalms 117:2). Behold, the female is in the aspect of the letter “dalet” for it “has nothing of its own at all” (Zohar I, p. 181a). Just as the name “Kel” (the K is added to the word to express reverence) on associating with the letter “dalet” becomes the word “El-ad” and therefore on Rosh haShana, upon the day of creation of the world, it is a time of remembrance/removal of barrenness for so it was with the creation of the world that happened by way of:” For great is His steadfast love toward us” (Psalms 117:2) and so it is in the material world. With the awakening of great love between male and female toward each other the might of self discipline is roused to bring forth and behold by the Binding (of Yitzchak) the intention of Avraham was to put an end to all the severities of the attribute of Yitzchak. When the angel told him:”and do not do anything to him” (Genesis 22:12) he did not want to remove him (from the altar), only wanted to sacrifice him, in order to bring to an end all the self strictures and only graciousness would remain, but the Holy One, may He be praised, did not wish for a cessation of self discipline as some of it is associated with holy Names and these He did not want abolished. Only:”behold, another ram” explains: “ayil” stands for self discipline/indomitable strength following other forms of self control “caught in the thicket by its horns” (Genesis 22:13). Explained our wise men in a medrash (parable/commentary) about the exile in which Israel is entangled over and over, these the Holy One, may He be praised ordered to come to an end, but from the self discipline that “sweetens” only complete goodness comes to Israel.