Chasidut su Isaia 48:18
ל֥וּא הִקְשַׁ֖בְתָּ לְמִצְוֺתָ֑י וַיְהִ֤י כַנָּהָר֙ שְׁלוֹמֶ֔ךָ וְצִדְקָתְךָ֖ כְּגַלֵּ֥י הַיָּֽם׃
Oh che ascolteresti i miei comandamenti! Allora la tua pace sarebbe come un fiume e la tua giustizia come le onde del mare;
Sippurei Maasiyot
[Notes Following the Story]
[Rabbi Nachman said:] This story is very hard for me to tell, but because I've already begun telling it, now I have to finish it. [But he did not actually finish telling it.] In this story there is not one word that will be void of meaning, and whoever is adept and versed in sefarim [mystical Judaic texts] can at least understand some of the hints. And the arrows — of which that [character] boasted he could pull back arrows — this is found in the verse, "[Im shanothi beraq charbi/ If I have twofold [unleashed] My sword [like] lightning {i.e. as lightning flashes from one end of the sky across to the other end, against My people in retribution}, wethochez bemishpat yadi/ My hand will yet have hold on [strict] justice..." [Deut. 32:41], and as Rashi explains, "Flesh and blood shoots an arrow and cannot retrieve it, but the Holy One, Blessed be He, shoots an arrow and does have the ability to retrieve it [as if He were holding them in His hand]." And the charity which safeguards against the walls of water — this is also found in a verse: "[Lu hikshavta lemitzvothai; wayhi kanahar shelomekha/ If you would listen to My commandments then your peace would be as a river] wetzidkathekha kegalei hayam/ and your charity (righteousness) as the waves of the sea." [Isa., 48:18]. And the wind — his grasping it in is hands — this is found in, "Mi asaf-ruach bechofnaw/ Who has grasped the wind in his fists?" [Prov. 30:4] (Which is an aspect of producing melody, as explained elsewhere [Likutei Moharan #54].) And the ten types of pulses and ten kinds of melody — this is already explained in the Zohar [and see LM IIpg. 32a (#24)]. [Rabbi Nathan adds:] All this we heard explicitly. But who, when and what? (Beyond this he said nothing more, that is to say, who they all are, what this is, and when this all took place — this is unknowable.)
[Rabbi Nachman said:] This story is very hard for me to tell, but because I've already begun telling it, now I have to finish it. [But he did not actually finish telling it.] In this story there is not one word that will be void of meaning, and whoever is adept and versed in sefarim [mystical Judaic texts] can at least understand some of the hints. And the arrows — of which that [character] boasted he could pull back arrows — this is found in the verse, "[Im shanothi beraq charbi/ If I have twofold [unleashed] My sword [like] lightning {i.e. as lightning flashes from one end of the sky across to the other end, against My people in retribution}, wethochez bemishpat yadi/ My hand will yet have hold on [strict] justice..." [Deut. 32:41], and as Rashi explains, "Flesh and blood shoots an arrow and cannot retrieve it, but the Holy One, Blessed be He, shoots an arrow and does have the ability to retrieve it [as if He were holding them in His hand]." And the charity which safeguards against the walls of water — this is also found in a verse: "[Lu hikshavta lemitzvothai; wayhi kanahar shelomekha/ If you would listen to My commandments then your peace would be as a river] wetzidkathekha kegalei hayam/ and your charity (righteousness) as the waves of the sea." [Isa., 48:18]. And the wind — his grasping it in is hands — this is found in, "Mi asaf-ruach bechofnaw/ Who has grasped the wind in his fists?" [Prov. 30:4] (Which is an aspect of producing melody, as explained elsewhere [Likutei Moharan #54].) And the ten types of pulses and ten kinds of melody — this is already explained in the Zohar [and see LM IIpg. 32a (#24)]. [Rabbi Nathan adds:] All this we heard explicitly. But who, when and what? (Beyond this he said nothing more, that is to say, who they all are, what this is, and when this all took place — this is unknowable.)
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