Chasidut su Isaia 55:45

1. Based on the lesson, "And Boaz said to Ruth", Likutei Moharan I, 65. See the entire lesson well. The basic rule is that a person must at all times look upon the purpose as being totally good, totally one. For there, one nullifies all the pains and all the troubles in the world, for everything is for the good. However it is impossible to look upon this purpose except with דְּעֵינִין מֵחֵיזוּ דְּהָאי עָלְמָא לְגַמְרֵי, etc. And therefore the soul of a person is sunken when he has great pains, G-d forbid. He seals and shuts his eyes with great strength, etc. in order to chase away the purpose, etc. See there all of this very well. However, after one moves away from the nullification, one's pains and troubles come back stronger than at first. (This is like) two people fighting with each other, when one sees, etc. But afterwards the pains and troubles are cooled and nullified through the Torah which is draw down via the tribulations, via nullification of the purpose. Through this the sunrise of the residue [the trace of revelation left after the First Tzimtzum - the initial concealment of G-d's infinite light] is illuminated in the mentalities and one receives Torah with happiness. This is a vessel for the receiving of Torah. Through this the thirst of the soul is quenched, which is the aspect of tribulations, in the aspect of (Isaiah 55:1) "Ho! All who thirst, go to water", etc. See all of this brought well over there. And then one is able to pray as is fitting and to unite each prayer, etc etc. See very well over there.

And “there is no water but Torah” (Bava Kamma 17a), as it is written: “Ho, all who are thirsty, Come for water” (Is. 55:1). This teaches that the constellation of Israel is a servant handling and serving with the Torah.

Deuteronomy 29:9: It appears to me to say the following about this verse: it says earlier in the Torah [in the previous chapter] that "...until this day, Hashem did not give you a heart to know, ear to hear, eye to see" [Deuteronomy 29:3]. [This means that] the entire service of Moshe Rabbeinu was for the Jewish people to hear all mitzvot from his mouth; his intent was to imbue their hearts with the power of holiness of Hashem with his holy words. The Shechina would speak from his throat, and the goal was that the Jewish people would not be able to transgress anything in the Torah. It says in the Torah, "just like snow comes from heaven and never returns... so, too, My words will not return empty-handed [Isaiah 55:10]. This was the level that Moshe spoke [to Hashem], and Hashem answered him [directly] with a voice and He wanted to place a holiness within him so that [listening to Moshe's words would] be equal to hearing them from Hashem. This is the meaning of the previous verse, "Hashem did not give you a heart to know...": The Jewish people were lifted up to a very lofty level after 4o years [of being in the desert], and it says "...on this day, you've become a people for G-d" [Deuteronomy 27:9]. [This means that] at the end [of the Jewish people's journey], when Moshe Rabbainu would speak, the experience was that of Mount Sinai (--of G-d speaking--) and thus the Torah would never be removed from their mouth. This is also explains the verse: "I heard the voice of my G-d and did according to all that was commanded me" [Deuteronomy 26:14]. "I heard to voice..." means that I did what G-d commanded and I'm listening now just like I did at Mount Sinai; I did all that I'm commanded and I haven't missed anything. [Moses] successfully elevated you so that you can stand before Hashem without any separation. Moshe Rabbainu expresses this covenant with everyone, not just the generation of the desert [Deuteronomy 29:14]. In the future of the generation, the tzaddik of the generation will also be speaking. This is [literally as if] Moshe Rabbainu [is speaking to you], which, [in turn, is as if] you're hearing it from G-d. As it says in the original verse, all will stand before G-d [meaning] in every future generation through the tzaddik.

Regarding wine, it is written (Judges 9:13), “my wine, that gladdens G-d and men.” This expression is puzzling: what is there about wine that “gladdens G-d”? The answer is that wine, like milk, is a metaphor for Torah, as we find in a passage referring to the Torah (Isaiah 55:1), “go buy wine and milk without money and without price.” Each of these two things represents a particular quality of Torah.

Deuteronomy 11,21 “In order that your days and the ‎days of your children will be numerous on the soil as long as ‎there is a heaven above the earth.” We find a verse in ‎Isaiah 55,10 where the prophet expresses a similar sentiment, ‎paraphrasing Moses’ words here. Instead of speaking of heaven ‎and earth, the prophet Isaiah uses the parable of snow and rain as ‎phenomena that are enduring in our world, adding that as long as ‎these phenomena will be beneficial on earth, so long will G’d’s ‎word be effective on earth and benefit mankind as a ‎whole.

...In psalms 92,6 Moses expressed this very clearly (with ‎hindsight) when he said: ‎‏ מה גדלו מעשיך ה' מאד עמקו מחשבותיך איש ‏בער לא ידע וכסיל לא יבין את זאת‎, ”how great are Your works O Lord, ‎how very subtle Your designs! A brutish man cannot know, a fool ‎cannot understand this.” In this psalm Moses acknowledges that ‎G’d operates on a totally different wavelength from man so that ‎man does not understand that only by doing what He does can He ‎bring about that His designs be fulfilled without His having ‎interfered with man’s freedom of choice.[some of these ‎words are mine. Ed.](Isaiah 55,8 had phrased this ‎differently when he quoted G’d as saying: ‎כי לא מחשבותי ‏מחשבותיכם‎, “for My thoughts are not like your thoughts.” G’d ‎answered both of Moses’ questions, the second one by hinting ‎that when it would come to the wars preceding capture of the ‎land of Canaan, he would no longer be the people’s leader, as the ‎people by that time would need someone who was closer to their ‎level of understanding than was Moses. In the meantime, Moses ‎would witness how by performing miracles, G’d would orchestrate ‎the redemption of the people by means of the attribute of Mercy, ‎as we have explained, although they were not ready for this ‎through their own merits.‎