Chasidut para sa Awit ng mga Awit 1:5

2. Regarding Torah "A Garden of Knives", etc., Likutei Moharan 30:1, see there all of that Torah. Every person must seek after and search very hard for a true Rabbi, very great from above, very exalted, who can illuminate him in the perception of G-dliness. Because the perception of G-dliness is impossible to comprehend except by way of several contractions, etc., the aspect of 'encircling and introductions' (see Likutei Moharan 30:3), like the teacher learns with the child, etc. Everything that is small (must be) greatly elevated and everyone that is very sick requires a very great doctor. In other words, a very great Rabbi who will greatly elevate (everything) until he can heal him as well. He can also surround him as well until he enters into the perception of G-dliness, which is the primary essence. It is brought there that these tzimtzumim (contractions), which are the aspect of the introductions, etc., whereby every person comes to the perception of G-dliness, they are the aspect of the Lower Wisdom, the aspect of Malchut (Kingship), the aspect of hair, the aspect of (Tikunei Zohar 70) the measure of the letters of the Torah (see also Likutei Moharan 30:3), the aspect of (Id. 113) black hair (Id. 112) the hair of a circle (see Likutei Moharan 30:3), the aspect of (Song of Songs 1:5) "I am dark, yet comely", which is in the aspect of Avraham fixed (the time and prayer for) Shacharit. One has to revive Malchut, etc. by means of the Or Hapanim (Light of the Face) which illuminates the Three Festivals (i.e. Pesach, Shavuot and Sukkot). Sometimes, the Malchut, wich is represented by the letter Dalet, falls into exile among the Dalet wisdoms. And who can tolerate the sound of the cry where Malchut has fallen between them, the aspect of (Ecclesiastes 9:17-18) "shouted by a lord in folly", because the fool wants to outsmart, etc. One must cut himself off from them, in the aspect of 'He cut him into four'. This is by the Chesed (Lovingkindness) that is revealed through the rebuke, etc. Study all of this there very well.

And this is the aspect of (Psalms 57:9) "Awake, O my soul! Awake, O harp and lyre! I will wake the dawn". Which means, that one must rouse himself from his slumber and his stumblings. And by what will he rouse himself? By the good points that he then finds in himself. And this is 'I will wake the dawn', because the good point is in the aspect of Shachar, 'dawn', in the aspect of (Song of Songs 1:5) "I am dark, Shechora , but comely, O daughters of Jerusalem. From the heat of this (good point) mixing with much rejection and many flaws that afflict this person, because of this he resembles being Shechora, dark, because he is besieged by darkness/sadness (being) with him, G-d forbid. However, when he judges himself to the side of merit and rouses and finds within himself the point of goodness, as explained above, then she says 'I am dark but comely'; do not view me as dark, etc. Because the darkness is not from me, etc. Like Rashi explained there that the good point within himself which a person has, even among the sinners of Israel is 'comely' and very fine; only that the darkness covers her. However, when she rouses herself she says, 'I am dark but comely, do not see my darkness'. Because to me, I am very comely. And this is the aspect of what our Sages of blessed memory said (Midrash Song of Songs 1:5) 'I am dark due to the incident with the (golden) calf, and I am comely by making the Mishkan'. In other words, even though I have many sins and I am very far from Him, may He be blessed, and this is the aspect of the incident with the calf, which includes all the sins in the world, because (Chulin 5) 'whoever partakes in idol worship is as if he violated the entire Torah', even still "I am comely in the making of the Mishkan, this being the little bit of good I yet found within myself. Because right after the incident with the (golden) calf we were commanded regarding the work of the Mishkan, because it (became) the Will of Hashem, may He be blessed, through Moshe - who gave his soul over them, and prayed for them. Moshe was able to find a good point even in the smallest of small (meaning the lowest of the low type of person), as is brought in the words of our Rabbis, of blessed memory several times. And because of this, he was able to pray for them even though they violated the entire Torah in the incident of the calf. Despite this, he (Moshe) found in them good points. And therefore Moshe said (Exodus 32:11) "“Let not Your anger, O Lord, blaze forth against Your people", etc. - because he found the good in them. Thus the evil was completely rejected, as explained above. Therefore he said 'Let not Your anger, O Lord, blaze forth against Your people', because the evil is nothing next to the little bit of good that is still in them. And Hashem Yisbarach acceded to him and His anger subsided, etc. Then Hashem Yisbarach taught Moshe the order of prayer and arranged for him the 13 principles of mercy, and this is (Exodus 33:19) "And He answered, “I will make all My goodness pass before you", etc. He taught and revealed to him all His goodness, may He be blessed, so to speak, so he will know that Hashem Yisbarach is good to everyone always, and He can rouse the good in the bad (i.e. "bad" people) and enter them into the side of merit and to remember them in repentance. And this is the aspect of the 13 Attributes of Mercy, the aspect of (Exodus 34:6) "G-d, G-d, a G-d compassionate and gracious", etc. Hashem Yisbarach is full of mercy and is good to all and slow to anger to the righteous and the wicked; His is a rod of lovingkindness and He judges all on the side of merit and He finds the good point even in the sinners of Israel. And because of this He judges them on the side of merit, as explained above. This is the aspect of "extending kindness to the thousandth generation", which is the aspect of kindness, in other words that which staff of kindness that He, may He be blessed, has and Who judges on the side of merit, and finds the good points, as explained above. This is the kindness (Chesed) that He extends and sweetens to the thousandth generation; in other words, even though this (person) has against him thousands and myriads of blemishes/flaws which blemish the person, still the little bit of good that is found by kindness, as explained above, dispels all, as explained above. And by this - "forgiving iniquity, transgression", etc. Because of this he enters in truth to the side of merit, etc., as explained above.

For example, in the Noam Elimelech, parshas Chukas, on the verse, “take unto yourself,” Rebbe Elimelech makes the following “casual” comment: “It is known to those possessing intelligence and knowledge that the first three blessings in the Shemoneh Esrei can only be said in a state of mesiras nefesh and unity.⁷⁰As if to say, you totally give your whole life over this and completely unite with God.” Similarly, it is said in the Avodas Yisrael,⁷¹By Rav Yisrael, the Maggid of Kozhnitz (1733-1814) parshas Ekev, “sometimes a state of kedushah a person undergoes complete self-nullification, like when we say, “ayeh,” in kedushas Keser.”⁷²In the Musaf service said on Shabbos, festivals, and Rosh Chodesh, we join in song with the angels and praise God in a section called, “kedushah.” At one point we ask together with the angels, “ayeh – where” is the place of His glory. The Ari z”l teaches that while saying, “ayeh,” one can connect with a tremendous ascent of spiritual forces in the higher worlds. There are similar examples of lofty, great, and elevated levels which we find difficult even to imagine from afar. And now, what are we, and what is our avodah, if even in order to come to a kind of true hisragshus during prayer, or to feel hislahavus, we have to labor and sweat to the point of utter exhaustion, and even then our success is questionable. We are not only far away from their holy ascents and their heavenly states of consciousness. We are even far from their Yiras Hashem, their level of vigilance against the slightest thought of sin, even the slightest tinge of such a notion. We have not reached their level of diligence in staying away from lowness of spirit, and don’t exert all of our strength in holy avodah the way they do. In all these ways they are tower above us. Concerning this, the Avodas Yisrael teaches us, “even though the Tsaddikim would become soiled, meaning that they could be confused by a disturbing thought, of vain matters and the like, they would then clean themselves immediately afterwards through the power of teshuvah. They would remember this at once, regret the thought, and be filled with teshuvah the way one would do over a major transgression … It could be that they fall from their heights at the time when their thoughts are disturbing them, and then when they are filled with thoughts of teshuvah they rise up from their fallen state, as the Torah says (Shir HaShirim, 1:5), “like the curtains of Shlomo,”⁷³See this verse, “Though I am black I am comely, daughters of Jerusalem, like the tents of Kedar, like the curtains of Shlomo.” The tent of Kedar (exile) are like beduin tents which are black due to standing many days in the rain, but they can be easily washed and look like the curtains of Shlomo (redemption), splendorous an clean like the curtains of the Holy Temple. In this way the Tsaddikim, who are always connected to God even if they fall, have the ability to rise quickly from a low state to a high one. meaning that they are always in a state of unity with the King to whom all peace belongs … Even their fall is in a state of kedushah and purity. God forbid that the Tsaddik should ever fall, but what is it but a momentary feeling of laziness in Torah study and avodah, and he cancels it immediately with thoughts of teshuvah, and it is as if it were never there.” Even in their fall they are far from sin or thoughts of sin. Their exertion day and night in Torah and avodah was so great that in their own estimation a thought of indolence [not actual indolence but only a thought of indolence] was considered a great transgression. Yet even in their fall they remain in a state of kedushah and purity, washing themselves clean to the point where you would never imagine they had ever been tainted.