Chasidut para sa Ezekiel 1:26

(2) He said the Torah [entitled], "Call Yehoshua," with the sign, vav, on Shabbat Teshuvah after the Rosh Hashanah mentioned above. He then mentioned adjacently to the beginning of [this] Torah, the verse (Ezekiel 1:26), "and on top, upon this semblance of a throne, there was the semblance of a human form." (But in his writing, this verse is not mentioned until near the end, as is clear in the book, see there.) And then he grabbed the two handles of the chair on which he was sitting with his two hands. And, while moving with the chair, he said with trembling and fear and with tremendously great self-sacrifice these exact words: When one sits on the chair, then one is a man. (The Hebrew is then rendered into the Yiddish spoken by Rebbe Nachman.) And these words are very hidden (the transcriber says to see Zohar, Tazria 48). And then he completed this whole awesome Torah that is printed in the book. And at the time that he was saying the Torah, he did not speak at all about the matter of the intentions of Elul. Only afterwards when he finished saying this Torah, after he prayed the evening service and said Havdalah, and he afterwards went back and spoke about this Torah as is always his way, the then said and answered the important elderly men that were sitting with him, when they prayed from the prayer book of the Ari, may his memory be blessed, "Tell me how all of the intentions of Elul are hinted to in the previously mentioned Torah." And they were silent and didn't answer, because it was truly impossible in any way to understand on their own how all of the intentions of Elul were hinted to in the previously mentioned Torah. So he ordered that the prayer book of the Ari, may his memory be blessed, be brought in front of him; and he opened it and showed them the intentions of Elul. And then he opened his holy and awesome mouth and began to reveal the wonders of how all the intentions of Elul are hinted there in an amazing and very awesome way, as is explained about this in the book. And it is impossible to describe in writing the feeling in the heart and all of the delights and immaculate wonders that I felt then at the time that I merited to hear all of this. After Shabbat, he also spoke from the previously mentioned Torah that which was said there about Moshe, Yehoshua and the tent of meeting, which are in the aspect of the high dot, the low dot, and the vav. And he then told me, in these words, "Every place that a teacher and a student are conferring, it becomes the this aspect, the aspect of Moshe, Yehoshua and the tent of meeting." But behold, all of this was at the beginning of my becoming close to him; and I had then not yet merited to write the great Torahs in front of him. I only wrote the short statements by myself, not in front of him. And for a long time, I was yearning to receive this Torah from him in his holy writing, but I did not merit this until after Purim, when I was with him in Medvedivka. And then I sat in front of him and transcribed this Torah in front of him, and he read with his mouth to me from his book written by his holy hand, as I wrote [it] on paper. And afterwards at some point near nighttime, I stood in front of him when he already was sitting on his bed and wanted to sleep. And I spoke to him much then, and he then revealed to me the three commandments that the Jewish people were commanded when they came into the land (of Israel), which were relevant to this, as is printed in its place there, see there. And he concluded then and said that all three of these commandments are the aspect of repentance, as it is printed there. And then I asked him how these three commandments are the aspect of repentance. He answered and said, "You will say this." (The Hebrew is then rendered into the Yiddish spoken by Rebbe Nachman.) And then I went away from him, may his memory be blessed, with this, and I immediately began to think about it. And immediately when I went from my house to my inn, God, may He be blessed, prepared nice novel thoughts for me about this. And when I came to my inn, I found writing instruments, with God's help, may He be blessed, and I immediately wrote what God graced me with about this. And this was at the beginning of my education in adding upon his holy Torah, such that he educated me, with his mercy and his amazing ways. And on the next day, I brought what I wrote in front of him, and it was good in his eyes, and he laughed from joy. And he answered and said, "You can learn if you will be constant." (The Hebrew is then rendered into the Yiddish spoken by Rebbe Nachman.) Nevertheless, I was afterwards forced to stop adding until I studied much law, and then the books of the Kabbalah, etc.; until he afterwards ordered me to add. And he then ordered me to write, as it is explained about this in another place (below).

However, above and higher than Atzilus it is not possible to speak about sexual unions as mentioned above, as it's written "and there was no god with me" (Devarim 32:39). Since this giving influence [pf producing offspring through a union] is from the essence and most essential part of the giver, and therefore he gives birth in his image as mentioned earlier, and it is a revelation of the inner dimension even more so than the giving influence of speaking and so on. And if so, this is not possible except for from Atzilus and below for there there are the concept of vessels and there is the evolution/development [of worlds] from level to level just like the birth of Zeer Anpin and Nukvah through [the union of] Abba and Immah. Similarly [it is so] regarding the souls of Aztilus from Zeer Anpin and Nukvah of Atzilus which is not the case from the Emanator itself that is the concept of the Ain Sof, for behold "to who will you compare me and I will be equated with, says the Holy one" (Yeshayahu 40:25), for He is holy and separate and noe of the creations can compare to Him at all, and [there can be no] equating [Him] with anything whether small or large, just as was stated above in length. And there is a full[y explicit] verse [about this]: "I am Hashem I have not changed" (Malachi 3:6). That is to say, that there is no concept of change before Him at all, whether before the creation of all worlds or after they were created. That is because [the creations are] drawn from Him are not in the manner of giving influence through [the manner of] evolution/development rather in the manner of light and radiance and revelation from that which is concealed, where there is no change or action [in Him] through the drawing out of the light, and the the drawing out or removal of the light doesn't cause an increase of decrease in the essence that is the "illuminator," as is known. And you can understand a little [of this] also from the life force of the soul within the body, in that the power of sight and hearing are manifestations from the essence of the soul and are not separate parts of the soul's essence, because the soul itself is simple spirituality, and when one closes his eye there is a revelation of this power in concealment, and when one opens it this revelation is revealed openly and the soul doesn't change because of this, there is only a change in the power [of sight] within the eye as is known. Similarly, it can be understood that the concept of light and life force being drawn from the Ain Sof Blessed is He in the ten Sefiros is only an "illumination" and "shining radiance" and it isn't possible to say [that there is anything regarding] unifications and sexual unions God forbid until after the enclothement of this illumination into vessels of the ten Sefiros. Then the concept of unions among the vessels of the ten Sefiros becomes possible through the light within them. And in general, it is known that sometimes it's written "like the appearance of a person" (Ezekiel 1:26) and "the appearance of the likeness of the glory of Hashem" (Ezekiel 1:28) and another time it's written "For He [God] is not a man" and so on (Samuel I 16:29), and the concept of the ten sefiros, their lights and vessels, are called "Man," and there is such a thing as unions [with them], which isn't the case above [them], when the lights are separate from the vessels as it is stated "For He is not a man...". For, behold, the concept of the light and essence of the ten sefiros, which are vessels, is that it is an illumination of the Ain Sof as it is stated about it "for He is not a man," rather, [the light of the Ain Sof] clothes itself in the ten sefiros which are called "Man." And this is the secret of the Lights and Vessels and the secret of the enclothement of the light of Ain Sof in the ten sefiros as is found in the Tikkunay Zohar "He, His life, and His creations are one." And when we said that the source of souls is from the ten sefiros that are called "Man," the matter is that they also have two aspects: from an inner aspect - the vessels and the Light of Ain Sof that is clothed within them, which is the simple life force that enlivens the soul which will be explained by us in the matter of the commandment of service and Torah study. Therefore, they also have the power of giving birth and union which isn't true for angels that draw [life force] from the external aspect of the vessels as mentioned earlier. And this is the matter of the root of the commandment of sexual union and pleasure [between husband and wife] and the intimacy of a Torah scholar from shabbas night to the next, because then the unification is is ascendant even more, that is the unification of Israel and Rachel which is the concept of the ultimate revelation of Ain Sof in the worlds, because the concept of Zeer Anpin, which is called "Israel" is the end of the world of the Ain Sof and Nukvah is the source of the creations, and the unification between them is the [paradime of the] revelation of the Ain Sof within the creations, which is the secret of the two Cruvim, and then higher souls are drawn down. However, in truth, the main thing is as our Sages stated (Breaches 13a) "Mitzvos need intention," meaning, to have in mind that the creator of the world commanded this and that by doing this action you are fulfilling the command and will of the Supreme One, whose will is the source of life, and he is infinite, etc. Even though one doesn't know what God intended by commanding this, for "my thoughts are not your thoughts," and that which can be understood about it like the matters mentioned above is but a hint and a drop in the ocean only, and more than this, for there is no end to it, is unable for a person who is made of physical matter to comprehend the spirituality, for even Moshe in 3000 years in the Garden of Eden, and every hour he goes deeper into the reasoning behind the mitzvah. And about this matter it is stated (Tehillim 119:96) "of every finite thing I have seen an end; your commandments are very broad" - for there is an ascension upon ascension [of understanding], but even so, how goodly and sweet is the tiniest bit of understanding, and how wonderful it is to contemplate. And know that the main thing is the performance of His will, in which His wisdom and reasons are concealed, and one should rejoice and celebrate this as one does over great wealth.

We now must understand the aspect of “the Upper Man” of [the world of] Atzilut, who is “upon the throne etc.”¹Ezekiel 1:26