It is known that there are different categories of Torah study—not everyone’s study is the same. When one merits studying < LiShMaH (for its own sake)—i.e., L’SheM Hashem (for God’s Name), which is the aspect of the Shekhinah, as is known>—then the Shekhinah receives <that> study and elevates it to God <in the aspect of mayin nukvin (feminine waters)>. From this is drawn an influx of bounty, namely spiritual bounty and material bounty.
This is because Torah contains fire and water. So when the Divine Presence, which is an aspect of intermediary, receives the Torah, the power of fire then rises Above, and from it an influx of bounty is drawn Above to all the worlds and all the angels and seraphim etc. This is spiritual bounty. Then the power of water turns this into material bounty and it descends to this world.
Now this is the aspect of right and left which is in the Torah. That is (Proverbs 3:16), “Length of days in her right hand, and in her left hand are riches and glory.” For “length of days” refers to the world which is eternally long, as our Sages teach (Kiddushin 39b). And this is the aspect of spiritual bounty, the aspect of the right, for this influx of bounty is in the world which is eternally long, the upper worlds. But “riches and glory,” material bounty, is the aspect of the left.
However, not every person merits to this, to have his study rise up to the Shekhinah. To achieve this, he must be an esteemed individual, and his study should be only for the Divine Presence—i.e., to pick the Shekhinah off the ground. Not every person merits to this study. And even if <it seems to him that> he studies with the fear of God, and also if he recites <wholeheartedly: “For the sake of unifying [the Holy One and His Shekhinah ]…”>—nevertheless, who knows if he is deserving of this, of having his study be for the Shekhinah.
When his study does not rise up to the Shekhinah, then, although the Torah goes out, it is incapable of rising up to the place of its dwelling—though its nature is to raise itself up and ascend. In the meantime it becomes night, when all the “commanders of law” emerge, as explained in the Holy Zohar (I, 203b). They strike [his Torah study] and it falls below, scattering below to the entire world.
All the people of the world draw from the air, and they also draw from the Torah that has been scattered below into the air, either while awake or asleep. And, in accordance with the nature of the person to whom this Torah reaches, that is what happens to it. A virtuous and God-fearing person of even limited prominence, or a great person and a tzaddik, when they receive from these Torah [studies] which have been scattered, [the Torah] is transformed for them into <the “dew of life” and> the “dew of Torah” (Ketuvot 111b). They receive from this a new <and powerful> arousal for the Torah.
It all depends upon the level of the receiver. For some, these Torah [studies] are turned into new Torah insights. This is because when a person receives several Torah [studies] of a number of people, he transforms them into new combinations, and from this he is able to attain deep perceptions as well as new Torah insights.
As for lesser individuals, who are unable to perceive deeply and originate, they receive from this a new arousal and a keen aspiration for the Torah. This is also an aspect of new insight, because aspiration and arousal are renewed for him. All this happens when it reaches virtuous and worthy people.
However, when it reaches people who are not virtuous, then the reverse happens: in his possession these Torah [studies] are transformed into the thirty-nine works. He receives a keen aspiration and a new arousal <for evil desires> and the endeavors of this world. This is literally the reverse of the TaL (dew) of Torah—i.e., Lamed Tet (thirty-nine) works, corresponding to (Genesis 3:19), “By the sweat of your brow you will eat bread.”
This is the aspect of right and left in the Torah, as mentioned. In other words, when it reaches a virtuous person it is transformed into TaL of Torah—i.e., the aspect of the right; whereas conversely, it becomes L-T works—that is, the aspect of the left. For the Torah study which rises up to the Shekhinah is made from right and left, fire and water, spiritual bounty and material bounty. But in that study which is incapable of rising up to the Shekhinah and is scattered into the air, there is a transformation of right and left, fire and water, into either TaL or L-T works—depending upon the nature of the receiver, as above.
This matter is actually clarified from the physical. When a person studies, vapors and mists come out of his mouth. And occasionally, even when he says nothing, during the time he sits studying the book, vapors and mists nonetheless emerge <from his mouth>. They contain warmth and moisture, as is known from nature.
Now, these vapors and mists that come out are an aspect of fire and water. When they are incapable of rising up to where they should, then, at night they are struck by the aforementioned [forces]—i.e., the “commanders of law” which come out at night, as above—and are scattered into the air. People draw from the air, and so each one draws from these Torah forces which have been scattered into the air.
And so, in truth, physical dew also has two forces: good and evil, for death and for life. These, too, are made from the mists that rise up from the ground. There is a coolness at night, and the cold air strikes them from above so that they fall below. The [mists] are thus transformed into dew. This is the life-force of all the grasses, and the animals that eat <them while the dew is still on them> grow fat.
Yet there are species that are greatly harmed by the dew. People who eat from the dew are also harmed, as this leads to plague and different types of disease, God forbid.
We find therefore that there are two forces in the dew: for death and for life, as mentioned. The same happens to the aforementioned Torah [studies] as a result of the concepts discussed, for they literally correspond to physical dew. They are transformed into tal, and “the righteous go in them…” (Hoshea 14:10), as above. {After Rebbe Nachman delivered this lesson, he made the following remark: “But I did not find a verse or some discourse of our Sages in which this teaching can be found. Perhaps there will be someone who is able to find these teachings in some verse or discourse of our Sages.” He then mentioned that which Rabbi Yehoshua said (Sotah 27b): Who will remove the dust from your eyes, Rabbi Yochanan ben Zakai, that you would say: “There will yet come a time… for it has no corroborating verse in the Torah”? For certainly, Rabbi Akiva your student has found a verse for it in the Torah.}
דַּע, שֶׁיֵּשׁ אֶמְצָעִי, וְהִיא הַשְּׁכִינָה, שֶׁהוּא אֶמְצָעִי בֵּין בְּנֵי אָדָם וּבֵין הַשֵּׁם יִתְבָּרַךְ, כִּבְיָכוֹל.
Know! there is an intermediary. This is the Shekhinah (the Divine Presence), which is a mediator between man and God, so to speak.
וְיָדוּעַ שֶׁיֵּשׁ חִלּוּק בֵּין לִמּוּד הַתּוֹרוֹת, שֶׁלֹּא כָּל אָדָם וְאָדָם לוֹמֵד בִּבְחִינָה אַחַת, וּמִי שֶׁזּוֹכֶה לִלְמֹד לְהַשְּׁכִינָה, שֶׁלִּמּוּדוֹ עוֹלֶה לְהַשְּׁכִינָה, אֲזַי הַשְּׁכִינָה מְקַבֶּלֶת הַלִּמּוּד הַתּוֹרָה וּמַעֲלָה לְהַשֵּׁם יִתְבָּרַךְ, וְנִמְשָׁךְ מִזֶּה שֶׁפַע, הַיְנוּ שֶׁפַע רוּחָנִיּוּת וְשֶׁפַע גַּשְׁמִיּוּת.
It is known that there are different categories of Torah study—not everyone’s study is the same. When one merits studying < LiShMaH (for its own sake)—i.e., L’SheM Hashem (for God’s Name), which is the aspect of the Shekhinah, as is known>—then the Shekhinah receives <that> study and elevates it to God <in the aspect of mayin nukvin (feminine waters)>. From this is drawn an influx of bounty, namely spiritual bounty and material bounty.
כִּי בְּהַתּוֹרָה יֵשׁ אֵשׁ וּמַיִם, וּכְשֶׁהַשְּׁכִינָה שֶׁהִיא בְּחִינַת אֶמְצָעִי, מְקַבֶּלֶת הַתּוֹרָה, אֲזַי עוֹלֶה כֹּחַ הָאֵשׁ לְמַעְלָה, וְנִמְשָׁךְ מִמֶּנּוּ שֶׁפַע לְמַעְלָה, לְכָל הָעוֹלָמוֹת וּלְכָל הַמַּלְאָכִים וּשְׂרָפִים וְכוּ', וְזֶה הוּא שֶׁפַע רוּחָנִיּוּת. וְכֹחַ הַמַּיִם נַעֲשֶׂה מִזֶּה שֶׁפַע גַּשְׁמִיּוּת, וְיּוֹרֵד לְזֶה הָעוֹלָם.
This is because Torah contains fire and water. So when the Divine Presence, which is an aspect of intermediary, receives the Torah, the power of fire then rises Above, and from it an influx of bounty is drawn Above to all the worlds and all the angels and seraphim etc. This is spiritual bounty. Then the power of water turns this into material bounty and it descends to this world.
וְזֶה הוּא בְּחִינַת יָמִין וּשְׂמֹאל שֶׁיֵּשׁ בְּהַתּוֹרָה, הַיְנוּ אֹרֶךְ יָמִים בִּימִינָהּ וּבִשְׂמֹאלָהּ עֹשֶׁר וְכָבוֹד (משלי ג׳:ט״ז). כִּי אֹרֶךְ יָמִים הוּא לְעוֹלָם שֶׁכֻּלּוֹ אָרֹךְ, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (קידושין לט:), וְהוּא בְּחִינַת שֶׁפַע רוּחָנִיּוּת, שֶׁהִיא בְּחִינַת יָמִין, שֶׁזֹּאת הַשֶּׁפַע הִיא לְעוֹלָם שֶׁכֻּלּוֹ אָרֹךְ, שֶׁהֵם עוֹלָמוֹת הָעֶלְיוֹנִים, וְעֹשֶׁר וְכָבוֹד, שֶׁהוּא שֶׁפַע גַּשְׁמִיּוּת, הִיא בְּחִינַת שְׂמֹאל.
Now this is the aspect of right and left which is in the Torah. That is (Proverbs 3:16), “Length of days in her right hand, and in her left hand are riches and glory.” For “length of days” refers to the world which is eternally long, as our Sages teach (Kiddushin 39b). And this is the aspect of spiritual bounty, the aspect of the right, for this influx of bounty is in the world which is eternally long, the upper worlds. But “riches and glory,” material bounty, is the aspect of the left.
אַךְ לֹא כָּל אָדָם זוֹכֶה לָזֶה, שֶׁיִּהְיֶה לִמּוּדוֹ עוֹלֶה לְהַשְּׁכִינָה, כִּי לָזֶה צָרִיךְ שֶׁיִּהְיֶה אָדָם יָקָר, וְשֶׁיִּהְיֶה לִמּוּדוֹ רַק לְהַשְּׁכִינָה, הַיְנוּ לְאוֹקְמָא שְׁכִינְתָּא מֵעַפְרָא, וְלֹא כָּל אָדָם זוֹכֶה לְלִמּוּד זֶה, וְאַף אִם לוֹמֵד בְּיִרְאַת שָׁמַיִם, וְגַם אִם אוֹמֵר שֶׁלִּמּוּדוֹ לְאוֹקְמָא שְׁכִינְתָּא מֵעַפְרָא, עִם כָּל זֶה מִי יוֹדֵעַ אִם רָאוּי לְכָךְ שֶׁיִּהְיֶה לִמּוּדוֹ לְהַשְּׁכִינָה.
However, not every person merits to this, to have his study rise up to the Shekhinah. To achieve this, he must be an esteemed individual, and his study should be only for the Divine Presence—i.e., to pick the Shekhinah off the ground. Not every person merits to this study. And even if <it seems to him that> he studies with the fear of God, and also if he recites <wholeheartedly: “For the sake of unifying [the Holy One and His Shekhinah ]…”>—nevertheless, who knows if he is deserving of this, of having his study be for the Shekhinah.
וּכְשֶׁאֵין לִמּוּדוֹ עוֹלֶה לְהַשְּׁכִינָה, אֲזַי כְּשֶׁהַתּוֹרָה יוֹצֵאת, וְאִי אֶפְשָׁר לָהּ לַעֲלוֹת אֶל מְקוֹם מְכוֹנָהּ, וְטִבְעָהּ הוּא לְהַגְבִּיהַּ אֶת עַצְמָהּ וְלַעֲלוֹת, וּבְתוֹךְ כָּךְ נַעֲשֶׂה לַיְלָה, וַאֲזַי יוֹצְאִין כָּל גַּרְדִּינֵי נִימוּסִין וְכוּ', הַמְבֹאָרִים בַּזֹּהַר הַקָּדוֹשׁ (מקץ דף רג:), וְהֵם מַכִּים עָלֶיהָ, וְנוֹפֶלֶת לְמַטָּה, וּמִתְפַּזֶּרֶת לְמַטָּה לְכָל הָעוֹלָם,
When his study does not rise up to the Shekhinah, then, although the Torah goes out, it is incapable of rising up to the place of its dwelling—though its nature is to raise itself up and ascend. In the meantime it becomes night, when all the “commanders of law” emerge, as explained in the Holy Zohar (I, 203b). They strike [his Torah study] and it falls below, scattering below to the entire world.
וְכָל בְּנֵי עוֹלָם שׁוֹאֲבִים מֵהָאֲוִיר, וְכֻלָּם שׁוֹאֲבִים מִזֹּאת הַתּוֹרָה שֶׁנִּתְפַּזְּרָה לְמַטָּה בָּאֲוִיר, בְּהָקִיץ אוֹ בְּשֵׁנָה. וּלְפִי מַהוּת הָאָדָם שֶׁמַּגִּיעַ לוֹ מֵהַתּוֹרָה הַזֹּאת, כֵּן נַעֲשֶׂה מִמֶּנָּה, כִּי אָדָם כָּשֵׁר וִירֵא שָׁמַיִם, אֲפִלּוּ מִקְּטַנֵּי הָעֵרֶךְ, אוֹ אָדָם גָּדוֹל וְצַדִּיק, כְּשֶׁמְּקַבְּלִין מֵהַתּוֹרוֹת אֵלּוּ שֶׁנִּתְפַּזְּרוּ, אֲזַי נַעֲשֶׂה אֶצְלוֹ מִזֶּה טַ"ל תּוֹרָה (הקדמת התיקונים ובתיקונים מזוהר חדש ובילקוט ישעיה כו), וּמַגִּיעַ לָהֶם מִזֶּה הִתְעוֹרְרוּת חָדָשׁ וְחֵשֶׁק לְהַתּוֹרָה,
All the people of the world draw from the air, and they also draw from the Torah that has been scattered below into the air, either while awake or asleep. And, in accordance with the nature of the person to whom this Torah reaches, that is what happens to it. A virtuous and God-fearing person of even limited prominence, or a great person and a tzaddik, when they receive from these Torah [studies] which have been scattered, [the Torah] is transformed for them into <the “dew of life” and> the “dew of Torah” (Ketuvot 111b). They receive from this a new <and powerful> arousal for the Torah.
וְהַכֹּל לְפִי מַדְרֵגַת הַמְקַבֵּל, לִקְצָת נַעֲשִׂים מֵאֵלּוּ הַתּוֹרוֹת חִדּוּשִׁין דְּאוֹרַיְתָא, כִּי כְּשֶׁמְּקַבֵּל מִכַּמָּה תּוֹרוֹת שֶׁל כַּמָּה בְּנֵי־אָדָם, נַעֲשֶׂה אֶצְלוֹ צֵרוּפִין חֲדָשִׁים, וְיוּכַל לְהַשִּׂיג הַשָּׂגוֹת מִזֶּה וְחִדּוּשִׁין דְּאוֹרַיְתָא,
It all depends upon the level of the receiver. For some, these Torah [studies] are turned into new Torah insights. This is because when a person receives several Torah [studies] of a number of people, he transforms them into new combinations, and from this he is able to attain deep perceptions as well as new Torah insights.
וְלִקְטַנִּים שֶׁאֵינָם יְכוֹלִים לְהַשִּׂיג וּלְחַדֵּשׁ, מַגִּיעַ לָהֶם מִזֶּה הִתְעוֹרְרוּת חָדָשׁ וְחֵשֶׁק נִמְרָץ לְהַתּוֹרָה, שֶׁהוּא גַּם כֵּן בְּחִינַת חִדּוּשִׁין, שֶׁנִּתְחַדֵּשׁ הַחֵשֶׁק וְהַהִתְעוֹרְרוּת אֶצְלוֹ, וְזֶה כְּשֶׁמַּגִּיעַ לִבְנֵי אָדָם כְּשֵׁרִים וַהֲגוּנִים.
As for lesser individuals, who are unable to perceive deeply and originate, they receive from this a new arousal and a keen aspiration for the Torah. This is also an aspect of new insight, because aspiration and arousal are renewed for him. All this happens when it reaches virtuous and worthy people.
אַךְ כְּשֶׁמַּגִּיעַ לִבְנֵי אָדָם שֶׁאֵינָם כְּשֵׁרִים, אֲזַי נַעֲשֶׂה הֶפֶךְ מִזֶּה, שֶׁנַּעֲשֶׂה אֶצְלוֹ מֵאֵלּוּ הַתּוֹרוֹת ל"ט מְלָאכוֹת, שֶׁמַּגִּיעַ לוֹ אַדְּרַבָּא חֵשֶׁק נִמְרָץ וְהִתְעוֹרְרוּת חָדָשׁ לִיגִיעוֹת וּטְרָחוֹת וַעֲבוֹדַת הָעוֹלָם הַזֶּה, שֶׁהוּא הַהֶפֶךְ מַמָּשׁ מִטַּ"ל תּוֹרָה, הַיְנוּ ל"ט מְלָאכוֹת, שֶׁהוּא בְּחִינַת (בראשית ג׳:י״ט): בְּזֵעַת אַפֶּךָ תֹּאכַל לֶחֶם.
However, when it reaches people who are not virtuous, then the reverse happens: in his possession these Torah [studies] are transformed into the thirty-nine works. He receives a keen aspiration and a new arousal <for evil desires> and the endeavors of this world. This is literally the reverse of the TaL (dew) of Torah—i.e., Lamed Tet (thirty-nine) works, corresponding to (Genesis 3:19), “By the sweat of your brow you will eat bread.”
וְזֶה הוּא בְּחִינַת יָמִין וּשְׂמֹאל שֶׁיֵּשׁ בְּהַתּוֹרָה כַּנַּ"ל, הַיְנוּ כְּשֶׁמַּגִּיעַ לְאָדָם כָּשֵׁר נַעֲשֶׂה מִזֶּה טַל תּוֹרָה כַּנַּ"ל, הַיְנוּ בְּחִינַת יָמִין, וּלְהֵפֶךְ נַעֲשֶׂה ל"ט מְלָאכוֹת, זֶה הוּא בְּחִינוֹת שְׂמֹאל, כִּי בְּלִמּוּד הַתּוֹרָה הָעוֹלָה לְהַשְּׁכִינָה נַעֲשֶׂה מֵהַיָּמִין וּשְׂמֹאל, מֵאֵשׁ וּמַיִם, שֶׁפַע רוּחָנִיּוּת וְשֶׁפַע גַּשְׁמִיּוּת, וּבְזֶה הַלִּמּוּד שֶׁאֵינוֹ יָכוֹל לַעֲלוֹת אֶל הַשְּׁכִינָה כַּנַּ"ל וְנִתְפַּזֵּר בָּאֲוִיר כַּנַּ"ל, נַעֲשֶׂה מֵהַיָּמִין וּשְׂמֹאל, מֵהָאֵשׁ וּמִמַּיִם, טַל, אוֹ ל"ט מְלָאכוֹת, לְפִי מַהוּת הַמְקַבְּלִים כַּנַּ"ל.
This is the aspect of right and left in the Torah, as mentioned. In other words, when it reaches a virtuous person it is transformed into TaL of Torah—i.e., the aspect of the right; whereas conversely, it becomes L-T works—that is, the aspect of the left. For the Torah study which rises up to the Shekhinah is made from right and left, fire and water, spiritual bounty and material bounty. But in that study which is incapable of rising up to the Shekhinah and is scattered into the air, there is a transformation of right and left, fire and water, into either TaL or L-T works—depending upon the nature of the receiver, as above.
וְדָבָר זֶה הוּא מְבֹאָר בְּגַשְׁמִיּוּת מַמָּשׁ, כִּי כְּשֶׁהָאָדָם לוֹמֵד יוֹצְאִים הֲבָלִים וְאֵדִים מִפִּיו, וַאֲפִלּוּ אִם לִפְעָמִים אֵינוֹ מוֹצִיא דִּבּוּר מִפִּיו, עַל כָּל זֶה בְּשָׁעָה שֶׁיּוֹשֵׁב עַל הַסֵּפֶר וּמְעַיֵּן, יוֹצְאִים הֲבָלִים וְאֵדִים מִמֶּנּוּ, וְיֵשׁ בָּהֶם חֲמִימוּת וְלַחוּת, כַּיָּדוּעַ בַּטֶּבַע,
This matter is actually clarified from the physical. When a person studies, vapors and mists come out of his mouth. And occasionally, even when he says nothing, during the time he sits studying the book, vapors and mists nonetheless emerge <from his mouth>. They contain warmth and moisture, as is known from nature.
וְאֵלּוּ הַהֲבָלִים וְהָאֵדִים שֶׁיּוֹצְאִים הֵם בְּחִינַת אֵשׁ וּמַיִם, וּכְשֶׁאֵינָם יְכוֹלִים לַעֲלוֹת אֶל הַמָּקוֹם הַצָּרִיךְ לָהֶם, וַאֲזַי בַּלַּיְלָה מַכֶּה עֲלֵיהֶם הַנַּ"ל, הַיְנוּ בְּחִינַת הַגַּרְדִּינֵי נִימוּסִין וְכוּ' שֶׁיּוֹצְאִין בַּלַּיְלָה כַּנַּ"ל, וְנִתְפַּזְּרִים בָּאֲוִיר, וּבְנֵי אָדָם שׁוֹאֲבִין מֵהָאֲוִיר, וַאֲזַי שׁוֹאֵב כָּל אֶחָד מִכֹּחוֹת הַתּוֹרוֹת הָאֵלּוּ שֶׁנִּתְפַּזְּרוּ בָּאֲוִיר,
Now, these vapors and mists that come out are an aspect of fire and water. When they are incapable of rising up to where they should, then, at night they are struck by the aforementioned [forces]—i.e., the “commanders of law” which come out at night, as above—and are scattered into the air. People draw from the air, and so each one draws from these Torah forces which have been scattered into the air.
וְכֵן בֶּאֱמֶת טַל בְּגַשְׁמִיּוּת יֵשׁ בּוֹ גַּם כֵּן שְׁנֵי כֹּחוֹת – טוֹב וָרַע, לְהָמִית וּלְהַחֲיוֹת, וְנַעֲשֶׂה גַּם כֵּן מֵהָאֵדִים הָעוֹלִים מִן הָאָרֶץ, וּבַלַּיְלָה יֵשׁ קְרִירוּת, וּמַכֶּה עֲלֵיהֶם הָרוּחַ קַר מִלְּמַעְלָה וְנוֹפְלִים לְמַטָּה, וְנַעֲשֶׂה מֵהֶם טַל, וְהוּא חִיּוּת כָּל הָעֲשָׂבִים, וּבְהֵמוֹת הָאוֹכְלוֹת מִמֶּנּוּ, נַעֲשִׂים שְׁמֵנִים,
And so, in truth, physical dew also has two forces: good and evil, for death and for life. These, too, are made from the mists that rise up from the ground. There is a coolness at night, and the cold air strikes them from above so that they fall below. The [mists] are thus transformed into dew. This is the life-force of all the grasses, and the animals that eat <them while the dew is still on them> grow fat.
וְיֵשׁ מִינִים שֶׁמַּזִּיק לָהֶם מְאֹד הַטַּל, וְגַם לִבְנֵי אָדָם הָאוֹכְלִים מֵהַטַּל מַזִּיק לָהֶם, וּמַגִּיעַ מִזֶּה דֶּבֶר וּמִינֵי חֳלָאִים, חַס וְשָׁלוֹם,
Yet there are species that are greatly harmed by the dew. People who eat from the dew are also harmed, as this leads to plague and different types of disease, God forbid.
נִמְצָא שֶׁיֵּשׁ בְּהַטַּל שְׁנֵי כֹּחוֹת – לְהָמִית וּלְהַחֲיוֹת כַּנַּ"ל, כֵּן נַעֲשֶׂה מֵהַתּוֹרוֹת הַנַּ"ל עַל יְדֵי בְּחִינוֹת הַנַּ"ל, שֶׁהֵם מַמָּשׁ בִּבְחִינַת הַטַּל הַגַּשְׁמִי, נַעֲשֶׂה מִזֶּה טַ"ל, וְצַדִּיקִים יֵלְכוּ בָם וְכוּ', כַּנַּ"ל: [אַחַר שֶׁאָמַר תּוֹרָה הַזֹּאת, עָנָה וְאָמַר: אֲבָל לֹא מָצָאתִי מִקְרָא אוֹ אֵיזֶהוּ מַאֲמַר רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה לִמְצֹא בּוֹ דְּבָרִים אֵלֶּה; אֶפְשָׁר יִמָּצֵא אֶחָד שֶׁיּוּכַל לִמְצֹא דְּבָרִים אֵלֶּה בְּאֵיזֶה מִקְרָא אוֹ מַאֲמַר רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה, וְהִזְכִּיר אָז מַה שֶּׁאָמַר רַבִּי יְהוֹשֻׁעַ (סוטה כז): מִי יְגַלֶּה עָפָר מֵעֵינֶיךָ, רַבָּן יוֹחָנָן בֶּן זַכַּאי, שֶׁהָיִיתָ אוֹמֵר: עָתִיד דּוֹר אֶחָד וְכוּ', שֶׁאֵין לוֹ מִקְרָא מִן הַתּוֹרָה, וַהֲלֹא עֲקִיבָא תַּלְמִידְךָ מוֹצֵא לוֹ מִקְרָא מִן הַתּוֹרָה]:
We find therefore that there are two forces in the dew: for death and for life, as mentioned. The same happens to the aforementioned Torah [studies] as a result of the concepts discussed, for they literally correspond to physical dew. They are transformed into tal, and “the righteous go in them…” (Hoshea 14:10), as above. {After Rebbe Nachman delivered this lesson, he made the following remark: “But I did not find a verse or some discourse of our Sages in which this teaching can be found. Perhaps there will be someone who is able to find these teachings in some verse or discourse of our Sages.” He then mentioned that which Rabbi Yehoshua said (Sotah 27b): Who will remove the dust from your eyes, Rabbi Yochanan ben Zakai, that you would say: “There will yet come a time… for it has no corroborating verse in the Torah”? For certainly, Rabbi Akiva your student has found a verse for it in the Torah.}