Behold! The rule is that each person must make sure that he is not responsible for delaying Mashiach. That is, he has to repent fully and rectify his ways.
Each tzaddik, the <more> righteous he is, [the more] he is a manifestation of Mashiach. And even if he is not a manifestation of Mashiach, he possesses the aspect of Mashiach. As I will explain, this is the aspect of Moshe, as it is written in the holy Zohar: Mashiach is Moshe (Zohar I, 25b) .
Moshe sacrificed his soul for the Jewish people. This is because he truly recognized his own lowliness, and he also recognized the importance and greatness of Israel, as it is written (Numbers 12:3), “The man Moshe was extremely humble, more so than any other man.” Because of this he sacrificed his soul and vitality for them. Therefore, someone who is a genuine tzaddik, who knows his own lowliness and <also> the importance of Israel, can sacrifice his soul for their benefit.
2. {“See that God has given you the Sabbath; that is why I gave you on Friday the food of two days. Every person shall abide below his place; no man shall go out of his place on the seventh day” (Exodus 16:29).} When can a person recognize his own lowliness? On Shabbat. For of Shabbat it is said: “See that God has given you the Shabbat.” ShaBbaT is Shin BaT. Shin is the three colors of the eye; BaT is the bat (pupil) of the eye (Tikkuney Zohar #70, p.126b). Thus on Shabbat he is able to recognize his lowliness.
This is the meaning of that which was said concerning Shabbat: “Every person shall abide below his place”—i.e., below his level, lower than he actually is. At the very least “no man shall go out of his place”—i.e., reaching beyond his level; for example, by doing as Zimri, and asking for the reward of Pinchas (Sotah 22b). And when on Shabbat can he recognize his lowliness? When he does complete TeShuVah (repentance), which is ShaBbaT, as it is written (Deuteronomy 30:2), “Then ShaVTa (you shall return) to God your Lord.” Their letters are the same.
3. Now, there are two <types of> repentance. One is that of a person who is occupied in business and involved in the transient things of this world. In the midst of this it occurs to him to repent, but he afterwards returns to his original condition. This is as in “The living creatures ran and returned” (Ezekiel 1:14). He has no calm—being at one time impure, then at another time pure; kosher then unkosher; forbidden then permitted. This corresponds to the six days of the week. In contrast, complete repentance is the aspect of Shabbat. He has calm, because: When Shabbat comes, rest comes (cf. Rashi on Genesis 2:2). He has absolute rest, and the evil is repelled entirely.
You can know for certain that complete repentance corresponds to Shabbat, since we find in Midrash Rabbah (Bereishit Rabbah 22:13): When the First Man encountered Kayin and asked him, “What was the outcome of your case?” [Kayin] answered that he repented [and was pardoned]. “If so, then the power of repentance is indeed great,” said [Adam, after which] he proclaimed: “A psalm, a song for the Shabbat day.”
On the face of it, what does Shabbat have to do with repentance? However, based on what we have said the parallel is precise. For when a person repents completely and repels evil entirely, and so has calm—this is the aspect of Shabbat, Shadai and Metat. What is the meaning of Shadai?—that He said to His world, “Dai! (Enough!)” (Chagigah 12a). This relates to Shabbat as well, as it is written (Genesis 2:2), “He ceased on the seventh day from all His work” and said “Dai!”
“He took”—from where did He take him? He took him from his four elements…. When a person repents and engages in Torah study, the Blessed Holy One takes him from there. Concerning this it is said: “from there it splits off” (Genesis 2:10). He separates his soul from their temptations… to tend [the Garden] through the positive commandments and to guard it with the prohibitive commandments…. If he violates the Torah, he drinks from the bitterness of the Tree of Evil, which is the Evil Inclination. <And about all his limbs, which are formed of the four elements, it is said: “They made their lives bitter” (Exodus 1:14)—with the bitterness of the Tree.> … But if he repents, it is said of him: “God showed him a tree”—the Tree of Life—through which “the water turned sweet” (ibid. 15:25). This is Moshe-Mashiach, of whom it is said: “with the mateh (staff) of God in my hand” (ibid. 17:9). MaTeh is MeTat, from whom comes life and also death.
This is as we have explained, that when one repents fully, evil is entirely repelled and good prevails. This is the aspect of Moshe-Mashiach, of whom it is said: “with the mateh of God in my hand”—i.e., he had the power to turn <from evil to good>. MaTeh is MeTat, from whom comes life and also death. For Metat corresponds to the Mishnah, <in that> the six weekdays correspond to the six orders of the Mishnah, which include the six categories of kosher and unkosher, pure and impure, forbidden and permitted, as is known.
so that, occasionally, they happen to have thoughts of repentance and begin to worship God a bit, only to afterwards slacken off and return to their original condition; and still later are again stirred only to again fall, changing each time from good to bad and from bad to good—this repentance corresponds to the six weekdays, which are the categories of kosher and unkosher, etc. This is because such a person is similarly at one time kosher, and at another time unkosher; at one time impure, and at another time pure, etc., and so he has no calm.
But when a person repents fully, it is the aspect of Shabbat, as we have explained. This corresponds to Moshe-Mashiach, who has the power to turn from evil to good and to repel the evil entirely.
This is the aspect of Shadai, and he has absolute calm. And Metat, too, is the aspect of Shadai. Although we said the Metat is the Mishnah, that is the case during the week. But “when Shabbat comes, rest comes,” and “He ceased… from all His work”—this being the aspect of Shadai. {Then Metat is encompassed in Shadai .} We derive from this that by repenting fully, which, as we said, is the aspect of Shabbat, a person can consequently recognize his own lowliness, as explained above.
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וְזֶה הוּא:
4. This is the meaning of [the opening verse]: {“B’tach (Trust) in God and do good; dwell in the land and ræ’eh (shepherd) faith.”}
dwell in the land—This is the aspect of the soul, as is said: “my soul like the land” (Psalms 143:6). In other words, the soul has calm because he has repented fully, as explained above. And when one repents fully, it is the aspect of Shabbat. One is then able to recognize one’s own lowliness and the importance and greatness of Israel. And this is:
5. This relates above, to the topic of lowliness, which is “Every person shall abide below his place”—i.e ., one should look upon oneself as lowly, below one’s [actual] place and level.
I again heard regarding this topic in [Rebbe Nachman’s] name, may it be for a blessing, that by his meriting to truly recognize his own lowliness, no one will be able to push him out of his place—i.e., infringe on his livelihood, God forbid. On account of his being genuinely humble and lowly, he acquires the aspect of “nothingness,” and so is not at all ‘below the place.’ Therefore, certainly no one can push him from his place.
This is the meaning of “Every person shall abide below his place; no man shall go out of his place.” By attaining lowliness—which is “Every person shall abide below his place,” always considering himself lowly, below his [actual] place and level—consequently, “no man shall go out of his place.” No man will be able to make him go out of his place—i.e., push him from his livelihood, God forbid, as explained above.
This is as our Sages, of blessed memory, taught: Whoever enters his neighbor’s occupation, it is as if he had relations with a married woman (cf. Sanhedrin 81a). Since he [competitively] enters his neighbor’s profession and wants to push him out of his place and livelihood, it shows that he wants to blemish the aforementioned aspect of lowliness, the aspect of “Every person shall abide below his place.” Therefore, it is as if he had relations with eishet ish (a married woman). The letters of eISheT are acronym for “Shvu Ish Tachtav (Every person shall abide below in his place).” He blemishes the aspect of humility and lowliness, which is “Every person shall abide below his place” in order that “no man shall go out of his place,” as explained above.
בְּטַח בַּיְיָ וַעֲשֵׂה טוֹב שְׁכָן אֶרֶץ וּרְעֵה אֱמוּנָה (תהילים ל״ז:ג׳):
“B’tach b’Hashem (Trust in God) and do good; dwell in the land and shepherd faith.” (Psalms 37:3)
הִנֵּה הַכְּלָל – שֶׁצָּרִיךְ כָּל אָדָם לִרְאוֹת, שֶׁמִּצִּדּוֹ לֹא יִהְיֶה עִכּוּב מְשִׁיחָא, דְּהַיְנוּ לַעֲשׂוֹת תְּשׁוּבָה שְׁלֵמָה וּלְתַקֵּן מַעֲשָׂיו.
Behold! The rule is that each person must make sure that he is not responsible for delaying Mashiach. That is, he has to repent fully and rectify his ways.
וּבְכָל צַדִּיק וְצַדִּיק, מִי שֶׁהוּא צַדִּיק בֶּאֱמֶת, יֵשׁ בּוֹ הִתְגַּלּוּת מָשִׁיחַ, וְאַף־עַל־פִּי שֶׁאֵין בּוֹ הִתְגַּלּוּת מָשִׁיחַ, יֵשׁ בּוֹ מִדָּה שֶׁל מָשִׁיחַ, שֶׁהוּא בְּחִינַת מֹשֶׁה, כְּמוֹ שֶׁכָּתוּב בַּזֹּהַר הַקָּדוֹשׁ (בראשית דף כה:): מָשִׁיחַ דָּא מֹשֶׁה, כְּמוֹ שֶׁאֲפָרֵשׁ.
Each tzaddik, the <more> righteous he is, [the more] he is a manifestation of Mashiach. And even if he is not a manifestation of Mashiach, he possesses the aspect of Mashiach. As I will explain, this is the aspect of Moshe, as it is written in the holy Zohar: Mashiach is Moshe (Zohar I, 25b) .
כִּי מֹשֶׁה מָסַר נַפְשׁוֹ בְּעַד יִשְׂרָאֵל, כִּי יָדַע שִׁפְלוּתוֹ בֶּאֱמֶת, וְיָדַע חֲשִׁיבוּת וּגְדֻלּוֹת יִשְׂרָאֵל, כְּמוֹ שֶׁכָּתוּב (במדבר י״ב:ג׳): וְהָאִישׁ מֹשֶׁה עָנָו מְאֹד מִכֹּל הָאָדָם, וּמֵחֲמַת זֶה מָסַר נַפְשׁוֹ וְחִיּוּתוֹ בַּעֲדָם. לָכֵן מִי שֶׁהוּא צַדִּיק בֶּאֱמֶת, וְיוֹדֵעַ שִׁפְלוּתוֹ, וְיַכִּיר חֲשִׁיבוּת יִשְׂרָאֵל, יָכוֹל לִמְסֹר אֶת נַפְשׁוֹ בַּעֲדָם.
Moshe sacrificed his soul for the Jewish people. This is because he truly recognized his own lowliness, and he also recognized the importance and greatness of Israel, as it is written (Numbers 12:3), “The man Moshe was extremely humble, more so than any other man.” Because of this he sacrificed his soul and vitality for them. Therefore, someone who is a genuine tzaddik, who knows his own lowliness and <also> the importance of Israel, can sacrifice his soul for their benefit.
וְאֵימָתַי יָכוֹל לִרְאוֹת שִׁפְלוּתוֹ, בְּשַׁבָּת. כִּי בְּשַׁבָּת נֶאֱמַר (שמות ט״ז:כ״ט): רְאוּ כִּי ה' נָתַן לָכֶם אֶת הַשַּׁבָּת; כִּי שַׁבָּת הוּא שִׁין בַּת, שִׁי"ן – תְּלַת גְּוָנִין דְּעֵינָא, בַּ"ת – בַּת עַיִן, וְעַל כֵּן בְּשַׁבָּת יָכוֹל לִרְאוֹת שִׁפְלוּתוֹ.
2. {“See that God has given you the Sabbath; that is why I gave you on Friday the food of two days. Every person shall abide below his place; no man shall go out of his place on the seventh day” (Exodus 16:29).} When can a person recognize his own lowliness? On Shabbat. For of Shabbat it is said: “See that God has given you the Shabbat.” ShaBbaT is Shin BaT. Shin is the three colors of the eye; BaT is the bat (pupil) of the eye (Tikkuney Zohar #70, p.126b). Thus on Shabbat he is able to recognize his lowliness.
וְזֶהוּ: שְׁבוּ אִישׁ תַּחְתָּיו, הַנֶּאֱמַר בְּשַׁבָּת (שם), הַיְנוּ תַּחַת מַדְרֵגָתוֹ, שָׁפָל מִמַּה שֶּׁהוּא. וְעַל כָּל פָּנִים אֶל יֵצֵא אִישׁ מִמְּקוֹמוֹ, הַיְנוּ לְמַעְלָה מִמַּדְרֵגָתוֹ, כְּגוֹן עוֹשֶׂה מַעֲשֶׂה זִמְרִי וּמְבַקֵּשׁ שָׂכָר כְּפִינְחָס (סוטה כב:). וְאֵימָתַי יָכוֹל לִרְאוֹת שִׁפְלוּתוֹ בְּשַׁבָּת, כְּשֶׁעוֹשֶׂה תְּשׁוּבָה שְׁלֵמָה, שֶׁהִיא שַׁבָּת. כְּמוֹ שֶׁכָּתוּב (דברים ל): וְשַׁבְתָּ עַד ה' אֱלֹקֶיךָ, אַתְוָן דְּדֵין כְּאַתְוָן דְּדֵין.
This is the meaning of that which was said concerning Shabbat: “Every person shall abide below his place”—i.e., below his level, lower than he actually is. At the very least “no man shall go out of his place”—i.e., reaching beyond his level; for example, by doing as Zimri, and asking for the reward of Pinchas (Sotah 22b). And when on Shabbat can he recognize his lowliness? When he does complete TeShuVah (repentance), which is ShaBbaT, as it is written (Deuteronomy 30:2), “Then ShaVTa (you shall return) to God your Lord.” Their letters are the same.
כִּי יֵשׁ שְׁנֵי תְּשׁוּבוֹת. אַחַת: יֵשׁ בְּנֵי אָדָם שֶׁעוֹשִׂין מַשָּׂא וּמַתָּן וְהוֹלְכִין בְּהַבְלֵי עוֹלָם הַזֶּה, וּבְאֶמְצָעוּת נוֹפֵל לוֹ הִרְהוּרֵי תְּשׁוּבָה, וְאַחַר־כָּךְ חוֹזֵר לִמְקוֹמוֹ הָרִאשׁוֹן. וְזֶהוּ בְּחִינוֹת (יחזקאל א׳:י״ד): הַחַיּוֹת רָצוֹא וָשׁוֹב, שֶׁאֵין לוֹ נַיְחָא, כִּי פַּעַם טָמֵא וּפַעַם טָהוֹר, כָּשֵׁר וּפָסוּל, אָסוּר וּמֻתָּר, וְזֶהוּ בְּחִינוֹת שֵׁשֶׁת יְמֵי חוֹל. אֲבָל תְּשׁוּבָה שְׁלֵמָה הוּא בְּחִינוֹת שַׁבָּת, שֶׁיֵּשׁ לוֹ נַיְחָא. כִּי בָּא שַׁבָּת – בָּא מְנוּחָה; שֶׁיֵּשׁ לוֹ מְנוּחָה מִכֹּל וָכֹל, וְנִדְחֶה הָרַע לְגַמְרֵי.
3. Now, there are two <types of> repentance. One is that of a person who is occupied in business and involved in the transient things of this world. In the midst of this it occurs to him to repent, but he afterwards returns to his original condition. This is as in “The living creatures ran and returned” (Ezekiel 1:14). He has no calm—being at one time impure, then at another time pure; kosher then unkosher; forbidden then permitted. This corresponds to the six days of the week. In contrast, complete repentance is the aspect of Shabbat. He has calm, because: When Shabbat comes, rest comes (cf. Rashi on Genesis 2:2). He has absolute rest, and the evil is repelled entirely.
וְתֵדַע נֶאֱמָנָה, שֶׁתְּשׁוּבָה שְׁלֵמָה הוּא בְּחִינוֹת שַׁבָּת, כִּי אִיתָא בְּמִדְרָשׁ רַבָּה (בראשית פרשה כב): כְּשֶׁפָּגַע אָדָם הָרִאשׁוֹן לְקַיִן, וְשָׁאַל לוֹ: מַה נַּעֲשָׂה בְּדִינְךָ, וְהֵשִׁיב לוֹ שֶׁעָשָׂה תְּשׁוּבָה. אָמַר: אִם כָּךְ תַּקִּיף חֵילָא דִּתְשׁוּבָה, פָּתַח וְאָמַר: מִזְמוֹר שִׁיר לְיוֹם הַשַּׁבָּת.
You can know for certain that complete repentance corresponds to Shabbat, since we find in Midrash Rabbah (Bereishit Rabbah 22:13): When the First Man encountered Kayin and asked him, “What was the outcome of your case?” [Kayin] answered that he repented [and was pardoned]. “If so, then the power of repentance is indeed great,” said [Adam, after which] he proclaimed: “A psalm, a song for the Shabbat day.”
וְלִכְאוֹרָה, מָה עִנְיַן שַׁבָּת אֵצֶל תְּשׁוּבָה. אֲבָל לְפִי דְּבָרֵינוּ מְכֻוָּן הֵיטֵב, כִּי כְּשֶׁעוֹשֶׂה תְּשׁוּבָה שְׁלֵמָה וְנִדְחֶה הָרָע לְגַמְרֵי, וְיֵשׁ לוֹ נַיְחָא – זֶהוּ בְּחִינוֹת שַׁבָּת, וּבְחִינַת שַׁדַּי, וּבְחִינַת מט"ט. כִּי מַה הוּא שַׁדַּי – שֶׁאָמַר לְעוֹלָמוֹ דַּי (חגיגה יב ב"ר פ' מו). וּבְחִינוֹת שַׁבָּת גַּם כֵּן כָּךְ, כְּמוֹ שֶׁכָּתוּב (בראשית ב׳:ב׳): וַיִּשְׁבֹּת בַּיּוֹם הַשְּׁבִיעִי מִכָּל מְלַאכְתּוֹ, וְאָמַר דַּי.
On the face of it, what does Shabbat have to do with repentance? However, based on what we have said the parallel is precise. For when a person repents completely and repels evil entirely, and so has calm—this is the aspect of Shabbat, Shadai and Metat. What is the meaning of Shadai?—that He said to His world, “Dai! (Enough!)” (Chagigah 12a). This relates to Shabbat as well, as it is written (Genesis 2:2), “He ceased on the seventh day from all His work” and said “Dai!”
וּבְחִינַת מט"ט הוּא גַּם כֵּן בְּחִינַת שַׁדַּי, כַּנּוֹדַע.
And Metat, too, corresponds to Shadai, as is known.
וְזֶהוּ שֶׁכָּתוּב בַּזֹּהַר הַקָּדוֹשׁ (בראשית דף כז) עַל פָּסוּק "וַיִּקַח אֶת הָאָדָם וַיַּנִּיחֵהוּ בְגַן עֵדֶן וְכוּ'":
This is as it is written in the holy Zohar (I, 27a) concerning the verse: “He took the human and placed him in the Garden of Eden…” (Genesis 2:15) .
וַיִּקַח – מֵאָן נְטַל לֵהּ, אֶלָּא נְטַל לֵהּ מֵאַרְבַּע יְסוֹדִין דִּילֵהּ וְכוּ'. בְּזִמְנָא דְּתָב בִּתְיוּבְתָּא וּמִתְעֲסִק בְּאוֹרַיְתָא, קֻדְשָׁא בְּרִיךְ הוּא נְטַל לֵהּ מִתַּמָּן. וַעֲלֵהּ אִתְמַר וּמִשָּׁם יִפָּרֵד – אַפְרִישׁ נַפְשֵׁהּ מִתַּאֲוָה דִּילְהוֹן וְכוּ'. לְעָבְדָהּ – בְּפִקּוּדִין דַּעֲשֵׂה, וּלְשָׁמְרָהּ – בְּפִקּוּדִין דְּלֹא תַעֲשֶׂה וְכוּ'. וְאִי עָבַר עַל אוֹרַיְתָא, אִתְשַׁקְיָה מִמְּרִירוּ דְּאִילָנָא רָע, דְּאִיהוּ יֵצֶר הָרָע. וְאִם תָּיְבִין בִּתְיוּבְתָּא, אִתְמַר בְּהוֹן: וַיּוֹרֵהוּ ה' עֵץ, דָּא עֵץ הַחַיִּים, וּבֵהּ וַיִּמְתְּקוּ הַמָּיִם. וְדָא מֹשֶׁה מָשִׁיחַ, דְּאִתְמַר בֵּהּ וּמַטֵּה הָאֱלֹקִים בְּיָדִי. מַטֶּה דָּא מְט"ט, מִסִּטְרֵהּ חַיִּים וּמִסִּטְרֵהּ מִיתָה,
“He took”—from where did He take him? He took him from his four elements…. When a person repents and engages in Torah study, the Blessed Holy One takes him from there. Concerning this it is said: “from there it splits off” (Genesis 2:10). He separates his soul from their temptations… to tend [the Garden] through the positive commandments and to guard it with the prohibitive commandments…. If he violates the Torah, he drinks from the bitterness of the Tree of Evil, which is the Evil Inclination. <And about all his limbs, which are formed of the four elements, it is said: “They made their lives bitter” (Exodus 1:14)—with the bitterness of the Tree.> … But if he repents, it is said of him: “God showed him a tree”—the Tree of Life—through which “the water turned sweet” (ibid. 15:25). This is Moshe-Mashiach, of whom it is said: “with the mateh (staff) of God in my hand” (ibid. 17:9). MaTeh is MeTat, from whom comes life and also death.
עַד כָּאן לְשׁוֹנוֹ.
This concludes the extract [from the Zohar].
וְזֶה כְּמוֹ שֶׁפֵּרַשְׁנוּ, הַיְנוּ כְּשֶׁעוֹשֶׂה תְּשׁוּבָה שְׁלֵמָה, שֶׁיִּדְחֶה הָרָע לְגַמְרֵי וְנַעֲשֶׂה כֻּלּוֹ טוֹב, זֶהוּ בְּחִינוֹת מֹשֶׁה מָשִׁיחַ, דְּאִתְמַר בֵּהּ וּמַטֵּה הָאֱלֹקִים בְּיָדִי, הַיְנוּ שֶׁהָיָה בְּיָדוֹ לַהֲפֹךְ [מֵרַע לְטוֹב]. וּמַטֵּה דָּא מְט"ט, מִסִּטְרֵהּ חַיִּים וּמִסִּטְרֵהּ מִיתָה. כִּי מט"ט הוּא בְּחִינוֹת מִשְׁנָה, שֶׁזֶּה בְּחִינוֹת שֵׁשֶׁת יְמֵי הַחֹל, שֶׁהֵם בְּחִינוֹת שִׁשָּׁה סִדְרֵי מִשְׁנֶה, שֶׁכְּלוּלִים מִשִּׁשָּׁה בְּחִינוֹת: כָּשֵׁר וּפָסוּל טָמֵא וְטָהוֹר אָסוּר וּמֻתָּר כַּנּוֹדַע.
This is as we have explained, that when one repents fully, evil is entirely repelled and good prevails. This is the aspect of Moshe-Mashiach, of whom it is said: “with the mateh of God in my hand”—i.e., he had the power to turn <from evil to good>. MaTeh is MeTat, from whom comes life and also death. For Metat corresponds to the Mishnah, <in that> the six weekdays correspond to the six orders of the Mishnah, which include the six categories of kosher and unkosher, pure and impure, forbidden and permitted, as is known.
וְעַל כֵּן אֵלּוּ בְּנֵי אָדָם שֶׁאֵינָם קְבוּעִים עֲדַיִן בַּעֲבוֹדַת הַבּוֹרֵא יִתְבָּרַךְ, וְאֵין תְּשׁוּבָתָם שְׁלֵמָה עֲדַיִן,
Thus, those people who are not yet steadfast in worshipping the Blessed Creator, so that their repentance is still incomplete—
רַק לִפְעָמִים נוֹפֵל לוֹ הִרְהוּר תְּשׁוּבָה וּמַתְחִיל קְצָת בַּעֲבוֹדָתוֹ יִתְבָּרַךְ, וְאַחַר־כָּךְ נוֹפֵל מִזֶּה וְחוֹזֵר לִמְקוֹמוֹ, וְאַחַר־כָּךְ הוּא חוֹזֵר וְנִתְעוֹרֵר, וְחוֹזֵר וְנוֹפֵל וְכֵן מִשְׁתַּנֶּה בְּכָל פַּעַם מִטּוֹב לְרַע וּמֵרַע לְטוֹב – זֹאת הַתְּשׁוּבָה הִיא בְּחִינוֹת שֵׁשֶׁת יְמֵי הַחֹל, שֶׁהֵם בְּחִינוֹת כָּשֵׁר וּפָסוּל וְכוּ' כַּנַּ"ל. כִּי הוּא גַּם כֵּן פַּעַם כָּשֵׁר וּפַעַם פָּסוּל, פַּעַם טָמֵא וּפַעַם טָהוֹר וְכוּ', כִּי אֵין לוֹ נַיְחָא.
so that, occasionally, they happen to have thoughts of repentance and begin to worship God a bit, only to afterwards slacken off and return to their original condition; and still later are again stirred only to again fall, changing each time from good to bad and from bad to good—this repentance corresponds to the six weekdays, which are the categories of kosher and unkosher, etc. This is because such a person is similarly at one time kosher, and at another time unkosher; at one time impure, and at another time pure, etc., and so he has no calm.
אֲבָל כְּשֶׁעוֹשֶׂה תְּשׁוּבָה שְׁלֵמָה, זֶהוּ בְּחִינוֹת שַׁבָּת, כְּמוֹ שֶׁפֵּרַשְׁנוּ. וְזֶהוּ בְּחִינַת מֹשֶׁה מָשִׁיחַ, שֶׁהָיָה בְּיָדוֹ לַהֲפֹךְ מֵרַע לְטוֹב, וְנִדְחֶה הָרַע לְגַמְרֵי,
But when a person repents fully, it is the aspect of Shabbat, as we have explained. This corresponds to Moshe-Mashiach, who has the power to turn from evil to good and to repel the evil entirely.
וְזֶהוּ בְּחִינוֹת שַׁדַּי, וְיֵשׁ לוֹ נַיְחָא מִכֹּל וָכֹל. וּבְחִינַת מט"ט גַּם כֵּן בְּחִינוֹת שַׁדַּי, אַף־עַל־פִּי שֶׁאָמַרְנוּ שֶׁבְּחִינוֹת מט"ט הוּא מִשְׁנָה, זֶהוּ בְּשֵׁשֶׁת יְמֵי הַחֹל. אֲבָל כְּשֶׁבָּא שַׁבָּת – בָּא מְנוּחָה, וַיִּשְׁבֹּת מִכָּל מְלַאכְתּוֹ, וְזֶהוּ בְּחִינַת שַׁדַּי. [אֲזַי נִכְלָל מט"ט בִּבְחִינַת שַׁדַּ"י]. הַיּוֹצֵא לָנוּ מִזֶּה – שֶׁכְּשֶׁעוֹשֶׂה תְּשׁוּבָה שְׁלֵמָה שֶׁהוּא בְּחִינַת שַׁבָּת כְּמוֹ שֶׁאָמַרְנוּ, עַל יְדֵי זֶה יָכוֹל לִרְאוֹת שִׁפְלוּתוֹ כַּנַּ"ל:
This is the aspect of Shadai, and he has absolute calm. And Metat, too, is the aspect of Shadai. Although we said the Metat is the Mishnah, that is the case during the week. But “when Shabbat comes, rest comes,” and “He ceased… from all His work”—this being the aspect of Shadai. {Then Metat is encompassed in Shadai .} We derive from this that by repenting fully, which, as we said, is the aspect of Shabbat, a person can consequently recognize his own lowliness, as explained above.
וְזֶה הוּא:
4. This is the meaning of [the opening verse]: {“B’tach (Trust) in God and do good; dwell in the land and ræ’eh (shepherd) faith.”}
בְּטַח בַּה' – לְשׁוֹן הַשְׁקֵט וָבֶטַח, שֶׁיֵּשׁ לוֹ מְנוּחָה מִכֹּל וָכֹל.
B’ TaCh in God—This is as in “calm and BeTaCh (security)” (Isaiah 32:17). He has absolute rest.
וַעֲשֵׂה טוֹב – הַיְנוּ שֶׁנִּתְהַפֵּךְ מֵרַע לְטוֹב גָּמוּר.
and do good—That is, he is turned from being bad to being totally good.
שְׁכָן אֶרֶץ – הַיְנוּ בְּחִינוֹת נֶפֶשׁ, כְּמָה דְּאַתְּ אָמַר (תהילים קמ״ג:ו׳): נַפְשִׁי כְּאֶרֶץ וְכוּ'. הַיְנוּ שֶׁהַנֶּפֶשׁ יֵשׁ לוֹ נַיְחָא, מֵחֲמַת שֶׁעָשָׂה תְּשׁוּבָה שְׁלֵמָה כַּנַּ"ל. וּכְשֶׁעוֹשֶׂה תְּשׁוּבָה שְׁלֵמָה הוּא בְּחִינוֹת שַׁבָּת, וְיָכוֹל לִרְאוֹת שִׁפְלוּתוֹ, וַחֲשִׁיבוּת וּגְדֻלּוֹת יִשְׂרָאֵל. וְזֶהוּ:
dwell in the land—This is the aspect of the soul, as is said: “my soul like the land” (Psalms 143:6). In other words, the soul has calm because he has repented fully, as explained above. And when one repents fully, it is the aspect of Shabbat. One is then able to recognize one’s own lowliness and the importance and greatness of Israel. And this is:
וּרְעֵה אֱמוּנָה – הַיְנוּ שֶׁיָּכוֹל לִהְיוֹת כְּמוֹ רָעֲיָא מְהֵימָנָא, שֶׁיָּכוֹל לִמְסֹר אֶת נַפְשׁוֹ בְּעַד יִשְׂרָאֵל:
and RÆ’eh faith—He can be like <Moshe Rabbeinu, > the Faithful RÆ’ aya (Shepherd), sacrificing his soul for the Jewish people.
שַׁיָּךְ לְעֵיל, לְעִנְיַן שִׁפְלוּת, שֶׁהוּא בְּחִינוֹת שְׁבוּ אִישׁ תַּחְתָּיו, דְּהַיְנוּ שֶׁמַּחֲזִיק עַצְמוֹ שָׁפָל לְמַטָּה תַּחַת מְקוֹמוֹ וּמַדְרֵגָתוֹ:
5. This relates above, to the topic of lowliness, which is “Every person shall abide below his place”—i.e ., one should look upon oneself as lowly, below one’s [actual] place and level.
שׁוּב שָׁמַעְתִּי מִשְּׁמוֹ, זִכְרוֹנוֹ לִבְרָכָה, בְּעִנְיָן זֶה, שֶׁעַל־יְדֵי־זֶה שֶׁזּוֹכִין לִרְאוֹת שִׁפְלוּתוֹ בֶּאֱמֶת, עַל־יְדֵי־זֶה אֵין שׁוּם אָדָם יָכוֹל לְהוֹצִיאוֹ וְלִדְחוֹתוֹ מִמְּקוֹמוֹ, דְּהַיְנוּ לְקַפֵּחַ פַּרְנָסָתוֹ, חַס וְשָׁלוֹם. כִּי מֵאַחַר שֶׁהוּא עָנָו וְשָׁפָל בֶּאֱמֶת, הוּא בִּבְחִינַת אַיִן, וְאֵינוֹ תַּחַת הַמָּקוֹם כְּלָל, עַל כֵּן בְּוַדַּאי אֵין יְכוֹלִין לִדְחוֹתוֹ מִמְּקוֹמוֹ.
I again heard regarding this topic in [Rebbe Nachman’s] name, may it be for a blessing, that by his meriting to truly recognize his own lowliness, no one will be able to push him out of his place—i.e., infringe on his livelihood, God forbid. On account of his being genuinely humble and lowly, he acquires the aspect of “nothingness,” and so is not at all ‘below the place.’ Therefore, certainly no one can push him from his place.
וְזֶהוּ: שְׁבוּ אִישׁ תַּחְתָּיו אַל יֵצֵא אִישׁ מִמְּקוֹמוֹ, הַיְנוּ עַל־יְדֵי שֶׁזּוֹכִין לְשִׁפְלוּת, שֶׁזֶּהוּ בְּחִינוֹת: שְׁבוּ אִישׁ תַּחְתָּיו, שֶׁמַּחֲזִיק עַצְמוֹ תָּמִיד בְּשִׁפְלוּת לְמַטָּה תַּחַת מְקוֹמוֹ וּמַדְרֵגָתוֹ כַּנַּ"ל, עַל־יְדֵי־זֶה אַל יֵצֵא אִישׁ מִמְּקוֹמוֹ, כִּי שׁוּם אָדָם לֹא יוּכַל לְהוֹצִיאוֹ מִמְּקוֹמוֹ, דְּהַיְנוּ לִדְחוֹתוֹ מִפַּרְנָסָתוֹ, חַס וְשָׁלוֹם כַּנַּ"ל.
This is the meaning of “Every person shall abide below his place; no man shall go out of his place.” By attaining lowliness—which is “Every person shall abide below his place,” always considering himself lowly, below his [actual] place and level—consequently, “no man shall go out of his place.” No man will be able to make him go out of his place—i.e., push him from his livelihood, God forbid, as explained above.
וְזֶה שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (סנהדרין פא): כָּל הַיּוֹרֵד לְאֻמָּנוּת חֲבֵרוֹ, כְּאִלּוּ בָּא עַל אֵשֶׁת אִישׁ וְכוּ'; כִּי מֵאַחַר שֶׁיּוֹרֵד לְאֻמָּנוּת חֲבֵרוֹ, וְרוֹצֶה לִדְחוֹת חֲבֵרוֹ מִמְּקוֹמוֹ וּמִפַּרְנָסָתוֹ, נִמְצָא שֶׁהוּא רוֹצֶה לִפְגֹּם בְּחִינַת שִׁפְלוּת הַנַּ"ל, בְּחִינַת: שְׁבוּ אִישׁ תַּחְתָּיו וְכוּ' כַּנַּ"ל, וְעַל כֵּן הוּא כְּאִלּוּ בָּא עַל אֵשֶׁת אִישׁ. כִּי אֵשֶׁת רָאשֵׁי־תֵבוֹת: שְׁבוּ אִישׁ תַּחְתָּיו, הַיְנוּ שֶׁפּוֹגֵם בִּבְחִינַת עֲנָוָה וְשִׁפְלוּת, שֶׁהוּא בְּחִינַת: שְׁבוּ אִישׁ תַּחְתָּיו, שֶׁעַל־יְדֵי־זֶה: אַל יֵצֵא אִישׁ מִמְּקוֹמוֹ, כַּנַּ"ל:
This is as our Sages, of blessed memory, taught: Whoever enters his neighbor’s occupation, it is as if he had relations with a married woman (cf. Sanhedrin 81a). Since he [competitively] enters his neighbor’s profession and wants to push him out of his place and livelihood, it shows that he wants to blemish the aforementioned aspect of lowliness, the aspect of “Every person shall abide below his place.” Therefore, it is as if he had relations with eishet ish (a married woman). The letters of eISheT are acronym for “Shvu Ish Tachtav (Every person shall abide below in his place).” He blemishes the aspect of humility and lowliness, which is “Every person shall abide below his place” in order that “no man shall go out of his place,” as explained above.