Know! There is a light that shines in a thousand worlds.156This was said before Chanukah 5567/1806, during the week of the circumcision of the Rebbe's son, Yaakov (Tzaddik #185). It was said on the vach nacht (watch night), the night before his son's brit milah (Avenehah Barzel, p. 32, #41). The child was born on a Shabbat, and this lesson was delivered when R' Leib Dayan brought fish to the Rebbe for the circumcision feast (Yemey Moharnat #14). For a detailed explanation of this lesson, see Likutey Halakhot, Edut 4; ibid., Pesach 9; ibid., Kiddushin 3:16; Zimrat Ha'aretz, p. 105b.
This light is so intense that the average person cannot receive it. It can only be accepted by a great sage who can divide the thousands into hundreds.
A lesson may be so complex that it is incomprehensible. However, if it is broken into many simpler concepts, each one can be understood by itself. In this way, the entire lesson becomes clear.
The same is true of the light that shines in a thousand worlds. It is one simple light that cannot be perceived in part. A single concept, it can only be taken as a whole.
There is a scholar who is vengeful and vindictive. He can divide the thousands into hundreds. Such a sage can divide this great light into portions that can be comprehended and accepted. It is written, “He who harps on something, separates a prince” (Proverbs 17:9). Rashi writes that “he who harps” is one who is vengeful and vindictive, harping on what another does to him. Through this, he “separates a prince”: He separates himself from God, who is the Lord and Prince of the universe.
This refers to an ordinary individual. A sage, however, has a duty to be vengeful and vindictive, as the Talmud teaches, “Every sage who is not vengeful and vindictive like a snake, is no scholar” (Yoma 22b).
The above verse speaks of the vengeful and vindictive sage who can divide the thousands into hundreds. “He who harps on something separates a prince (aluf).” ALeF is a thousand. An ALuF is a leader of thousands. Thus, “He who harps on something” — the vengeful and vindictive sage — “separates the thousands” — divides the thousands into hundreds.
The Talmud teaches, “If you see a sage who is vengeful and vindictive like a snake, bind him around your waist” (Shabbat 63a). Rashi explains, “You will eventually derive benefit from his scholarship.” Such a vindictive sage can divide the great light into portions, separating the thousands into hundreds. Therefore, “you will eventually benefit from his scholarship.”
One who understands it can bring the dead back to life. He is the one the Talmud speaks of when it states, “A time will come when tzaddikim will resurrect the dead” (Pesachim 68a; Zohar I, 114b, 135a).
One who understands it truly understands death. When one divides the thousands into hundreds, he brings the thousand into the hundred and makes from “death,” “hundreds.” Thousand is alef — the letter Alef. Death is mavet. Bring the Alef into MaVeT and you have Mem, Aleph, Vav, Tav – MAOT (hundreds).
He does not understand how we speak of God’s unity in the second line of the Shma, “Blessed is the name of the glory of His kingdom forever and ever.”157The Shma itself is taken from the Torah (Deuteronomy 6:4-9). This second line, however, is not in the Torah, but is mentioned in Targum Yonatan on Deuteronomy 6:4. The first line of the Shma, “Hear O Israel,” is called the upper unification, while this second line is called the lower unification (Zohar I, 18b). See Likutey Halakhot, Edut 4:15.
It is customary to say this line quietly. The Talmud explains the reason with a parable. A princess smells a pudding called Tzikey Kederah, a savory pudding made by the lower classes. If she asks for it, she is disgraced; if she does not, she is discomforted. Her servants therefore bring it to her quietly.158Pesachim 56a; Likutey Halakhot loc. cit. 4:16. Tzikey Kederah is a pudding made of minced meat cooked with wine and spices. Cf. HaMetargem ad loc.; Yoma 75a; Bava Metzia 77b; Chulin 77b; Ketubot 65a. He who does not understand the reason for a vindictive sage does not understand the significance of the Tzikey Kederah.
He also does not understand the meaning of the first two letters, Chet Shin, of ChaShmal, the electrum seen in Ezekiel’s vision.159These two letters spell ChaSh (quietness). See Chagigah 13b, where the word Chashmal is broken into two words, Chash Mal (quietness speaking). In the Kabbalah, the Chashmal is the force protecting the holy from the unholy, and the Chash is the part closest to the Kelipat Nogah (Etz Chaim, Sha'ar Kelipat Nogah 2; Mavoh She'arim 3:2:14; Likutey Moharan I, 19:3, 41, 82, 127). He also does not know the meaning of Nogah, the brightness in Ezekiel’s vision, mentioned in the verse, “A brightness round about it”160This refers to the Kelipat Nogah (the bright husk), the intermediary between the realm of holiness and the realm of evil. Through this kelipah, the husks of absolute evil are nourished, and it is man's task to turn it all into good (Etz Chaim, loc. cit. 4, Sha'ar HaKelipot 3; Likutey Moharan 19:5). (Ezekiel 1:4). He also does not know the workings of the Merkavah, the Divine Chariot (cf. Chagigah 2:1). He does not understand the concept of the covenant, nor why people dispute him.
Tzaddikim, however, cannot comprehend it unless they themselves can divide the thousands into hundreds. These are the tzaddikim who are vengeful and vindictive, and these tzaddikim are the Mashiach’s belt. The Talmud teaches, “If you see a sage who is vengeful and vindictive like a snake, bind him around your waist.” This is the Mashiach’s belt. Regarding the Mashiach, it is written, “The belt around his loins shall be righteousness” (Isaiah 11:5). Targum Yonatan renders this: “And tzaddikim shall be all around him.” This is the concept of “Matun matun – waiting, waiting”161Berakhot 20a: “Waiting, waiting is worth 400 zuzim.” Cf. Rashi ad loc. – the aspect of hundreds.162MaTuN (waiting) is related to the word MaTNav (his loins). With the inclusion of an Alef, as above, MaTUN (מתון) also becomes MAOT (מאות, hundreds). This waiting represents the “patience” necessary to turn the thousands into hundreds. Those who can do so, are the matun, i.e., “belt” of Mashiach, as the Rebbe now explains.
דַּע שֶׁיֵּשׁ אוֹר שֶׁהוּא מֵאִיר בְּאֶלֶף עוֹלָמוֹת.
Know! There is a light that shines in a thousand worlds.156This was said before Chanukah 5567/1806, during the week of the circumcision of the Rebbe's son, Yaakov (Tzaddik #185). It was said on the vach nacht (watch night), the night before his son's brit milah (Avenehah Barzel, p. 32, #41). The child was born on a Shabbat, and this lesson was delivered when R' Leib Dayan brought fish to the Rebbe for the circumcision feast (Yemey Moharnat #14). For a detailed explanation of this lesson, see Likutey Halakhot, Edut 4; ibid., Pesach 9; ibid., Kiddushin 3:16; Zimrat Ha'aretz, p. 105b.
וְזֶה הָאוֹר, אֵין אָדָם פָּשׁוּט יָכוֹל לְקַבֵּל מֵחֲמַת גָּדְלוֹ. וְצָרִיךְ לָזֶה חָכָם גָּדוֹל שֶׁיּוּכַל לְחַלֵּק אֲלָפִים לְמֵאוֹת.
This light is so intense that the average person cannot receive it. It can only be accepted by a great sage who can divide the thousands into hundreds.
דְּהַיְנוּ שֶׁיּוּכַל לְחַלֵּק הָאוֹר הַגָּדוֹל לַחֲלָקִים קְטַנִּים, כְּדֵי שֶׁיּוּכְלוּ הַקְּטַנִּים בְּמַעֲלָה לְקַבְּלוֹ מְעַט מְעַט.
Such a sage can divide this great light into small portions that can be grasped by those below him. Then they can receive it, a little at a time.
כְּמוֹ לְמָשָׁל, כְּשֶׁאֶחָד אוֹמֵר פְּשָׁט אוֹ חִלּוּק גָּדוֹל מְאֹד וּמֵחֲמַת זֶה אֵין יְכוֹלִין לְקַבֵּל מִמֶּנּוּ מֵחֲמַת גָּדְלוֹ. כִּי חֲצִי פְּשָׁט אִי אֶפְשָׁר לְקַבֵּל כִּי אִם כֻּלָּהּ. אֲבָל כְּשֶׁמְּחַלְּקִין הַפְּשָׁט וְהַחִלּוּק לַחֲלָקִים וְעִנְיָנִים, אֲזַי יְכוֹלִין לְהָבִין כָּל עִנְיָן וְעִנְיָן בִּפְנֵי עַצְמוֹ.
A lesson may be so complex that it is incomprehensible. However, if it is broken into many simpler concepts, each one can be understood by itself. In this way, the entire lesson becomes clear.
כָּךְ יֵשׁ אוֹר שֶׁהוּא מֵאִיר בְּאֶלֶף עוֹלָמוֹת, וְהוּא הַשָּׂגָה אַחַת, דְּהַיְנוּ שֶׁאִי אֶפְשָׁר לְהַשִּׂיג אוֹתוֹ אֶלָּא כֻּלּוֹ, אֲבָל לֹא בְּמִקְצָת, כִּי הוּא אוֹר אֶחָד פָּשׁוּט. אַךְ תַּלְמִיד־חָכָם שֶׁהוּא נוֹקֵם וְנוֹטֵר הוּא יָכוֹל לְחַלֵּק אֲלָפִים לְמֵאוֹת דְּהַיְנוּ לַחֲלֹק הָאוֹר גָּדוֹל לַחֲלָקִים כְּדֵי שֶׁיּוּכְלוּ לְקַבְּלוֹ כַּנַּ"ל.
The same is true of the light that shines in a thousand worlds. It is one simple light that cannot be perceived in part. A single concept, it can only be taken as a whole.
וְעִנְיָן זֶה שֶׁתַּלְמִיד־חָכָם שֶׁנּוֹקֵם וְנוֹטֵר יָכוֹל לְחַלֵּק אֲלָפִים לְמֵאוֹת, הוּא מְפֹרָשׁ, כְּמוֹ שֶׁכָּתוּב (מִשְׁלֵי יז): "וְשֹׁנֶה בְדָבָר מַפְרִיד אַלּוּף" וּפֵרֵשׁ רַשִׁ"י: דְּהַיְנוּ נוֹקֵם וְנוֹטֵר, שֶׁשּׁוֹנֶה בְּדָבָר שֶׁעָשָׂה לוֹ חֲבֵרוֹ עַל־יְדֵי־זֶה הוּא מַפְרִיד אַלּוּפוֹ שֶׁל עוֹלָם. כָּךְ פֵּרֵשׁ רַשִׁ"י.
There is a scholar who is vengeful and vindictive. He can divide the thousands into hundreds. Such a sage can divide this great light into portions that can be comprehended and accepted. It is written, “He who harps on something, separates a prince” (Proverbs 17:9). Rashi writes that “he who harps” is one who is vengeful and vindictive, harping on what another does to him. Through this, he “separates a prince”: He separates himself from God, who is the Lord and Prince of the universe.
אֲבָל תַּלְמִיד־חָכָם צָרִיךְ דַּיְקָא לִהְיוֹת נוֹקֵם וְנוֹטֵר כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ ז"ל (יוֹמָא כב:): "כָּל תַּלְמִיד־חָכָם שֶׁאֵינוֹ נוֹקֵם וְנוֹטֵר וְכוּ'".
This refers to an ordinary individual. A sage, however, has a duty to be vengeful and vindictive, as the Talmud teaches, “Every sage who is not vengeful and vindictive like a snake, is no scholar” (Yoma 22b).
אַךְ פֵּרוּשׁ הַפָּסוּק הוּא כַּנַּ"ל, שֶׁתַּלְמִיד־חָכָם שֶׁהוּא נוֹקֵם וְנוֹטֵר יָכוֹל לְחַלֵּק אֲלָפִים לְמֵאוֹת, וְזֶהוּ "וְשֹׁנֶה בְדָבָר" הַיְנוּ נוֹקֵם וְנוֹטֵר, "מַפְרִיד אַלּוּף" הַיְנוּ שֶׁהוּא מַפְרִיד וּמְחַלֵּק אֲלָפִים לְמֵאוֹת כַּנַּ"ל.
The above verse speaks of the vengeful and vindictive sage who can divide the thousands into hundreds. “He who harps on something separates a prince (aluf).” ALeF is a thousand. An ALuF is a leader of thousands. Thus, “He who harps on something” — the vengeful and vindictive sage — “separates the thousands” — divides the thousands into hundreds.
וְזֶה שֶׁאָמְרוּ רַבּוֹתֵינוּ ז"ל (שַׁבָּת סג.): "אִם רָאִיתָ תַּלְמִיד־חָכָם שֶׁהוּא נוֹקֵם וְנוֹטֵר כְּנָחָשׁ – חָגְרֵהוּ עַל מָתְנֶיךָ לְסוֹף שֶׁתֵּהָנֶה מִתַּלְמוּדוֹ", כִּי עַל־יְדֵי שֶׁהוּא נוֹקֵם וְנוֹטֵר עַל־יְדֵי־זֶה יָכוֹל לְחַלֵּק אֲלָפִים לְמֵאוֹת, דְּהַיְנוּ לְחַלֵּק אוֹר גָּדוֹל לַחֲלָקִים, וְעַל־יְדֵי־זֶה יְכוֹלִין לֵהָנוֹת מִתַּלְמוּדוֹ וּלְקַבֵּל מִמֶּנּוּ.
The Talmud teaches, “If you see a sage who is vengeful and vindictive like a snake, bind him around your waist” (Shabbat 63a). Rashi explains, “You will eventually derive benefit from his scholarship.” Such a vindictive sage can divide the great light into portions, separating the thousands into hundreds. Therefore, “you will eventually benefit from his scholarship.”
כִּי בְּלִי זֶה אִי אֶפְשָׁר לְקַבֵּל מֵחֲמַת גֹּדֶל הָאוֹר כַּנַּ"ל.
For without him, the light is so great that you will not be able to grasp it.
אֲבָל הַשֵּׂכֶל וְהַטַּעַם שֶׁל עִנְיָן זֶה מִפְּנֵי מָה מִי שֶׁהוּא נוֹקֵם וְנוֹטֵר יָכוֹל לְחַלֵּק אֲלָפִים לְמֵאוֹת וְכוּ' זֶה עָמֹק עָמֹק וְכוּ'.
There is a logical reason why only a vengeful sage can divide thousands into hundreds, but it is very deep indeed.
וְדַע, מִי שֶׁיּוֹדֵעַ זֹאת הוּא יָכוֹל לְהַחֲיוֹת מֵתִים כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ ז"ל (פְּסָחִים סח. זֹהַר א קיד: קלה.): 'עֲתִידִים צַדִּיקִים לְהַחֲיוֹת מֵתִים'.
One who understands it can bring the dead back to life. He is the one the Talmud speaks of when it states, “A time will come when tzaddikim will resurrect the dead” (Pesachim 68a; Zohar I, 114b, 135a).
וְיוֹדֵעַ מַה הוּא מֵת, כִּי עַל־יְדֵי שֶׁמְּחַלֵּק אֲלָפִים לְמֵאוֹת וּמַמְשִׁיךְ הָאֲלָפִים לְתוֹךְ הַמֵּאוֹת כַּנַּ"ל עַל־יְדֵי־זֶה נַעֲשֶׂה מִמָּוֶת – מֵאוֹת עַל־יְדֵי שֶׁנִּכְנְסוּ הָאֲלָפִים לְתוֹכָם.
One who understands it truly understands death. When one divides the thousands into hundreds, he brings the thousand into the hundred and makes from “death,” “hundreds.” Thousand is alef — the letter Alef. Death is mavet. Bring the Alef into MaVeT and you have Mem, Aleph, Vav, Tav – MAOT (hundreds).
וּמִי שֶׁאֵינוֹ יוֹדֵעַ זֹאת, אֵינוֹ יוֹדֵעַ מִפְּנֵי מַה הוּא עַכְשָׁו בְּשִׂמְחָה.
One who does not understand this concept does not know why he is happy now.
וְאֵינוֹ יוֹדֵעַ הַיִּחוּד שֶׁל "בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד".
He does not understand how we speak of God’s unity in the second line of the Shma, “Blessed is the name of the glory of His kingdom forever and ever.”157The Shma itself is taken from the Torah (Deuteronomy 6:4-9). This second line, however, is not in the Torah, but is mentioned in Targum Yonatan on Deuteronomy 6:4. The first line of the Shma, “Hear O Israel,” is called the upper unification, while this second line is called the lower unification (Zohar I, 18b). See Likutey Halakhot, Edut 4:15.
וְאֵינוֹ יוֹדֵעַ מַה זּוֹ "צִיקֵי קְדֵרָה" שֶׁאָמְרוּ רַבּוֹתֵינוּ ז"ל (פְּסָחִים נו.): "מָשָׁל לְבַת מֶלֶךְ שֶׁהֵרִיחָה צִיקֵי קְדֵרָה, תֹּאמַר – יֵשׁ לָהּ גְּנַאי, לֹא תֹּאמַר – יֵשׁ לָהּ צַעַר.
It is customary to say this line quietly. The Talmud explains the reason with a parable. A princess smells a pudding called Tzikey Kederah, a savory pudding made by the lower classes. If she asks for it, she is disgraced; if she does not, she is discomforted. Her servants therefore bring it to her quietly.158Pesachim 56a; Likutey Halakhot loc. cit. 4:16. Tzikey Kederah is a pudding made of minced meat cooked with wine and spices. Cf. HaMetargem ad loc.; Yoma 75a; Bava Metzia 77b; Chulin 77b; Ketubot 65a.
He who does not understand the reason for a vindictive sage does not understand the significance of the Tzikey Kederah.
וְאֵינוֹ יוֹדֵעַ מַה זּוֹ ח"שׂ מֵחַשְׁמַ"ל, וְאֵינוֹ יוֹדֵעַ מַה זּוֹ נֹגַהּ כְּמוֹ שֶׁכָּתוּב (יְחֶזְקֵאל א): "וְנֹגַהּ לוֹ סָבִיב". וְאֵינוֹ יוֹדֵעַ מַהוּ מַעֲשֵׂה מֶרְכָּבָה. וְאֵינוֹ יוֹדֵעַ מַהוּ בְּרִית. וְאֵינוֹ יוֹדֵעַ מִפְּנֵי מָה חוֹלְקִין עָלָיו.
He also does not understand the meaning of the first two letters, Chet Shin, of ChaShmal, the electrum seen in Ezekiel’s vision.159These two letters spell ChaSh (quietness). See Chagigah 13b, where the word Chashmal is broken into two words, Chash Mal (quietness speaking). In the Kabbalah, the Chashmal is the force protecting the holy from the unholy, and the Chash is the part closest to the Kelipat Nogah (Etz Chaim, Sha'ar Kelipat Nogah 2; Mavoh She'arim 3:2:14; Likutey Moharan I, 19:3, 41, 82, 127). He also does not know the meaning of Nogah, the brightness in Ezekiel’s vision, mentioned in the verse, “A brightness round about it”160This refers to the Kelipat Nogah (the bright husk), the intermediary between the realm of holiness and the realm of evil. Through this kelipah, the husks of absolute evil are nourished, and it is man's task to turn it all into good (Etz Chaim, loc. cit. 4, Sha'ar HaKelipot 3; Likutey Moharan 19:5). (Ezekiel 1:4). He also does not know the workings of the Merkavah, the Divine Chariot (cf. Chagigah 2:1). He does not understand the concept of the covenant, nor why people dispute him.
וּמָשִׁיחַ יוֹדֵעַ כָּל הָעִנְיָן הַזֶּה בִּשְׁלֵמוּת.
The Mashiach understands this concept perfectly.
אֲבָל הַצַּדִּיקִים, אֵינָם יוֹדְעִים אֶלָּא כְּשֶׁעוֹשִׂין מֵאֲלָפִים מֵאוֹת. וְאֵלּוּ הַצַּדִּיקִים שֶׁהֵם נוֹקְמִין וְנוֹטְרִים שֶׁיְּכוֹלִים לַעֲשׂוֹת מֵאֲלָפִים מֵאוֹת, הֵם חֲגוֹרָה לַמָּשִׁיחַ, כִּי אָמְרוּ רַבּוֹתֵינוּ ז"ל: "אִם רָאִיתָ תַּלְמִיד־חָכָם שֶׁהוּא נוֹקֵם וְנוֹטֵר כְּנָחָשׁ – חָגְרֵהוּ עַל מָתְנֶיךָ", הַיְנוּ בְּחִינַת חֲגוֹרָה לַמָּשִׁיחַ, שֶׁנֶּאֱמַר בּוֹ (יְשַׁעְיָה י"א): "וְהָיָה צֶדֶק אֵזוֹר מָתְנָיו" כְּתַרְגּוּמוֹ: 'וִיהוֹן צַדִּיקַיָּא סְחוֹר סְחוֹר לֵהּ', הַיְנוּ בְּחִינַת 'מָתִין מָתִין' דְּהַיְנוּ מֵאוֹת.
Tzaddikim, however, cannot comprehend it unless they themselves can divide the thousands into hundreds. These are the tzaddikim who are vengeful and vindictive, and these tzaddikim are the Mashiach’s belt. The Talmud teaches, “If you see a sage who is vengeful and vindictive like a snake, bind him around your waist.” This is the Mashiach’s belt. Regarding the Mashiach, it is written, “The belt around his loins shall be righteousness” (Isaiah 11:5). Targum Yonatan renders this: “And tzaddikim shall be all around him.” This is the concept of “Matun matun – waiting, waiting”161Berakhot 20a: “Waiting, waiting is worth 400 zuzim.” Cf. Rashi ad loc. – the aspect of hundreds.162MaTuN (waiting) is related to the word MaTNav (his loins). With the inclusion of an Alef, as above, MaTUN (מתון) also becomes MAOT (מאות, hundreds). This waiting represents the “patience” necessary to turn the thousands into hundreds. Those who can do so, are the matun, i.e., “belt” of Mashiach, as the Rebbe now explains.
הַיְנוּ מִי שֶׁיָּכוֹל לְחַלֵּק אֲלָפִים לְמֵאוֹת הֵם חֲגוֹרָה לַמָּשִׁיחַ כַּנַּ"ל. וְאֵלּוּ הַצַּדִּיקִים, מְחַיִּין אֶת הַצַּדִּיקִים הַקְּטַנִּים.
The tzaddikim who can divide thousands into hundreds will be the belt of the Mashiach. These resurrect the lesser tzaddikim.