Likutei Moharan Torah 3:1

Torah 3:1
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אָמַר רַבָּה בַּר בַּר חָנָא: לְדִידִי חָזִי לִי הַהִיא אַקְרוּקְתָא דְּהֲוָה כִּי אַקְרָא דְּהַגְרוֹנְיָא, וְאַקְרָא דְּהַגְרוֹנְיָא כַּמָּה הֲוֵי, שִׁתִּין בָּתֵּי, אָתָא תַּנִּינָא בָּלְעָהּ, אָתָא פּוּשְׁקַנְצָא וּבָלְעָה לְתַנִּינָא, וּסְלִיק יָתִיב בְּאִילָנָא. תָּא חֲזִי כַּמָּה נָפִישׁ חֵילֵיהּ דְּאִילָנָא:

Rabbah bar bar Chanah recounted: I myself saw this akrukta that was as akra deHagrunia (the city of Hagrunia. And how large was the city of Hagrunia? Sixty houses. A serpent came by and swallowed it. A pushkantzacame by and swallowed the serpent. It ascended and perched on a tree. Come, see how great the strength of that tree is! (Bava Batra 73b).

 
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הִנֵּה מִי שֶׁשּׁוֹמֵעַ נְגִינָה מִמְּנַגֵּן רָשָׁע, קָשֶׁה לוֹ לַעֲבוֹדַת הַבּוֹרֵא, וּכְשֶׁשּׁוֹמֵעַ מִמְּנַגֵּן כָּשֵׁר וְהָגוּן, אֲזַי טוֹב לוֹ, כְּמוֹ שֶׁיִּתְבָּאֵר.

Behold! when someone listens to the singing of a singer who is wicked, it is detrimental to his serving the Creator. But when he listens to a singer who is virtuous and worthy, it helps him, as will be explained.

 
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כִּי הִנֵּה קוֹל הַנְּגִינָה נִמְשֶכֶת מִן הַצִּפֳּרִים, כִּדְאִיתָא בַּמִּדְרָשׁ (ויקרא פ' טז): מִפְּנֵי מָה מְצֹרָע טָהֳרָתוֹ תְּלוּיָה בִּשְׁתֵּי צִפֳּרִים חַיּוֹת טְהוֹרוֹת, יָבוֹא קַלַּנְיָא וִיכַפֵּר עַל קַלַּנְיָא. כִּי נִלְקָה מֵחֲמַת קוֹלוֹ, שֶׁדִּבֵּר לָשׁוֹן הָרָע.

The reason for this is that the voice of song is drawn from the birds. As we find in the Midrash: Why is the purification of a leper dependent upon two live pure birds? Let the chatterer come and atone for the chatterer (cf. Vayikra Rabbah 16:7). For he was stricken on account of his voice, which spoke lashon hara (slander).

 
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נִמְצָא, מִי שֶׁהוּא כָּשֵׁר, נִמְשֶׁכֶת הַנְּגִינָה שֶׁלּוֹ מִן הַשְּׁתֵּי צִפֳּרִים חַיּוֹת טְהוֹרוֹת. וְכָתוּב בַּזֹּהַר (ויקרא נג:), שֶׁהַשְּׁתֵּי צִפֳּרִים הַנַּ"ל יוֹנְקִים מֵאֲתַר דִּנְבִיאִים יָנְקִין. לְכָךְ נִקְרָא הַמְּנַגֵּן חַזָּן, מִלְּשׁוֹן חָזוֹן, הַיְנוּ לְשׁוֹן נְבוּאָה, כִּי לוֹקֵחַ הַנְּגִינָה מֵאֲתַר דִּנְבִיאִים יָנְקִין.

We see, then, that the virtuous person draws his song from the two live pure birds. Thus it is written in the Zohar (III, 53b) that these two birds nurse from the same place that the prophets nurse. This is why a singer is called a ChaZaN, from the word ChaZoN, which connotes prophecy. [The chazan] takes his song from the same place that the prophets nurse.

 
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וּכְשֶׁהַמְּנַגֵּן הוּא רָשָׁע, אֲזַי הוּא לוֹקֵחַ הַנְּגִינָה שֶׁלּוֹ מִצִּפֳּרִים אֲחֵרוֹת שֶׁבַּקְּלִפָּה. וְכָתוּב בַּזֹּהַר, כִּי הַצִּפֳּרִים שֶׁבַּקְּלִפָּה יוֹנְקִין מִדַּדֵּי הַמַּלְכוּת, וְכַד אִתְפְּלֵג לֵילְיָא כְּדֵין כְּרוֹזָא כָּרֵז: כַּצִּפֳּרִים הָאֲחוּזוֹת בַּפָּח, כָּהֶם יוּקָשִׁים בְּנֵי־ אָדָם.

But when a singer is wicked, he takes his song from other birds, [from] those of the kelipah (evil forces). Thus it is written in the Zohar (I, 217b) that the birds of the kelipah nurse from the breasts of Malkhut (Kingship): When midnight comes, a cry goes out, “As birds are caught in a trap, so are the children of man ensnared” (Ecclesiastes 9:12).<And if the singer is wicked, then when a person hears him and is attracted by his singing, he, too, becomes trapped in that evil snare. As is written in the Zohar (ibid.): “… so are the children of man ensnared.”>

 
6
 

וְהַתִּקּוּן הוּא שֶׁיּוּכַל לִשְׁמֹעַ נְגִינָה מִכָּל אָדָם, הוּא עַל־יְדֵי שֶׁיִּלְמַד בַּלַּיְלָה תּוֹרָה שֶׁבְּעַל־פֶּה, הַיְנוּ גְּמָרָא שֶׁהִיא בְּחִינַת לַיְלָה, כִּדְאִיתָא בַּמִּדְרָשׁ: כְּשֶׁהָיָה מֹשֶׁה בָּהָר אַרְבָּעִים יוֹם וְאַרְבָּעִים לַיְלָה, לֹא הָיָה יוֹדֵעַ מָתַי יוֹם ומָתַי לַיְלָה, רַק עַל־יְדֵי־זֶה כְּשֶׁהָיָה לוֹמֵד תּוֹרָה שֶׁבִּכְתָב הָיָה יוֹדֵעַ שֶׁהוּא יוֹם, וּכְשֶׁלָּמַד תּוֹרָה שֶׁבְּעַל־פֶּה הָיָה יוֹדֵעַ שֶׁהוּא לַיְלָה.

The remedy, which makes it possible to listen to the <voice> of any individual <without being harmed>, is studying the Oral Torah at night. This refers to the Talmud, which is an aspect of night. As is brought in the Midrash (Shochar Tov, 19): When Moshe was on Mount [Sinai] for forty days and forty nights, he had no way of knowing whether it was day or night. Except, that when he was taught the Written Torah, he knew it was day, and when he was taught the Oral Torah, he knew it was night.

 
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נִמְצָא, שֶׁתּוֹרָה שֶׁבְּעַל־פֶּה הִיא בְּחִינַת לַיְלָה, וּכְמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (סנהדרין כד.): בְּמַּחְשַׁכִּים הוֹשִׁיבַנִי – זֶה תַּלְמוּד בַּבְלִי, וּכְתִיב (בראשית א): וְלַחֹשֶׁךְ קָרָא לַיְלָה.

We see, then, that the Oral Torah is an aspect of night. As our Sages taught: “He seated me in dark places” (Lamentations 3:6) —this is the Babylonian Talmud (Sanhedrin 24a). And it is written (Genesis 1:5), “and the darkness He called night.”

 
8
 

הַיְנוּ עַל־יְדֵי שֶׁיִּלְמַד שַׁ"ס, יְתַקֵּן הַשִּׁית עִזְקָאִין שֶׁבַּקָּנֶה, שֶׁמֵּהֶם יוֹצֵא הַקּוֹל. וְזֶהוּ (איכה ב): קוּמִי רֹנִי בַלַּיְלָה, הַיְנוּ שֶׁתִּהְיֶה תְּקוּמָה לְהָרִנָּה, הַיְנוּ עַל־יְדֵי הַלַּיְלָה, שֶׁהִיא גְּמָרָא שַׁ"ס.

By studying the six orders <of the Mishnah> a person rectifies the six rings of the windpipe, via which the voice emerges. This is (Lamentations 2:19), “Rise, sing out in the night.” Song is raised up by means of “the night”—i.e., the six orders of the Talmud.

 
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אַךְ כְּשֶׁלּוֹמֵד שֶׁלֹּא לִשְׁמָהּ, הַיְנוּ בִּשְׁבִיל שֶׁיִּתְקָרֵא רַבִּי, הַלִּמּוּד אֵינוֹ בַּחֲשִׁיבוּת כָּל כָּךְ, וּכְשֶׁלּוֹמֵד בַּלַּיְלָה חוּט שֶׁל חֶסֶד נִמְשָׁךְ עָלָיו וּמֵגֵן עָלָיו, שֶׁלֹּא יַזִּיק לוֹ הַמַּחֲשָׁבָה הַנַּ"ל:

However, when a person studies not for learning’s own sake [but] in order to be called rabbi, <such> study is not all that meritorious. Yet if he studies at night, a thread of lovingkindness is drawn over him <during the day> (Chagigah 12b), and it protects him from being adversely affected by this intention.

 

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Deu 6:4 “Hear, O Yisra’ěl: HaShem our Elohim, HaShem is one!

Because of the Love I feel for all The Lost Sheep from the House of Israel I like to invite ALL Yisra’elites to join

Watchmen from Israel in Jerusalem

(Please read the Terms, agreement between you and me, before you join?)

 Discuss and learn the ways of HaShem His Mitzwoth and leave all Avodah Zarah and try to come to real unity under Yahweh Elohim. Please add to your daily Prayers:

‘May it be Your will, Adonai my Elohim and Elohim of my fathers, that in Your great kindness You will shine upon the holy souls of Yisra’el, who renew themselves as “birds” sing, praise and pray on behalf of all the holy people from Israel. Master of the world, gather and take in those sacred “birds”, the Lost Sheep from the House of Yisra’el to the holy place: Malkut HaShamayim, an Atoned and Restored 12 Tribes of Yisrael serving and worshiping HaShem alone 24/7 of which it is said: No eye has seen it, except You, O Elohim. May it be Your will, Adonai my Elohim and Elohim of my fathers, that we, Your servant Yisra’el, who recite/study Torah every day, that there may shine upon us all the holy “sparks” and all the holy lights which are contained in the holiness: Your Mitzwoth for Yisra’el, to understand and comprehend Your Torah, and in the fear of You, to do Your will Your Mitzwoth, all the days of our life’s—we and our children and our children’s children, from now and forever. Amen.’

’May it be Your will, Adonai my Elohim and Elohim of my fathers, that in Your kindness we may be cleaned and united through Your Mitzwoth. And by Your Mitzwoth may we, also, be restored East of the Jordan River, in the South of Lebanon and in the Sinai as a defensive shield, in friendship, in Love, as the independent united states of Yisra’el: Bet YIsra’el. Near the independent Jewish Yisra’el state: Yisra’el.

For the unification of Yehudah and Ephraim:

Isa 11:13 And the envy of Ephrayim shall turn aside, and the adversaries of Yehuḏah be cut off. Ephrayim shall not envy Yehuḏah, and Yehuḏah not trouble Ephrayim.

The unification of Messiah Ben Yoseph-David. Amen

Deu 6:4 “Hear, O Yisra’ěl: HaShem our Elohim, HaShem is one!”

Exo 15:2 “Yah is my strength and song, and He has become my deliverance. He is my Ěl, and I praise Him – Elohim of my father, and I exalt Him.

Isa 12:2 “See, Ěl is my deliverance, I trust and am not afraid. For Yah, HaShem, is my strength and my song; and He has become my deliverance.”*’

Please come and sign the Holy agreement: 

Isa 11:13  And the envy of Ephrayim shall turn aside, and the adversaries of Yehuḏah be cut off. Ephrayim shall not envy Yehuḏah, and Yehuḏah not trouble Ephrayim.

Between: My chief defense: Ephraim Independent Nation, Messiah Ben Yoseph and: the Jewish State of Israel, Messiah Ben David.


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