Noam Elimelekh BaMidbar (two selections)

Noam Elimelekh

Parshat Bamidbar

Or one may say [of the verse] “and He spoke...in the desert...” that here it [can be interpreted] through a father who cares for his children. If he sees any pain that they have then he has compassion and he gives him some kind of good food and good things that through them their minds will be comforted. However the distress and pain itself the father is not able to take away from them.

And the Creator, may He Be Blessed, when a person has any pain and prays to Him, may He be blessed, then it is not enough that He takes the distress away, but rather, in spite of this that He gives them all of the goodnesses, divine flow, and blessing. And this is the meaning of the verse, “and the cloud covered the mountain for six days, and He called to Moses on the seventh day...”:

The mountain refers to the attribute of judgement (Din) … and this indicates that during the six days of secularity the attribute of judgement has a power to rule, perish the thought.

However the tzaddik, in his holiness covers this very mountain.

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There is another interpretation of the midrash that we spoke of above in another way--that is the idea that the end action is contained in the initial thought. This is that humanity arose in thought to be created at first, and in the end they were created after all of the creations. This is that they were not also created first in order that they have choice. Therefore all of the worlds were created first and afterwards humanity cascaded into a level lower than all of them in order that they be manifested. And the soul of humanity is carved from under the Chair of Glory, which is the world of thought. And a person needs to serve the Creator, may He be blessed, until he returns to his engraver, and first Source.

And all of the good that is done for Israel is by means of an angel. But if a person is corrected in their level until their Initial Engraver they do not need an angel as a messenger, they simply are convey their own message because they are above the angel.

Consequently, whether it is done by means of an angel or by means of a person, when the messenger is an angel they cannot deviate from their mission to do anything greater or lesser, only what they have received. On the other hand, the tzaddik has permission to change and to add to the good.

The desire of the holy beings is to be messengers to do good for them, but rather when they come down a little bit below, they descend a bit from they holiness for they [normally] hover beneath the Chair of Holiness.........

And this is the meaning of the holy beings running and returning. They are running after their desire to be messengers and returning because they see in their descent that they are becoming physical, and this is very hard.

The only ones  completely corrected until their Initial Engraver were the avoteinu, Abraham, etc. They reached through their holy deeds until the Chair of Glory...n

Or one may say [of the verse] “and He spoke...in the desert...” that here it [can be interpreted] through a father who cares for his children. If he sees any pain that they have then he has compassion and he gives him some kind of good food and good things that through them their minds will be comforted. However the distress and pain itself the father is not able to take away from them.

And the Creator, may He Be Blessed, when a person has any pain and prays to Him, may He be blessed, then it is not enough that He takes the distress away, but rather, in spite of this that He gives them all of the goodnesses, divine flow, and blessing. And this is the meaning of the verse, “and the cloud covered the mountain for six days, and He called to Moses on the seventh day...”:

The mountain refers to the attribute of judgement (Din) … and this indicates that during the six days of secularity the attribute of judgement has a power to rule, perish the thought.

However the tzaddik, in his holiness covers this very mountain.......