Parshat Korah- Noam Elimelekh- Two teachings

Noam Elimelekh- Elimelekh of Lezhinsk

Korach

“Korach, son of Izhar son of Kohath son of Levi took [vayikach]...”

The Aramaic translation (Targum) of “vayikach Korach (and Korach took)” is “Korach separated [himself]”. For the creation of a person and their soul is done by carving them out from underneath the Throne of Glory. For this reason, one needs to make the main focus of their dwelling be the upper dimensions, and giving divine energies from the lower world all the way to Ein Soph, May It be Blessed. However, when a person commits a transgression, perish the thought, then he separates himself from the upper dimensions and they have no relevance for him whatsoever. His body and soul remain in this lowly dimension. This is why the Targum is “Korach separated himself”-- because he separated himself from the dimensions. This is the meaning of “HaShem loves the gates of Zion... [more than the dwellings of Jacob].” (Psalm 87) For the dimensions are gates through which a person may return there to the place from which they were carved out, and to the dwelling of ones soul underneath the Throne of Glory. This is the meaning of “HaShem loves the gates of Zion”-- they are the gates which are splendid to go through. And they are dimensions through which divine flow and life-force is given. When does HaShem love them more than the dwellings of Jacob? When Israel is dwelling beneath the Throne of Glory...

Noam Elimelekh

“Moses heard and fell on his face...”

One way of interpreting this is by means of derision. For in the Gemara it [says] that a person is forbidden from falling on their face (Ta’anit 14b) unless he is confident that he will be answered like Yehoshua etc... Moses our Rabbi was very humble and his opinion of himself was lower than everyone, and he was afraid to fall on his face, but after he heard that Korach said that he was the leader and the prince in Israel, and that greatness suited him, he began to fall on his face. For this reason it says “and Moses heard and fell...”

Maggid of Mezrich- Ohr Torah, Parshat Baha'alotcha

Maggid of Mezrich Ohr Torah Parshat Beha'alotcha

ג  וְהָאִישׁ מֹשֶׁה, עָנָו מְאֹד--מִכֹּל, הָאָדָם, אֲשֶׁר, עַל-פְּנֵי הָאֲדָמָה.  

" Now the man Moses was very humble, above all the men that were upon the face of the earth-" Numbers 12:3

An interpretation of this is that there are two levels to humility.  The first is that ones thoughts should be entirely [directed] above and separate from the material even in lower matters.

On the second level, one is not separated from the material that much. This is the meaning of when it says Moshe Moshe [at the burning bush] without a line separating [the two instances of the name]. When Jacobs name is repeated (gen. 46:2) [cfx. 22:11, I Samuel 3:10] there is a separating line. For there is a Moshe above and a Moshe below, and a Jacob above and a Jacob below. Therefore with Moshe there is no separating line for he was entirely one [unified]. Above and below he was one.  For he was entirely above, and he was separated from the material even in lower matters, and it is obvious [that he was this way] in upper matters as well.

In spite of this he held himself to the attribute of humility even in upper matters.

"...than all men [literally "all man] who were on the face of the earth." "Man"  here is referring to his thoughts all of which were "on the face of the earth". This means Moshe thought of himself as lower  even than that person who is entirely below.

Noam Elimelekh- Naso

Noam Elimelekh

Naso

“Lift up the heads of the children of Gershon them etc...” (Numbers/Bamidbar 4:21-22)

There is a reason why sometimes ״to their families" is written before "to the house of their ancestors", and sometimes "to the house of their ancestors" [before] "to their families." The answer is according to the passage "lift up the heads of the children of israel according to their gilgulotam according to their families etc..."(Bamidbar 1:1). For the tzaddik uplifts the entire world and he lifts them up by means of his devekut and by means of his holiness. By means of this he brings them close to the service of the Creator may his name be blessed. This is called "nesiut rosh"- the uplifting of the head. Therefore HaShem commanded that this uplifting of the head will conduct itself according to the gilgulim/reincarnations. For the tzaddik who knows the reincarnations of souls can know which man has a holy soul or from which world ones soul was taken. Moshe and Aharon were on this level and they knew the reincarnation of the souls. Therefore HaShem may He be blessed commanded "lift up the souls of the children of israel Le gilgulotam- " which means according to the gilgul of the souls-- this is how you should cause them to ascend above.

However, simple person whose souls isn't on that big of a level, they too need to ascend and lift up their heads. Why should they be harmed? And how can they be lifted up? Since they are below, for this reason the tzaddik needs to connect them to the holy ancestors who contain all of Israel. Then they will ascend above by means of the ancestors, and this is why it is written "to the house of their an ancestors" before "to their families" in order to lift them up into the remainder of the families of israel. But for the ones who are tzaddiks whose souls are from the higher world it is the opposite, they raise them according to the order of from below to above - first "to their families" and afterward "to the house of their ancestors" To attach them with the levels of the ancestors as well...

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.......

Elimelekh of Lezhinsk on Parshat Behar

Noam Elimelekh
 Elimelekh of Lezhinsk
 BeHar
 (Leviticus 25:20)  “And if you will say, ‘what shall we eat’ in the seventh year...’ and I will command My blessing upon you in the sixth year, and it will bring forth produce for the three years.” [I have an interpretation] in the name of my brother, the righteous and the famous. We must be scrupulous with the grammar [of this passage] since the Torah departs from its [usual] way here. For the [usual] way of the Torah is that when it writes any extra language in the passage, even one letter, several difficulties will be answered . However, the difficuly [itself] is not [usually] written itself in the Torah. But here, the difficulty is written in the Torah. It would have been well if it had just said, “and I will command my blessing.” Immediately no one would have presented the difficulty by asking “what will we eat.” It seems that the Holy Blessed One when He created the world, He created through a flow of divine energy through his Goodness to create pipes which flow with divine energy for the needs of Humanity. And the way of divine energy is not to stop at all except when a person falls from their level, and they do not have trust in the Creator, may He Be Blessed, the One who is the Overseer of Truthfulness who Sustains creation without any pause. Then He makes this man through his thought. When a blemish is not purified, perish the thought, the divine energy will be stopped up. The the Holy Blessed One will need to newly command the divine energy, that it will proceed as it did in the beginning of the creation. This is the meaning of “and if you will say...etc...” That the Torah teaches a person the way of The Name that he will be whole in his trust in his G!d, and he will not ever ask “what will he eat”, for when, perish the thought, he will fall from the trust to think “what will he eat”, he will make a defect, perish the thought, in the divine flow and Heaven is troubled to newly command. And the meaning of “and when you will say” is when you will say thus, then you will trouble me to command, etc. But rather [the verse is teaching us] don’t behave this way, and trust in HaShem with all your heart, and then the shefa will proceed without any pause, one will never lack at all through It. "

וכי תאמרו מה נאכל בשנה השביעית הן לא נזרע ולא נאסוף את תבואתנו וציויתי את ברכתי לכם בשנה השישית ועשית את התבואה לשלש השנים". "ויש לדקדק היות שהתורה יצאה בכאן מדרכה שדרך הקרא לכתוב איזה ייתור לשון בפסוק אפילו אות אחת וע"י זה מתורץ כמה קושיות, אבל הקושיא לא נכתב בעצמה בתורה וכאן נכתבה הקושיא בתורה וטוב היה שלא לומר כי אם 'וציויתי את ברכתי' וממילא לא יקשה שום אדם לומר מה נאכל? ונראה שהשי"ת ב"ה כשברא את העולם השפיע מטובו צינורות מושכים שפע לצרכי בני אדם ודרך השפע שלא להפסיק כלל אלא כשהאדם נופל ממדרגתו ואין לו בטחון בבורא ב"ה המשגיח אמיתי הזן ומפרנס בריות בלי הפסק כלל אז עושה האדם ההוא במחשבתו ההיא אשר לא מטוהר פגם חלילה בעולמות העליונים ומתישין כוח פמליא של מעלה ר"ל ואז נפסק השפע חלילה וצריך השי"ת ב"ה לצוות מחדש השפע שתלך כמו מתחילת הבריאה וזה הוא: 'וכי תאמרו...' וגו', שהתורה מלמדת לאדם דרכי השם שיהיה שלם בבטחונו על אלוקיו ולא יאמר כלל 'מה יאכל', כי כאשר חלילה יפול מן הבטחון לחשוב מה יאכל, הוא עושה פגם חלילה בהשפע ואטרחו כלפי שמיא לצוות מחדש, וכי תאמרו – כאשר תאמרו כך, ואז תטריחו אותי – 'וציויתי את ברכתי...' אלא לא תתנהגו כך, ותבטחו בה' בכל לבבכם, ואז תלך השפע בלי הפסק כלל, תמיד לא יחסר כל בה".

Maggid of Mezrich on Emor

Maggid of Mezrich, Ohr Torah, Parshat Emor translation- Rabbi Ben Newman 

 Leviticus 22:

כז שׁוֹר אוֹ-כֶשֶׂב אוֹ-עֵז כִּי יִוָּלֵד, וְהָיָה שִׁבְעַת יָמִים תַּחַת אִמּוֹ; וּמִיּוֹם הַשְּׁמִינִי, וָהָלְאָה, יֵרָצֶה, לְקָרְבַּן אִשֶּׁה לַיהוָה

. 27 When a bullock, or a sheep, or a goat, is brought forth, then it shall be seven days under the dam; but from the eighth day and thenceforth it may be accepted for an offering made by fire unto the LORD.

 כח וְשׁוֹר, אוֹ-שֶׂה--אֹתוֹ וְאֶת-בְּנוֹ, לֹא תִשְׁחֲטוּ בְּיוֹם אֶחָד

 28 And whether it be cow or ewe, ye shall not kill it and its young both in one day. This [relates to] that which is said by Scripture, “...man and beast you save, Adonai...”[1] This can be compared to a king who brought his legions into a state and said, “I decree that none of the legions will see my face until they first see the face of the Lady. This is what the Holy Blessed One said, “then it shall be seven days...” And there is no “seven days” that does not have shabbat-- and after this God desires a sacrifice. Thus it is that a man is circumcised on the 8th day.[2] Therefore, there are those who say according to what the rabbis of blessed memory wrote, “the final action is the beginning of the thought.”[3] This can be compared to someone who is thinking of building a house or making clothing. The thought [of this thing being completed exists] as a generality, that his will is to have a complete and whole house or piece of clothing (and only afterward does one thing that they need workers and other things). And afterward, when one comes to perform the action [one acts in an] opposite [fashion]. From the beginning he prepares the needs of the building, like wood, and stones and workers, and after that he completes the building. This is [the meaning of] general and specific, and specific and general. For in thought, the general precedes the specific, and in action the specific precedes the general. This is the meaning of vav”dalet- general and then specific, and afterwards dalet”vav which is specific and then general. This is why in the name of God the vav comes first, followed by the lower heh, which is dalet and vav-- specific and then general. It is found that that which was first in thought, which corresponds in a hidden way to the yod which is general [and then] specific, is the end of the action. The lower heh is called “assiyah”-- doing or making, which is dalet vav-- is found to be specific and then general, and the thought is finished in completeness. And it is well known that the lower heh [of the name of God] is called “Shabbat”. The words “bereishit” [usually translated as ‘in the beginning’] are actually an anagram for “yare Shabbat”. For from the beginning the universe was lacking rest, and the universe was not complete, and when Shabbat came, rest came. This is the fulfillment of the world which is now [after Shabbat] in its completeness. Therefore from the beginning, it doesn’t say the Name completely until Shabbat, as it is mentioned. This is how [the Torah expresses that] it was in thought in the beginning-- through the word “bereishit” [and anagram for yare shabbat-- fear Shabbat]. And therefore “bereishit” also means for Yisrael which is called “reishit”. It is found that Israel was found first in thought, and afterwards in action, as is mentioned. Also, because the Holy Blessed One created the world something from nothing, and the tzaddikim through their actions make nothing from something. This is like the action of the sacrifices, for the beast is something, a physical creation, the tzaddik bring it close [mekorbin otah] and it is made into spiritual nothingness. It is found that from the beginning it was nothing, and in the end it is nothing. This is [the meaning of] the letters “ani” [meaning “I”] which are the same letters as the word “ayin”-- nothingness. For from “I” which exists in the world of action/assiyah, is made “nothing”. And all this the Tzaddikim can make after the completeness of the creation [briah], formation [yetzirah], and making [assiyah]. This is [the meaning of the fact that] after Shabbat came, rest was created, and the universe was [no longer] lacking. However, before Shabbat they were not able to make their deeds “nothing from something”. Therefore even the “something” was not finished in its completeness. This is [the meaning of] what is written, “from the eighth day,” and thus it is with circumcision, for all of the action of the mitzvot go according to what was [just] mentioned according to the intention that was [just] mentioned...[there is a lacuna here in the text...]
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[1] Psalm 36:7, “Thy righteousness is like the mighty mountains; Thy judgments are like the great deep; man and beast Thou preservest, O LORD.”
 [2]Lev. 12:3
 [3] Zohar III 238a

דרש שבעת ימים יהיה תחת אמו ומיום השמיני וגו', וזה שאמר הכתוב אדם ובהמה תושיע ה'. משל למלך שנכנסו לגיונותיו למדינה אמר אני גוזר שכל הלגיונות לא יראו פני עד שיראו תחלה פני המטרוניתא. כך אמר הקב"ה והיה שבעת ימים וגו', ואין שבעת ימים בלא שבת. ואח"כ ירצה לקרבן. וכן באדם ביום השמיני ימול, ע"כ.

וי"ל על פי מ"ש רז"ל סוף המעשה תחלת המחשבה. וזהו משל למי שמחשב בלבו לבנות לו בית או לעשות לו בגד. הנה המחשבה היא בכללות, שרצונו להיות לו בית גמור ושלם או הבגד שלם וגמור, [ואחר כך חושב שצריך לו בעלי מלאכות ושאר דברים]. ואח"כ כשבא לפעול המעשה, הנה הוא בהיפך, מתחלה הוא מכין צרכי הבנין כמו עצים ואבנים [ובעלי מלאכות], ואח"כ נשלם הבנין. וזהו כלל ופרט [ופרט] וכלל. כי במחשבה הכלל קודם לפרט, ובמעשה הפרט קודם לכלל. וזהו מתחלה ו"ד כלל ופרט, ואח"כ ה' ד"ו הוא פרט וכלל, וזהו ו' של ש"ם, ואח"כ ה' תתאה ד"ו פרט וכללקג. נמצא כי מה שהיה במחשבה תחילה, דהיינו בהעלם יו"ד שהוא כלל ופרט, זהו סוף המעשה, ה' תתאה הנקרא עשיה, והוא ד"ו, נמצא פרט וכלל, ונגמרה המחשבה בשלימות.

והנה ידוע כי ה' תתאה נק' שבת, בראשי"ת אותיות יר"א שב"ת. כי מתחילה היה העולם חסר מנוחה ולא היה עולם שלם, וכשבא שבת בא מנוחה, וזהו קיום העולם שהוא עתה בשלימות. ולכך מתחלה לא נאמר השם שלם עד השבת כנזכר, וזה היה במחשבה תחילה במלת בראשי"ת. וכן בראשי"ת בשביל ישראל שנקראו ראשית. נמצא כי היו ישראל תחלה במחשבה ואחור במעשה כנזכר. גם [כי] הקב"ה ברא את העולם יש מאין, והצדיקים עושים במעשיהם אי"ן מי"ש. כמו מעשה הקרבנות, שהבהמה היא יש, מעשה גשמי, והצדיקים מקרבין אותה אל הקדושה ונעשה אין רוחני. נמצא כי מתחילה היה אי"ן ולבסוף אי"ן. וזהו אנ"י אותיות אי"ן, כי מאנ"י שהוא עשייה נעשה אי"ן. וכל זה יכולים הצדיקים לעשות אחר שלימות הבריאה והיצירה והעשייה כנזכר. וזהו אחר שבא שבת נברא [נ"א: ובא] המנוחה ולא היה העולם חסר. אבל קודם שבת לא היו יכולים לפעול מעשיהם אין מיש [נ"א: מעשיהם, שהם מגמתם לעשות מיש אי"ן], ואז אף הי"ש לא נגמר בשלימותו. וז"ש מיום השמיני וגו' וכן במילה וכו', כי כל מעשה המצות הן כנזכר על הכוונה הנזכר (חסר).

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-----  מקורות ומראה מקומות  -----

מדל"י סי' רמט (רס).

במדרש שבעת ימים כו' – ויק"ר כז, י. שבעת ימים יהיה גו' – אמור כב, כז. אדם ובהמה גו' – תהלים לו, ז. וביום השמיני ימול – תזריע יב, ג. סוף המעשה תחלת המחשבה – זח"ג רלח סע"א. תקו"ז ו, א. ראה כוזרי מ"ג סי' עג. ה' תתאה ד"ו – תקו"ז תל"ו עח רע"א. שם תס"ט קד, א. ה' תתאה הנקרא עשיה – ראה תקו"ז תכ"ב סח סע"ב. ע"ח שמ"ב פי"ג. ה' תתאה נק' שבת – זח"ג (ר"מ) קכב, ב. שם רמג, ב. בראשי"ת אותיות יר"א שב"ת – זח"ג רנז, א. תקו"ז ה, ב. שם ת"ט כד רע"ב. מתחילה כו' וכשבא שבת בא מנוחה – פרש"י בראשית ב, ב. פרש"י מגילה ט, א בשם מדרש חכמים. בראשית בשביל ישראל – אותיות דר"ע ב. ויק"ר לו, ד. היו ישראל תחילה במחשבה כו' – תקו"ז ו, א.

-----  שולי הגליון  -----

קג) נ"א במדל"י: וזהו מתחלה יו"ד, ר"ל הי' הוא הכלל וממנו נמשך לד' שהוא הפרט, והה' תתאה בעצמו צורתה ד"ו פרט וכלל.

-----  הערות וציונים  -----

כי מתחילה היה העולם חסר כו' – ראה סוף סי' יא-א.

והצדיקים עושים במעשיהם אי"ן מי"ש כו' – ראה סי' תק ובהערות שם.

וז"ש מיום השמיני כו' – ראה זח"ג (ר"מ) מד, א. וראה פירוש אוה"ח לבראשית ב, ב.

Maggid of Mezrich Ohr Torah on Parshat Acharei:

Maggid of Mezrich Ohr Torah on Parshat Acharei:

אחרי

קי

ושמרתם את חקותי ואת משפטי אשר יעשה אותם האדם וחי בהם. כי הכלל הוא בכל המצות מעשיות הענין בהם הוא כך. דרך משל ציצית כשהם חוטין אין בהם חיות, ר"ל הקדושה העליונה, רק ענין המצוה שכשהוא עושה הוא מקשר כל המדריגות עד העשיה, דהיינו המחשבה והדיבור והעובדא מתקשרים זה עם זה ושורה על הציצית כל ההלכות ציצית וכל הפרשיות ציצית שבתורה. ועל דרך זה בכל המצות. וזהו ושמרתם את חקותי, הוא לשון חקיקה, היינו אותיות המחשבה הם נחקקין במוח, אשר יעשה אותם (בעשיית) [בעשיה], וחי בהם, ר"ל [עי"ז נמשך] החיות העליונות בהם, וד"ל.

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א  וַיְדַבֵּר יְהוָה, אֶל-מֹשֶׁה לֵּאמֹר.	1 And the LORD spoke unto Moses, saying:
ב  דַּבֵּר אֶל-בְּנֵי יִשְׂרָאֵל, וְאָמַרְתָּ אֲלֵהֶם:  אֲנִי, יְהוָה אֱלֹהֵיכֶם.	2 Speak unto the children of Israel, and say unto them: I am the LORD your God.
ג  כְּמַעֲשֵׂה אֶרֶץ-מִצְרַיִם אֲשֶׁר יְשַׁבְתֶּם-בָּהּ, לֹא תַעֲשׂוּ; וּכְמַעֲשֵׂה אֶרֶץ-כְּנַעַן אֲשֶׁר אֲנִי מֵבִיא אֶתְכֶם שָׁמָּה, לֹא תַעֲשׂוּ, וּבְחֻקֹּתֵיהֶם, לֹא תֵלֵכוּ.	3 After the doings of the land of Egypt, wherein ye dwelt, shall ye not do; and after the doings of the land of Canaan, whither I bring you, shall ye not do; neither shall ye walk in their statutes.
ד  אֶת-מִשְׁפָּטַי תַּעֲשׂוּ וְאֶת-חֻקֹּתַי תִּשְׁמְרוּ, לָלֶכֶת בָּהֶם:  אֲנִי, יְהוָה אֱלֹהֵיכֶם.	4 Mine ordinances shall ye do, and My statutes shall ye keep, to walk therein: I am the LORD your God.
ה  וּשְׁמַרְתֶּם אֶת-חֻקֹּתַי וְאֶת-מִשְׁפָּטַי, אֲשֶׁר יַעֲשֶׂה אֹתָם הָאָדָם וָחַי בָּהֶם:  אֲנִי, יְהוָה.  {ס}	5 Ye shall therefore keep My statutes, and Mine ordinances, which if a man do, he shall live by them: I am the LORD. {S}

Mine ordinances shall ye do, and My statutes shall ye keep, to walk therein: I am the LORD your God. (Lev. 18:4):

For the rule is that for all of the practical mitzvot--the matter with them is the following:

By way of demonstrative comparison- tzitzit- when they are threads they do not contain life force-- in other words the upper holiness. It is only the matter of the mitzvah [itself]. For when one does [a mitzvah] they bind together all of the levels to Assiyah. This is the thought the word and the action binding together and thereby all of the halakhot and all of the passages about tzit tzit in the Torah rest upon the [physical object of] the tzitzit.

This is the way it is with all the mitzvot.

This is the meaning of “mine ordinances yea shall do.” The word chok-- ordinances is related to the word chakikah- engraving-this is the letters of thought that are engraved upon the brain which one will do in the world of assiyah, and live by them -- which means to say that by means of doing these mitzvot one brings down the upper life force upon them. And this is enough to understand.

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