The first letters [of “Vayomer YHVH Salachti K’devarekha”] spell KOSY (my cup). [The root of the word] k’DeVaRekha (“as you spoke”)— DaVaR—is an acrostic for “Dishanta Vashemen Roshi (You anointed my head with oil)” (Psalms 23:5).
For there are true tzaddikim who have the power, through their occasional drinking of wine, to pardon iniquity. As our Sages teach: Wine has two aspects: If he is worthy, he becomes rosh (the head) (Yoma 76b). When he becomes “the head,” which is the aspect of mentalities, he is thereby able to pardon iniquity. As it is written (Proverbs 16:14), “but the sage shall pardon it.”
This is the meaning of, “And God said, ‘I will grant forgiveness k’devarekha .’” For davar is an acrostic for dishanta vashemen roshi, which is an aspect of perfected mentalities. {This corresponds to “holy anointing oil” (Exodus 30:25) ; as in, “Like precious oil upon the head” (Psalms 133:2), as is known.}
And this is: “vayomer YHVH salachti k’devarekha,” the first letters of which spell kosy, as above. That is, “I will grant forgiveness, as you spoke”—the forgiveness is specifically as devarekha. It is commensurate with the dishanta vashemen roshi to which you merit. That is, commensurate with the mentalities to which the tzaddik merits by drinking wine, so he likewise merits to forgive iniquity. For the essence of forgiveness is through the wisdom and holy mentalities that he receives, as in, “but the sage shall pardon it.”
This is also the meaning of, “You anointed my head with oil, kosy (my cup) overflows.” This corresponds to (Psalms 66:12), “We went through fire and water, and You brought us out into an overflowing abundance.” For so it was with the Golden Calf (Exodus 32:20), “The Calf he burned in fire… and scattered it on the water.”
2. [This is the meaning of,] “ha’ UMNam eilem (Are [you] indeed silent)” (Psalms 58:2)—the UMaNut (craft) becomes silent in that it has no speech with which to exult. Speech must be provided for the craft so that it might exult Above. Thus, ELoHYM is made [from EiLeM, ] for the letters YH are the mentalities.
And this is dependent upon guarding the Covenant, for “The tribes of YaH are a testimony for Israel” (Psalms 122:4) refers to guarding the Covenant {as Rashi explains in the portion of Pinchas (Numbers 26:5)}.
3. [And this is:] {May His great Name be exalted and be sanctified in the world which He created in accordance with His will, and reign be given to His kingship (Kaddish Prayer) .} … in the world which He created in accordance with His will, and reign be given to His Malkhut, Kingship—Malkhut is an aspect of glory. As it is written (Psalms 145:11), “Of the glory of Your kingdom they shall speak.” It is also an aspect of will, for a person’s will is his glory (Yerushalmi, Peah 1:1).
Now, when a person is content with and disposed towards God’s will—exactly as He wills it—he then gives reign to His kingship. For the essence of Malkhut is from the will. This is, “… in the world which He created in accordance with His will, and reign be given to His Malkhut”—for the essence of Malkhut is from the will, as above.
However, when a person wants some other will, distinct from God’s will—through this the kingship of others, of the gentiles, is created. And, commensurate with the other will, such is the degree of kingship that is created for some gentile.
For a person has to completely nullify his will vis-à-vis the will of God. He should have no other will whatsoever, other than what God wills: be it that he have money and children, or not, God forbid; be it all the other wills. He should not want any other will other than as God wills.
13
יִתְגַּדַּל וְיִתְקַדַּשׁ שְׁמֵהּ רַבָּא.
4. May His great Name yitgadal (be exalted) and be sanctified.
YiTGaDaL—is TaGiY DaL. That is: tagiy is Keter (Crown); dal corresponds to yAaKoV, for he is AKeV (heel), an aspect of dal (poor). Moreover, the aspect of yiSRael corresponds to tagiy, for “SaRita (you have become ennobled) before God” (Genesis 32:28).
RaBA (great)—is B’ӔR, and satisfies the will of every living being. {This entire teaching was recorded only in outline. At the time these awesome concepts were taught, we were not worthy to have Rebbe Nachman explain them to us clearly, the way he was wont to do. Rather, he delivered them quickly, in general terms. He alluded here to all the kavanot (inner intentions) of Kaddish, which are explained in the Kavanot of the Ari, of blessed memory. Yet none among us knows the way to explain these teachings.}
וַ'יֹּאמֶר יְיָ סָלַחְתִּי כִּדְבָרֶךָ (במדבר י״ד:כ׳) –
“Vayomer YHVH Salachti K’devarekha (And God said: I will grant forgiveness, as you spoke).” (Numbers 14:20)
רָאשֵׁי־תֵּבוֹת כּוֹסִי. כִּדְבָרֶךָ – דָּבָר רָאשֵׁי תֵּבוֹת: דִּשַׁנְתָּ בַּשֶּׁמֶן רֹאשִׁי.
The first letters [of “Vayomer YHVH Salachti K’devarekha”] spell KOSY (my cup). [The root of the word] k’DeVaRekha (“as you spoke”)— DaVaR—is an acrostic for “Dishanta Vashemen Roshi (You anointed my head with oil)” (Psalms 23:5).
כִּי יֵשׁ צַדִּיקִים אֲמִתִּיִּים, שֶׁיֵּשׁ לָהֶם כֹּחַ, כְּשֶׁשׁוֹתִין יַיִּן לִפְעָמִים, לִמְחֹל עֲווֹנוֹת עַל יְדֵי זֶה. כִּי אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (יומא עו), שֶׁיַּיִן יֵשׁ לוֹ שְׁנֵי בְּחִינוֹת: זָכָה – נַעֲשֶׂה רֹאשׁ, וּכְשֶׁנַּעֲשֶׂה רֹאשׁ שֶׁהוּא בְּחִינוֹת מֹחִין, עַל־יְדֵי־זֶה הוּא יָכוֹל לְכַפֵּר עֲווֹנוֹת, כְּמוֹ שֶׁכָּתוּב (משלי ט״ז:י״ד): וְאִישׁ חָכָם יְכַפְּרֶנָּה,
For there are true tzaddikim who have the power, through their occasional drinking of wine, to pardon iniquity. As our Sages teach: Wine has two aspects: If he is worthy, he becomes rosh (the head) (Yoma 76b). When he becomes “the head,” which is the aspect of mentalities, he is thereby able to pardon iniquity. As it is written (Proverbs 16:14), “but the sage shall pardon it.”
וְזֶהוּ: וַיֹּאמֶר ה' סָלַחְתִּי כִּדְבָרֶךָ, כִּי "דָּבָר" הוּא רָאשֵׁי־תֵּבוֹת: דִּ'שַּׁנְתָּ בַּ'שֶּׁמֶן רֹ'אשִׁי כַּנַּ"ל, שֶׁהִיא בְּחִינַת שְׁלֵמוּת הַמֹּחִין, (שֶׁהֵם בְּחִינַת (שמות ל׳:כ״ה): שֶׁמֶן מִשְׁחַת קֹדֶשׁ, בְּחִינַת (תהילים קל״ג:ב׳): כַּשֶּׁמֶן הַטּוֹב עַל הָרֹאשׁ, כַּיָּדוּעַ).
This is the meaning of, “And God said, ‘I will grant forgiveness k’devarekha .’” For davar is an acrostic for dishanta vashemen roshi, which is an aspect of perfected mentalities. {This corresponds to “holy anointing oil” (Exodus 30:25) ; as in, “Like precious oil upon the head” (Psalms 133:2), as is known.}
וְזֶה: וַיֹּאמֶר ה' סָלַחְתִּי כִּדְבָרֶךָ, שֶׁהוּא רָאשֵׁי־תֵּבוֹת כּוֹסִי כַּנַּ"ל. וְזֶהוּ: סָלַחְתִּי כִּדְבָרֶךָ, שֶׁהַסְּלִיחָה כִּדְּ'בָ'רֶ'ךָ דַּיְקָא. כְּפִי בְּחִינַת דִּשַּׁנְתָּ בַשֶּׁמֶן רֹאשִׁי שֶׁאַתָּה זוֹכֶה, הַיְנוּ כְּפִי הַמֹּחִין שֶׁזּוֹכֶה הַצַּדִּיק הָאֱמֶת עַל־יְדֵי שְׁתִיַּת הַיַּיִן, כְּמוֹ כֵן זוֹכֶה לִסְלִיחוֹת עֲווֹנוֹת, כִּי עִקַּר הַסְּלִיחָה – עַל־יְדֵי הַחָכְמָה וְהַמֹּחִין הַקְּדוֹשִׁים שֶׁמְּקַבֵּל בִּבְחִינַת: וְאִישׁ חָכָם יְכַפְּרֶנָּה כַּנַּ"ל.
And this is: “vayomer YHVH salachti k’devarekha,” the first letters of which spell kosy, as above. That is, “I will grant forgiveness, as you spoke”—the forgiveness is specifically as devarekha. It is commensurate with the dishanta vashemen roshi to which you merit. That is, commensurate with the mentalities to which the tzaddik merits by drinking wine, so he likewise merits to forgive iniquity. For the essence of forgiveness is through the wisdom and holy mentalities that he receives, as in, “but the sage shall pardon it.”
וְזֶהוּ: דִּשַּׁנְתָּ בַּשֶּׁמֶן רֹאשִׁי כּוֹסִי רְוָיָה (תהילים כ״ג:ה׳), בְּחִינַת: בָּאנוּ בָאֵשׁ וּבַמַּיִם וַתּוֹצִיאֵנוּ לָרְוָיָה (שם סו); כִּי כֵן הָיָה אֵצֶל הָעֵגֶל (שמות ל״ב:כ׳): וַיִּשְׂרֹף אֶת הָעֵגֶל וְכוּ' וַיִּזֶּר עַל פְּנֵי הַמָּיִם:
This is also the meaning of, “You anointed my head with oil, kosy (my cup) overflows.” This corresponds to (Psalms 66:12), “We went through fire and water, and You brought us out into an overflowing abundance.” For so it was with the Golden Calf (Exodus 32:20), “The Calf he burned in fire… and scattered it on the water.”
הַאֻמְנָם אֵלֶם (תהילים נ״ח:ב׳) – שֶׁנַּעֲשֶׂה הָאֻמָּנוּת אִלֵּם, שֶׁאֵין לוֹ דִּבּוּר לְהִתְפָּאֵר, כִּי צְרִיכִין לַעֲשׂוֹת דִּבּוּר לְהָאֻמָּנוּת, שֶׁיּוּכַל לְהִתְפָּאֵר לְמַעְלָה, וְנַעֲשֶׂה אֱלֹקִים. כִּי י"ה הֵם הַמּוֹחִין,
2. [This is the meaning of,] “ha’ UMNam eilem (Are [you] indeed silent)” (Psalms 58:2)—the UMaNut (craft) becomes silent in that it has no speech with which to exult. Speech must be provided for the craft so that it might exult Above. Thus, ELoHYM is made [from EiLeM, ] for the letters YH are the mentalities.
וְזֶה תָּלוּי בִּשְׁמִירַת הַבְּרִית, כִּי שִׁבְטֵי יָהּ עֵדוּת לְיִשְׂרָאֵל – עַל פְּגַם הַבְּרִית, (כַּמּוּבָא בְּפֵרוּשׁ רַשִׁ"י פָּרָשַׁת פִּינְחָס):
And this is dependent upon guarding the Covenant, for “The tribes of YaH are a testimony for Israel” (Psalms 122:4) refers to guarding the Covenant {as Rashi explains in the portion of Pinchas (Numbers 26:5)}.
בְּעָלְמָא דִּי בְרָא כִּרְעוּתֵהּ וְיַמְלִיךְ מַלְכוּתֵהּ. מַלְכוּת הוּא בְּחִינַת כָּבוֹד, כְּמוֹ שֶׁכָּתוּב (תהילים קמ״ה:י״א): כְּבוֹד מַלְכוּתְךָ יֹאמְרוּ; וְהוּא בְּחִינַת רָצוֹן, כִּי רְצוֹנוֹ שֶׁל אָדָם זֶהוּ כְּבוֹדוֹ (ירושלמי פאה פ"א).
3. [And this is:] {May His great Name be exalted and be sanctified in the world which He created in accordance with His will, and reign be given to His kingship (Kaddish Prayer) .} … in the world which He created in accordance with His will, and reign be given to His Malkhut, Kingship—Malkhut is an aspect of glory. As it is written (Psalms 145:11), “Of the glory of Your kingdom they shall speak.” It is also an aspect of will, for a person’s will is his glory (Yerushalmi, Peah 1:1).
וּכְשֶׁהָאָדָם מִסְתַּפֵּק וּמִתְרַצֶּה בִּרְצוֹן הַשֵּׁם יִתְבָּרַךְ, רַק כְּמוֹ שֶׁהוּא יִתְבָּרַךְ רוֹצֶה, אֲזַי מַמְלִיךְ מַלְכוּתֵהּ, כִּי עִקַּר הַמַּלְכוּת – מֵהָרָצוֹן כַּנַּ"ל, וְזֶהוּ: בְּעָלְמָא דִּי בְרָא כִּרְעוּתֵהּ וְיַמְלִיךְ מַלְכוּתֵהּ – כִּי עִקַּר הַמַּלְכוּת הוּא מֵהָרָצוֹן כַּנַּ"ל.
Now, when a person is content with and disposed towards God’s will—exactly as He wills it—he then gives reign to His kingship. For the essence of Malkhut is from the will. This is, “… in the world which He created in accordance with His will, and reign be given to His Malkhut”—for the essence of Malkhut is from the will, as above.
אֲבָל כְּשֶׁרוֹצֶה הָאָדָם אֵיזֶה רָצוֹן אַחֵר חוּץ מֵרְצוֹן הַשֵּׁם יִתְבָּרַךְ, עַל יְדֵי זֶה נַעֲשֶׂה מַלְכוּת אֲחֵרִים שֶׁל הָעַכּוּ"ם, וּכְפִי הָרָצוֹן הָאַחֵר, כֵּן נַעֲשֶׂה אֵיזֶה מַלְכוּת לְאֵיזֶה עַכּוּ"ם,
However, when a person wants some other will, distinct from God’s will—through this the kingship of others, of the gentiles, is created. And, commensurate with the other will, such is the degree of kingship that is created for some gentile.
כִּי צָרִיךְ הָאָדָם לְבַטֵּל רְצוֹנוֹ לְגַמְרֵי נֶגֶד רְצוֹן הַשֵּׁם יִתְבָּרַךְ, שֶׁלֹּא יִהְיֶה לוֹ שׁוּם רָצוֹן אַחֵר, רַק כְּמוֹ שֶׁרוֹצֶה הַשֵּׁם יִתְבָּרַךְ, הֵן שֶׁיִּהְיֶה לוֹ מָמוֹן וּבָנִים, הֵן לָאו חַס וְשָׁלוֹם, וְהֵן כָּל שְׁאָר הָרְצוֹנוֹת, לֹא יִרְצֶה שׁוּם רָצוֹן אַחֵר, רַק כְּמוֹ שֶׁרוֹצֶה הַשֵּׁם יִתְבָּרַךְ:
For a person has to completely nullify his will vis-à-vis the will of God. He should have no other will whatsoever, other than what God wills: be it that he have money and children, or not, God forbid; be it all the other wills. He should not want any other will other than as God wills.
יִתְגַּדַּל וְיִתְקַדַּשׁ שְׁמֵהּ רַבָּא.
4. May His great Name yitgadal (be exalted) and be sanctified.
יִתְגַּדַּל – תָּגֵי דַּל, שֶׁהוּא: תָּגֵי, כֶּתֶר. דַּל, בְּחִינַת יַעֲקֹב שֶׁהוּא עָקֵב בְּחִינַת דַּל. וּבְחִינַת יִשְׂרָאֵל הוּא בְּחִינַת תָּגֵי, כִּי שָׂרִיתָ עִם אֱלֹקִים וְכוּ (בראשית ל״ב:כ״ט).
YiTGaDaL—is TaGiY DaL. That is: tagiy is Keter (Crown); dal corresponds to yAaKoV, for he is AKeV (heel), an aspect of dal (poor). Moreover, the aspect of yiSRael corresponds to tagiy, for “SaRita (you have become ennobled) before God” (Genesis 32:28).
וְיִתְקַדַּשׁ – ת"ק שַׁדַּי.
and yitkadash (be sanctified)—is TK ShaDaI.
רַבָּא – בְּאֵר. וּמַשְׂבִּיעַ לְכָל חַי רָצוֹן: (כָּל אֵלּוּ הַדְּבָרִים לֹא נִכְתְּבוּ מֵהֶם כִּי אִם רָאשֵׁי פְּרָקִים, כִּי בִּשְׁעַת אֲמִירַת אֵלּוּ הַדְּבָרִים הַנּוֹרָאִים, לֹא זָכִינוּ שֶׁיְּבָאֲרֵם לָנוּ הֵיטֵב, כְּדַרְכּוֹ תָּמִיד, רַק אֲמָרָם בִּמְהִירוּת בְּדֶרֶךְ רֶמֶז בְּעָלְמָא, וְרָמַז לָנוּ כָּאן כָּל הַכַּוָּנוֹת שֶׁל קַדִּישׁ הַמְבֹאָרִים בְּכַוָּנוֹת הָאֲרִ"י זַ"ל וְכַנַּ"ל. וְאֵין אִתָּנוּ יוֹדֵעַ עַד מָה בֵּאוּר הַדְּבָרִים הָאֵלֶּה):
RaBA (great)—is B’ӔR, and satisfies the will of every living being. {This entire teaching was recorded only in outline. At the time these awesome concepts were taught, we were not worthy to have Rebbe Nachman explain them to us clearly, the way he was wont to do. Rather, he delivered them quickly, in general terms. He alluded here to all the kavanot (inner intentions) of Kaddish, which are explained in the Kavanot of the Ari, of blessed memory. Yet none among us knows the way to explain these teachings.}