Running and Returning

Raso washov, from Yehezqel 1:14, meaning 'running/going out and returning'. This concept is mentioned multiple times by R' Nahman in Liquttei Moharan, at least in 6, 13 and 79 of the first part.

(Sorry for these westernized renditions of Yehezqel's vision. They're entertaining, at least.)

While Rabenu offers fresh, original, and new hidushim on this concept from one Torah to the next, I just understood a very practical understanding of this concept that is something based mostly on what Torah 6 of L"M teaches about it.

Explaining the Different Aspects of Torah

There are important questions to ask about the many different aspects of the Torah, especially like: which should be prioritized?

Ideally, one would want to study all aspects of Torah. However, there are so many aspects of Torah, it would be hard to fit it all into one day, even if you had all day to learn. Here, I want to explain and prioritize it, which can be beneficial to the newbie and the experienced.

Likutei Etzot, Hitbodedut 1-3

Hitbodedut

1. One who wants to taste a taste of the hidden light, that is, the secrets of the Torah that will be revealed in the future, he should increase in [doing] hitbodedut between himself and his Creator and judge and adjudicate himself all the time regarding all his actions and affairs, whether or not such [a deed or affair] is proper and decent for him to do and to act accordingly in front of [the sight of] HaShem who rewards him all the time and at every instance with goodness.

Likutei Etzot, Knowledge 43-54 (end)

Knowledge (Continued)
43. Via anger, one's wisdom leaves him and the image of God leaves his face and he no longer has the face of a human (see sec. Anger, #5). (From Likutei Moharan I, 57).

44. The main sustenance of [divine] knowledge is by three aspects, they are:
a. One must teach his wisdom to others and to draw them under the wings of the Divine Presence.
b. One must precede fear of sin to his wisdom.
c. One must also exacting in how to present his wisdom, that his words will be the words of the mouth of a pleasing sage and not be contemptible [words].
Then, through the knowledge one merits to draw three influxes: food, drink, and clothing. (From Likutei Moharan I, 58)

45. When wisdom is in its fullness and wholeness, then one is able to subdue all of the oppressors who chase after the weak-of-strength among Israel, and to draw them (the latter) into the service of HaShem. Through this, one merits to conceive new Torah insights on the Sabbath, doubly.

46. The main pleasure of the world to come is to give thanks and praise to His Great Name, and to know and recognize Him, for through this is one close and right next to Him. For the more one knows and recognizes Him, the more one is right next to Him; because everything else will be annulled in the future, and nothing will be left in the future besides this thing: to thank, praise, and know Him - and this is the whole delight of the world to come. (From Likutei Moharan II, 2)

47. The essence of a person is his [divine] knowledge. One who does not have [divine] knowledge is not among civilization and he is not called "human" at all. Rather, he is an animal in the form of a human. Knowledge is mainly holy knowledge, the knowledge of our holy Torah, to know that there is a God who rules and oversees the earth, and to do His will and His commandments. When a person merits this [kind of] knowledge in wholeness, he is saved from all sins and transgressions. For [as our Sages said], 'a person does not sin unless a spirit of folly enters into him'. However, when a person draws upon himself this holy knowledge, remembering HaShem at all times, he will definitely be spared from sinning. (From Likutei Moharan II, 7)

48. That which the world is far away from HaShem and don't draw closer to Him is only a result of them not having a settled mind, and [that] they don't settle themselves. The main thing is to try to settle one's mind well, [on] what is the purpose of all lusts and all the matters of this world; whether they be the lusts that enter the body or lusts that are in the body like, like honor and the like, for example. Then, [when a person looks at the purpose and end to all of these, he will realize they are all vanity and] he will definitely return to HaShem. (Likutei Moharan II, 10)

49. The main settling of the mind is via joy, because by joy, the mind is settled and one can lead the mind according to his will, to think about his eternal purpose. However, by depression and melancholy, the mind and knowledge are in exile and it's hard for one to settle his mind. Hence, depression is a major obstacle in serving HaShem. (There^)

50. One who has whole knowledge knows that all the time in the world is nothing, for time is essentially [a byproduct] of a lack of knowledge. However, the more the intellect is grown, the more one sees and understands the nullification of time (see inside Likutei Moharan II, 62 which explains this well).
Also, in reality we very much see the sprouting of time as a passing shadow and like a disappearing cloud, very much. If you pay attention to this, you will be immensely spared from the worry of this world and you'll be strengthened to snatch up whatever you can at any time, that which will cause you to succeed for eternity, for there it is above time completely, because it is the eternal world. (Likutei Moharan II, 61)

51. There are several idiocies that cling and attach to the mind, particularly confusions in faith. Through sleep, they are separated from the mind, and sleep exceedingly benefits faith. (From Sihot HaRan 110)

52. Via seeing oneself with the true Tzadik, one's mind and knowledge shines. Through this, one receives greatness and authority according to [the amount] his mind shined. [Also] through this, one merits to attain new Torah insights appropriate to him, and by that one merits shame, repentance, and true humility, which is the aspect of the eternal life of the world to come (see sec. Pride and Humility, #30). (From Likutei Moharan II, 72)

53. Wisdom is essentially when one determines that wisdom is far from him. And it is a great wisdom and a great work to make oneself as an animal [in a certain kind of good way, not as brought above in #47], see sec. Innocence. (From Likutei Moharan II, 83 and Sihot HaRan 15)

54. One needs a great merit to be able to sit oneself down for one hour each day and to be remorseful for that which is necessary to regret - for not every person merits settling their mind. Therefore, all must greatly strengthen to see to it to settle oneself well, in regard to all one's actions and deeds, [to determine] if it is fitting to spend one's days with actions like these. (From Sihot HaRan 47)

Likutei Etzot, Knowledge 36-42

Knowledge (Continued)

36. One must really look upon his ways, to see and contemplate well all of the matters and reasons that HaShem sets and brings to him every single day. Each day holds different thoughts, words, and actions from one's acquaintances, and he must know that HaShem contracts His Godliness from infinity unto finitude, to the very center point of the physical world which the person stands in.

And He sets for each person thoughts, words, and actions according to the day, according to the person, and according to the place. And He dresses up hints [within those thoughts, words, and actions] in order to draw one closer to serving Him. Therefore, a person must look at all of this and expand his mind and intellect, to look upon and contemplate every thought, word, and action that HaShem orders him each day; to understand from them the hints that HaShem hints to him, and to draw closer to Him each time from whatever place he is at.

In all matters, in business, and in all the things in the world that HaShem sets for a person each day - in all of them there are specific hints that HaShem hints to him each time, to draw closer to Him. One must expand one's awareness and look upon this well. (From Likutei Moharan I, 54)

37. However, one must be careful to contract his mind so as not to delve his thought too much into this; not to exit the bounds of holiness. That is, that one's thought shouldn't shoot out as a result of this, into philosophical inquisition and confusions, God forbid. Rather, [one should think] according to [normal] human intellect, thus should he expand his thought in this. And also, one shouldn't look beyond his level, for "that which is beyond you, don't inquire". (There^)

38. 'Big shots' are usually fools. (From Likutei Moharan I, 55)

39. One must be careful of the proliferation of wisdom, that his wisdom should not be greater than his deeds. For the main strengthening of the heart, to draw closer to the truth, to HaShem and His holy Torah, is only through good deeds. However, one whose intellect is greater than his good deeds, his heart has no strength to properly prepare the intellect in holiness. Then, through this, his intellect causes to sin more. Therefore, one must distance himself from the proliferation of vain wisdom, which is the wisdom of the world. Greater yet should one distance himself from the 'wisdom' of philosophy, [instead he should] only annul his intellect to the men of truth who walk in the path of truth, according to what we received from our Sages of blessed memory (see sec. Inquisition, #6). (There^)

40. All must know that HaShem is hidden (so-to-speak) within all the concealments that are in the world. For there are two kinds of concealments. There is a concealment and a concealment within a concealment. When HaShem is hidden within [only] one concealment, it's still hard to find him. However, even so, it's possible to weary and strive until finding Him, since one knows HaShem is hidden from him.

However, when HaShem is hidden in a concealment within a concealment; that is, that the concealment itself is concealed from one, to the point that he doesn't know HaShem is concealed from him - then it is very hard to find Him. This is drawn from a multitude of sins, God forbid.

When one sins and repeats it, and it is made to seem as if permissible [to the person] - this is one concealment. However, when one who sins more, God forbid, he falls into the aspect of concealment within a concealment. But truly, even there in the concealment within a concealment, He is hidden. For without His vitality, nothing in the world could exist.

Therefore, via the power of learning Torah, it's possible to change the concealments to awareness. To know that HaShem is even hidden there - even in the force of a concealment within a concealment. [This one becomes aware of] until he hears, wherever he is, the proclaiming voice of the Torah, which proclaims and cries out: "Until when, fools, will you love foolishness?" (Proverbs 1). (From Likutei Moharan I, 56)

41. According to the expansion of [divine] awareness/knowledge, is how easy one's livelihood is. Everyone who lacks knowledge more, he wearies and toils after a livelihood more. (There^)

42. According to the expansion of [divine] awareness/knowledge is how much peace increases. For dispute, anger, and cruelty is from a lack of knowledge. All the more knowledge increases, mercy, kindness, and peace increase. Through this, one merits healing. (There^)

Likutei Etzot, Knowledge 31-35

Knowledge (Continuned)

31. There are several aspects of sleep. There is physical sleep which is rest for the mind. There is also the aspect of learning which is an aspect of sleep in terms of devekut to the Creator - and this is learning the plain meaning of Torah. There is also sleep which is the aspect of faithful business dealings, and when a person deals faithfully in business, then the mind, which is the soul, enters the aspect of faith and is renewed there and strengthened from its tiredness, and it draws new intellect from the Light of the Face [of HaShem].

The main thing here is faith, that one must guard faith well. Then, when one's mind is weary, he renews it within the faith, through the aspect of sleep; whether by simply physical sleep, that then the mind is renewed, as is apparent in reality. However, the main thing is faith, and that is the recitation of Shema in bed which is read before sleeping. And it must be said with intent, in order to attach and place one's soul within faith at the time of sleeping. There, it will be renewed in the aspect of "new things of the mornings, great is Your faithfulness" (Lamentations 3). Through this sleep, one will merit receiving a new intellect and soul from the Light of the Face.

And thus, one who has the aspect devekut [to HaShem], and his mind wearies by this, he then needs to learn the plain meaning of Torah and also to enter into faith at that time. That is, after his mind begins to become confused and he is unable to cling to HaShem anymore in the aspect of mind and knowledge, then he needs to "remove" his knowledge and mind completely and attach himself to faith in simplicity and learn the plain meaning of Torah in innocence and complete faith.

For truly, at the time the mind exists in attachment [to HaShem] or whatever level it is at (meaning, when it is not in the aspect of sleep), even then the main sustenance of the knowledge and mind is via faith - for there is no relying on the intellect alone, as is clarified above, in #15. However, when knowledge departs, then one must place it into faith alone, through one of the aspects of sleep as stated above. And there, the main thing is also faith. When one does business with faith, then his soul, which is his intellect, comes within the faith and is renewed there. (From Likutei Moharan I, 35)

32. Guarding faith is through fulfilling, "he speaks truth in his heart" (Psalm 15) while doing business (see also sec. Money, #21). (There^)

33. Before it has a revelation in Torah and serving [HaShem], every soul from among Israel is tested and refined in the exile of [all] 70 [prototype] nations; that is, in their [specific] lusts. For each of the 70 nations has its own bad trait of its own, which another doesn't have. And as a result of these traits, they (the 70 nations) are distanced from the 70 interfaces of the Torah.
And the shell/peel precedes the fruit. One who wants to eat the fruit needs to first break the shell/peel (Translator's note: the Hebrew term for "shell" also refers to the spiritual forces of evil and impurity). Therefore, before [a soul receives] a revelation of [divine] knowledge, which is a revelation of Torah, which is the essence of knowledge, wisdom, and truth - the soul must go through an 'exile'. That is, through the traits and lusts of the nations, in order to break them and to afterwards come to a revelation in Torah and serving [HaShem].

The main thing is to break the lust for promiscuity which is the summation/all-encompassment of all bad lusts and bad traits, and it is the main test and refinement. And when a person's soul comes into this test, exile, and refinement, which is essentially the lust for promiscuity, then he needs to raise his voice and cry out many cries that include at least 70. Just as the woman giving birth actually cries out 70 cries (Translator's note: these 70 cries are alluding to something spiritual, the number of physical cries is not necessarily important; it may be more or less than 70). Through this, one merits breaking this lust [along] with all the other lusts, and will merit a great revelation. And according to his rectification [of this lust], thus will be [the amount or which of] the revelation of the 70 interfaces of the Torah. (From Likutei Moharan I, 36)

34. A person must put forth effort to come to a wholeness of [divine] knowledge. That is, he'll merit holy knowledge as much as possible for a person to know and attain [until the amount that] it is impossible for a person to know more. It is impossible to come to this except through engaging in drawing people closer to serving HaShem. Through this, his mind becomes complete. [Also,] through this, he merits children and is able to heal barren women. (From Likutei Moharan I, 53)

35. This is the reason tzadikim weary themselves to go after people [in order] to draw them closer to serving HaShem. It isn't to increase their honor, God forbid, rather it's in order to complete their [divine] knowledge. (There^)

Likutei Etzot, Knowledge 21-30

Knowledge (continued)

21. You also must know, that even if you are sunken in the realm of the klipot, and you're on a very low level to the point that it seems to you that you're no longer able to draw closer to HaShem since you became so distanced from him - even so, know that even in the place you are, you can also find His Godliness there; and you can attach yourself to Him from there and turn in complete repentance. It is not far from you, rather, in your place the clothing (the concealment) [of Godliness] is great. (From Likutei Moharan I, 33)

22. The one who overpowers his inclination and forces his evil inclination [to subside and conform to his good inclination] is very much comparable to an angel of HaShem of Legions, and even in worldly things he can collect letters of the Torah. Even when he speaks with gentiles or sees their traits, he knows [their] vitality [from] Godliness; that is, the [Hebrew] letters of the Torah en-clothed there. And he merits that they (the Hebrew letters) will reveal secrets of the Torah to him. That is, the Hidden and Ancient Torah, and he merits to taste a taste of the light of love within [divine] knowledge. This 'love' is above time and above dimensions. And he will see and attain this good and hidden light, that being the Hidden Torah and the hidden tzadikim. (There^)

23. The more one goes from level to level the more he draws closer to HaShem, and he is able to know HaShem with an exceeding understanding. He is able to love himself with HaShem with exceeding love. (There^)

24. Everyone must attach his heart to his [divine] knowledge; for every one among Israel knows that there is a God, in general, and according to this knowledge, it would definitely be proper to annul all his bad desires and traits. However, the wicked are under the authority of their heart, and all desires and traits are in the heart. Therefore, everyone must see to it to attach their hearts to their [divine] knowledge; that the heart will be under the authority of their knowledge and that he will force his heart and desires to [conform to] this general knowledge of HaShem, that the whole earth is filled with His glory, until he breaks and annuls all his desires via this awareness.
Through this, one merits the light of the love of [divine] awareness, which is the hidden light, the Hidden Torah and the hidden tzadikim. (There^)

25. Wisdom is the source of all things. Therefore, all must guard their intellects from foreign intellects. For essentially, the wisdom to acquire wholeness is only Godly wisdom, and the other wisdom is only null wisdom and not wisdom at all. (From Likutei Moharan I, 35)

26. At the time of birth, everyone's intellect is contracted; and when one begins to use it in contemplating serving HaShem, then his intellect grows greater. However, when one puts foreign thoughts into his mind, which are foreign wisdoms, then the holiness of his intellect decreases according to the place [that] the foreign wisdom [takes up]. Upon this foreign intellect, all the bad and obscene traits come together and connect. (There^)

27. Therefore, one must guard his intellect and thought very well, that no foreign thought or foreign wisdom will enter into his mind. This is mainly what repentance and rectification for all sins is - when one overcomes, casting all foreign thoughts out of his mind and intellect. For the intellect is the soul (translator's note: "the neshama", which is the specific aspect of a person's soul correlating to the realm of thought), and when he sanctifies his intellect, his soul, through this he elevates and returns everything to its source. That is essentially what repentance is. (There^)

28. When a person guards himself from foreign intellects, he furthermore must renew his intellect all the time. By this, his soul is renewed; for the intellect is the soul.

29. The overpowering of the evil inclination, which is the original snake, is mainly upon the Torah scholars and learners who have especially great knowledge. For he (the original snake) is always coiled against them because they have a higher intellect/soul. The main thing is to guard one's mind against bad thoughts very well, for upon them is the whole construct of the evil inclination, God forbid. (There^)

30. The renewal of the intellect, which is renewal of the soul, is through sleep. For when the mind wearies, then through sleep it is renewed. And at the time of sleep, the mind, which is the soul, comes into faith; in the aspect of, "new things of the mornings, great is Your faithfulness" (Lamentations 3). (There^)

Likutei Etzot (Compilations of Advice), Knowledge 15-20

Knowledge (continued)

15. When a person does some commandment (or good deed), there is power in the commandment to go out and awaken all the worlds for the service of HaShem, and [then] blessing is drawn to all the worlds through this. The blessing that is effected from above essentially is intellect. And when it comes below it is made for each and every one according to his will.
Therefore, one who is cares about his soul must direct his will, that he'll draw the blessing of the intellect, and he must draw faith into the blessing of the intellect, for there is no relying on the intellect itself, as is known.
Also, through the inner workings of the blessings which are drawn through the commandments, the one who settles and orders the mind is blessed.
Through all of this, one merits to attain the light which is above [the three levels of the soul which are] nefesh, ruah, and neshama; [that light] which is the light of Ein Sof which is impossible to attain with any intellect, except through doing the commandments with joy, one merits it in the aspect of "there but not there". (From Likutei Moharan I, 24)

16. Everyone must see to it to take oneself out of the medame and to go up to the intellect; to not walk after the lusts of the instinctive nature (lit. of the medame), [which are] the animalistic lust (or urge) - only to walk after the intellect. The intellect pushes away all lusts, entirely. All lusts are the opposite of the intellect and are only by the force of the medame which is the animalistic force. For, also an animal has this force and it also lusts after these things.
When one is drawn after the medame in the heart, this is the aspect of the arbitrariness of the heart which goes after the medame in the heart, and does an act of an animal exactly. One [therefore] must get out of the arbitrariness of the heart, and to break his heart of stone, going after the intellect. (From Likutei Moharan I, 25).

17. Even if one already broke the medame and by this raised the attribute of the intellect, [even] with all this, the intellect is still in potentiality. One must use his intellect, meaning to investigate and think of serving HaShem. And then, when one researches with his intellect and uses it, then he brings out the intellect from potential into actual. Then afterwards, when he attains with his intellect all that is in the capability of a man to attain, this is what remains for him after death.
The main existence of a person after his death is only this intellect of holiness that he acquired and reached in Torah and serving [HaShem]. (There*)

18. When speech is without knowledge, then there is no good in it. And then, the speech is not heard or received. And then, it is not called speech at all, because speech which is not heard or received is not called speech. (From Likutei Moharan I, 29)

19. The correction of speech is through praise of the tzadikim, for through praise of the tzadikim, knowledge is elevated. Then, speech is received from knowledge and it [thereby] has good in it; thus, the speech is heard and received - and this is the overall rectification for speech. (There^)

20. One must know that the whole earth is filled with His glory, and there is no place void of Him, and He fills all the universes and surrounds all the universes. Even one who does business among the nations cannot apologize and say that it is impossible to serve HaShem because of the density and worldliness that always falls upon him as a result of the business that he always does among them. For in all worldly things and in all the languages of the nations, one can find Godliness in them. For without Godliness, they have no source of life and existence at all, rather, that which is on a lower level has its [source of] Godliness in greater contraction and it (the Godliness) is en-clothed in many more garments. (From Likutei Moharan I, 33)

Open My Eyes and I'll See Wonders from Your Torah I

Use Rabenu's Torah in everything you learn.

In Yalqut Shim`oni on Bereshith 50, it states about the burial of Ya`aqov:

בתחלה עד שלא ראו כבודן של ישראל לא נהגו בהן כבוד, ולבסוף שראו כבודן של ישראל נהגו בהן כבוד, שנאמר: ויבואו עד גרן האטד. 

וכי יש גורן לאטד? 

אמר רבי אבהו: 

מלמד שהקיפו כתרים לארונו של יעקב, כגורן זה שמוקף לו אטד. שבאו בני ישמעאל ובני עשו ובני קטורה למלחמה, וכיון שראו כתרו של יוסף תלוי בארונו של יעקב, נטלו כולן כתריהם ותלאום בארונו של יעקב.

The important information above is that the sons of `Esaw, Yishma`el and Qettura (descendants of Yishma`el's brothers) came to wage war among each other and they saw Yosef's crown placed at the head of Ya`aqov's sarcophagus. Instead of fighting they came and placed their crowns upon Ya`aqov also.

What does this mean?

In the books of Kabbalah and Breslov:

- Ya`aqov signifies the idea of da`ath (and tifereth), which is knowledge of HaShem and Torah.

- Yosef signifies the sadiq who is called such because of the purity of sexuality he attained, which is considered as keeping the whole Torah. Only one who guards the brith, keeps pure sexuality, can truly attain da`ath. One who damages it throws his da`ath out the window, because semen is derived from "drops of the mind/brain".

- Crown refers to the maqifin, attainments of knowledge, awareness, and information in Torah. It is Ruah HaQodesh, "divine inspiration" as commonly translated. Torah 21 of Liqutei Moharan explains this and how to attain it.

So, what we see in this story is Yosef, the sadiq, leading all Israel at the passing of their father Ya`aqov, who signifies da`ath. The crown is placed upon Ya`aqov/da`ath, meaning that the people of Israel, under the Sadiq, achieve tiqun habrith (pure/corrected sexuality) and thus achieve divine knowledge, then the nations see this and react. Annulling their warfare against each other because they attain a higher perception of da`ath of HaShem - symbolized by placing their crowns on Ya`aqov. Greater da`ath leads to the annulment of idolatry and greater mercy. This is what the prophets speak about that in the future the wolf will dwell with the lamb, and that the nations won't wage war anymore.

Filter this through the fact that the war of Gog uMagog must happen as it is a great mercy to Israel and a vengeance upon the 70 prototype nations who are divided 35-35 under the dominions of `Esaw and Yishma`el (Hayyei Moharan 6) - this short passage in Yalqut Shim`oni means this:

After or during the war of Gog uMagog, when the Messiah will come and bring Israel into an elevated state of purity through tiqun haklali/tiqun habrith and wage war against them to throw their control off of the people of Israel, the nations will eventually cease their fighting and attain a higher state of da`ath - perhaps initially through revelation of an inexplicable miracle from Heaven - through which they will cast away their idols, their false religions, and they will submit to Torah and to King David's restored kingdom. All war will cease and we will enter into the days of Messiah, which should come soon and speedily in our days.