אֶל אֲשֶׁר יִהְיֶה שָׁמָּה הָרוּחַ לָלֶכֶת יֵלֵכוּ
The Wind That Kindles the Heart
The heart follows the ruach, the breath that cools it; and wind can both put out a candle and rekindle it, by blowing off the dust that keeps its sparks apart. The leaders of the generation are 'ruach' and Israel is the heart of the world: they must blow away the sadness, and the harm of the wicked, that settle on each Jew, so that the sparks join again and every Jew burns for Hashem. But a stormwind makes a fire rage beyond measure; such over-passion must be tamed, as Eliyahu rode the 'horses of fire in a storm' — the heart must burn in balance.
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הַמָּקוֹר · Original text
אֶל אֲשֶׁר יִהְיֶה שָׁמָּה הָרוּחַ לָלֶכֶת יֵלֵכוּ (יחזקאל א׳:י״ב):
אִיתָא בְּתִקּוּנֵי זֹהַר (תיקון י"ג, דף כח): כֻּלְּהוּ עָרְקִין דְּלִבָּא מִתְנַהֲגִין בָּתַר רוּחָא, הַדָּא הוּא דִּכְתִיב: אֶל אֲשֶׁר יִהְיֶה הָרוּחַ לָלֶכֶת וְכוּ', דְּהַיְנוּ הָרוּחַ הַיּוֹצֵא מִכַּנְפֵי הָרֵאָה. כִּי אִלְמָלֵא כַּנְפֵי רֵאָה דְּנָשְׁבִין עַל לִבָּא, הֲוֵי לִבָּא אוֹקִיד כָּל גּוּפָא (שם בת"ז).
כִּי עַל־יְדֵי הָרוּחַ מְכַבִּין הַנֵּר וּמַדְלִיקִין הַנֵּר, כַּנִּרְאֶה בְּחוּשׁ, שֶׁלִּפְעָמִים נִכְבֶּה הַנֵּר עַל־יְדֵי הָרוּחַ הַמְנַשֵּׁב, וְלִפְעָמִים מַדְלִיקִין הַנֵּר שֶׁנִּכְבֶּה עַל־יְדֵי הָרוּחַ שֶׁמְּנַשְׁבִין בּוֹ. כִּי כִּבּוּי הַנֵּר הוּא עַל־יְדֵי שֶׁנּוֹפֵל עַל הַנֵּר עַפְרוּרִיּוּת, וְנִפְרָדִין חֶלְקֵי הָאֵשׁ, שֶׁיֵּשׁ בּוֹ מִיסוֹד הָאֵשׁ, וְאֵינָם יְכוֹלִים לִבְעֹר, וְעַל־כֵּן כְּשֶׁמְּנַפְּחִין בּוֹ, אֲזַי הָרוּחַ מְנַפֵּחַ מִן הַנֵּר הָעַפְרוּרִיּוּת, וְעַל־יְדֵי־זֶה חוֹזְרִים וְנִתְחַבְּרִים וְנִתְקַשְּׁרִים חֶלְקֵי הָאֵשׁ וּמַתְחִילִין לִדְלֹק. [וְכֵן לִפְעָמִים מְכַבִּין הַנֵּר עַל־יְדֵי הָרוּחַ, שֶׁמְּנַפֵּחַ וּמַפְרִיד הָאֵשׁ מֵהַנֵּר].
וּמַנְהִיגֵי הַדּוֹר הֵם בְּחִינַת רוּחַ, כְּמוֹ שֶׁכָּתוּב (במדבר כ״ז:י״ח): אִישׁ אֲשֶׁר רוּחַ בּוֹ – שֶׁיּוֹדֵעַ לַהֲלֹךְ נֶגֶד רוּחוֹ שֶׁל כָּל אֶחָד; וְיִשְׂרָאֵל הֵם בְּחִינַת לִבָּא, כִּי יִשְׂרָאֵל הֵם לִבָּא דְּכָל עַלְמָא (זוהר פנחס רכא:).
וּצְרִיכִין מַנְהִיגֵי הַדּוֹר לְנַשֵּׁב בִּבְחִינַת רוּחָם עַל כָּל אֶחָד מִיִּשְׂרָאֵל, שֶׁהֵם לִבָּא דְּעָלְמָא, לְנַפֵּחַ מֵהֶם הָעַפְרוּרִיּוּת, דְּהַיְנוּ מָרָה־שְׁחוֹרָה שֶׁנּוֹפֵל עֲלֵיהֶם, שֶׁעַל־יְדֵי זֶה אֵינוֹ יָכוֹל הָאִישׁ הַיִּשְׂרְאֵלִי, שֶׁהוּא בְּחִינַת לֵב, לִדְלֹק וְלִבְעֹר לְהַשֵּׁם יִתְבָּרַךְ.
גַּם יֵשׁ רְשָׁעִים שֶׁהֵם בְּחִינַת עֵרֶב־רַב, וּכְשֶׁהֵם נוֹפְלִים עַל הַלֵּב, דְּהַיְנוּ עַל יִשְׂרָאֵל, זֶה גַם־כֵּן בְּחִינַת עַפְרוּרִיּוּת, שֶׁעַל־יְדֵי־זֶה אֵין יָכוֹל לִבְעֹר כַּנַּ"ל.
וְעַל־כֵּן צְרִיכִין מַנְהִיגֵי הַדּוֹר לְנַפֵּחַ הָעַפְרוּרִיּוּת מִן הַלֵּב, דְּהַיְנוּ מִכָּל אֶחָד מִיִּשְׂרָאֵל, וְחוֹזְרִין וְנִתְחַבְּרִין חֶלְקֵי הָאֵשׁ שֶׁבְּכָל אֶחָד וְאֶחָד מִיִּשְׂרָאֵל, וְנִתְקַשְּׁרִין יִשְׂרָאֵל בְּיַחַד, וְנַעֲשִׂין בְּחִינַת לֵב. וְכָל אֶחָד וְאֶחָד מִיִּשְׂרָאֵל נַעֲשֶׂה בְּחִינַת לֵב לַמָּקוֹם שֶׁצָּרִיךְ שֶׁיִּהְיֶה שָׁם בְּחִינַת לֵב, וְחוֹזֵר וּבוֹעֵר לְהַשֵּׁם יִתְבָּרַךְ כַּנַּ"ל:
אַךְ לִפְעָמִים, כְּשֶׁמְּנַשֵּׁב רוּחַ סְעָרָה, אֲזַי הוּא מַבְעִיר הָאֵשׁ מְאֹד חוּץ מִן הַמִּדָּה. כְּמוֹ־כֵן לִפְעָמִים יֵשׁ שֶׁמְּנַשֵּׁב בְּהָאָדָם בְּחִינַת רוּחַ סְעָרָה, וּמַבְעִירוֹ בְּיוֹתֵר חוּץ מִן הַמִּדָּה, שֶׁזֶּה בְּחִינַת הֲרִיסָה, בְּחִינַת (שמות י״ט:כ״ד): פֶּן יֶהֶרְסוּ לַעֲלוֹת אֶל ה' וְכוּ', כִּי בְּמֻפְלָא מִמְּךָ אַל תִּדְרֹשׁ (חגיגה יג), וְאָסוּר לַהֲרֹס לַעֲלוֹת אֶל ה' מַה שֶּׁאֵינוֹ רָאוּי לוֹ לְפִי בְּחִינָתוֹ. עַל־כֵּן כְּשֶׁהָאָדָם רוֹאֶה שֶׁבּוֹעֵר בְּיוֹתֵר חוּץ מֵהַמִּדָּה, יֵדַע שֶׁזֶּה בְּחִינַת רוּחַ סְעָרָה כַּנַּ"ל.
וְאֵלִיָּהוּ הָיָה יָכוֹל לְהַכְנִיעַ זֹאת (ע' זוהר פנחס דף רכז: ובזוהר חדש על רות). וְזֶה בְּחִינַת: אִישׁ אֲשֶׁר רָכַב עַל סוּסֵי אֵשׁ בִּסְעָרָה – שֶׁהָיָה רוֹכֵב וּמַכְנִיעַ סוּסֵי אֵשׁ בִּסְעָרָה, דְּהַיְנוּ הָאֵשׁ הַדּוֹלֵק בְּיוֹתֵר מִן הַמִּדָּה, שֶׁבָּא עַל־יְדֵי הַסְּעָרָה כַּנַּ"ל, הָיָה אֵלִיָּהוּ רוֹכֵב עַל זֶה וּמַכְנִיעוֹ. כִּי הָרוּחַ צָרִיךְ לְנַשֵּׁב בַּמִּדָּה, כְּדֵי שֶׁיִּדְלַק הָאֵשׁ שֶׁבַּלֵּב בְּמִדָּה עַל־פִּי מֶזֶג הַשָּׁוֶה כַּנַּ"ל:
Hebrew text: Likutei Moharan Tinyana - rabenubook.com via Sefaria (Public Domain) · Sefaria. Names of Hashem are written in the customary form.
Transcripts
1-minute recap
Likutey Moharan Tinyana, Torah nine. The wind that kindles the heart.
Wind can put out a candle, and wind can light it again, by blowing away the dust that keeps its sparks apart.
The leaders of the generation are the wind, and Israel is the heart of the world.
They must blow away the sadness that settles on each Jew, so that every heart burns again for Hashem.
But a stormwind makes the fire rage beyond measure. Eliyahu rode those horses of fire and tamed them.
Our own reflection: let the right people fan your flame, and keep the fire steady, not wild.
Explainer
Likutey Moharan Tinyana, Torah nine: wherever the spirit would go. A short teaching about wind, fire and the heart.
The Tikkunei Zohar teaches that all the heart's vessels follow the ruach, the breath that comes from the lungs. Without the lungs fanning the heart, its heat would burn up the whole body.
Rebbe Nachman notices that wind does two things. It can blow a candle out, and it can light a candle that went out. A flame dies when dust falls on it and its sparks fall apart. Blowing clears the dust, and the sparks join and burn again.
The leaders of the generation are ruach: a man in whom there is spirit, who knows how to meet each person's spirit. And Israel is the heart of the whole world.
So the leaders must blow on every Jew, to clear away the dust: the heaviness and sadness that fall on him, and also the harm of the wicked, the mixed multitude, that weighs on Israel. Then the sparks in each Jew join together, Israel is bound as one heart, and every Jew burns again for Hashem.
But sometimes a stormwind blows, and the fire burns beyond measure. In a person, that is a passion to climb higher than his level, which the Torah warns against: lest they break through to go up to Hashem.
Eliyahu could master this. He is called the man who rode horses of fire in a storm: he rode that wild fire and tamed it. For the wind must blow in measure, so the heart's fire burns in balance.
Some reflections of our own, not a quotation. When your heart feels cold, go to someone whose words can clear away the heaviness. And when your heart races ahead of you, slow down: a steady fire lasts.
Full shiur
— Part 1: Wind, Fire and the Heart —
Likutey Moharan Tinyana, Torah nine: wherever the spirit would go. A shiur in one part: how the right wind rekindles the heart, and how a stormwind must be tamed.
Gold is Rebbe Nachman's own words, from Likutey Moharan Tinyana, Torah nine. Grey is a verse or teaching he quotes. Green is our own explanation. The Hebrew is the public-domain text from Sefaria; the English is our own paraphrase.
The Torah opens with a verse from the prophet Yechezkel, describing the holy creatures of his vision: Wherever the spirit was to go, there they went.
Rebbe Nachman brings the Tikkunei Zohar's reading of it. It is taught in the Tikkunei Zohar: all the vessels of the heart are led by the ruach, as it says, 'wherever the spirit was to go'. That is the breath that comes from the wings of the lungs. For were it not for the lungs blowing on the heart, the heart would burn up the whole body.
Our explanation. In the holy tongue, ruach means wind, breath and spirit all at once. The heart is a place of fire, and the breath of the lungs keeps that fire in measure and guides it. Keep this picture in mind: the whole Torah is built on it.
Now he looks at something we all know. For wind both puts out a candle and lights one, as we can see: sometimes a candle goes out from a gust of wind, and sometimes a candle that went out is lit again by blowing on it.
And he explains how. A candle goes out when dust falls on it, and the parts of fire in it, from the element of fire, separate and cannot burn. So when we blow on it, the wind blows the dust off the candle, the parts of fire join and bind together again, and it begins to burn. And sometimes wind puts a candle out, by blowing the fire away from it.
Our explanation, step by step. Dust falls on the flame. The sparks of fire fall apart, and the flame dies down. A breath of wind clears the dust away. The sparks join together again, and the flame returns.
Now he applies the picture. The leaders of the generation are the aspect of ruach, as it is written, 'a man in whom there is spirit': one who knows how to go with the spirit of each person. And Israel are the heart, for Israel is the heart of the whole world.
The leaders of the generation must blow with their spirit on every Jew, the heart of the world, to blow the dust off them: the gloom and sadness that fall on them, which keep a Jew, who is a heart, from kindling and burning for Hashem.
And there is a second kind of dust. There are also wicked people, of the aspect of the erev rav, the mixed multitude. When they fall upon the heart, upon Israel, that too is dust, which keeps it from burning, as above.
This is the leader's task. So the leaders of the generation must blow the dust off the heart, off each and every Jew. Then the parts of fire in each Jew join again, Israel is bound together and becomes a heart; and each Jew becomes a heart for the place that needs a heart, and burns again for Hashem, as above.
Our explanation. Just as the lungs breathe on the heart, the true leader breathes on Israel. The dust may be a person's own sadness, or the pull of bad influences from outside. When it is cleared away, the sparks in each Jew join together, the whole people becomes one heart again, and each one brings warmth to the place that needs it.
In section two he turns to the opposite danger. But sometimes a stormwind blows and makes the fire burn far beyond measure. So too a kind of stormwind can blow in a person and set him burning beyond measure. This is 'breaking through': 'lest they break through to go up to Hashem'. Do not search out what is too wondrous for you; one may not force his way up beyond his level. So when a person sees he is burning beyond measure, he should know this is a stormwind.
And who can master it? Eliyahu was able to subdue this. That is the meaning of 'the man who rode on horses of fire in a storm': he would ride and tame the horses of fire in the storm, the fire burning beyond measure that comes from the stormwind. For the wind must blow in measure, so that the fire in the heart burns in measure, in a balanced way.
Our explanation. Not every great fire is a holy one. A passion that pushes a person beyond his level comes from a stormwind, and it can do harm. Eliyahu did not put the fire out; he rode it and tamed it. The goal is a heart that burns, in measure and in balance.
Some reflections of our own, not a quotation. When your heart feels cold, seek someone whose words can fan the flame. Keep away from what covers it with dust. And when your heart races beyond your level, slow down: a steady fire lasts.
This has been Likutey Moharan Tinyana, Torah nine.
Sources for this Torah
Texts used
Hebrew: Likutei Moharan Tinyana (Part II), Torah 9, edition 'Likutei Moharan Tinyana – rabenubook.com', public domain, via Sefaria — https://www.sefaria.org/Likutei_Moharan%2C_Part_II.9
English: our own paraphrase of the Hebrew, written for these videos. It is not copied from any published translation.
Verses and teachings of the Sages appear only as Rebbe Nachman quotes them inside this Torah.
How the text is shown
The Divine Name is shown as ה' and voiced as Hashem. Other Names are written in the customary form (אֱלֹקִים, קֵ-ל, קָהּ, שַׁ-דַּ-י, אֲדֹ-נָ-י, אֶקְיֶ-ה, צְבָקוֹת). No full Name is written or voiced.
Parenthetical source references inside the printed Hebrew are left off the screen to save space; the citation line names the source instead.
Long paragraphs are shown in consecutive pieces. Every Hebrew word on screen is from the edition above; nothing is reworded.
Cards labelled EXPLANATION (green), and every line marked 'our own reflection — not a quote', are our own words, not quotations.
Every on-screen quotation in the full shiur, by part
Part 1 — Wind, Fire and the Heart
Scene 3 · Yechezkel 1:12 · paragraph §1.1
אֶל אֲשֶׁר יִהְיֶה שָׁמָּה הָרוּחַ לָלֶכֶת יֵלֵכוּ:
EN (our paraphrase): Wherever the spirit was to go, there they went.
Scene 4 · LM II:9 §1, on Tikkunei Zohar 13 · paragraph §1.2
אִיתָא בְּתִקּוּנֵי זֹהַר: כֻּלְּהוּ עָרְקִין דְּלִבָּא מִתְנַהֲגִין בָּתַר רוּחָא, הַדָּא הוּא דִּכְתִיב: אֶל אֲשֶׁר יִהְיֶה הָרוּחַ לָלֶכֶת וְכוּ', דְּהַיְנוּ הָרוּחַ הַיּוֹצֵא מִכַּנְפֵי הָרֵאָה. כִּי אִלְמָלֵא כַּנְפֵי רֵאָה דְּנָשְׁבִין עַל לִבָּא, הֲוֵי לִבָּא אוֹקִיד כָּל גּוּפָא.
EN (our paraphrase): It is taught in the Tikkunei Zohar: all the vessels of the heart are led by the ruach, as it says, 'wherever the spirit was to go'. That is the breath that comes from the wings of the lungs. For were it not for the lungs blowing on the heart, the heart would burn up the whole body.
Scene 6 · LM II:9 §1 · paragraph §1.3
כִּי עַל־יְדֵי הָרוּחַ מְכַבִּין הַנֵּר וּמַדְלִיקִין הַנֵּר, כַּנִּרְאֶה בְּחוּשׁ, שֶׁלִּפְעָמִים נִכְבֶּה הַנֵּר עַל־יְדֵי הָרוּחַ הַמְנַשֵּׁב, וְלִפְעָמִים מַדְלִיקִין הַנֵּר שֶׁנִּכְבֶּה עַל־יְדֵי הָרוּחַ שֶׁמְּנַשְׁבִין בּוֹ.
EN (our paraphrase): For wind both puts out a candle and lights one, as we can see: sometimes a candle goes out from a gust of wind, and sometimes a candle that went out is lit again by blowing on it.
Scene 7 · LM II:9 §1 · paragraph §1.3
כִּי כִּבּוּי הַנֵּר הוּא עַל־יְדֵי שֶׁנּוֹפֵל עַל הַנֵּר עַפְרוּרִיּוּת, וְנִפְרָדִין חֶלְקֵי הָאֵשׁ, שֶׁיֵּשׁ בּוֹ מִיסוֹד הָאֵשׁ, וְאֵינָם יְכוֹלִים לִבְעֹר, וְעַל־כֵּן כְּשֶׁמְּנַפְּחִין בּוֹ, אֲזַי הָרוּחַ מְנַפֵּחַ מִן הַנֵּר הָעַפְרוּרִיּוּת, וְעַל־יְדֵי־זֶה חוֹזְרִים וְנִתְחַבְּרִים וְנִתְקַשְּׁרִים חֶלְקֵי הָאֵשׁ וּמַתְחִילִין לִדְלֹק. [וְכֵן לִפְעָמִים מְכַבִּין הַנֵּר עַל־יְדֵי הָרוּחַ, שֶׁמְּנַפֵּחַ וּמַפְרִיד הָאֵשׁ מֵהַנֵּר].
EN (our paraphrase): A candle goes out when dust falls on it, and the parts of fire in it, from the element of fire, separate and cannot burn. So when we blow on it, the wind blows the dust off the candle, the parts of fire join and bind together again, and it begins to burn. And sometimes wind puts a candle out, by blowing the fire away from it.
Scene 9 · LM II:9 §1, on Bamidbar 27:18 and the Zohar · paragraph §1.4
וּמַנְהִיגֵי הַדּוֹר הֵם בְּחִינַת רוּחַ, כְּמוֹ שֶׁכָּתוּב: אִישׁ אֲשֶׁר רוּחַ בּוֹ – שֶׁיּוֹדֵעַ לַהֲלֹךְ נֶגֶד רוּחוֹ שֶׁל כָּל אֶחָד; וְיִשְׂרָאֵל הֵם בְּחִינַת לִבָּא, כִּי יִשְׂרָאֵל הֵם לִבָּא דְּכָל עַלְמָא.
EN (our paraphrase): The leaders of the generation are the aspect of ruach, as it is written, 'a man in whom there is spirit': one who knows how to go with the spirit of each person. And Israel are the heart, for Israel is the heart of the whole world.
Scene 10 · LM II:9 §1 · paragraph §1.5
וּצְרִיכִין מַנְהִיגֵי הַדּוֹר לְנַשֵּׁב בִּבְחִינַת רוּחָם עַל כָּל אֶחָד מִיִּשְׂרָאֵל, שֶׁהֵם לִבָּא דְּעָלְמָא, לְנַפֵּחַ מֵהֶם הָעַפְרוּרִיּוּת, דְּהַיְנוּ מָרָה־שְׁחוֹרָה שֶׁנּוֹפֵל עֲלֵיהֶם, שֶׁעַל־יְדֵי זֶה אֵינוֹ יָכוֹל הָאִישׁ הַיִּשְׂרְאֵלִי, שֶׁהוּא בְּחִינַת לֵב, לִדְלֹק וְלִבְעֹר לְהַשֵּׁם יִתְבָּרַךְ.
EN (our paraphrase): The leaders of the generation must blow with their spirit on every Jew, the heart of the world, to blow the dust off them: the gloom and sadness that fall on them, which keep a Jew, who is a heart, from kindling and burning for Hashem.
Scene 11 · LM II:9 §1 · paragraph §1.6
גַּם יֵשׁ רְשָׁעִים שֶׁהֵם בְּחִינַת עֵרֶב־רַב, וּכְשֶׁהֵם נוֹפְלִים עַל הַלֵּב, דְּהַיְנוּ עַל יִשְׂרָאֵל, זֶה גַם־כֵּן בְּחִינַת עַפְרוּרִיּוּת, שֶׁעַל־יְדֵי־זֶה אֵין יָכוֹל לִבְעֹר כַּנַּ"ל.
EN (our paraphrase): There are also wicked people, of the aspect of the erev rav, the mixed multitude. When they fall upon the heart, upon Israel, that too is dust, which keeps it from burning, as above.
Scene 12 · LM II:9 §1 · paragraph §1.7
וְעַל־כֵּן צְרִיכִין מַנְהִיגֵי הַדּוֹר לְנַפֵּחַ הָעַפְרוּרִיּוּת מִן הַלֵּב, דְּהַיְנוּ מִכָּל אֶחָד מִיִּשְׂרָאֵל, וְחוֹזְרִין וְנִתְחַבְּרִין חֶלְקֵי הָאֵשׁ שֶׁבְּכָל אֶחָד וְאֶחָד מִיִּשְׂרָאֵל, וְנִתְקַשְּׁרִין יִשְׂרָאֵל בְּיַחַד, וְנַעֲשִׂין בְּחִינַת לֵב. וְכָל אֶחָד וְאֶחָד מִיִּשְׂרָאֵל נַעֲשֶׂה בְּחִינַת לֵב לַמָּקוֹם שֶׁצָּרִיךְ שֶׁיִּהְיֶה שָׁם בְּחִינַת לֵב, וְחוֹזֵר וּבוֹעֵר לְהַשֵּׁם יִתְבָּרַךְ כַּנַּ"ל:
EN (our paraphrase): So the leaders of the generation must blow the dust off the heart, off each and every Jew. Then the parts of fire in each Jew join again, Israel is bound together and becomes a heart; and each Jew becomes a heart for the place that needs a heart, and burns again for Hashem, as above.
Scene 14 · LM II:9 §2, on Shemos 19:21 and Chagigah 13a · paragraph §2.1
אַךְ לִפְעָמִים, כְּשֶׁמְּנַשֵּׁב רוּחַ סְעָרָה, אֲזַי הוּא מַבְעִיר הָאֵשׁ מְאֹד חוּץ מִן הַמִּדָּה. כְּמוֹ־כֵן לִפְעָמִים יֵשׁ שֶׁמְּנַשֵּׁב בְּהָאָדָם בְּחִינַת רוּחַ סְעָרָה, וּמַבְעִירוֹ בְּיוֹתֵר חוּץ מִן הַמִּדָּה, שֶׁזֶּה בְּחִינַת הֲרִיסָה, בְּחִינַת: פֶּן יֶהֶרְסוּ לַעֲלוֹת אֶל ה' וְכוּ', כִּי בְּמֻפְלָא מִמְּךָ אַל תִּדְרֹשׁ, וְאָסוּר לַהֲרֹס לַעֲלוֹת אֶל ה' מַה שֶּׁאֵינוֹ רָאוּי לוֹ לְפִי בְּחִינָתוֹ. עַל־כֵּן כְּשֶׁהָאָדָם רוֹאֶה שֶׁבּוֹעֵר בְּיוֹתֵר חוּץ מֵהַמִּדָּה, יֵדַע שֶׁזֶּה בְּחִינַת רוּחַ סְעָרָה כַּנַּ"ל.
EN (our paraphrase): But sometimes a stormwind blows and makes the fire burn far beyond measure. So too a kind of stormwind can blow in a person and set him burning beyond measure. This is 'breaking through': 'lest they break through to go up to Hashem'. Do not search out what is too wondrous for you; one may not force his way up beyond his level. So when a person sees he is burning beyond measure, he should know this is a stormwind.
Scene 15 · LM II:9 §2 · paragraph §2.2
וְאֵלִיָּהוּ הָיָה יָכוֹל לְהַכְנִיעַ זֹאת. וְזֶה בְּחִינַת: אִישׁ אֲשֶׁר רָכַב עַל סוּסֵי אֵשׁ בִּסְעָרָה – שֶׁהָיָה רוֹכֵב וּמַכְנִיעַ סוּסֵי אֵשׁ בִּסְעָרָה, דְּהַיְנוּ הָאֵשׁ הַדּוֹלֵק בְּיוֹתֵר מִן הַמִּדָּה, שֶׁבָּא עַל־יְדֵי הַסְּעָרָה כַּנַּ"ל, הָיָה אֵלִיָּהוּ רוֹכֵב עַל זֶה וּמַכְנִיעוֹ. כִּי הָרוּחַ צָרִיךְ לְנַשֵּׁב בַּמִּדָּה, כְּדֵי שֶׁיִּדְלַק הָאֵשׁ שֶׁבַּלֵּב בְּמִדָּה עַל־פִּי מֶזֶג הַשָּׁוֶה כַּנַּ"ל:
EN (our paraphrase): Eliyahu was able to subdue this. That is the meaning of 'the man who rode on horses of fire in a storm': he would ride and tame the horses of fire in the storm, the fire burning beyond measure that comes from the stormwind. For the wind must blow in measure, so that the fire in the heart burns in measure, in a balanced way.
Hebrew phrases in the Explainer
Scene 2 · §1.2: כֻּלְּהוּ עָרְקִין דְּלִבָּא מִתְנַהֲגִין בָּתַר רוּחָא,
Scene 3 · §1.3: כִּי עַל־יְדֵי הָרוּחַ מְכַבִּין הַנֵּר וּמַדְלִיקִין הַנֵּר, כַּנִּרְאֶה בְּחוּשׁ, שֶׁלִּפְעָמִים נִכְבֶּה הַנֵּר עַל־יְדֵי הָרוּחַ הַמְנַשֵּׁב,
Scene 4 · §1.4: וּמַנְהִיגֵי הַדּוֹר הֵם בְּחִינַת רוּחַ, כְּמוֹ שֶׁכָּתוּב: אִישׁ אֲשֶׁר רוּחַ בּוֹ – שֶׁיּוֹדֵעַ לַהֲלֹךְ נֶגֶד רוּחוֹ שֶׁל כָּל אֶחָד;
Scene 5 · §1.7: וְחוֹזְרִין וְנִתְחַבְּרִין חֶלְקֵי הָאֵשׁ שֶׁבְּכָל אֶחָד וְאֶחָד מִיִּשְׂרָאֵל, וְנִתְקַשְּׁרִין יִשְׂרָאֵל בְּיַחַד, וְנַעֲשִׂין בְּחִינַת לֵב.
Scene 6 · §2.1: אַךְ לִפְעָמִים, כְּשֶׁמְּנַשֵּׁב רוּחַ סְעָרָה, אֲזַי הוּא מַבְעִיר הָאֵשׁ מְאֹד חוּץ מִן הַמִּדָּה.
Scene 7 · §2.2: כִּי הָרוּחַ צָרִיךְ לְנַשֵּׁב בַּמִּדָּה, כְּדֵי שֶׁיִּדְלַק הָאֵשׁ שֶׁבַּלֵּב בְּמִדָּה עַל־פִּי מֶזֶג הַשָּׁוֶה
Hebrew phrases in the 1-minute recap
Scene 2 · §1.3: כִּי עַל־יְדֵי הָרוּחַ מְכַבִּין הַנֵּר וּמַדְלִיקִין הַנֵּר, כַּנִּרְאֶה בְּחוּשׁ, שֶׁלִּפְעָמִים נִכְבֶּה הַנֵּר עַל־יְדֵי הָרוּחַ הַמְנַשֵּׁב,
Scene 3 · §1.4: וּמַנְהִיגֵי הַדּוֹר הֵם בְּחִינַת רוּחַ, כְּמוֹ שֶׁכָּתוּב: אִישׁ אֲשֶׁר רוּחַ בּוֹ – שֶׁיּוֹדֵעַ לַהֲלֹךְ נֶגֶד רוּחוֹ שֶׁל כָּל אֶחָד;
Scene 4 · §1.5: לְנַפֵּחַ מֵהֶם הָעַפְרוּרִיּוּת, דְּהַיְנוּ מָרָה־שְׁחוֹרָה שֶׁנּוֹפֵל עֲלֵיהֶם, שֶׁעַל־יְדֵי זֶה אֵינוֹ יָכוֹל הָאִישׁ הַיִּשְׂרְאֵלִי,
Scene 5 · §2.1: אַךְ לִפְעָמִים, כְּשֶׁמְּנַשֵּׁב רוּחַ סְעָרָה, אֲזַי הוּא מַבְעִיר הָאֵשׁ מְאֹד חוּץ מִן הַמִּדָּה.