עִקָּר שְׁלֵמוּת הַצַּדִּיק – שֶׁיּוּכַל לִהְיוֹת לְמַעְלָה
Above and Below
The tzaddik's true wholeness is to be above and below at once. To one who has fallen to the lowest place he shows that Hashem is right beside him, for the whole earth is full of His glory; even knowing that one is far is itself a coming close. To one who thinks he stands high he shows how far he is, for above they ask 'where is the place of His glory'. That is why a person must leave children and students in this world: only above and below together is a whole world, and his mind remains below through them, generation after generation.
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הַמָּקוֹר · Original text
עִקָּר שְׁלֵמוּת הַצַּדִּיק – שֶׁיּוּכַל לִהְיוֹת לְמַעְלָה וּלְמַטָּה, שֶׁיִּהְיֶה יָכוֹל לְהַרְאוֹת לְמִי שֶׁהוּא לְמַעְלָה וְנִדְמֶה בְּדַעְתּוֹ שֶׁהוּא בְּמַדְרֵגָה עֶלְיוֹנָה, יִהְיֶה מַרְאֶה לוֹ שֶׁהוּא הַהֵפֶךְ; וְכֵן לְהֵפֶךְ, לְמִי שֶׁהוּא לְמַטָּה מְאֹד בַּמַּדְרֵגָה הַתַּחְתּוֹנָה, בְּתוֹךְ הָאָרֶץ מַמָּשׁ, יִהְיֶה מַרְאֶה לוֹ שֶׁאַדְּרַבָּא, הוּא סָמוּךְ לְהַשֵּׁם יִתְבָּרַךְ.
וְזֶה הַשְּׁלֵמוּת מֻכְרָח שֶׁיִּהְיֶה לְהַצַּדִּיק, וּבְלֹא זֶה אֵינוֹ צַדִּיק כְּלָל, כִּי צָרִיךְ לְהַרְאוֹת לְמִי שֶׁהוּא לְמַטָּה מְאֹד בַּדְּיוֹטָא הַתַּחְתּוֹנָה לְגַמְרֵי, שֶׁעֲדַיִן הוּא סָמוּךְ לַה' מַמָּשׁ, כִּבְיָכוֹל, וּלְעוֹרְרוֹ וּלְגַלּוֹת לוֹ: ה' עִמְּךָ, וְאַל תִּירָא וְאַל תְּפַחֵד וְאַל תֵּחַת, כִּי הוּא יִתְבָּרַךְ עִמְּךָ וְאֶצְלְךָ וְקָרוֹב לְךָ מַמָּשׁ, כִּי מְלֹא כָל הָאָרֶץ כְּבוֹדוֹ (ישעיה ו).
עַל־כֵּן אֲפִלּוּ אִם הָאָדָם נוֹפֵל, חַס וְשָׁלוֹם, לְמָקוֹם שֶׁנּוֹפֵל, רַחֲמָנָא לִצְלָן, וְהוּא בְּשֵׁפֶל הַמַּדְרֵגָה הַתַּחְתּוֹנָה מַמָּשׁ – גַּם מִשָּׁם יוּכַל לְדַבֵּק אֶת עַצְמוֹ בַּה' וְלָשׁוּב אֵלָיו יִתְבָּרַךְ, כִּי מְלֹא כָל הָאָרֶץ כְּבוֹדוֹ.
וּכְבָר דִּבַּרְנוּ מִזֶּה, שֶׁכְּשֶׁהָאָדָם מֻנָּח לְמַטָּה לְגַמְרֵי, וְרוֹאֶה שֶׁהוּא בַּדְּיוֹטָא הַתַּחְתּוֹנָה, חַס וְשָׁלוֹם, רָחוֹק מְאֹד מֵהַשֵּׁם יִתְבָּרַךְ, רָאוּי לוֹ לְהַחֲיוֹת עַצְמוֹ בָּזֶה בְּעַצְמוֹ, הַיְנוּ כִּי זֶהוּ בְּעַצְמוֹ הוּא הִתְקָרְבוּת, מֵאַחַר שֶׁרוֹאֶה שֶׁהוּא רָחוֹק, כִּי מִקֹּדֶם הָיָה מְרֻחָק כָּל־כָּךְ, עַד שֶׁלֹּא הָיָה יוֹדֵעַ כְּלָל שֶׁהוּא רָחוֹק, וּמֵאַחַר שֶׁעַל־כָּל־פָּנִים יוֹדֵעַ שֶׁהוּא רָחוֹק זֶהוּ בְּעַצְמוֹ הִתְקָרְבוּת, וּבָזֶה בְּעַצְמוֹ רָאוּי לוֹ לְהַחֲיוֹת אֶת עַצְמוֹ וְלָשׁוּב אֶל ה':
וְכֵן לְהֵפֶךְ, לְמִי שֶׁהוּא לְמַעְלָה מְאֹד, צָרִיךְ הַצַּדִּיק לְהַרְאוֹת לוֹ שֶׁהוּא רָחוֹק לְגַמְרֵי מֵהַשֵּׁם יִתְבָּרַךְ, מֶה חָמִית מַה יָּדַעַתְּ וְכוּ'.
וְזֶהוּ שְׁלֵמוּת הַצַּדִּיק, בִּבְחִינוֹת (ד"ה־א כט): כִּי כֹל בַּשָּׁמַיִם וּבָאָרֶץ, שֶׁהוּא בְּחִינוֹת הַצַּדִּיק, כַּיָּדוּעַ, דְּאָחֵד בִּשְׁמַיָּא וּבְאַרְעָא, דְּהַיְנוּ כַּנַּ"ל, שֶׁיִּהְיֶה לְמַעְלָה וּלְמַטָּה, שֶׁיִּהְיֶה מַרְאֶה לְמִי שֶׁהוּא לְמַעְלָה, בִּבְחִינוֹת שָׁמַיִם, שֶׁהוּא לְהֵפֶךְ, שֶׁהוּא רָחוֹק מְאֹד וְאֵינוֹ יוֹדֵעַ כְּלָל בִּידִיעָתוֹ יִתְבָּרַךְ, בְּחִינוֹת: מֶה חָמִית מַה יָּדַעַתְּ וְכוּ', כִּי שָׁם לְמַעְלָה בַּשָּׁמַיִם, שָׁם דַּיְקָא, שׁוֹאֲלִים אַיֵּה מְקוֹם כְּבוֹדוֹ. וּלְהֵפֶךְ, לְמִי שֶׁהוּא לְמַטָּה בָּאָרֶץ מַמָּשׁ, יִהְיֶה מַרְאֶה לוֹ כִּי ה' עִמּוֹ, כִּי מְלֹא כָל הָאָרֶץ כְּבוֹדוֹ. וְזֶהוּ עִקָּר הַשְּׁלֵמוּת, לִהְיוֹת לְמַעְלָה וּלְמַטָּה.
וְזֶה בְּחִינוֹת בָּנִים וְתַלְמִידִים שֶׁצְּרִיכִין לְהַנִּיחַ בָּעוֹלָם. כִּי לִכְאוֹרָה הַדָּבָר תָּמוּהַּ, כִּי הֲלֹא הָעִקָּר – שֶׁצָּרִיךְ הָאָדָם לְשַׁבֵּר עַצְמוֹ לְגַמְרֵי מִן הַחֹמֶר, וְאִם־כֵּן לָמָּה הוּא חִיּוּב כְּשֶׁהָאָדָם נִסְתַּלֵּק לְגַמְרֵי לְמַעְלָה, דְּהַיְנוּ אַחַר הַהִסְתַּלְּקוּת, שֶׁיַּנִּיחַ אַחֲרָיו בָּנִים בְּזֶה הָעוֹלָם הַגַּשְׁמִי, שֶׁיְּמַלְּאוּ מְקוֹמוֹ בְּזֶה הָעוֹלָם, הֲלֹא אַדְּרַבָּא, טוֹב לְהִסְתַּלֵּק לְגַמְרֵי לְמַעְלָה.
אַךְ בֶּאֱמֶת, הָעִקָּר הַשְּׁלֵמוּת לִהְיוֹת לְמַעְלָה וּלְמַטָּה, בַּשָּׁמַיִם וּבָאָרֶץ, כִּי כְּשֶׁהוּא בְּעוֹלָם אֶחָד לְבַד, אֵין זֶה שְׁלֵמוּת, רַק שְׁנֵיהֶם יַחַד, מַעְלָה וּמַטָּה, זֶהוּ עוֹלָם שָׁלֵם. וְעַל־כֵּן מְחֻיָּב הָאָדָם שֶׁיִּהְיֶה נִשְׁאָר מִמֶּנּוּ שְׁאֵרִית בָּאָרֶץ, בֵּן אוֹ תַּלְמִיד, כְּדֵי שֶׁגַּם כְּשֶׁיִּהְיֶה לְמַעְלָה אַחַר הַהִסְתַּלְּקוּת, יִהְיֶה לְמַטָּה גַם־כֵּן בְּזֶה הָעוֹלָם, דְּהַיְנוּ מַה שֶּׁנִּשְׁאָר מִמֶּנּוּ לְמַטָּה בֵּן אוֹ תַּלְמִיד הַנִּמְשָׁכִים מִמֶּנּוּ.
וְעִקָּר הוּא הַמֹּחַ, שֶׁיִּהְיֶה נִשְׁאָר לְמַטָּה מִמֹּחוֹ, וְעַל־כֵּן צָרִיךְ לְהַנִּיחַ בֵּן אוֹ תַּלְמִיד, כְּמוֹ שֶׁדָּרְשׁוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (ב"ב קטז) עַל פָּסוּק: אֲשֶׁר אֵין חֲלִיפוֹת לָמוֹ – חַד אָמַר בֵּן, וְחַד אָמַר תַּלְמִיד, כִּי הַתַּלְמִיד הוּא מִמֹּחַ הָרַב, וְכֵן הַבֵּן נִמְשָׁךְ גַם־כֵּן מִמֹּחַ הָאָב. וְרַבִּי יוֹחָנָן סָבַר תַּלְמִיד, כִּי לֹא הָיָה לוֹ בָּנִים. כִּי אֵצֶל הַתַּלְמִיד הַמֹּחַ מֻפְשָׁט מִגַּשְׁמִיּוּת, אֲבָל אֵצֶל הַבֵּן הַמֹּחַ מְלֻבָּשׁ בְּהַטִּפָּה זַרְעִית, אֲבָל גַּם זֶה צְרִיכִים:
וְהַכְּלָל, שֶׁצָּרִיךְ שֶׁיִּשָּׁאֵר מִמֶּנּוּ בָּנִים וְתַלְמִידִים, וְהַתַּלְמִידִים יָאִירוּ יוֹתֵר לְתַלְמִידִים אַחֲרֵיהֶם, וְכֵן לְהַלָּן יוֹתֵר, שֶׁגַּם הַתַּלְמִידִים יִפְרוּ וְיִרְבּוּ וְיַעֲשׂוּ תַּלְמִידִים אֲחֵרִים, וְתַלְמִידֵי תַלְמִידָיו יַעֲשׂוּ יוֹתֵר תַּלְמִידִים, וְכֵן לְהַלָּן יוֹתֵר וְיוֹתֵר, כְּדֵי שֶׁיִּהְיֶה נִשְׁאָר מֹחוֹ גַּם לְמַטָּה לְעוֹלָם וָעֶד.
וְכֵן הַבָּנִים צְרִיכִים גַם־כֵּן שֶׁיִּשָּׁאֵר זִכְרָם לְדוֹרֵי־דוֹרוֹת, בָּנִים וּבְנֵי בָנִים וְכוּ'. כִּי זֶהוּ עִקָּר הַשְּׁלֵמוּת שֶׁל הַצַּדִּיק, שֶׁיִּהְיֶה לְמַעְלָה וּלְמַטָּה, בִּבְחִינַת: כִּי כֹל בַּשָּׁמַיִם וּבָאָרֶץ – דְּאָחֵד בִּשְׁמַיָּא וְאַרְעָא:
(עַיֵּן כָּל זֶה בַּמַּאֲמָר "וַיְהִי מִקֵּץ – כִּי מְרַחֲמָם יְנַהֲגֵם" (בְּסִימָן ז), עַיֵּן שָׁם, כִּי שָׁם מְבֹאָר הָעִנְיָן הֵיטֵב.)
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 sixty eight: above and below.
The tzaddik's wholeness is to be above and below. To one who has fallen low, he shows that Hashem is right beside him.
For the whole earth is full of His glory. Even from the lowest place, a person can cling to Hashem and return.
And to one who thinks he stands high, the tzaddik shows how far he really is.
So a person must leave children and students, so that his mind stays below, generation after generation.
Our own reflection: if you feel far, you are already closer. If you feel high, look again. And pass on what you know.
Explainer
Likutey Moharan Tinyana, Torah sixty eight. What makes a tzaddik whole? Rebbe Nachman says: he must be able to be above and below at the same time.
To someone who has fallen to the lowest place, the tzaddik reveals: Hashem is with you. Do not be afraid, do not be broken. He is right beside you, for the whole earth is full of His glory. Even from the very bottom, a person can cling to Hashem and return.
And there is more. When a person sees how far he is, that very seeing is a coming close. Before, he was so far that he did not even know it. Now he knows, and that knowledge is a reason to revive himself and come back.
The reverse is also true. To one who thinks he stands very high, the tzaddik shows how far he is: what have you seen, what do you know? For up in heaven, precisely there, they ask: where is the place of His glory?
This is the verse: for all that is in heaven and on earth. The tzaddik holds on to heaven and earth together. One world alone is not wholeness; only above and below together make a whole world.
That answers a puzzle. If the goal is to rise above the physical, why must a person leave children in this world? Because even after he goes up, he must stay below too, through a son or a student. The Sages read 'who have no replacements' as a son, or a student. What remains is his mind.
And it goes on: students who make students, children and grandchildren, so that his mind remains below forever.
Some reflections of our own, not a quotation. If you feel far, take heart: you are already closer. If you feel high, look again. And pass on what you have learned, to a child or a student.
Full shiur
— Part 1: Above and Below —
Likutey Moharan Tinyana, Torah sixty eight: the tzaddik's wholeness. A shiur in two parts. Part one: above and below, and the one who has fallen.
Gold is Rebbe Nachman's own words, from Likutey Moharan Tinyana, Torah sixty eight. 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 essence of the tzaddik's wholeness is that he can be above and below. To one who is above, who imagines he has reached a lofty level, he can show the very opposite. And so too in reverse: to one who is very low, on the lowest level, right inside the earth, he shows that on the contrary, he is close to Hashem, blessed be He.
This wholeness the tzaddik must have; without it he is no tzaddik at all. For he must show one who is very low, in the very lowest story, that he is still truly close to Hashem, as it were, and wake him and reveal to him: Hashem is with you. Do not be afraid, do not fear, do not be broken, for He is with you, beside you and truly near you, for the whole earth is full of His glory.
And so, So even if a person falls, heaven forbid, to the place where he falls, Hashem save us, and he is truly at the bottom of the lowest level, even from there he can bind himself to Hashem and return to Him, for the whole earth is full of His glory.
Our explanation. The verse the tzaddik brings to the one who has fallen is: the whole earth is full of His glory. If no place is empty of Hashem, then the lowest place a person can fall to is also a place from which he can turn and cling to Him.
He adds an important point. We have already spoken of this: when a person lies completely below and sees that he is in the lowest story, very far from Hashem, heaven forbid, he should revive himself through this very thing. For this itself is coming close, since he sees that he is far. Before, he was so distant that he did not know at all that he was far; and since now at least he knows he is far, this itself is coming close. Through this very thing he should revive himself and return to Hashem.
Our explanation. A person who feels terribly far from Hashem may despair. Rebbe Nachman turns the feeling around. Someone truly lost does not even know he is far. The pain of distance shows that he has already begun to come close, and that itself is a reason to take heart and return.
Section two. And so in reverse: to one who is very high, the tzaddik must show that he is utterly far from Hashem: what have you seen, what do you know?
This is the tzaddik's wholeness, as in 'for all that is in heaven and on earth', which refers to the tzaddik, as is known, who holds on to heaven and earth: he is above and below. To one who is above, in the aspect of heaven, he shows the opposite: that he is very far and knows nothing at all of Hashem's knowing, what have you seen, what do you know. For there above, in heaven, precisely there they ask: where is the place of His glory?
And in reverse: to one who is below, truly on the earth, he shows that Hashem is with him, for the whole earth is full of His glory. This is the essence of wholeness: to be above and below.
Our summary. To the one who feels high, the tzaddik says: up there they still ask, where is the place of His glory? To the one who feels low, he says: the whole earth is full of His glory. Holding both at once, heaven and earth, is the tzaddik's wholeness.
— Part 2: Children and Students —
Part two: why a person must leave children and students in this world.
This is the idea of the children and students one must leave in the world. At first it seems puzzling: the main thing is that a person must break himself completely away from the material. If so, why is it an obligation, when a person has passed on and gone up completely, to leave children behind him in this physical world to fill his place here? On the contrary, it would be good to go up completely above.
But truly, the essence of wholeness is to be above and below, in heaven and on earth. Being in one world alone is not wholeness; only both together, above and below, make a whole world. So a person is obliged to leave a remnant of himself on earth, a son or a student, so that even when he is above after his passing, he will be below as well in this world, through the son or student who remain below and are drawn from him.
And the main thing is the mind: that something of his mind remains below. So he must leave a son or a student, as the Sages expounded on the verse 'who have no replacements': one said a son, and one said a student. For the student comes from the teacher's mind, and the son too is drawn from the father's mind. Rabbi Yochanan held it means a student, for he had no sons. With a student the mind is free of physicality, while with a son it comes clothed in physical form; but this too is needed.
Our explanation. What a person most needs to leave behind is his mind, his understanding and his way of serving Hashem. A student carries the teacher's mind in a pure form. A son carries the father's mind wrapped in physical life. Rebbe Nachman says both are needed.
Section three. The rule is that he must leave behind him children and students; and the students will shine further to students after them, and so on further, so that the students too will be fruitful and multiply and make other students, and his students' students will make still more students, further and further, so that his mind remains below as well, forever.
So too the children: their memory must remain for all generations, children and grandchildren. For this is the essence of the tzaddik's wholeness, to be above and below, as in 'for all that is in heaven and on earth', who holds on to heaven and earth.
He closes with a note: see all of this in the teaching 'Vayehi Miketz, ki merachamam yenahagem', Torah seven in the first part of Likutei Moharan. See there, for the matter is explained well there.
Our summary of the whole Torah. To the one who has fallen, the tzaddik shows that Hashem is right beside him. To the one who feels high, he shows that he is still far. And because wholeness means above and below together, a person leaves children and students, so that his mind stays in this world for all generations.
Some reflections of our own, not a quotation. If you feel far from Hashem, remember that the feeling itself means you have begun to come close. If you feel high, ask yourself where the place of His glory really is. And teach someone what you know, so it stays below after you.
This has been Likutey Moharan Tinyana, Torah sixty eight.
Sources for this Torah
Texts used
Hebrew: Likutei Moharan Tinyana (Part II), Torah 68, edition 'Likutei Moharan Tinyana – rabenubook.com', public domain, via Sefaria — https://www.sefaria.org/Likutei_Moharan%2C_Part_II.68
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.
Notes
Part 2, scene 4: The end of §2.5 contrasts son and student; voiced modestly as 'clothed in physical form'.
Part 2, scene 8: §3.3: the bracketed reference to LM I:7 is voiced; the on-screen Hebrew keeps only its last words.
Every on-screen quotation in the full shiur, by part
Part 1 — Above and Below
Scene 3 · LM II:68 §1 · paragraph §1.1
עִקָּר שְׁלֵמוּת הַצַּדִּיק – שֶׁיּוּכַל לִהְיוֹת לְמַעְלָה וּלְמַטָּה, שֶׁיִּהְיֶה יָכוֹל לְהַרְאוֹת לְמִי שֶׁהוּא לְמַעְלָה וְנִדְמֶה בְּדַעְתּוֹ שֶׁהוּא בְּמַדְרֵגָה עֶלְיוֹנָה, יִהְיֶה מַרְאֶה לוֹ שֶׁהוּא הַהֵפֶךְ; וְכֵן לְהֵפֶךְ, לְמִי שֶׁהוּא לְמַטָּה מְאֹד בַּמַּדְרֵגָה הַתַּחְתּוֹנָה, בְּתוֹךְ הָאָרֶץ מַמָּשׁ, יִהְיֶה מַרְאֶה לוֹ שֶׁאַדְּרַבָּא, הוּא סָמוּךְ לְהַשֵּׁם יִתְבָּרַךְ.
EN (our paraphrase): The essence of the tzaddik's wholeness is that he can be above and below. To one who is above, who imagines he has reached a lofty level, he can show the very opposite. And so too in reverse: to one who is very low, on the lowest level, right inside the earth, he shows that on the contrary, he is close to Hashem, blessed be He.
Scene 4 · LM II:68 §1, on Yeshayahu 6:3 · paragraph §1.2
וְזֶה הַשְּׁלֵמוּת מֻכְרָח שֶׁיִּהְיֶה לְהַצַּדִּיק, וּבְלֹא זֶה אֵינוֹ צַדִּיק כְּלָל, כִּי צָרִיךְ לְהַרְאוֹת לְמִי שֶׁהוּא לְמַטָּה מְאֹד בַּדְּיוֹטָא הַתַּחְתּוֹנָה לְגַמְרֵי, שֶׁעֲדַיִן הוּא סָמוּךְ לַה' מַמָּשׁ, כִּבְיָכוֹל, וּלְעוֹרְרוֹ וּלְגַלּוֹת לוֹ: ה' עִמְּךָ, וְאַל תִּירָא וְאַל תְּפַחֵד וְאַל תֵּחַת, כִּי הוּא יִתְבָּרַךְ עִמְּךָ וְאֶצְלְךָ וְקָרוֹב לְךָ מַמָּשׁ, כִּי מְלֹא כָל הָאָרֶץ כְּבוֹדוֹ.
EN (our paraphrase): This wholeness the tzaddik must have; without it he is no tzaddik at all. For he must show one who is very low, in the very lowest story, that he is still truly close to Hashem, as it were, and wake him and reveal to him: Hashem is with you. Do not be afraid, do not fear, do not be broken, for He is with you, beside you and truly near you, for the whole earth is full of His glory.
Scene 5 · LM II:68 §1, on Yeshayahu 6:3 · paragraph §1.3
עַל־כֵּן אֲפִלּוּ אִם הָאָדָם נוֹפֵל, חַס וְשָׁלוֹם, לְמָקוֹם שֶׁנּוֹפֵל, רַחֲמָנָא לִצְלָן, וְהוּא בְּשֵׁפֶל הַמַּדְרֵגָה הַתַּחְתּוֹנָה מַמָּשׁ – גַּם מִשָּׁם יוּכַל לְדַבֵּק אֶת עַצְמוֹ בַּה' וְלָשׁוּב אֵלָיו יִתְבָּרַךְ, כִּי מְלֹא כָל הָאָרֶץ כְּבוֹדוֹ.
EN (our paraphrase): So even if a person falls, heaven forbid, to the place where he falls, Hashem save us, and he is truly at the bottom of the lowest level, even from there he can bind himself to Hashem and return to Him, for the whole earth is full of His glory.
Scene 7 · LM II:68 §1 · paragraph §1.4
וּכְבָר דִּבַּרְנוּ מִזֶּה, שֶׁכְּשֶׁהָאָדָם מֻנָּח לְמַטָּה לְגַמְרֵי, וְרוֹאֶה שֶׁהוּא בַּדְּיוֹטָא הַתַּחְתּוֹנָה, חַס וְשָׁלוֹם, רָחוֹק מְאֹד מֵהַשֵּׁם יִתְבָּרַךְ, רָאוּי לוֹ לְהַחֲיוֹת עַצְמוֹ בָּזֶה בְּעַצְמוֹ, הַיְנוּ כִּי זֶהוּ בְּעַצְמוֹ הוּא הִתְקָרְבוּת, מֵאַחַר שֶׁרוֹאֶה שֶׁהוּא רָחוֹק, כִּי מִקֹּדֶם הָיָה מְרֻחָק כָּל־כָּךְ, עַד שֶׁלֹּא הָיָה יוֹדֵעַ כְּלָל שֶׁהוּא רָחוֹק, וּמֵאַחַר שֶׁעַל־כָּל־פָּנִים יוֹדֵעַ שֶׁהוּא רָחוֹק זֶהוּ בְּעַצְמוֹ הִתְקָרְבוּת, וּבָזֶה בְּעַצְמוֹ רָאוּי לוֹ לְהַחֲיוֹת אֶת עַצְמוֹ וְלָשׁוּב אֶל ה':
EN (our paraphrase): We have already spoken of this: when a person lies completely below and sees that he is in the lowest story, very far from Hashem, heaven forbid, he should revive himself through this very thing. For this itself is coming close, since he sees that he is far. Before, he was so distant that he did not know at all that he was far; and since now at least he knows he is far, this itself is coming close. Through this very thing he should revive himself and return to Hashem.
Scene 9 · LM II:68 §2 · paragraph §2.1
וְכֵן לְהֵפֶךְ, לְמִי שֶׁהוּא לְמַעְלָה מְאֹד, צָרִיךְ הַצַּדִּיק לְהַרְאוֹת לוֹ שֶׁהוּא רָחוֹק לְגַמְרֵי מֵהַשֵּׁם יִתְבָּרַךְ, מֶה חָמִית מַה יָּדַעַתְּ וְכוּ'.
EN (our paraphrase): And so in reverse: to one who is very high, the tzaddik must show that he is utterly far from Hashem: what have you seen, what do you know?
Scene 10 · LM II:68 §2, on Divrei HaYamim I 29:11 · paragraph §2.2
וְזֶהוּ שְׁלֵמוּת הַצַּדִּיק, בִּבְחִינוֹת: כִּי כֹל בַּשָּׁמַיִם וּבָאָרֶץ, שֶׁהוּא בְּחִינוֹת הַצַּדִּיק, כַּיָּדוּעַ, דְּאָחֵד בִּשְׁמַיָּא וּבְאַרְעָא, דְּהַיְנוּ כַּנַּ"ל, שֶׁיִּהְיֶה לְמַעְלָה וּלְמַטָּה, שֶׁיִּהְיֶה מַרְאֶה לְמִי שֶׁהוּא לְמַעְלָה, בִּבְחִינוֹת שָׁמַיִם, שֶׁהוּא לְהֵפֶךְ, שֶׁהוּא רָחוֹק מְאֹד וְאֵינוֹ יוֹדֵעַ כְּלָל בִּידִיעָתוֹ יִתְבָּרַךְ, בְּחִינוֹת: מֶה חָמִית מַה יָּדַעַתְּ וְכוּ', כִּי שָׁם לְמַעְלָה בַּשָּׁמַיִם, שָׁם דַּיְקָא, שׁוֹאֲלִים אַיֵּה מְקוֹם כְּבוֹדוֹ.
EN (our paraphrase): This is the tzaddik's wholeness, as in 'for all that is in heaven and on earth', which refers to the tzaddik, as is known, who holds on to heaven and earth: he is above and below. To one who is above, in the aspect of heaven, he shows the opposite: that he is very far and knows nothing at all of Hashem's knowing, what have you seen, what do you know. For there above, in heaven, precisely there they ask: where is the place of His glory?
Scene 11 · LM II:68 §2, on Yeshayahu 6:3 · paragraph §2.2
וּלְהֵפֶךְ, לְמִי שֶׁהוּא לְמַטָּה בָּאָרֶץ מַמָּשׁ, יִהְיֶה מַרְאֶה לוֹ כִּי ה' עִמּוֹ, כִּי מְלֹא כָל הָאָרֶץ כְּבוֹדוֹ. וְזֶהוּ עִקָּר הַשְּׁלֵמוּת, לִהְיוֹת לְמַעְלָה וּלְמַטָּה.
EN (our paraphrase): And in reverse: to one who is below, truly on the earth, he shows that Hashem is with him, for the whole earth is full of His glory. This is the essence of wholeness: to be above and below.
Part 2 — Children and Students
Scene 2 · LM II:68 §2 · paragraph §2.3
וְזֶה בְּחִינוֹת בָּנִים וְתַלְמִידִים שֶׁצְּרִיכִין לְהַנִּיחַ בָּעוֹלָם. כִּי לִכְאוֹרָה הַדָּבָר תָּמוּהַּ, כִּי הֲלֹא הָעִקָּר – שֶׁצָּרִיךְ הָאָדָם לְשַׁבֵּר עַצְמוֹ לְגַמְרֵי מִן הַחֹמֶר, וְאִם־כֵּן לָמָּה הוּא חִיּוּב כְּשֶׁהָאָדָם נִסְתַּלֵּק לְגַמְרֵי לְמַעְלָה, דְּהַיְנוּ אַחַר הַהִסְתַּלְּקוּת, שֶׁיַּנִּיחַ אַחֲרָיו בָּנִים בְּזֶה הָעוֹלָם הַגַּשְׁמִי, שֶׁיְּמַלְּאוּ מְקוֹמוֹ בְּזֶה הָעוֹלָם, הֲלֹא אַדְּרַבָּא, טוֹב לְהִסְתַּלֵּק לְגַמְרֵי לְמַעְלָה.
EN (our paraphrase): This is the idea of the children and students one must leave in the world. At first it seems puzzling: the main thing is that a person must break himself completely away from the material. If so, why is it an obligation, when a person has passed on and gone up completely, to leave children behind him in this physical world to fill his place here? On the contrary, it would be good to go up completely above.
Scene 3 · LM II:68 §2 · paragraph §2.4
אַךְ בֶּאֱמֶת, הָעִקָּר הַשְּׁלֵמוּת לִהְיוֹת לְמַעְלָה וּלְמַטָּה, בַּשָּׁמַיִם וּבָאָרֶץ, כִּי כְּשֶׁהוּא בְּעוֹלָם אֶחָד לְבַד, אֵין זֶה שְׁלֵמוּת, רַק שְׁנֵיהֶם יַחַד, מַעְלָה וּמַטָּה, זֶהוּ עוֹלָם שָׁלֵם. וְעַל־כֵּן מְחֻיָּב הָאָדָם שֶׁיִּהְיֶה נִשְׁאָר מִמֶּנּוּ שְׁאֵרִית בָּאָרֶץ, בֵּן אוֹ תַּלְמִיד, כְּדֵי שֶׁגַּם כְּשֶׁיִּהְיֶה לְמַעְלָה אַחַר הַהִסְתַּלְּקוּת, יִהְיֶה לְמַטָּה גַם־כֵּן בְּזֶה הָעוֹלָם, דְּהַיְנוּ מַה שֶּׁנִּשְׁאָר מִמֶּנּוּ לְמַטָּה בֵּן אוֹ תַּלְמִיד הַנִּמְשָׁכִים מִמֶּנּוּ.
EN (our paraphrase): But truly, the essence of wholeness is to be above and below, in heaven and on earth. Being in one world alone is not wholeness; only both together, above and below, make a whole world. So a person is obliged to leave a remnant of himself on earth, a son or a student, so that even when he is above after his passing, he will be below as well in this world, through the son or student who remain below and are drawn from him.
Scene 4 · LM II:68 §2, on Bava Basra 116a and Tehillim 55:20 · paragraph §2.5
וְעִקָּר הוּא הַמֹּחַ, שֶׁיִּהְיֶה נִשְׁאָר לְמַטָּה מִמֹּחוֹ, וְעַל־כֵּן צָרִיךְ לְהַנִּיחַ בֵּן אוֹ תַּלְמִיד, כְּמוֹ שֶׁדָּרְשׁוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה עַל פָּסוּק: אֲשֶׁר אֵין חֲלִיפוֹת לָמוֹ – חַד אָמַר בֵּן, וְחַד אָמַר תַּלְמִיד, כִּי הַתַּלְמִיד הוּא מִמֹּחַ הָרַב, וְכֵן הַבֵּן נִמְשָׁךְ גַם־כֵּן מִמֹּחַ הָאָב. וְרַבִּי יוֹחָנָן סָבַר תַּלְמִיד, כִּי לֹא הָיָה לוֹ בָּנִים. כִּי אֵצֶל הַתַּלְמִיד הַמֹּחַ מֻפְשָׁט מִגַּשְׁמִיּוּת, אֲבָל אֵצֶל הַבֵּן הַמֹּחַ מְלֻבָּשׁ בְּהַטִּפָּה זַרְעִית, אֲבָל גַּם זֶה צְרִיכִים:
EN (our paraphrase): And the main thing is the mind: that something of his mind remains below. So he must leave a son or a student, as the Sages expounded on the verse 'who have no replacements': one said a son, and one said a student. For the student comes from the teacher's mind, and the son too is drawn from the father's mind. Rabbi Yochanan held it means a student, for he had no sons. With a student the mind is free of physicality, while with a son it comes clothed in physical form; but this too is needed.
Scene 6 · LM II:68 §3 · paragraph §3.1
וְהַכְּלָל, שֶׁצָּרִיךְ שֶׁיִּשָּׁאֵר מִמֶּנּוּ בָּנִים וְתַלְמִידִים, וְהַתַּלְמִידִים יָאִירוּ יוֹתֵר לְתַלְמִידִים אַחֲרֵיהֶם, וְכֵן לְהַלָּן יוֹתֵר, שֶׁגַּם הַתַּלְמִידִים יִפְרוּ וְיִרְבּוּ וְיַעֲשׂוּ תַּלְמִידִים אֲחֵרִים, וְתַלְמִידֵי תַלְמִידָיו יַעֲשׂוּ יוֹתֵר תַּלְמִידִים, וְכֵן לְהַלָּן יוֹתֵר וְיוֹתֵר, כְּדֵי שֶׁיִּהְיֶה נִשְׁאָר מֹחוֹ גַּם לְמַטָּה לְעוֹלָם וָעֶד.
EN (our paraphrase): The rule is that he must leave behind him children and students; and the students will shine further to students after them, and so on further, so that the students too will be fruitful and multiply and make other students, and his students' students will make still more students, further and further, so that his mind remains below as well, forever.
Scene 7 · LM II:68 §3, on Divrei HaYamim I 29:11 · paragraph §3.2
וְכֵן הַבָּנִים צְרִיכִים גַם־כֵּן שֶׁיִּשָּׁאֵר זִכְרָם לְדוֹרֵי־דוֹרוֹת, בָּנִים וּבְנֵי בָנִים וְכוּ'. כִּי זֶהוּ עִקָּר הַשְּׁלֵמוּת שֶׁל הַצַּדִּיק, שֶׁיִּהְיֶה לְמַעְלָה וּלְמַטָּה, בִּבְחִינַת: כִּי כֹל בַּשָּׁמַיִם וּבָאָרֶץ – דְּאָחֵד בִּשְׁמַיָּא וְאַרְעָא:
EN (our paraphrase): So too the children: their memory must remain for all generations, children and grandchildren. For this is the essence of the tzaddik's wholeness, to be above and below, as in 'for all that is in heaven and on earth', who holds on to heaven and earth.
Scene 8 · LM II:68 §3, on Likutei Moharan I, 7 · paragraph §3.3
עַיֵּן שָׁם, כִּי שָׁם מְבֹאָר הָעִנְיָן הֵיטֵב.
EN (our paraphrase): See there, for the matter is explained well there.
Hebrew phrases in the Explainer
Scene 2 · §1.2: ה' עִמְּךָ, וְאַל תִּירָא וְאַל תְּפַחֵד וְאַל תֵּחַת,
Scene 3 · §1.4: זֶהוּ בְּעַצְמוֹ הוּא הִתְקָרְבוּת,
Scene 4 · §2.2: שׁוֹאֲלִים אַיֵּה מְקוֹם כְּבוֹדוֹ.
Scene 5 · §2.4: רַק שְׁנֵיהֶם יַחַד, מַעְלָה וּמַטָּה, זֶהוּ עוֹלָם שָׁלֵם.
Scene 6 · §2.5: חַד אָמַר בֵּן, וְחַד אָמַר תַּלְמִיד,
Scene 7 · §3.1: כְּדֵי שֶׁיִּהְיֶה נִשְׁאָר מֹחוֹ גַּם לְמַטָּה לְעוֹלָם וָעֶד.
Hebrew phrases in the 1-minute recap
Scene 2 · §1.1: הוּא סָמוּךְ לְהַשֵּׁם יִתְבָּרַךְ.
Scene 3 · §1.3: גַּם מִשָּׁם יוּכַל לְדַבֵּק אֶת עַצְמוֹ בַּה' וְלָשׁוּב אֵלָיו יִתְבָּרַךְ, כִּי מְלֹא כָל הָאָרֶץ כְּבוֹדוֹ.
Scene 4 · §2.1: שֶׁהוּא רָחוֹק לְגַמְרֵי מֵהַשֵּׁם יִתְבָּרַךְ,
Scene 5 · §3.1: כְּדֵי שֶׁיִּהְיֶה נִשְׁאָר מֹחוֹ גַּם לְמַטָּה לְעוֹלָם וָעֶד.