תּוֹרָה סג - סוֹד כַּוָּנַת הַמִּילָה

Sod Kavanas Ha-Milah — "The Secret of the Intent of the Circumcision" · Likutay Moharan Part I, Toirah 63

The bris is called in Aramaic ammah — and is the aspect of the cubit [ ammah ] of six handbreadths — which the bris is comprised of. And it is the aspect of: "Seraphim standing above Him — six wings" etc. [Isaiah 6:2]. (Said the copyist: It appears his intention is that the bris is Yesod — which is the sixth attribute into which all the preceding attributes are included — as explained in §29 — where it says that when one rectifies the bris all the attributes are automatically rectified — see there. And therefore it is the aspect of the cubit of six handbreadths — for the six handbreadths are the aspect of the six days — the aspect of: "you have made my days as handbreadths" — as said below. And the six days are the aspect of the six attributes as is known.)

The true guiding Tzadikim have several changes in the matter of guiding the people of the world who draw close to them. For sometimes the Tzadik draws himself very close to the world — and sometimes he covers and conceals himself from them and distances himself from them greatly. And not only does he distance himself from them and they cannot draw close to him — but questions and puzzlements fall upon them — until their minds become twisted and confused from his conduct with them. And all this is for the benefit of those drawing close to him. Therefore — let your thoughts not frighten you over this — for all is for your benefit.

The more one draws close to Hashem Yisborach — the more one must know that one is very far from Him, may He be blessed. For if one thinks and imagines in one's mind that one has already drawn close to Hashem Yisborach — and knows the knowledge of Hashem Yisborach — this is a sign that one knows nothing at all. For if one knew something of Hashem Yisborach — one would know that one is very far from Him, may He be blessed — and knows nothing at all. And this is a matter that the mouth cannot speak and explain. For the greatness of the Creator, may He be blessed, is without measure.

The Tzadik sometimes accepts upon himself suffering on behalf of the world. That is, he does not want the influence and the Providence that was supposed to come to him — and accepts upon himself suffering as above — for he chooses spiritual influence and Providence. And the influence that went away — was scattered among the world.

There is a serpent which is the aspect of "they are wise to do evil" [Jeremiah 4:22] — those who investigate philosophy and heresy. And through evil speech — such as: slander, tale-bearing, lies, mockery, flattery — and shaming one's fellow through speech and foul mouth — and idle words and other evil speech — and in particular when speaking slander against Tzadikim and worthy people — through all these evil words wings are made for the serpent so that it can fly and cause great harm in the world — G-d forbid. That is, the wisdom and heresy of those — which is the aspect of the primordial serpent — flies and strengthens through the above-mentioned evil words — and causes great harm to the world. But through holy words — wings of holiness are made. And when the holy wings are in their proper state — and the serpent has no wings from the above-mentioned evil words — then they cannot cause so much harm to the world. (Said the copyist: It appears his intention is about the six wings mentioned in §1 — which are the aspect of the six attributes comprised in the bris as above. And through holy words one makes and rectifies all the holy attributes. And likewise in reverse — through evil words one strengthens the evil attributes of the wise ones for evil — and gives them power to harm the world through their evil wisdom — G-d have mercy. May Hashem Yisborach protect us from this and merit us to holy words always.) 📜 Translator's Summary — Toirah 63 [from the Translator] Central theme: The bris = Yesod = the sixth attribute = cubit of six handbreadths = the six wings of the Seraphim. Five concise teachings: (1) the cosmic significance of the bris ; (2) the Tzadik's alternating closeness and distance — both for the benefit of those who draw close; (3) the paradox that greater closeness to G-d produces greater awareness of infinite distance — any feeling of "knowing G-d" is itself the sign of knowing nothing; (4) the Tzadik's voluntary acceptance of suffering for the world, redirecting divine influence toward the community; (5) evil speech = wings for the philosophical serpent, enabling its heresy to spread and damage — holy speech = wings for holiness, clipping the serpent's flight. §3 — The closer, the farther: One of Rebbe Nachman's most profound statements about divine knowledge — the inverse relationship between spiritual attainment and self-perceived proximity to G-d. The genuinely knowledgeable person is precisely the one who feels most overwhelmed by G-d's infinite distance. This protects against spiritual arrogance and keeps the soul perpetually reaching forward.