## Likutei Moharan Torah 109

###### Likutei Moharan 109:1:1
[Likutei Moharan 109:1:1](https://torahapp.org/share/book/Likutei%20Moharan/r/109:1:1)

יֵשׁ הֶבֶל אֲשֶׁר נַעֲשָׂה עַל הָאָרֶץ, אֲשֶׁר יֵשׁ צַדִּיקִים שֶׁמַּגִּיעַ אֲלֵיהֶם כְּמַעֲשֵׂה וְכוּ' (קהלת ח׳:י״ד):

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
“*Yesh Hevel* (There is a vanity) done upon the earth: there are tzaddikim to whom it happens according to the deeds of the wicked, and there are wicked men to whom it happens according to the deeds of the tzaddikim.” (Ecclesiastes 8:14)


###### Likutei Moharan 109:1:2
[Likutei Moharan 109:1:2](https://torahapp.org/share/book/Likutei%20Moharan/r/109:1:2)

פֵּרוּשׁ: הֶבֶל, הַיְנוּ הֶבֶל פֶּה הַיּוֹצֵא מֵהַגָּרוֹן, מִגְּנוּחֵי דְּקָגָנַח, כָּל אֶחָד לְפִי עֶרְכּוֹ, צַדִּיקִים יֵלְכוּ וּפוֹשְׁעִים יִכָּשְׁלוּ.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
The explanation is as follows: *Hevel* is the *hevel* -breath of the mouth that comes from the throat, from the sighs that one sighs; each person commensurate with his level, [as in,] “tzaddikim will go,” and “sinners will stumble” (Hoshea 14:10).


###### Likutei Moharan 109:1:3
[Likutei Moharan 109:1:3](https://torahapp.org/share/book/Likutei%20Moharan/r/109:1:3)

יֵשׁ רָשָׁע כָּל יָמָיו, וּמִתְאַנֵּחַ וְנָהּ עַל הֶעָבָר; וְיֵשׁ, חַס וְשָׁלוֹם, צַדִּיק מֵעִקָּרוֹ, וְתוֹהֵא עַל הָרִאשׁוֹנוֹת, וְנָהּ וּמִתְאַנֵּחַ גַּם כֵּן.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
There is one who was wicked all his days, but sighs and groans over the past. And there is, God forbid, one who was originally righteous, but regrets the former [deeds] and also groans and sighs.


###### Likutei Moharan 109:1:4
[Likutei Moharan 109:1:4](https://torahapp.org/share/book/Likutei%20Moharan/r/109:1:4)

וְהִנֵּה יֵשׁ שְׁנֵי חֲבָלִים: חֶבֶל דִּקְדֻשָּׁה, וּכְנֶגְדּוֹ – דְּטֻמְאָה. וְהַבְּחִירָה חָפְשִׁית, מִי שֶׁמְּקַדֵּשׁ עַצְמוֹ מְקַשֵּׁר עַצְמוֹ בְּחֶבֶל דִּקְדֻשָּׁה, וּלְהֵפֶךְ, חַס וְשָׁלוֹם, מִי שֶׁמְּטַמֵּא עַצְמוֹ מְקַשֵּׁר עַצְמוֹ בְּחֶבֶל דְּטֻמְאָה.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Now behold, there are two ropes: the rope of holiness, and counter to it, of impurity. Yet the choice is free. A person who sanctifies himself, binds himself with the rope of holiness. Conversely, God forbid, a person who defiles himself, binds himself with the rope of impurity.


###### Likutei Moharan 109:1:5
[Likutei Moharan 109:1:5](https://torahapp.org/share/book/Likutei%20Moharan/r/109:1:5)

וְהִנֵּה, הַנֹּהַּ וְהָאֲנָחָה הוּא בְּחִינַת מִיתָה בְּגוּף וָנֶפֶשׁ. בְּגוּף – כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (ברכות נח:): אֲנָחָה שׁוֹבֶרֶת גּוּפוֹ שֶׁל אָדָם. וּבְנֶפֶשׁ גַּם־כֵּן – כִּי יָדוּעַ מַה שֶּׁכָּתוּב (תהילים ק״ד:כ״ט): תּוֹסֵף רוּחָם יִגְוָעוּן; כִּי קֹדֶם הַמִּיתָה נִתּוֹסֵף רוּחָם, וַאֲזַי יִגְוָעוּן.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And behold, groaning and sighing are an aspect of death in body and soul. In body, as our Sages teach: Sighing breaks a man’s body (Berakhot 58b). And also in soul, for known is that which is written (Psalms 104:29), “When You increase their *ruach* -breath, they perish.” This is because prior to death, “their *ruach* -breath” increases and then “they perish.”


###### Likutei Moharan 109:1:6
[Likutei Moharan 109:1:6](https://torahapp.org/share/book/Likutei%20Moharan/r/109:1:6)

כְּמוֹ כֵן הַנֹּהַּ וְהָאֲנָחָה, אִם תְּדַקְדֵּק וּתְעַיֵּן בָּהּ, אֵיךְ הִיא נִמְשֶׁכֶת אֶל הַגָּרוֹן, הִיא בִּבְחִינַת תּוֹסֵף רוּחָם, כִּי לְפִי שָׁעָה קַלָּה נִתּוֹסֵף רוּחוֹ, וְכִמְעַט רֶגַע תִּגְוַע וְתֵאָסֵף.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
The same applies to groaning and sighing. If you investigate and observe how it is drawn to the throat, [you will see that] it is an aspect of “*toSeiPh* (You increase) their *ruach* -breath.” For a short while his *ruach* -breath increases, and but a minute later he [might] perish and be *tei’aSeiPh* (gathered up).


###### Likutei Moharan 109:1:7
[Likutei Moharan 109:1:7](https://torahapp.org/share/book/Likutei%20Moharan/r/109:1:7)

וְהִנֵּה מִי שֶׁמִּתְאַנֵּחַ וְנָהּ עַל עֲבֵרוֹת שֶׁבְּיָדוֹ, וְרוֹצֶה לָשׁוּב בִּתְשׁוּבָה. אֲזַי בַּאֲנָחָה זוֹ הוּא נִגְוָע וְנֶאֱסָף מִן הָרָע שֶׁהָיָה בְּיָדוֹ, בִּבְחִינַת: תּוֹסֶף רוּחָם יִגְוָעוּן, וְנִדְבָּק אֶל הַקְּדֻשָּׁה.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Therefore, when one groans and sighs over the sins he has committed, and wants to return in repentance, then with this sigh he perishes and is gathered up from the evil that was in his hands, as in, “When You increase their *ruach* -breath, they perish.” And he becomes attached to the rope of holiness.


###### Likutei Moharan 109:1:8
[Likutei Moharan 109:1:8](https://torahapp.org/share/book/Likutei%20Moharan/r/109:1:8)

וְכֵן לְהֵפֶךְ, חַס וְשָׁלוֹם, מִי שֶׁנָּהּ וּמִתְאַנֵּחַ עַל הַטּוֹב שֶׁבְּיָדוֹ, וְרוֹצֶה לְדַבֵּק עַצְמוֹ בְּטֻמְאָה, אֲזַי נִגְוָע וְנֶאֱסָף רוּחוֹ דִּקְדֻשָּׁה, וְנִדְבָּק אֶל הַטֻּמְאָה.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
The reverse is also true, God forbid. When one groans and sighs over the good which he has performed, and wants to attach himself to impurity, then his holy *ruach* -breath perishes and is gathered up. And he becomes attached to the rope of impurity.


###### Likutei Moharan 109:1:9
[Likutei Moharan 109:1:9](https://torahapp.org/share/book/Likutei%20Moharan/r/109:1:9)

וְזֶהוּ: יֵשׁ הֶבֶל – הַיְנוּ הַהֶבֶל פֶּה מֵהַנֹּהַּ וְהָאֲנָחָה שֶׁהוּא נָהּ וּמִתְאַנֵּחַ.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is the meaning of [the opening verse]: **There is *hevel*—**That is, the *hevel* -breath of the mouth from the groan and the sigh which he groans and sighs.


###### Likutei Moharan 109:1:10
[Likutei Moharan 109:1:10](https://torahapp.org/share/book/Likutei%20Moharan/r/109:1:10)

יֵשׁ צַדִּיקִים – שֶׁתּוֹהִין עַל הָרִאשׁוֹנוֹת, וְיוֹצֵא הֶבֶל מִפִּיהֶם מֵהָאֲנָחָה,

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**there are tzaddikim—**They regret the former [deeds], and *hevel* -breath emerges from their mouths from the sighing.


###### Likutei Moharan 109:1:11
[Likutei Moharan 109:1:11](https://torahapp.org/share/book/Likutei%20Moharan/r/109:1:11)

וּמַגִּיעַ אֲלֵיהֶם כְּמַעֲשֵׂה הָרְשָׁעִים – כִּי נִדְבָּקִין אֶל הַסִּטְרָא אָחֳרָא וְהַטֻּמְאָה.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**to whom it happens according to the deeds of the wicked—**This is because they become attached to the Other Side and the impure.


###### Likutei Moharan 109:1:12
[Likutei Moharan 109:1:12](https://torahapp.org/share/book/Likutei%20Moharan/r/109:1:12)

וְיֵשׁ רְשָׁעִים – שֶׁנּוֹהִים וּמְאַנְּחִים, וּמֵהַהֶבֶל שֶׁיּוֹצֵא מִפִּיהֶם

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**and there are wicked men—**They groan and sigh, and from the *hevel* -breath that emerges from their mouth:


###### Likutei Moharan 109:1:13
[Likutei Moharan 109:1:13](https://torahapp.org/share/book/Likutei%20Moharan/r/109:1:13)

מַגִּיעַ אֲלֵיהֶם כְּמַעֲשֵׂה הַצַּדִּיקִים – כִּי נִפְסָקִין מֵהַטֻּמְאָה, וְנִדְבָּקִין אֶל הַקְּדֻשָּׁה.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**to whom it happens according to the deeds of the tzaddikim—**This is because they separate from the impure and become attached to holiness.


###### Likutei Moharan 109:1:14
[Likutei Moharan 109:1:14](https://torahapp.org/share/book/Likutei%20Moharan/r/109:1:14)

וְהַכְּלָל – כִּי אֶת זֶה לְעֻמַּת זֶה, וְצָרִיךְ לִהְיוֹת לוֹ חִיּוּת מֵחֶבֶל מֵאֶחָד שֶׁבִּשְׁנֵיהֶם, וְתֵכֶף שֶׁהוּא נִפְסָק מֵחֶבֶל זֶה, הוּא נִדְבָּק בַּחֶבֶל שֶׁכְּנֶגְדּוֹ.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
The general principle is this: “[God made] one to contrast the other” (Ecclesiastes 7:14), and a person must get vitality from one or the other of the two ropes. And, no sooner is he separated from one rope, than he becomes attached to the rope which contrasts it.


###### Likutei Moharan 109:1:15
[Likutei Moharan 109:1:15](https://torahapp.org/share/book/Likutei%20Moharan/r/109:1:15)

עַל כֵּן טוֹב לְהַרְגִּיל אֶת עַצְמוֹ לְהִתְאַנֵּחַ עַל מַעֲשָׂיו שֶׁאֵינָם טוֹבִים, וְלִכְסֹף וּלְהִשְׁתּוֹקֵק בְּתֹקֶף אַנְחָתוֹ לָשׁוּב לְהַשֵּׁם יִתְבָּרַךְ, כִּי עַל־יְדֵי אֲנָחָה זֹאת, נִפְסָק מֵחֶבֶל דְּטֻמְאָה, וְנִתְקַשֵּׁר בְּחֶבֶל דִּקְדֻשָּׁה כַּנַּ"ל:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
It is therefore good to become accustomed to sigh over one’s bad deeds, and to yearn and long, in the midst of one’s sighing, to return to God. For through this sighing, one separates from the rope of impurity and becomes attached to the rope of holiness, as mentioned above.


###### Likutei Moharan 109:1:16
[Likutei Moharan 109:1:16](https://torahapp.org/share/book/Likutei%20Moharan/r/109:1:16)

עוֹד מָצָאתִי מִכְּתַב יַד הַחֲבֵרִים מֵעִנְיַן זֶה, וּמְבֹאָר שָׁם בְּבֵאוּר יוֹתֵר מִגֹּדֶל מַעֲלַת יִקְרַת הָאֲנָחָה דִּקְדֻשָּׁה. כִּי מְבֹאָר שָׁם, שֶׁהָאֲנָחָה שֶׁמְּאַנֵּחַ הָאָדָם עַל עֲווֹנוֹתָיו אוֹ עַל מִעוּט הַשָּׂגָתוֹ, הוּא יוֹתֵר טוֹב מִכַּמָּה סִגּוּפִים וְתַעֲנִיּוֹת. כִּי בְּתַעֲנִית אֵינוֹ מְשַׁבֵּר רַק הַגּוּף לְבַד, אֲבָל בַּאֲנָחָה מְשַׁבֵּר כָּל הַגּוּף, וְגַם מַחֲלִיף אֶת הַנֶּפֶשׁ וְהַחִיּוּת שֶׁלּוֹ מֵרַע לְטוֹב.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
In addition, I found a manuscript from [Rebbe Nachman’s] students on this topic, in which the tremendous value of the sigh of holiness is explained in greater detail. It is explained there that the sigh which a person sighs over his sins or over his lack of spiritual perception, is more beneficial than many acts of mortification and fasts. This is because a fast breaks only the body, but with a sigh one breaks the whole body and also transforms his soul and life-force from evil to good.


###### Likutei Moharan 109:1:17
[Likutei Moharan 109:1:17](https://torahapp.org/share/book/Likutei%20Moharan/r/109:1:17)

כִּי הַהֶבֶל שֶׁל הָאָדָם, הוּא חֶבֶל הַמְקַשֵּׁר הַנְּשָׁמָה לִמְקוֹם שָׁרְשָׁהּ, לְטוֹב אוֹ לְהֵפֶךְ, חַס וְשָׁלוֹם. וּכְשֶׁמִּתְאַנֵּחַ הוּא בִּבְחִינַת: תּוֹסֵף רוּחָם יִגְוָעוּן, וַאֲזַי נִפְסָק מֵהַחֶבֶל שֶׁהָיָה מְקֻשָּׁר מִתְּחִלָּה וְנִתְקַשֵּׁר לְחֶבֶל אַחֵר כְּפִי הָאֲנָחָה וְכוּ', וְכַנַּ"ל:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
For a person’s *hevel* -breath is a *chevel* (rope) that binds the upper soul to the place of its root—to good, or God forbid, the opposite. And when he sighs, he is in the aspect of “When You increase their *ruach* -breath, they perish.” At that point, he separates from the rope to which he was originally bound and becomes bound to another rope, commensurate with the sigh….