## Likutei Moharan Torah 11

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

אֲנִי יְיָ הוּא שְׁמִי, וּכְבוֹדִי לְאַחֵר לֹא אֶתֵּן, וּתְהִלָּתִי לַפְּסִילִים: (ישעיהו מ״ב:ח׳)

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
*“Ani YHVH* (I am God), that is My Name. My glory I shall not give to another, nor My praise to idols.” (Isaiah 42:8)


###### Likutei Moharan 11:1:2
[Likutei Moharan 11:1:2](https://torahapp.org/share/book/Likutei%20Moharan/r/11:1:2)

א כִּי יֵשׁ יִחוּדָא עִלָּאָה וְיִחוּדָא תַּתָּאָה, הַיְנוּ: "שְׁמַע יִשְׂרָאֵל", וּ"בָרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד" (זוהר בראשית דף יח:), וְכָל אֶחָד מִיִּשְׂרָאֵל צָרִיךְ שֶׁיִּהְיֶה נַעֲשֶׂה זֹאת עַל־יָדוֹ, עַל־יְדֵי־זֶה יָכוֹל לָבוֹא לִתְבוּנוֹת הַתּוֹרָה לְעָמְקָהּ;

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
There is an upper unification and a lower unification: *Shema Yisrael* and *Barukh shem kvod malkhuto l’olam va’ed* (Blessed be the name of His glorious Kingdom forever more) (Zohar I, 18b). Each and every Jew should make certain to bring about [these unifications]. By doing so, one can come to deep Torah understanding.


###### Likutei Moharan 11:1:3
[Likutei Moharan 11:1:3](https://torahapp.org/share/book/Likutei%20Moharan/r/11:1:3)

כִּי מִי שֶׁהוּא בְּמַדְרֵגָה פְּחוּתָה, הוּא עֲדַיִן רָחוֹק מִתְּבוּנוֹת הַתּוֹרָה, רַק עַל־יְדֵי אֶמְצָעוּת הַדִּבּוּר יָכוֹל לָבוֹא לִתְבוּנוֹת הַתּוֹרָה לְעָמְקָהּ, הַיְנוּ עַל־יְדֵי שֶׁהוּא מְדַבֵּר בְּהַתּוֹרָה בְּדִבּוּרִים, כְּמוֹ שֶׁכָּתוּב (משלי ד׳:כ״ב): כִּי חַיִּים הֵם לְמוֹצָאֵיהֶם – לְמוֹצִיאֵיהֶם בַּפֶּה (כשארז"ל עירובין נד.),

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
When a person is on a low spiritual level, he is still very far from Torah understanding. Only through speech will he be able to come to deep Torah understanding—i.e., by verbalizing the words of Torah. As it is written (Proverbs 4:22), “For they are life *l’motzA’eihem* (to those who find them)”—[and our Sages taught: Read this] *l’motzI’eihem* (to those who express them) verbally (Eruvin 54a).


###### Likutei Moharan 11:1:4
[Likutei Moharan 11:1:4](https://torahapp.org/share/book/Likutei%20Moharan/r/11:1:4)

מֵאִיר לוֹ הַדִּבּוּר בְּכָל הַמְּקוֹמוֹת שֶׁצָּרִיךְ לַעֲשׂוֹת תְּשׁוּבָה, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (ברכות כב.): פְּתַח פִּיךָ וְיָאִירוּ דְּבָרֶיךָ. וּבְכָל פַּעַם וּפַעַם, עַל־יְדֵי כָּל תְּשׁוּבָה וּתְשׁוּבָה, הוּא הוֹלֵךְ מִמַּדְרֵגָה לְמַדְרֵגָה, עַד שֶׁיּוֹצֵא מִמַּדְרֵגָה פְּחוּתָה וּבָא לִתְבוּנוֹת הַתּוֹרָה לְעָמְקָהּ.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Speech enlightens a person regarding all the areas in which he needs to repent. As our Sages taught: Open your mouth and your speech will enlighten (Berakhot 22a). And each and every time, because of each and every repentance, he moves from level to level until he emerges from his low spiritual level and comes to deep Torah understanding.


###### Likutei Moharan 11:1:5
[Likutei Moharan 11:1:5](https://torahapp.org/share/book/Likutei%20Moharan/r/11:1:5)

וְזֶה שֶׁשָּׁאֲלוּ יוֹחָנִי וּמַמְרֵא לְמשֶׁה (מנחות פה.): תֶּבֶן אַתָּה מַכְנִיס לַעֲפָרַיִם, וְהֵשִׁיב לָהֶם: אָמְרֵי אֱנָשֵׁי, לְמָתָא יַרְקָא, יַרְקָא שְׁקֻל. תֶּבֶן זֶה בְּחִינַת תְּבוּנָה, כְּמוֹ שֶׁכָּתוּב (משלי ב): תְּבוּנָה תִנְצְרֶךָּ, שֶׁהֵם הֵבִינוּ שֶׁמֹּשֶׁה רוֹצֶה לְהַכְנִיס תְּבוּנוֹת הַתּוֹרָה בְּיִשְׂרָאֵל, וְעַל כֵּן שָׁאֲלוּ, כִּי בִּזְמַן שֶׁאֵין יִשְׂרָאֵל עוֹשִׂין רְצוֹנוֹ שֶׁל מָקוֹם הֵם מְשׁוּלִים לְעָפָר, וְאֵיךְ יוּכַל לַהֲבִיאָם לְמַדְרֵגָה גְּבוֹהָה, לִתְבוּנוֹת הַתּוֹרָה.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is what Yochni and Mamrei asked Moshe: “You’re bringing *teven* (straw) into Apharayim?” To which he answered, “People say, ‘To the vegetable market, take vegetables [to sell]’” (Menachot 85a). *TeVeN* corresponds to *TeVuNah* (understanding) of Torah, as is written (Proverbs 2:11), “understanding will preserve you.” [Yochni and Mamrei] understood that Moshe wanted to bring Torah understanding into the Jewish people. This is why they asked, because when the Jews do not carry out God’s will, they are likened to *aphar* (dust). How could he bring them to a high level, to Torah understanding?


###### Likutei Moharan 11:1:6
[Likutei Moharan 11:1:6](https://torahapp.org/share/book/Likutei%20Moharan/r/11:1:6)

וְזֶה: תֶּבֶן – לְשׁוֹן תְּבוּנוֹת הַתּוֹרָה, אַתָּה מַכְנִיס לַעֲפָרַיִם – זֶה בְּחִינַת עָפָר, הַיְנוּ מַדְרֵגָה פְּחוּתָה. הֵשִׁיב לָהֶם: אָמְרֵי אֱנָשֵׁי – הַיְנוּ עַל־יְדֵי הָאֲמִירוֹת, עַל־יְדֵי הַדִּבּוּר שֶׁל אִישׁ הַיִּשְׂרְאֵלִי, הוּא מֵאִיר לוֹ לְכָל הַמְּקוֹמוֹת שֶׁצָּרִיךְ לַעֲשׂוֹת תְּשׁוּבָה. וְזֶהוּ: לְמָתָא יַרְקָא – לַמְּקוֹמוֹת שֶׁצָּרִיךְ לַעֲשׂוֹת תְּשׁוּבָה. יַרְקָא – הוּא בְּחִינַת תְּשׁוּבָה, כְּמוֹ שֶׁאָמְרוּ בַּמִּדְרָשׁ (ב"ר פרשה מג): וַיָּרֶק אֶת חֲנִיכָו – אוֹרִיקָן בְּפָרָשַׁת שׁוֹפְטִים, הַיְנוּ שֶׁזֵּרְזָם לַעֲשׂוֹת תְּשׁוּבָה, כִּי פָּרָשַׁת שׁוֹפְטִים נֶאֱמַר עַל תְּשׁוּבָה: מִי הָאִישׁ הַיָּרֵא וְרַךְ הַלֵּבָב – הַיָּרֵא מֵעֲבֵרוֹת שֶׁבְּיָדוֹ (כשארז"ל סוטה מג).

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Thus: “*Teven*” connotes *tevunot* of Torah. “You’re bringing into Apharayim?” alludes to *aphar,* i.e., a low spiritual level. He answered them, “People say”—in other words, through speaking; the speech of a Jewish person directs him to all the areas in which he needs to repent. This is, “To a place of *yarka* (vegetables)”—the areas in which he should repent. *YaRKa* corresponds to repentance, as the *Midrash* comments: “*vaYaReK* (he called out) his trained servants” (Genesis 14:14) —[Avraham] enlightened them by reciting the Chapter of Shoftim (Bereishit Rabbah 43:2). In other words, he encouraged them to repent. For the Chapter of Shoftim deals with repentance, [as our Sages taught:] “Is there any among you who is afraid or faint-hearted” (Deuteronomy 20:8) —he fears because of the sins he committed (Sotah 43a).


###### Likutei Moharan 11:1:7
[Likutei Moharan 11:1:7](https://torahapp.org/share/book/Likutei%20Moharan/r/11:1:7)

וְזֶהוּ: אָמְרֵי אֱנָשֵׁי: לְמָתָא יַרְקָא – הַיְנוּ עַל־יְדֵי הָאֲמִירוֹת וְהַדִּבּוּר שֶׁל אִישׁ הַיִּשְׂרְאֵלִי, לְמָתָא יַרְקָא, לַמְּקוֹמוֹת שֶׁצָּרִיךְ לַעֲשׂוֹת תְּשׁוּבָה, יָאִיר לוֹ הַדִּבּוּר, שֶׁיּוּכַל לַעֲשׂוֹת תְּשׁוּבָה. וְזֶה: יַרְקָא שְׁקֻל – בְּחִינַת תְּשׁוּבַת הַמִּשְׁקָל, שֶׁהַדִּבּוּר יָאִיר לוֹ שֶׁיּוּכַל לַעֲשׂוֹת תְּשׁוּבַת הַמִּשְׁקָל מַמָּשׁ:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is the meaning of “People say, ‘To the vegetable market’”—i.e., through the reciting and speaking of a Jewish person; “to the vegetable market”—[he is directed] to the areas in which he needs to repent. Speech directs him so that he can repent. And this is “*yarka Sh’KuL* (take vegetables),” corresponding to *teshuvat hamiShKaL* (fitting repentance). Speech will enlighten him so that he will be able to repent precisely commensurate with his sins.


###### Likutei Moharan 11:2:1
[Likutei Moharan 11:2:1](https://torahapp.org/share/book/Likutei%20Moharan/r/11:2:1)

ב אַךְ לַדִּבּוּר שֶׁיָּאִיר לוֹ, אִי אֶפְשָׁר לִזְכּוֹת כִּי אִם עַל־יְדֵי כָּבוֹד, הַיְנוּ שֶׁיִּרְאֶה שֶׁיִּהְיֶה כְּבוֹד הַשֵּׁם יִתְבָּרַךְ בִּשְׁלֵמוּת, שֶׁיִּהְיֶה כְּבוֹדוֹ לְאַיִן נֶגֶד כְּבוֹד הַשֵּׁם יִתְבָּרַךְ, הַיְנוּ עַל־יְדֵי עֲנָוָה וְקַטְנוּת. כִּי עִקַּר בְּחִינַת הַדִּבּוּר הוּא מִכָּבוֹד, כְּמוֹ שֶׁכָּתוּב (תהילים כ״ד:י׳): מִי הוּא זֶה מֶלֶךְ הַכָּבוֹד – הַיְנוּ מַלְכוּת פֶּה.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**2 .** However, it is impossible for a person to merit having his speech enlighten him except through glory. That is, he should see to it that the Holy One’s glory is complete; his own glory should be non-existent in relationship to the Holy One’s glory. [This is achieved] by means of humility and humbleness. For the essence of speech comes from glory, as is written (Psalms 24:10), “Who is this *MeLeKh* (king) of glory?”—i.e., “*MaLKhut* (Kingship) is mouth” (Tikkuney Zohar, Second Introduction).


###### Likutei Moharan 11:2:2
[Likutei Moharan 11:2:2](https://torahapp.org/share/book/Likutei%20Moharan/r/11:2:2)

כִּי כְּשֶׁהַתּוֹרָה בָּאָה לְתוֹךְ דִּבּוּרִים פְּגוּמִים, לְפֶה פָּגוּם, לֹא דַּי שֶׁאֵין דִּבּוּרֵי הַתּוֹרָה מְאִירִים לוֹ כִּי אִם גַּם הַתּוֹרָה עַצְמָהּ נִתְגַּשֵּׁם וְנִתְחַשֵּׁךְ שָׁם מִפִּיו, כְּמוֹ שֶׁכָּתוּב (יהושע א׳:ח׳): לֹא יָמוּשׁ סֵפֶר הַתּוֹרָה הַזֶּה מִפִּיךָ, בְּחִינַת וְיָמֵשׁ חשֶׁךְ (שמות י׳:כ״א), הַיְנוּ שֶׁלֹּא יִתְגַּשְּׁמוּ וְיִתְחַשְּׁכוּ מִפִּיךָ, כִּי עַל־יְדֵי שֶׁאֵין מַשְׁגִּיחִין שֶׁיִּהְיֶה כְּבוֹד הַשֵּׁם יִתְבָּרַךְ בִּשְׁלֵמוּת, הַיְנוּ עַל־יְדֵי גַּדְלוּת, עַל־יְדֵי־זֶה אֵין יְכוֹלִין לִפְתֹּחַ פֶּה, בִּבְחִינַת (תהילים י״ז:י׳): סָגְרוּ פִּימוֹ דִּבְּרוּ בְגֵאוּת; כְּמַעֲשֶׂה דְּלֵוִי בַּר סִיסָא, שֶׁהֶעֱלוּהוּ לַבִּימָה, וְטָפַת רוּחוֹ עָלָיו, וְלֹא אֲנִיבוּן (ירושלמי יבמות פי"ב).

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
For when the Torah comes into tarnished speech—a foul mouth—not only do the words of Torah not enlighten him, but the Torah itself becomes corporal and blackened there in his mouth. As is written (Joshua 1:8), “This Book of Torah should not *YaMuSh* (depart) from your mouth,” corresponding to (Exodus 10:21), “darkness *YaMaSh* (that was tangible).” In other words, [the words of Torah] should not become corporal and blackened by your mouth. By failing to make certain that the Holy One’s glory is complete—i.e., by being haughty—a person cannot open his mouth, as in (Psalms 17:10), “Their mouth closed up, [for] they spoke haughtily.” This resembles the story of Levi bar Sisa. He was called up to the podium, but his spirit grew haughty and he was unable to speak (Yerushalmi, Yevamot chap. 12).


###### Likutei Moharan 11:2:3
[Likutei Moharan 11:2:3](https://torahapp.org/share/book/Likutei%20Moharan/r/11:2:3)

כִּי עַל־יְדֵי הַגֵּאוּת, הוּא בְּחִינַת עֲבוֹדַת אֱלִילִים, וּבַעֲבוֹדַת אֱלִילִים כְּתִיב: פְּסִילֵי אֱלֹהֵיהֶם תִּשְׂרְפוּן בָּאֵשׁ (דברים ז׳:כ״ה), וְכָל הָעוֹמֵד לִשְׂרֹף כְּשָׂרוּף דָּמֵי, וְכִתוּתֵי מִכְתָּת שִׁעוּרֵהּ, כַּמּוּבָא בַּגְּמָרָא (ר"ה כח.) לְעִנְיַן שׁוֹפָר שֶׁל עֲבוֹדַת אֱלִילִים; וְכֵיוָן שֶׁמִּכְתָּת כָּתִית שִׁעוּרֵהּ, אֵין לוֹ כְּלֵי הַדִּבּוּר לְדַבֵּר עִמָּהֶם.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
As a result of haughtiness, a person is in an aspect of idolatry. Concerning the worship of idols [it is written] (Deuteronomy 7:5), “the images of their gods destroy by fire.” In connection to a shofar used for idolatry, the Talmud teaches: Anything about to be destroyed by fire is already considered destroyed and utterly reduced in size (Rosh HaShanah 28a). And, since his size has been utterly reduced, he no longer has a voice with which to speak.


###### Likutei Moharan 11:2:4
[Likutei Moharan 11:2:4](https://torahapp.org/share/book/Likutei%20Moharan/r/11:2:4)

אַךְ כְּשֶׁהוּא נִזְהָר וְשׁוֹמֵר כְּבוֹד ה' שֶׁיִּהְיֶה בִּשְׁלֵמוּת, שֶׁהוּא נִבְזֶה בְעֵינָיו נִמְאָס, עַל־יְדֵי־זֶה יוּכַל לְדַבֵּר דִּבּוּרִים הַמְּאִירִים, בִּבְחִינַת (יחזקאל מ״ג:ב׳): וְהָאָרֶץ הֵאִירָה מִכְּבוֹדוֹ, וְהֵם מְאִירִים לוֹ לִתְשׁוּבָה, וְיָכוֹל לָבוֹא לִתְבוּנוֹת הַתּוֹרָה לְעָמְקָהּ כַּנַּ"ל:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
However, when a person is careful and makes certain that God’s glory is complete—he is “lowly, and in his own eyes repulsive” (Psalms 15:4) —this enables him to speak words which enlighten. As is written (Ezekiel 43:2), “And the earth shone with His glory.” [His words] enlighten him to repentance, and he can then come to deep Torah understanding.


###### Likutei Moharan 11:3:1
[Likutei Moharan 11:3:1](https://torahapp.org/share/book/Likutei%20Moharan/r/11:3:1)

ג וְכָבוֹד בִּשְׁלֵמוּת אֵינוֹ כִּי אִם עַל־יְדֵי וָא"ו שֶׁיַּמְשִׁיךְ לְתוֹכָהּ, כִּי בְּלֹא וָא"ו נִשְׁאָר כְּבַד פֶּה, וְעַל־יְדֵי וָא"ו הוּא בִּבְחִינַת (תהילים ל׳:י״ג): כָּבוֹד וְלֹא יִדֹּם.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**3.** *KaVoD* (glory) is only complete when it has the letter *vav* drawn into it. Without the *vav* he remains “*K’VaD* (heavy) of tongue” (Exodus 4:10). But with the *vav* he is in the aspect of (Psalms 30:13), “… *kavOd,* and not remain silent.”


###### Likutei Moharan 11:3:2
[Likutei Moharan 11:3:2](https://torahapp.org/share/book/Likutei%20Moharan/r/11:3:2)

כִּי כָּל מָקוֹם שֶׁנֶּאֱמַר וָא"ו, הוּא מוֹסִיף (פסחים ה.), הַיְנוּ בְּחִינַת תּוֹסְפוֹת קְדֻשָּׁה, הַיְנוּ שְׁמִירַת הַבְּרִית, כְּמַאֲמַר חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה: כָּל מָקוֹם שֶׁאַתָּה מוֹצֵא גֶּדֶר עֶרְוָה, אַתָּה מוֹצֵא קְדֻשָּׁה (מ"ר קדושים פ' כ"ה, הובא ברש"י), כִּי זֶה תָּלוּי בָּזֶה, גֵּאוּת וְנִאוּף, כְּמוֹ שֶׁאָמְרוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה (סוטה ד:) עַל פָּסוּק (משלי ו׳:כ״ו): וְאֵשֶׁת אִישׁ נֶפֶשׁ יְקָרָה תָּצוּד.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is because wherever the letter *vav* is used, it comes to add (Pesachim 5a). In other words, there is an addition of holiness: guarding the *brit* (the Covenant). As our Sages taught: Wherever you find protective measures against immorality, there you will find holiness (Vayikra Rabbah 24:6). For one is contingent upon the other, haughtiness and immorality, as our Sages said of the verse (Proverbs 6:26), “The adulteress traps the haughty soul” (Sotah 4b).


###### Likutei Moharan 11:3:3
[Likutei Moharan 11:3:3](https://torahapp.org/share/book/Likutei%20Moharan/r/11:3:3)

וְעַל כֵּן בְּרִית מְכֻנָּה בְּשֵׁם שַׁדַּ"י, כְּמוֹ שֶׁכָּתוּב (בראשית ל״ה:י״א): אֲנִי אֵל שַׁדַּי, פְּרֵה וּרְבֵה; כִּי שַׁדַּי הוּא בְּחִינַת שֶׁיֵּשׁ דַּי בֶּאֱלֹקוּתִי לְכָל בְּרִיָּה (כמובא בפרש"י לך לך יז), וּכְשֶׁאֵינוֹ שׁוֹמֵר הַבְּרִית, הַיְנוּ עַל־יְדֵי גֵּאוּת, הוּא עוֹשֶׂה לְעַצְמוֹ עֲבוֹדַת אֱלִילִים, הוּא מַרְאֶה שֶׁאֵין דַּי לוֹ בֶּאֱלֹקוּתוֹ, עַד שֶׁצָּרִיךְ עֲבוֹדַת אֱלִילִים, וְעַל כֵּן פּוֹגֵם בְּשַׁדַּי, שֶׁיֵּשׁ דַּי בֶּאֱלֹקוּתוֹ לְכָל בְּרִיָּה; וּכְשֶׁשּׁוֹמֵר הַבְּרִית, הוּא זוֹכֶה לָאוֹר הַמֵּאִיר לוֹ לִתְשׁוּבָה כַּנַּ"ל:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is why the *brit* is referred to by the Holy Name *Shadai,* as is written (Genesis 35:11), “I am the Omnipotent *Shadai* ; be fruitful and multiply.” For *ShaDaI* indicates “that *yeSh DaI* (there is enough) of My Godliness for every creation” (Rashi, Genesis 17:1). But when a person—because of haughtiness—fails to guard the *brit,* he makes a god of himself. He makes it appear as though there *is not* enough in His Godliness for him, so that he requires idol worship. And thus he blemishes the Name *Shadai* ; for there *is* enough of His Godliness for every creation. Whereas, by guarding the *brit,* he is rewarded with a light that directs him to repentance, as above.


###### Likutei Moharan 11:4:1
[Likutei Moharan 11:4:1](https://torahapp.org/share/book/Likutei%20Moharan/r/11:4:1)

ד וְאוֹר הַזֶּה הוּא בְּחִינַת טַל אוֹרוֹת הַכְּלוּלִים בַּוָּא"ו שֶׁל כָּבוֹד, בִּבְחִינַת (איוב ל״ג:כ״ט): הֶן כָּל אֵלֶּה יִפְעַל אֵל פַּעֲמַיִם שָׁלוֹשׁ עִם גָּבֶר. פַּעֲמַיִם שָׁלוֹשׁ הֵם בְּחִינַת טַל אוֹרוֹת שֶׁל מִלּוּי שָׁלשׁ אוֹתִיּוֹת רִאשׁוֹנוֹת (פֵּרוּשׁ, כִּי שָׁלשׁ אוֹתִיּוֹת רִאשׁוֹנוֹת שֶׁל שֵׁם הֲוַיָה בְּמִלּוּי אַלְפִין הֵם בְּגִימַטְרִיָּא טַל, וְהֵם בְּחִינַת טַל אוֹרוֹת, וְהֵם כְּלוּלִים בְּהַוָּא"ו שֶׁל הַשֵּׁם). עִם גָּבֶר – שֶׁהֵם כְּלוּלִים בַּבְּרִית, כִּי כָּאִישׁ גְּבוּרָתוֹ, וְעַל שֵׁם זֶה נִקְרָא בְּרִית: בּוֹעַז (תיקון לא) – בּוֹ עַז, בּוֹ תֻּקְפָּא.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**4.** And, this light [which leads him to repent] corresponds to the thirty-nine-lights which are encompassed in the *vav* of *kavOd.* This is alluded to in (Job 33:29), “God does all these things twice or three times with a man.” “Three times” corresponds to the thirty-nine-lights of the expanded first three letters of the Tetragrammaton. {To explain: The first three letters of the *YHVH,* when spelled out using the letter *alef,* have a numerical value of thirty-nine, corresponding to the thirty-nine-lights. They are thus encompassed in the *VAV* of God’s Name.} “With a man”—for [these lights] are included in the *brit,* [as in,] “For as a man is, so is his strength” (Judges 8:21). It is for this reason that the *brit* is referred to as Boaz: *bo oz* —in him, there is strength (Tikkuney Zohar #31).


###### Likutei Moharan 11:4:2
[Likutei Moharan 11:4:2](https://torahapp.org/share/book/Likutei%20Moharan/r/11:4:2)

אֲבָל כְּשֶׁאֵינוֹ שׁוֹמֵר הַבְּרִית, הוּא מְקַלְקֵל הַ"טַּל" אוֹרוֹת וּמַמְשִׁיךְ עַל עַצְמוֹ עֹל הַפַּרְנָסָה, הַיְנוּ "טַל" מְלָאכוֹת, כַּמּוּבָא בַּזֹּהַר (פנחס דף רמד.): מָאן דְּזָרֵק פֵּרוּרִין דְּנַהֲמָא, עֲנִיּוּת רָדֵף אַבַּתְרֵהּ, כָּל־שֶׁכֵּן מָאן דְּזָרֵק פֵּרוּרִין דְּמֹחָא.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
But when a person does not guard the *brit,* he damages the thirty-nine-lights and draws upon himself the yoke of earning a living—i.e., the thirty-nine-works. As is taught in the *Zohar* (III, 244a): One who throws away crumbs of bread is pursued by poverty. All the more so someone who throws away the “crumbs” of the mind.


###### Likutei Moharan 11:4:3
[Likutei Moharan 11:4:3](https://torahapp.org/share/book/Likutei%20Moharan/r/11:4:3)

וְזֶה: בּוֹ עַז, בּוֹ כָּלוּל שְׁנֵי הַבְּחִינוֹת, הַיְנוּ ל"ט אוֹרוֹת – מִי שֶׁשּׁוֹמֵר הַבְּרִית, וְל"ט מְלָאכוֹת – מִי שֶׁפּוֹגֵם בּוֹ, כִּי עַז עִם הַכּוֹלֵל שְׁתֵּי פְּעָמִים טַל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is *bo oz: Bo* (in him) there are incorporated two aspects. There are the thirty-nine-lights for someone who guards the *brit* ; and there are the thirty-nine-works for someone who defiles it. For the numerical value of *oz,* counting the word itself, is twice thirty-nine.


###### Likutei Moharan 11:4:4
[Likutei Moharan 11:4:4](https://torahapp.org/share/book/Likutei%20Moharan/r/11:4:4)

וְזֶה: מִשְׁכָּן מִשְׁכָּן שְׁנֵי פְּעָמִים, שְׁנֵי פְּעָמִים ל"ט, כִּי ל"ט מְלָאכוֹת גָּמְרִינַן מִמִּשְׁכָּן (כשארז"ל שבת מט:). וּמִי שֶׁשּׁוֹמֵר אֶת בְּרִיתוֹ, אַף־עַל־פִּי שֶׁהוּא עוֹשֶׂה הַל"ט מְלָאכוֹת, הֵם בִּבְחִינַת מְלֶאכֶת הַמִּשְׁכָּן, הַיְנוּ מִשְׁכָּן בְּבִנְיָנֵהּ, בְּחִינַת ל"ט אוֹרוֹת; אַךְ מִי שֶׁפּוֹגֵם בַּבְּרִית, הַמְּלָאכוֹת שֶׁלּוֹ הֵם בִּבְחִינַת מִשְׁכָּן בְּחֻרְבָּנֵהּ, בִּבְחִינַת ל"ט מַלְקוֹת (בהקדמת התיקונים ובתיקון מח), בְּחִינַת (דברים כ״ה:ג׳): אַרְבָּעִים יַכֶּנּוּ וְלֹא יוֹסִיף, הַיְנוּ בְּחִינַת פְּגַם הַבְּרִית, שֶׁהוּא בְּחִינַת תּוֹסָפוֹת כַּנַּ"ל:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And this is the reason for the repetition in (Exodus 38:21), “[These are the accounts of the] Tabernacle, the Tabernacle….” Twice thirty-nine, because the thirty-nine-works are deduced from [the construction of] the Tabernacle (Shabbat 49b). Thus, someone who guards his *brit,* even though he engages in the thirty-nine-works, [his works] are an aspect of the works of the Tabernacle—i.e., the Tabernacle when built up, corresponding to the thirty-nine-lights. However, someone who defiles the *brit,* the work he does is an aspect of the Tabernacle when destroyed. This corresponds to the thirty-nine-lashes (Tikkuney Zohar, Introduction, p.12b), as in (Deuteronomy 25:3), “Forty lashes he may give him and not exceed.” This alludes to defiling the *brit,* which is an aspect of excesses, as explained.


###### Likutei Moharan 11:5:1
[Likutei Moharan 11:5:1](https://torahapp.org/share/book/Likutei%20Moharan/r/11:5:1)

ה וּשְׁמִירַת הַבְּרִית יֵשׁ בּוֹ שְׁנֵי בְּחִינוֹת: יֵשׁ מִי שֶׁזִּוּוּגוֹ בְּשֵׁשֶׁת יְמֵי הַחֹל, וְאַף־עַל־פִּי־כֵן הוּא שׁוֹמֵר אֶת בְּרִיתוֹ עַל־פִּי הַתּוֹרָה, שֶׁאֵינוֹ יוֹצֵא מִדִּינֵי הַתּוֹרָה; וְיֵשׁ מִי שֶׁהוּא שׁוֹמֵר הַבְּרִית, שֶׁזִּוּוּגוֹ מִשַּׁבָּת לְשַׁבָּת,

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**5.** Guarding the *brit* has two levels. There is the person whose marital relations are during the six days of the week. Even so, he guards his *brit* as the Torah requires, because he does not transgress the Torah’s laws. And there is the person who guards the *brit* in that his marital relations are [only] from Shabbat to Shabbat.


###### Likutei Moharan 11:5:2
[Likutei Moharan 11:5:2](https://torahapp.org/share/book/Likutei%20Moharan/r/11:5:2)

וְהוּא בְּחִינַת יִחוּדָא עִלָּאָה וְיִחוּדָא תַּתָּאָה. וְזֶה בְּחִינַת שַׁדַּי שֶׁל שַׁבָּת, שֶׁאָמַר לְעוֹלָמוֹ דַּי (ב"ר פרשה מו, חגיגה יב), שֶׁצִּמְצֵם אֶת עַצְמוֹ מִכָּל הַמְּלָאכוֹת, וְזֶה בְּחִינַת יִחוּדָא עִלָּאָה.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
These [two levels] correspond to the upper unification and the lower unification. There is the aspect of *Shadai* of Shabbat: [When God reached the Shabbat of Creation,] He said to His world, “*Dai!* (Enough!)” (Chagigah 12a), restricting Himself from all works. This corresponds to the upper unification.


###### Likutei Moharan 11:5:3
[Likutei Moharan 11:5:3](https://torahapp.org/share/book/Likutei%20Moharan/r/11:5:3)

וְיֵשׁ בְּחִינַת שַׁדַּי שֶׁל חֹל, שֶׁגַּם בְּחֹל יֵשׁ צִמְצוּמִים מִמְּלָאכָה לַחֲבֶרְתָּהּ, וְזֶה בְּחִינַת מט"ט, שֶׁשֻּׁלְטְנוּתֵהּ שֵׁשֶׁת יְמֵי הַחֹל, בְּחִינַת שִׁשָּׁה סִדְרֵי מִשְׁנָה (כַּמּוּבָא בַּזֹּהַר הַקָּדוֹשׁ וּבְכִּתְבֵי הָאַרִיזַ"ל) שֶׁשְּׁמוֹ כְּשֵׁם רַבּוֹ, כְּמוֹ שֶׁכָּתוּב (שמות כ״ג:כ״א): כִּי שְׁמִי בְּקִרְבּוֹ (כמובא בפירש"י שם); וְזֶה בְּחִינַת יִחוּדָא תַּתָּאָה, הַיְנוּ שֶׁהַקָּדוֹשׁ־בָּרוּךְ־הוּא מַלְבִּישׁ אֶת עַצְמוֹ בְּמט"ט בְּשֵׁשֶׁת יְמֵי הַחֹל, וּמַנְהִיג הָעוֹלָם עַל־יָדוֹ:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
There is also the aspect of *Shadai* of the weekdays. For even on the weekdays there are restrictions, from one work to the next. This corresponds to Metat, whose rule is the six days of the week, corresponding to the six orders of the *Mishnah* (Tikkuney Zohar #18). For [Metat’s] name is like that of his Master’s, as is written (Exodus 23:21), “because My Name is in him.” This is the lower unification. In other words, the Holy One, blessed-be-He, clothes Himself in Metat during the six days of the week and rules the world through him.


###### Likutei Moharan 11:6:1
[Likutei Moharan 11:6:1](https://torahapp.org/share/book/Likutei%20Moharan/r/11:6:1)

ו וְזֶה בְּחִינַת הֲלָכָה וְקַבָּלָה: קַבָּלָה הִיא בְּחִינַת (תהילים כ״ט:ב׳): הִ'שְׁתַּחֲווּ לַ'ה' בְּ'הַדְרַת קֹ'דֶשׁ – רָאשֵׁי־תֵּבוֹת קַבָּלָה; וַהֲלָכָה הִיא בְּחִינַת (שם ק): הָ'רִיעוּ לַ'ה' כָּ'ל הָ'אָרֶץ – רָאשֵׁי־ תֵבוֹת הֲלָכָה, כַּמּוּבָא בַּכַּוָּנוֹת.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**6.** This also corresponds to Halakhah (the law) and Kabbalah (the mystical tradition). As we find in the *Kavanot* (Shulchan Arukh HaAri, Shacharit shel Shabbat 4): Kabbalah is an aspect of *Hishtachavu L’hashem B’ hadrat Kodesh* (“Bow down to God in the grandeur of holiness”) (Psalms 29:2), the initial letters of which spell *KaBbaLaH.* Halakhah is an aspect of *Hareeu L’hashem Kol Haaretz* (“Sound a joyful note to God, all the earth”) (Psalms 100:1), the initial letters of which spell *HaLaKhaH.*


###### Likutei Moharan 11:6:2
[Likutei Moharan 11:6:2](https://torahapp.org/share/book/Likutei%20Moharan/r/11:6:2)

הִשְׁתַּחֲווּ לַה' בְּהַדְרַת קֹדֶשׁ, זֶה בְּחִינַת יִחוּדָא עִלָּאָה, הַיְנוּ זִוּוּג שֶׁל שַׁבָּת, וְזֶה בְּחִינַת בְּרִית עִלָּאָה, שֶׁשָּׁם עִקַּר הַהִשְׁתַּחֲוָיָה, בִּבְחִינַת (בראשית מ״ב:ו׳): וַיָּבֹאוּ אַחֵי יוֹסֵף וַיִּשְׁתַּחֲווּ לוֹ, וְהוּא בְּחִינַת הַדְרַת קֹדֶשׁ, בִּבְחִינַת (דברים ל״ג:י״ז): בְּכוֹר שׁוֹרוֹ הָדָר לוֹ.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
*Hishtachavu l’Hashem b’hadrat kodesh* corresponds to the upper unification/marital relations of Shabbat. This is the upper *brit,* which contains the primary [expression] of bowing down, as in (Genesis 42:6), “Yosef’s brothers came and bowed themselves before him.” [Yosef] himself is “the grandeur of holiness,” as in (Deuteronomy 33:17), “His grandeur is like a firstborn ox.”


###### Likutei Moharan 11:6:3
[Likutei Moharan 11:6:3](https://torahapp.org/share/book/Likutei%20Moharan/r/11:6:3)

הָרִיעוּ לַה' כָּל הָאָרֶץ – זֶה בְּחִינַת יִחוּדָא תַּתָּאָה, הַיְנוּ זִוּוּג שֶׁל חֹל, שֶׁהוּא בִּבְחִינַת מט"ט, שֶׁשֻּׁלְטְנוּתֵהּ שֵׁשֶׁת יְמֵי הַחֹל, שִׁשָּׁה סִדְרֵי מִשְׁנָה. וְזֶה: הָרִיעוּ (לְשׁוֹן תְּרוּעָה וְזִמְרָה), בִּבְחִינַת (ישעיהו כ״ד:ט״ז): מִכְּנַף הָאָרֶץ זְמִרֹת שָׁמַעְנוּ, כִּי מט"ט הוּא בִּבְחִינַת כָּנָף, לְשׁוֹן: וְלֹא יִכָּנֵף עוֹד מוֹרֶיךָ (שם ל), כִּי בּוֹ מִתְלַבֵּשׁ הַקָּדוֹשׁ־בָּרוּךְ־הוּא בְּשֵׁשֶׁת יְמֵי הַחֹל, כַּיָּדוּעַ:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
*Hareeu l’Hashem kol haaretz* corresponds to the lower unification/marital relations of the weekdays. This is Metat whose rule is the six days of the week/the six orders of the Mishnah. This is *hareeu* {which connotes sounding a note and song}, as in (Isaiah 24:16), “From the *k’naf* (distant corner) of the earth we heard songs.” For Metat corresponds to *KaNaF,* similar to (Isaiah 30:2), “Your teacher will not *yeKaNeF* (distance himself) anymore.” This is because the Holy One clothes Himself in him during the six days of the week, as is known.


###### Likutei Moharan 11:7:1
[Likutei Moharan 11:7:1](https://torahapp.org/share/book/Likutei%20Moharan/r/11:7:1)

ז וְזֶה בְּחִינַת רָזִין, וְרָזִין דְּרָזִין: רָזִין הוּא בְּחִינַת הֲלָכָה, רָזִין דְּרָזִין הוּא בְּחִינַת קַבָּלָה. הִתְלַבְּשׁוּת הַקַּבָּלָה בַּהֲלָכָה הוּא בְּחִינַת הַנְהָגַת הַקָּדוֹשׁ־בָּרוּךְ־הוּא בְּשֵׁשֶׁת יְמֵי הַחֹל, שֶׁהוּא בְּחִינַת יִחוּדָא תַּתָּאָה.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**7. {“From the distant corner of the earth we heard songs, *tzvi latzaddik* (glory to the righteous). But I said, ‘*Razi li* (A secret to me), *razi li* (a secret to me)!’”** (Isaiah 24:16)**.}**


###### Likutei Moharan 11:7:2
[Likutei Moharan 11:7:2](https://torahapp.org/share/book/Likutei%20Moharan/r/11:7:2)

וְזֶה בְּחִינַת: צְבִי לַצַּדִּיק רָזִי־לִי רָזִי־לִי (סיום הפסוק מכנף הארץ הנ"ל). צְבִי לַצַּדִּיק, הַיְנוּ בְּחִינַת קְדֻשַּׁת הַזִּוּוּג, יֵשׁ בּוֹ שְׁנֵי רָזִין, הַיְנוּ יִחוּדָא עִלָּאָה וְיִחוּדָא תַּתָּאָה, שֶׁהֵם בְּחִינַת הֲלָכָה וְקַבָּלָה, בְּחִינַת רָזִין וְרָזִין דְּרָזִין.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This also the aspect of secrets and deep secrets. *Razin* (secrets) corresponds to Halakhah. *Razin d’razin* (deep secrets) corresponds Kabbalah. The encompassing of the Kabbalah within the Halakhah is similar to the Holy One’s conduct during the six days of the week—the lower unification.


###### Likutei Moharan 11:7:3
[Likutei Moharan 11:7:3](https://torahapp.org/share/book/Likutei%20Moharan/r/11:7:3)

וְזֶה שֶׁאָמְרוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה (חולין ס.): 'יְהִי כְבוֹד ה' לְעוֹלָם' שַׂר הָעוֹלָם אֲמָרוֹ. בְּשָׁעָה שֶׁאָמַר הַקָּדוֹשׁ־בָּרוּךְ־הוּא לָאִילָנוֹת: לְמִינֵהוּ, נָשְׂאוּ דְּשָׁאִים קַל־וָחֹמֶר בְּעַצְמָן: מָה אִילָנוֹת, שֶׁהֵם גְּבוֹהִים וְאֵינָם תְּכוּפִים, אָמַר הַקָּדוֹשׁ־ בָּרוּךְ־הוּא "לְמִינֵהוּ", כָּל שֶׁכֵּן אֲנַן, שֶׁאָנוּ קְטַנִּים וּתְכוּפִים, שֶׁצְּרִיכִים לָצֵאת לְמִינֵהוּ. פָּתַח שַׂר הָעוֹלָם וְאָמַר: יְהִי כְבוֹד ה' לְעוֹלָם.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is alluded to in, “… *tzvi latzaddik… razi li, razi li.*” The words *tzvi latzaddik* refers to the holiness of marital relations, of which there are two *razin*: the upper unification and the lower unification. These correspond to Halakhah and Kabbalah, secrets and deep secrets. And this is what our Sages taught: “May God’s glory be forever” (Psalms 104:31) —the ministering angel of the world said this. When the Holy One commanded the trees [to yield fruit] after their own kind, the grasses drew an inference with regard to themselves: If the trees—which are large and do not [reproduce] in close proximity—were commanded by the Holy One “after its own kind” (Genesis 1:11), then all the more so we—who are small and do [reproduce] in close proximity—must bring forth [only] “after its own kind.” The ministering angel of the world spoke up and said, “May God’s glory be forever; [God shall rejoice in His works]” (Chullin 60a, cf. Rashi).


###### Likutei Moharan 11:7:4
[Likutei Moharan 11:7:4](https://torahapp.org/share/book/Likutei%20Moharan/r/11:7:4)

כִּי בֶּאֱמֶת גַּם הַגְּדוֹלִים, שֶׁזִּוּוּגָן אֵינָם תְּכוּפִים, רַק מִשַּׁבָּת לְשַׁבָּת, גַּם לָהֶם הִזְהִירָה הַתּוֹרָה עַל שְׁמִירַת הַבְּרִית, שֶׁיִּשְׁמְרוּ אֶת עַצְמָן, כְּמוֹ שֶׁכָּתוּב (שמות ל״א:ט״ז): וְשָׁמְרוּ בְ'נֵי יִ'שְׂרָאֵל אֶ'ת הַ'שַּׁבָּת – רָאשֵׁי־תֵּבוֹת בִּיאָה, כַּמּוּבָא בַּכַּוָּנוֹת. הַיְנוּ אַף־עַל־פִּי שֶׁזִּוּוּגוֹ הוּא רַק מִשַּׁבָּת לְשַׁבָּת, אַף־עַל־פִּי־כֵן צָרִיךְ שְׁמִירָה גְּדוֹלָה, בְּחִינַת: וְשָׁמְרוּ וְכוּ';

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
For in truth, even the great ones—whose marital relations are not in close proximity, but from one Shabbat to the next—are also warned by the Torah concerning guarding the *brit.* They must guard themselves. As is brought in the *Kavanot* (Pri Etz Chaim, Shaar HaShabbat 18): It is written (Exodus 31:16), “*v’shamru B’nei Yisrael Æt Hashabbat* (the Children of Israel shall keep the Shabbat)”—the first letters of which spell *BYAH* (sexual relations). In other words, even though his marital relations are only from Shabbat to Shabbat, he still must exercise great *ShMiRah* (guarding). This is “*v’ShaMRu* ….”


###### Likutei Moharan 11:7:5
[Likutei Moharan 11:7:5](https://torahapp.org/share/book/Likutei%20Moharan/r/11:7:5)

כָּל שֶׁכֵּן הַקְּטַנִּים, שֶׁהֵם בְּחִינַת דְּשָׁאִין, שֶׁזִּוּוּגָם תְּכוּפִים, גַּם בְּשֵׁשֶׁת יְמֵי הַחֹל, מִכָּל שֶׁכֵּן שֶׁצְּרִיכִים שְׁמִירָה גְּדוֹלָה לִשְׁמֹר אֶת בְּרִיתָם, שֶׁיִּשְׁמְרוּ אֶת עַצְמָם עַל־פִּי הַתּוֹרָה, בִּבְחִינַת: לְמִינֵיהֶם.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
All the more so the small ones, who correspond to the grasses. Their marital relations, which also take place during the weekdays, are in close proximity. They must certainly exercise great caution in guarding their *brit.* They must guard themselves in accordance with the Torah, in the aspect of “after its own kind.”


###### Likutei Moharan 11:7:6
[Likutei Moharan 11:7:6](https://torahapp.org/share/book/Likutei%20Moharan/r/11:7:6)

מִיָּד כְּשֶׁשָּׁמַע שַׂר הָעוֹלָם, שֶׁהוּא מט"ט, שֶׁשֻּׁלְטְנוּתֵהּ שֵׁשֶׁת יְמֵי הַחֹל, בְּחִינַת דְּשָׁאִים, בְּחִינַת יִחוּדָא תַּתָּאָה, פָּתַח וְאָמַר: יְהִי כְבוֹד ה' – כְּבוֹד דַּיְקָא, כִּי עַל־יְדֵי שְׁמִירַת הַבְּרִית בִּשְׁנֵי הַבְּחִינוֹת הַנַּ"ל, הַכָּבוֹד בִּשְׁלֵמוּת כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
As soon as the ministering angel of the world—this is Metat whose rule is the six weekdays, corresponding to the grasses/the lower unification—heard this, he spoke up and said, “May God’s glory be [forever].” Specifically “glory,” because, as explained, by guarding the *brit* on both levels glory is complete.


###### Likutei Moharan 11:7:7
[Likutei Moharan 11:7:7](https://torahapp.org/share/book/Likutei%20Moharan/r/11:7:7)

נִמְצָא, שֶׁעַל־יְדֵי שְׁמִירַת הַבְּרִית בִּשְׁנֵי הַבְּחִינוֹת הַנַּ"ל, שֶׁהוּא בְּחִינַת יִחוּדָא עִלָּאָה וְיִחוּדָא תַּתָּאָה, הַיְנוּ מֵאִילָנוֹת וּדְשָׁאִים, גְּדוֹלִים וּקְטַנִּים, זִוּוּג שֶׁל שַׁבָּת וְזִוּוּג שֶׁל חֹל, בְּחִינַת הֲלָכָה וְקַבָּלָה, רָזִין וְרָזִין דְּרָזִין, אֲזַי הַכָּבוֹד בִּשְׁלֵמוּת כַּנַּ"ל, וְעַל־יְדֵי הַכָּבוֹד זוֹכֶה לְדִבּוּר הַמֵּאִיר, וְעַל־יְדֵי הַדִּבּוּר יָכוֹל לָבוֹא לִתְבוּנוֹת הַתּוֹרָה לְעָמְקָהּ כַּנַּ"ל:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Thus, by guarding the *brit* on the two levels mentioned—corresponding to the upper and lower unifications/trees and grasses/great ones and small ones/marital relations of Shabbat and of weekdays/Halakhah and Kabbalah/secrets and deep secrets—glory is then complete. And through glory a person merits speech which enlightens; and through speech he can come to deep Torah understanding.


###### Likutei Moharan 11:8:1
[Likutei Moharan 11:8:1](https://torahapp.org/share/book/Likutei%20Moharan/r/11:8:1)

וְזֶה שֶׁאָמַר רַבָּה בַּר בַּר־חָנָה: זִמְנָא חֲדָא הֲוֵי אָזְלִינַן בִּסְפִינְתָּא, וַחֲזָאִי לְהַאי צִפָּרְתָּא, דַּהֲוֵי קָאֵי עַד קַרְסֻלֵּהּ בְּמַיָּא, וְרֵישֵׁהּ בָּרָקִיעַ. וְאָמְרִינַן לֵית מַיָּא, וּבָעֵינַן לְמֵיחַת לַאֲקוּרֵי נַפְשִׁין. נְפַק בְּרַת־קָלָא וְאָמַר לָן: לָא תְּחוּתוּ לְהָכָא, דִּנְפַלָא לֵהּ חֲצִינָא לְבַר־נַגָּרָא הָכָא הָא שְׁבַע שְׁנִין, וְלָא מָטֵי לְאַרְעָא. וְלָא מִשּׁוּם דִּנְפִישָׁא מַיָּא, אֶלָּא מִשּׁוּם דִּרְדִיפָא מַיָּא. אָמַר רַב אָשֵׁי: הַאי זִיז שָׂדַי הוּא, דִּכְתִיב: וְזִיז שָׂדַי עִמָּדִי:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**8.** This is what Rabbah bar bar Chanah recounted: **We were once travelling in a ship. We saw this bird which was standing up to its ankles in water, and its head was in the firmament. We concluded that there wasn’t [much] water and wanted to go down into it *l’okurei nafshin* (to cool ourselves). A heavenly voice called out to us, “Do not go down into here. A carpenter’s *chatzina* (axe) fell in here seven years ago, and it has not yet reached the ground. Not [only] because the water is abundant, but because the water runs so rapidly.” Rav Ashi said, “This bird was *Ziz Sadai,* as is written** (Psalms 50:11) **, ‘And the *ziz sadai* is with me’”** (Bava Batra 73b).


###### Likutei Moharan 11:8:2
[Likutei Moharan 11:8:2](https://torahapp.org/share/book/Likutei%20Moharan/r/11:8:2)

צִפָּרְתָּא זֶה בְּחִינַת הַדִּבּוּר, שֶׁהוּא אֶמְצָעִי בֵּין הָאָדָם, שֶׁהוּא נִתְהַוֶּה מִמַּיִּין דּוּכְרִין וְנוּקְבִין, וּבֵין הַשָּׁמַיִם, שֶׁהוּא בְּחִינַת תְּבוּנוֹת הַתּוֹרָה, כַּמּוּבָא (במ"ר ויקרא טז, ובערכין טז:) עַל מְצֹרָע שֶׁצָּרִיךְ לְהָבִיא שְׁנֵי צִפֳּרִים, יָבוֹא פַּטָּטַיָּא וִיכַפֵּר עַל פַּטָּטַיָּא. וְזֶהוּ:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**this bird —** This alludes to speech which is a bridge between man—who is formed from the masculine waters and the feminine waters—and the heavens—which corresponds to Torah understanding. As is taught concerning a leper: He must bring two birds…. Let the chatterer come and atone for the chatterer (Vayikra Rabbah 16:7; Arakhin 16b). And this is:


###### Likutei Moharan 11:8:3
[Likutei Moharan 11:8:3](https://torahapp.org/share/book/Likutei%20Moharan/r/11:8:3)

דְּקָאֵי עַד קַרְסֻלֵּהּ בְּמַיָּא – כִּי מֵאַחַר שֶׁהַדִּבּוּר צָרִיךְ לְהָאִיר לוֹ בְּכָל הַמְּקוֹמוֹת שֶׁצָּרִיךְ לַעֲשׂוֹת שָׁם תְּשׁוּבָה, הוּא לִפְעָמִים בִּבְחִינַת (רות ג׳:ז׳): וַתְּגַל מַרְגְּלֹתָיו וַתִּשְׁכָּב – שֶׁהַדִּבּוּר צָרִיךְ לְהָאִיר בָּאָדָם, שֶׁהוּא לְמַטָּה בְּמַדְרֵגָה פְּחוּתָה, וְעַל כֵּן נִקְרָא הַדִּבּוּר צִפַּרְתָּא דְּקָאֵי עַד קַרְסֻלֵּהּ בְּמַיָּא.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**which was standing up to its ankles in water —** Now that speech should enlighten him regarding all the areas in which he needs to repent, he is sometimes in the aspect of, “She uncovered his feet and lay down” (Ruth 3:14; Tikkuney Zohar #21, p.50a). That is, speech must show a person that he is down on a low spiritual level. This is the reason why speech is called **a bird which was standing up to its ankles in water** .


###### Likutei Moharan 11:8:4
[Likutei Moharan 11:8:4](https://torahapp.org/share/book/Likutei%20Moharan/r/11:8:4)

מַיָּא הוּא בְּחִינַת הָאָדָם, שֶׁנִּתְהַוֶּה מִמַּיִּין דּוּכְרִין וּמַיִּין נוּקְבִין כַּיָּדוּעַ, וְהַדִּבּוּר, שֶׁהוּא בְּחִינַת צִפַּרְתָּא, קָאֵי עַד קַרְסֻלֵּהּ, אֵצֶל הָאָדָם שֶׁהוּא בְּמַדְרֵגָה פְּחוּתָה, כְּדֵי לְהָאִיר לוֹ, בִּבְחִינַת וַתְּגַל מַרְגְּלֹתָיו וְכוּ' כַּנַּ"ל, וְזֶהוּ: דְּקָאֵי עַד קַרְסֻלֵּהּ בְּמַיָּא כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**water —** This alludes to man. He is formed from [a combination of] the masculine waters and the feminine waters, as is known. Thus, speech, which is likened to **a bird**, is **standing up to his ankles** —with the man who is on a low level. This, in order to enlighten him, as in, “She uncovered his feet….” This is, **which was standing up to its ankles in water** .


###### Likutei Moharan 11:8:5
[Likutei Moharan 11:8:5](https://torahapp.org/share/book/Likutei%20Moharan/r/11:8:5)

וְאָמְרִינַן לֵית מַיָּא – הַיְנוּ שֶׁהֵבִינוּ, שֶׁאִי אֶפְשָׁר לִזְכּוֹת לְדִבּוּר אֶלָּא עַל־יְדֵי כָּבוֹד בִּשְׁלֵמוּת, שֶׁיִּהְיֶה הָאָדָם בְּעֵינָיו אֶפֶס וָאַיִן. וְזֶהוּ: לֵית מַיָּא – שֶׁהָאָדָם יַחֲזִיק עַצְמוֹ לְאַיִן.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**We concluded that there wasn’t water —** That is, we understood that it is impossible to merit speech unless glory is complete. A person should view himself as absolutely nothing. This is the meaning of **there wasn’t water**: A man should consider himself as non-existent.


###### Likutei Moharan 11:8:6
[Likutei Moharan 11:8:6](https://torahapp.org/share/book/Likutei%20Moharan/r/11:8:6)

וּבָעֵינַן לִנְחוּתֵי – לְשׁוֹן שִׁפְלוּת, הַיְנוּ לִהְיוֹת שָׁפָל וְעָנָו. אַךְ שֶׁהָיָה לְאַקוּרֵי נַפְשִׁין – לְשׁוֹן (ישעיהו י״ג:י״ב): אוֹקִיר אֱנוֹשׁ מִפָּז, הַיְנוּ שֶׁהָיָה הָעֲנָוָה בִּשְׁבִיל גַּדְלוּת, כְּדֵי לְהִתְכַּבֵּד וּלְהִתְיַקֵּר, כִּי מֵחֲמַת שֶׁיּוֹדְעִין גֹּדֶל בִּזּוּי הַגַּדְלוּת, עַל כֵּן הֵם עֲנָוִים, בִּשְׁבִיל לְהִתְכַּבֵּד וּלְהִתְיַקֵּר עַל־יְדֵי הָעֲנָוָה, וְזֶהוּ בְּחִינַת עֲנִיווּת שֶׁהוּא תַּכְלִית הַגַּדְלוּת.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**and we wanted to go down into it —** [To **go down**] indicates lowliness, being lowly and humble. But it was: ***l’OKuRei nafshin* (to cool ourselves) —** This is similar to (Isaiah 13:12), “*OKiR enosh* (I will make man more prominent) than fine gold.” That is, his humbleness was egotistical—so as to gain glory and *yaKaR* (prominence). Because people know just how despicable haughtiness is, they act humbly, in order to acquire glory and prominence through humility. This is the concept of humility that is the ultimate degree of haughtiness.


###### Likutei Moharan 11:8:7
[Likutei Moharan 11:8:7](https://torahapp.org/share/book/Likutei%20Moharan/r/11:8:7)

וְזֶהוּ: וּבָעֵינַן לִנְחוּתֵי – לִהְיוֹת שְׁפָלִים וַעֲנָוִים, לְאוֹקוּרֵי נַפְשִׁין – כְּדֵי שֶׁעַל־יְדֵי־זֶה נִהְיֶה יְקָרִים וַחֲשׁוּבִים, כִּי הַגַּאֲוָה מְבֻזָּה מְאֹד.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is the meaning of **and we wanted to go down into it** —to be lowly and humble. ***L’okurei nafshin*** —so that by doing this we would be prominent and important, because haughtiness is very despicable.


###### Likutei Moharan 11:8:8
[Likutei Moharan 11:8:8](https://torahapp.org/share/book/Likutei%20Moharan/r/11:8:8)

נְפַק בְּרַת־קָלָא וְאָמַר, לָא תְּחוּתוּ לְהָכָא – לָא תְּחוּתוּ לִהְיוֹת שְׁפָלִים בִּשְׁבִיל זֶה, בִּשְׁבִיל לְאוֹקוּרֵי נַפְשִׁין – שֶׁהִזְהִירָם הַבַּת־קוֹל שֶׁלֹּא יִהְיוּ עֲנָוִים בִּשְׁבִיל לְהִתְיַקֵּר וּלְהִתְכַּבֵּד, כִּי זֶה עֲנִיווּת הִיא תַּכְלִית הַגַּדְלוּת.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**A heavenly voice called out, Do not go down into here —** [In other words,] **do not go down** to act lowly for this reason—in order to *okurei nafshin.* The heavenly voice warned them not to be humble so as to gain prominence and glory. For this humility is actually the ultimate degree of haughtiness.


###### Likutei Moharan 11:8:9
[Likutei Moharan 11:8:9](https://torahapp.org/share/book/Likutei%20Moharan/r/11:8:9)

דִּנְפַלָּה חֲצִינָא לְבַר־נַגָּרָא הָא שְׁבַע שְׁנִין, וְלָא מָטְיָא לְאַרְעָא – שֶׁהַבַּת־קוֹל הוֹדִיעָה לָהֶם שֹׁרֶשׁ הַגַּדְלוּת, כְּדֵי שֶׁיִּתְרַחֲקוּ עַד קָצֶה אַחֲרוֹן, וְלָא יְחוּתוּ לְהָכָא – שֶׁלֹּא יִהְיוּ עֲנָוִים בִּשְׁבִיל גַּדְלוּת, כְּמַאֲמַר חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה (אבות פ"ד): מְאֹד מְאֹד הֱוֵי שְׁפַל־רוּחַ; הַיְנוּ שֶׁהוֹדִיעָה לָהֶם, שֶׁהַגַּדְלוּת הוּא מִנְּפִילוֹת הַהִתְפָּאֲרוּת וְהַגַּאֲוָה שֶׁל הַקָּדוֹשׁ־בָּרוּךְ־הוּא, שֶׁהוּא לְבוּשׁוֹ, כְּמוֹ שֶׁכָּתוּב (תהילים צ״ג:א׳): ה' מָלָךְ גֵּאוּת לָבֵשׁ.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**A carpenter’s axe fell in here seven years ago, and it has not yet reached the ground —** The heavenly voice informed them of the root of haughtiness, so that they should distance themselves [from it] to the utmost. They should **not go down into here** —they should not act humbly in order to gain acclaim, as our Sages taught: Be very, very humble (Avot 4:4). That is, [the heavenly voice] informed them that haughtiness stems from a debasement of the Holy One’s splendor and majesty. These [qualities] are His garment, as is written (Psalms 93:1), “God reigns, He is clothed in majesty.” And thus:


###### Likutei Moharan 11:8:10
[Likutei Moharan 11:8:10](https://torahapp.org/share/book/Likutei%20Moharan/r/11:8:10)

וְזֶה: דִּנְפַלָא חֲצִינָא – בְּחִינַת לְבוּשׁ, כְּמוֹ שֶׁכָּתוּב (שם קכט): וְחִצְנוֹ מְעַמֵּר.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
***ChaTZiNa* (axe) fell —** This alludes to a garment, as is written (Psalms 129:7), “[The harvester did not fill his hand, nor put] bound sheaves into *ChiTZNo* (his garment corner).”


###### Likutei Moharan 11:8:11
[Likutei Moharan 11:8:11](https://torahapp.org/share/book/Likutei%20Moharan/r/11:8:11)

בַּר נַגָּרָא – זֶה הַקָּדוֹשׁ־בָּרוּךְ־הוּא, כְּמוֹ שֶׁכָּתוּב (שם קד): הַמְקָרֶה בַמַּיִם עֲלִיּוֹתָיו, וּכְמַאֲמַר (חולין ס.): אֱלֹקֵיכֶם נַגָּר הוּא. מִנְּפִילַת הַלְּבוּשׁ הַזֶּה נִתְהַוָּה הַגַּדְלוּת, שֶׁהוּא בְּחִינַת שֶׁבַע בָּתֵּי עַכּוּ"ם, שֶׁעַל־יְדֵי־זֶה גָּלוּ יִשְׂרָאֵל מֵאַרְצָם, כְּמַאֲמַר חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה (גיטין פח.): לֹא גָּלוּ יִשְׂרָאֵל עַד שֶׁעָבְדוּ בָּהּ שֶׁבַע בָּתֵּי עַכּוּ"ם; וּבִשְׁבִיל זֶה נִקְרָא עַכּוּ"ם בִּלְשׁוֹן תִּפְאֶרֶת, כְּמוֹ שֶׁכָּתוּב (ישעיהו מ״ד:י״ג): כְּתִפְאֶרֶת אָדָם לָשֶׁבֶת בָּיִת; כִּי הָעֲבוֹדָה זָרָה, שֶׁהוּא הַגַּדְלוּת, הוּא מִנְּפִילַת הִתְפָּאֲרוּתוֹ.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**a carpenter —** This is the Holy One, as is written (Psalms 104:3), “Who lays the beams of His upper chambers in the waters.” This is also [as our Sages] taught: Your God is a carpenter (Chullin 60a). The debasement of this garment produces haughtiness, which corresponds to the seven [royal] houses of idolatry. Because of this [idolatry], the Jewish people were exiled from their land, as our Sages taught: Israel was not exiled until the seven [royal] houses had worshipped idolatry (Gittin 88a). And this is the reason why idolatry is called splendor, as in (Isaiah 44:13), “… like the splendor of a man, to sit in the house.” For idolatry, which is haughtiness, comes from a debasement of His splendor. And this is:


###### Likutei Moharan 11:8:12
[Likutei Moharan 11:8:12](https://torahapp.org/share/book/Likutei%20Moharan/r/11:8:12)

וְזֶהוּ: הָא שְׁבַע שְׁנִין – זֶה בְּחִינַת הַגַּדְלוּת, שֶׁהוּא בְּחִינַת שֶׁבַע בָּתֵּי עֲבוֹדָה זָרָה כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**seven years ago —** This corresponds to haughtiness, the seven houses of idolatry mentioned above.


###### Likutei Moharan 11:8:13
[Likutei Moharan 11:8:13](https://torahapp.org/share/book/Likutei%20Moharan/r/11:8:13)

וְזֶהוּ: וְלָא מְטֵי לְאַרְעָא – הַיְנוּ שֶׁעַל־יְדֵי הֶעָווֹן הַזֶּה עֲדַיִן לֹא חָזַרְנוּ לְאַרְצֵנוּ, כִּי עַל־יְדֵי הֶעָווֹן הַזֶּה, שֶׁהוּא הַגַּדְלוּת, שֶׁהוּא כְּעוֹבֵד עֲבוֹדָה זָרָה, בְּחִינַת שֶׁבַע בָּתֵּי עֲבוֹדָה זָרָה, עַל־יְדֵי־זֶה גָּלִינוּ מֵאַרְצֵנוּ כַּנַּ"ל, וְעַל־יְדֵי־זֶה עֲדַיִן לֹא חָזַרְנוּ לְאַרְצֵנוּ – הַכֹּל עַל־יְדֵי הֶעָווֹן הַזֶּה שֶׁל הַגַּדְלוּת, שֶׁהוּא בְּחִינַת עֲבוֹדָה זָרָה כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**and it has not yet reached the ground —** That is, because of this sin we have still not returned to our land. As a result of this sin of haughtiness—which is likened to serving idolatry/the seven [royal] houses of idolatry—we were exiled from our land. And this is why we have not yet returned to our land; all because of this sin of haughtiness, which is synonymous with idol worship. And this is:


###### Likutei Moharan 11:8:14
[Likutei Moharan 11:8:14](https://torahapp.org/share/book/Likutei%20Moharan/r/11:8:14)

וְזֶהוּ: וְלָא מִשּׁוּם דִּנְפִישֵׁי מַיָּא – הַיְנוּ, לֹא תֹּאמַר שֶׁבִּשְׁבִיל זֶה לָא מְטֵי לְאַרְעָא, דְּהַיְנוּ שֶׁאֵין יְכוֹלִין לְהַגִּיעַ וְלָשׁוּב לְאֶרֶץ־יִשְׂרָאֵל, מִשּׁוּם דִּנְפִישֵׁי מַיָּא, מֵחֲמַת שֶׁהָעַכּוּ"ם הֵם רַבִּים, בְּחִינַת רַבִּים הַגּוֹיִם הָאֵלֶּה (דברים ז׳:י״ז), שֶׁהֵם בְּחִינַת מַיִם רַבִּים.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**Not only because the water is abundant —** Do not say that it is because of this that **it has not yet reached the ground**. In other words, that we cannot approach and return to the Land of Israel **because the water is abundant** —because the idolatrous nations are many, as in (Deuteronomy 7:17), “Many are these nations.” They are an aspect of “many waters” (Song of Songs 8:7).


###### Likutei Moharan 11:8:15
[Likutei Moharan 11:8:15](https://torahapp.org/share/book/Likutei%20Moharan/r/11:8:15)

אֶלָּא מִשּׁוּם דִּרְדִיפֵי מַיָּא – שֶׁהֵם רוֹדְפִים אַחַר הַכָּבוֹד, שֶׁהוּא בְּחִינַת מַיִם, בְּחִינַת אֵל הַכָּבוֹד הִרְעִים ה' עַל מַיִם רַבִּים (תהילים כ״ט:ג׳); עַל־יְדֵי־זֶה אֵין יְכוֹלִין לְהַגִּיעַ וְלַחֲזֹר לְאֶרֶץ־יִשְׂרָאֵל, הַיְנוּ עַל־יְדֵי רְדִיפַת הַכָּבוֹד וְהַגַּדְלוּת, כִּי עִקַּר אֲרִיכַת הַגָּלוּת שֶׁאֵין יְכוֹלִין לָשׁוּב לְאַרְצֵנוּ, הוּא רַק מֵחֲמַת עֲווֹן הַגַּדְלוּת וּרְדִיפַת הַכָּבוֹד כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**but because the water runs so rapidly —** because they run after glory. For [glory] corresponds to water, as in (Psalms 29:3), “The God of glory thunders, God is upon many waters.” This is why we cannot approach and return to the Land of Israel—i.e., because of the running after glory and the haughtiness. For the main cause of this lengthy exile which prevents us from returning to our land is only the sin of haughtiness and the running after glory, as explained.


###### Likutei Moharan 11:8:16
[Likutei Moharan 11:8:16](https://torahapp.org/share/book/Likutei%20Moharan/r/11:8:16)

כָּל זֶה הוֹדִיעָה לָהֶם הַבַּת־קוֹל, גֹּדֶל בִּזּוּי הַגַּדְלוּת, כְּדֵי שֶׁיִּתְרַחֲקוּ מֵהַגַּדְלוּת עַד קָצֶה אַחֲרוֹן כַּנַּ"ל, וְאָז כְּבוֹד הַשֵּׁם יִתְבָּרַךְ בִּשְׁלֵמוּת כַּנַּ"ל, וְאָז זוֹכִין לַדִּבּוּר הַמֵּאִיר, שֶׁהוּא בְּחִינַת צִפַּרְתָּא הַנַּ"ל, כַּנַּ"ל. אֲבָל אֵיךְ זוֹכִין לָזֶה, לְשַׁבֵּר הַגַּדְלוּת וְהַכָּבוֹד שֶׁל עַצְמוֹ לְגַמְרֵי, וְשֶׁיִּהְיֶה כְּבוֹד הַשֵּׁם יִתְבָּרַךְ בִּשְׁלֵמוּת – הוּא עַל־יְדֵי שְׁמִירַת הַבְּרִית בִּשְׁתֵּי בְּחִינוֹת הַנַּ"ל, שֶׁהֵם בְּחִינַת יִחוּדָא עִלָּאָה וְיִחוּדָא תַּתָּאָה. וְזֶהוּ שֶׁאָמַר רַב אָשֵׁי:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
The heavenly voice informed them of all this; just how repulsive haughtiness is, so that they would distance themselves from haughtiness to the utmost. Then, God’s glory is complete and one merits speech which enlightens/the bird, as explained above. But how does one achieve this, to utterly break one’s own haughtiness and glory so that the glory of God is complete? This happens by guarding the two levels of *brit*: the upper unification and lower unification. And this is what Rav Ashi said:


###### Likutei Moharan 11:8:17
[Likutei Moharan 11:8:17](https://torahapp.org/share/book/Likutei%20Moharan/r/11:8:17)

הַאי זִיז שָׂדַי הוּא – הַיְנוּ בְּחִינַת יִחוּדָא עִלָּאָה וְיִחוּדָא תַּתָּאָה, שֶׁעַל־יְדֵי יִחוּדָא עִלָּאָה וְיִחוּדָא תַּתָּאָה, שֶׁהֵם בְּחִינַת שְׁמִירַת הַבְּרִית בִּשְׁתֵּי בְּחִינוֹת כַּנַּ"ל, עַל־יְדֵי־זֶה הַכָּבוֹד בִּשְׁלֵמוּת, וְעַל־יְדֵי כָּבוֹד בִּשְׁלֵמוּת זוֹכִין לְצִפַּרְתָּא, שֶׁהוּא הַדִּבּוּר, שֶׁהוּא אֶמְצָעִי בֵּין מַיָּא לָרָקִיעַ כַּנַּ"ל, כִּי זִיז הוּא בְּחִינַת יִחוּדָא תַּתָּאָה, בְּחִינַת מט"ט, בְּחִינַת: מִכְּנַף הָאָרֶץ כַּנַּ"ל. כִּי אִיתָא בְּמִדְרָשׁ־רַבָּה (ב"ר פרשה יט, ויק"ר פרשה כב): עוֹף אֶחָד יֵשׁ, בְּשָׁעָה שֶׁמַּפְרִישׂ אֶת כְּנָפָיו הוּא מַחֲשִׁיךְ אֶת הַשֶּׁמֶשׁ, וְזִיז שְׁמוֹ; וְזֶה בְּחִינַת יִחוּדָא תַּתָּאָה, בְּחִינַת מט"ט, בְּחִינַת מִכְּנַף הָאָרֶץ, שֶׁבּוֹ מִתְלַבֵּשׁ בְּרִית עִלָּאָה, שֶׁהוּא בְּחִינַת הַשֶּׁמֶשׁ, שָׂדַי – זֶה בְּחִינַת יִחוּדָא עִלָּאָה כַּנַּ"ל:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**This bird was *Ziz Sadai* —** This implies the upper and lower unifications. Through the upper unification and the lower unification—the guarding of the *brit* on both levels—glory is complete. And when glory is complete, one merits to the bird/speech, which is a bridge [standing] between the water and the firmament, as above. For the Ziz corresponds to the lower unification/Metat/“from the distant corner of the earth.” As we find in the *Midrash Rabbah*: There is one bird which, when it spreads out *K’NaFav* (its wings), it blackens [or blocks out] the sun. Its name is Ziz (Bereishit 19:6; Vayikra 22:7). This corresponds to the lower unification/Metat/“from the *K’Naf* of the earth,” in which the upper *brit* /the sun is clothed. [Thus,] ***Sadai*** alludes to the upper unification, as explained.


###### Likutei Moharan 11:9:1
[Likutei Moharan 11:9:1](https://torahapp.org/share/book/Likutei%20Moharan/r/11:9:1)

וְזֶה:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**9.** And this is [the explanation of the opening verse]: **{“*Ani YHVH* (I am God), that is My Name. My glory I shall not give to another, nor My praise to idols.”}**


###### Likutei Moharan 11:9:2
[Likutei Moharan 11:9:2](https://torahapp.org/share/book/Likutei%20Moharan/r/11:9:2)

אֲנִי ה' – יִחוּדָא עִלָּאָה,

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**Ani *YHVH* —** [“*YHVH*” is] the upper unification.


###### Likutei Moharan 11:9:3
[Likutei Moharan 11:9:3](https://torahapp.org/share/book/Likutei%20Moharan/r/11:9:3)

הוּא שְׁמִי – יִחוּדָא תַּתָּאָה;

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**that is My Name —** [“My Name” is] the lower unification.


###### Likutei Moharan 11:9:4
[Likutei Moharan 11:9:4](https://torahapp.org/share/book/Likutei%20Moharan/r/11:9:4)

וּכְבוֹדִי לְאַחֵר לֹא אֶתֵּן – זֶה בְּחִינַת כָּבוֹד בִּשְׁלֵמוּת,

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**My glory I shall not give to another —** This corresponds to glory that is complete.


###### Likutei Moharan 11:9:5
[Likutei Moharan 11:9:5](https://torahapp.org/share/book/Likutei%20Moharan/r/11:9:5)

וּתְהִלָּתִי לַפְּסִילִים – זֶה בְּחִינַת הַדִּבּוּר, כְּמוֹ שֶׁכָּתוּב: תְּהִלַּת ה' יְדַבֶּר פִּי – הַכֹּל כַּנַּ"ל:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**nor My praise to idols —** This corresponds to speech. As is written (Psalms 145:21), “My mouth will speak God’s praise.” This has all been explained.