## Likutei Moharan Torah 12

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

לְשׁוֹן רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה תְּהִלָּה לְדָוִד, אֲרוֹמִמְךָ וְכוּ': (תהילים קמ״ה:א׳)

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
*“Tehillah l’David* (A psalm of David): I will exalt You, my Lord, the King; and I will bless Your name forever and ever.” (Psalms 145:1)


###### Likutei Moharan 12:1:2
[Likutei Moharan 12:1:2](https://torahapp.org/share/book/Likutei%20Moharan/r/12:1:2)

א מַה שֶּׁאָנוּ רוֹאִים, שֶׁעַל־פִּי הָרֹב הַלּוֹמְדִים חוֹלְקִים עַל הַצַּדִּיקִים, וְדוֹבְרִים עַל הַצַּדִּיק עָתָק בְּגַאֲוָה וָבוּז, זֶהוּ מְכֻוָּן גָּדוֹל מֵאֵת הַשֵּׁם יִתְבָּרַךְ.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This that we see that, generally, the learned oppose the tzaddikim and “speak arrogant words, proudly and contemptuously, against the righteous” (cf. Psalms 31:19) —this is precisely the way God intends it.


###### Likutei Moharan 12:1:3
[Likutei Moharan 12:1:3](https://torahapp.org/share/book/Likutei%20Moharan/r/12:1:3)

כִּי יֵשׁ בְּחִינַת יַעֲקֹב וְלָבָן; יַעֲקֹב הוּא הַצַּדִּיק, הַמְחַדֵּשׁ חִדּוּשִׁין דְּאוֹרַיְתָא וְלוֹמֵד תּוֹרָתוֹ לִשְׁמָהּ, וְטוּבוֹ גָּנוּז וְשָׁמוּר וְצָפוּן לֶעָתִיד, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה: לְמָחָר לְקַבֵּל שְׂכָרָם (עירובין כב.); וְעַל שֵׁם שֶׁשְּׂכָרוֹ לְבַסּוֹף, עַל שֵׁם זֶה נִקְרָא יַעֲקֹב, לְשׁוֹן עָקֵב וָסוֹף, שְׂכָרוֹ לְבַסּוֹף.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
For there are the aspects of Yaakov and Lavan. Yaakov is the tzaddik who originates Torah insights and studies Torah *lishmah* (purely for its own sake). The good which is his is stored, guarded and hidden away for the Future, as our Sages taught: … tomorrow, to receive their reward (Eruvin 22a). It is because his reward comes at the end that he is called *yaAKoV,* which connotes *AKeV* (heel) and end. His reward comes at the end.


###### Likutei Moharan 12:1:4
[Likutei Moharan 12:1:4](https://torahapp.org/share/book/Likutei%20Moharan/r/12:1:4)

וְלָבָן הוּא תַּלְמִיד־חָכָם שֵׁד יְהוּדִי, שֶׁתּוֹרָתוֹ לְהִתְיַהֵר וּלְקַנְטֵר, וְתַלְמִיד־חָכָם כָּזֶה נְבֵלָה טוֹבָה הֵימֶנּוּ (מ"ר ויקרא א, עיין מתנות כהונה):

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
But Lavan is a scholar-demon. He studies Torah in order to show off and criticize. And such a Torah scholar, “a carcass is better than he” (Vayikra Rabbah 1:15).


###### Likutei Moharan 12:1:5
[Likutei Moharan 12:1:5](https://torahapp.org/share/book/Likutei%20Moharan/r/12:1:5)

וְזֶה יָדוּעַ, שֶׁאֵינוֹ נִקְרָא תַּלְמִיד־חָכָם אֶלָּא עַל־יְדֵי תּוֹרָה שֶׁבְּעַל־ פֶּה, כִּי זֶה שֶׁיּוֹדֵעַ לִלְמֹד חֻמָּשׁ אֵינוֹ נִקְרָא תַּלְמִיד־חָכָם, אֶלָּא זֶה שֶׁהוּא בָּקִי בִּגְמָרָא וּפוֹסְקִים. וּכְשֶׁלּוֹמֵד בְּלֹא דַּעַת, נִקְרָא לָבָן, עַל שֵׁם עַרְמִימִיּוּת שֶׁנִּכְנָס בּוֹ, וְשׂוֹנֵא וְרוֹדֵף אֶת הַצַּדִּיקִים, צַדִּיק עֶלְיוֹן וְצַדִּיק תַּחְתּוֹן, כִּי שְׁכִינְתָּא בֵּין תְּרֵין צַדִּיקַיָּא יָתְבָא, כְּמוֹ שֶׁכָּתוּב בַּזֹּהַר (ויצא דף קנג: ויחי דף רמה:): צַדִּיקִים יִרְשׁוּ אָרֶץ – צַדִּיקִים תְּרֵי מַשְׁמַע. וּשְׁנֵי צַדִּיקִים אֵלּוּ הֵם: זֶה הַצַּדִּיק שֶׁחִדֵּשׁ זֹאת הַתּוֹרָה שֶׁבְּעַל־פֶּה, זֶה צַדִּיק עֶלְיוֹן; וְצַדִּיק הַתַּחְתּוֹן, זֶה שֶׁלּוֹמֵד הַחִדּוּשִׁין.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
It is common knowledge that a person is only called a scholar [when versed] in the Oral Law. Someone who knows how to study the Five Books of the Torah is not called a scholar; only one who is knowledgeable in the Talmud and Codifiers. When such a person studies Torah without *daat,* i.e., not *lishmah*, he is called Lavan—because of the cunning which he acquires. He despises and persecutes the tzaddikim: the upper tzaddik and the lower tzaddik. As is written in the *Zohar* (I, 153b): The Divine Presence resides between two tzaddikim, as in (Psalms 37:29), “Tzaddikim will inherit the earth”—[the plural,] *tzaddikim,* indicating two. These are the two tzaddikim: the tzaddik who originated this teaching of Oral Law is the upper tzaddik, and the lower tzaddik is the one who studies these original insights.


###### Likutei Moharan 12:1:6
[Likutei Moharan 12:1:6](https://torahapp.org/share/book/Likutei%20Moharan/r/12:1:6)

וְתוֹרָה שֶׁבְּעַל־פֶּה הַיְנוּ שְׁכִינְתָּא, כְּמוֹ שֶׁכָּתוּב (בפתח אליהו): מַלְכוּת – פֶּה, וְתוֹרָה שֶׁבְּעַל־פֶּה קָרִינַן לָהּ. וּכְשֶׁהַשְּׁכִינָה, הַנִּקְרָא תּוֹרָה שֶׁבְּעַל־פֶּה, בָּאָה בְּתוֹךְ תַּלְמִיד־חָכָם שֵׁד יְהוּדִי, זֶה נִקְרָא גָּלוּת הַשְּׁכִינָה, וְאָז יֵשׁ לוֹ פֶּה לְדַבֵּר עַל צַדִּיק עָתָק וְכוּ'.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And Oral Law is the Divine Presence. As Eliyahu taught: *Malkhut* (Kingship) is *peh* (mouth)—she is called *Torah shebe’ al peh* (Oral Law) (Tikkuney Zohar, Introduction). When the Divine Presence, which is known as the Oral Law, comes into the scholar-demon, it is referred to as the Divine Presence in exile. From this [the scholar] has the mouth to “speak arrogant words, proudly and contemptuously, against the tzaddik.”


###### Likutei Moharan 12:1:7
[Likutei Moharan 12:1:7](https://torahapp.org/share/book/Likutei%20Moharan/r/12:1:7)

וּכְשֶׁהָאָדָם לוֹמֵד בִּקְדֻשָּׁה וּבְטָהֳרָה אֵיזֶה דִּין וּפְסָק, שֶׁחִדֵּשׁ אֵיזֶה תַּנָּא אוֹ צַדִּיק אַחֵר, עַל־יְדֵי־זֶה נַעֲשֶׂה בְּחִינַת נְשִׁיקִין, וּנְשִׁיקִין זֶה בְּחִינַת הִתְדַּבְּקוּת רוּחָא בְּרוּחָא, כִּי הַפְּסָק הַזֶּה הוּא דִּבּוּרוֹ שֶׁל הַתַּנָּא, וְדִבּוּר הוּא הַחִיּוּת, כְּמוֹ שֶׁכָּתוּב (בראשית ב׳:ז׳): לְנֶפֶשׁ חַיָּה, וְתַרְגּוּמוֹ: לְרוּחַ מְמַלְּלָא;

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
But when, with holiness and purity, a person studies some law or legal decision which a *Tanna* or some other tzaddik originated, this brings about the aspect of *neshikin* (kisses). *Neshikin* is the binding of spirit with spirit. For this legal decision was spoken by the *Tanna,* and speech is the life-force, as is written (Genesis 2:7), “[Man] became a living soul,” which Onkelos renders: “a speaking spirit.”


###### Likutei Moharan 12:1:8
[Likutei Moharan 12:1:8](https://torahapp.org/share/book/Likutei%20Moharan/r/12:1:8)

וְרוּחַ מְמַלְּלָא, הַיְנוּ הַנֶּפֶשׁ חַיָּה, הִיא בָּאָה מִתּוֹרָה שֶׁבְּעַל־פֶּה, כְּמוֹ שֶׁכָּתוּב (שם א): תּוֹצֵא הָאָרֶץ נֶפֶשׁ חַיָּה. נִמְצָא, בְּשָׁעָה שֶׁמְּחַדֵּשׁ הַתַּנָּא אֵיזֶה חִדּוּשׁ וּמְדַבֵּר זֶה הַחִדּוּשׁ, זֶה הַדִּבּוּר בְּעַצְמוֹ הִיא בְּחִינַת הַתּוֹרָה שֶׁבְּעַל־פֶּה שֶׁחִדֵּשׁ, כִּי מִשָּׁם מוֹצָאָהּ, כְּמוֹ שֶׁכָּתוּב: תּוֹצֵא הָאָרֶץ נֶפֶשׁ חַיָּה. נִמְצָא, עַכְשָׁו כְּשֶׁלּוֹמְדִים אֶת הַחִדּוּשׁ הַזֶּה, וּכְשֶׁמַּכְנִיסִין הַלִּמּוּד וְהַחִדּוּשׁ בְּתוֹךְ פֶּה, נִמְצָא שֶׁמְּדַבְּקִין רוּחַ הַצַּדִּיק שֶׁחִדֵּשׁ זֶה הַחִדּוּשׁ, עִם רוּחַ מְמַלְּלָא, הַיְנוּ עִם הַדִּבּוּר הַלּוֹמֵד זֶה הַחִדּוּשׁ עַכְשָׁו, וְזֹאת הַהִתְדַּבְּקוּת רוּחָא בְּרוּחָא נִקְרָא נְשִׁיקִין.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Now, the “speaking spirit”—the “living soul”—comes from the Oral Law, as is written (Genesis 1:24), “Let the earth bring forth a living soul.” Consequently, when the *Tanna* originates some insight and verbalizes this insight, the speaking itself is an aspect of Oral Law which he originated. For that is where he drew it from, as in, “Let the earth bring forth a living soul.” So that now, when one studies this insight and brings the learning and insight into his mouth, the result is that the spirit of the tzaddik who originated this insight binds itself with the “speaking spirit”—with the words of the one who is now studying the insight. This binding of spirit with spirit is called *neshikin.*


###### Likutei Moharan 12:1:9
[Likutei Moharan 12:1:9](https://torahapp.org/share/book/Likutei%20Moharan/r/12:1:9)

נִמְצָא, כְּשֶׁלּוֹמְדִין אֵיזֶה הֲלָכָה שֶׁחִדְּשׁוּ הַתַּנָּאִים, עַל־יְדֵי־זֶה נִתְדַּבֵּק רוּחַ הַתַּנָּא עִם רוּחַ הַלּוֹמֵד, וְדוֹמֶה כְּאִלּוּ נוֹשֵׁק אֶת עַצְמוֹ עִם הַתַּנָּא: אֲבָל תַּלְמִיד־חָכָם שֵׁד יְהוּדִי, כְּשֶׁלּוֹמֵד גְּמָרָא אוֹ פְּסַק־דִּין, עָלָיו כָּתוּב (משלי כ״ז:ו׳): נֶעְתָּרוֹת נְשִׁיקוֹת שׂוֹנֵא, כִּי הַתַּנָּא אֵינוֹ יָכוֹל לִסְבֹּל רוּחוֹ שֶׁל תַּלְמִיד־חָכָם שֵׁד יְהוּדָאִין, כִּי מִי יָכוֹל לִסְבֹּל לְנַשֵּׁק אֶת עַצְמוֹ עִם נְבֵלָה, כָּל שֶׁכֵּן שֶׁנְּבֵלָה טוֹבָה הֵימֶנּוּ.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
We find then that when a person studies *lishmah* a law which the *Tannaim* instituted, through this the spirit of the *Tanna* binds itself with the spirit of the one studying. It is as if he exchanges kisses with the *Tanna.* However, of the scholar-demon who studies the Talmud or a legal decision it is written (Proverbs 27:6), “The kisses of an enemy are profuse.” This is because the *Tanna* cannot tolerate the spirit of a scholar-demon. For who could stomach exchanging kisses with a carcass, especially when “a carcass is better than he”?


###### Likutei Moharan 12:1:10
[Likutei Moharan 12:1:10](https://torahapp.org/share/book/Likutei%20Moharan/r/12:1:10)

וַאֲפִלּוּ צַדִּיקִים שֶׁכְּבָר הָלְכוּ לְעוֹלָמָם, וּכְשֶׁאָנוּ לוֹמְדִין תּוֹרוֹתֵיהֶן, עַל־יְדֵי־זֶה נִתְדַּבֵּק רוּחָם בְּרוּחֵנוּ, כְּמוֹ שֶׁאָמְרוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה (יבמות צז): שִׂפְתוֹתֵיהֶם דּוֹבְבוֹת בַּקֶּבֶר, וְזֶה עַל־יְדֵי בְּחִינַת נְשִׁיקָה:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And even tzaddikim who have already passed away, by studying their teachings, their spirit becomes bound with ours in the aspect of *neshikin*. As our Sages taught: [When a person quotes the sages in this world,] their lips move in the grave (Yevamot 97a). This is a result of the aspect of *neshikin.*


###### Likutei Moharan 12:1:11
[Likutei Moharan 12:1:11](https://torahapp.org/share/book/Likutei%20Moharan/r/12:1:11)

וְזֶה בְּחִינַת: וַיִּשַּׁק יַעֲקֹב לְרָחֵל, וַיִּשָּׂא קוֹלוֹ וַיֵּבְךְּ (בראשית כ״ט:י״א) – פֵּרֵשׁ רַשִׁ"י: שֶׁצָּפָה בְּרוּחַ־הַקֹּדֶשׁ שֶׁאֵינָהּ נִכְנֶסֶת עִמּוֹ לִקְבוּרָה. רָחֵל – בְּחִינַת תּוֹרָה שֶׁבְּעַל־פֶּה, שֶׁהִיא כְּרָחֵל לִפְנֵי גּוֹזְזֶיהָ, שֶׁהַכֹּל גּוֹזְזִין וּפוֹסְקִין מִמֶּנָּה הֲלָכוֹת, וְהֵם נַעֲשִׂים לְבוּשִׁין, כְּמוֹ שֶׁכָּתוּב (משלי כ״ז:כ״ו): כְּבָשִׂים לִלְבוּשֶׁךָ, כְּמוֹ שֶׁכָּתוּב (ישעיהו ג׳:ו׳): שִׂמְלָה לְכָה קָצִין תִּהְיֶה לָּנוּ. כְּשֶׁאָדָם כָּשֵׁר לוֹמֵד תּוֹרַת הַתַּנָּא, אֲזַי הַתַּנָּא נוֹשֵׁק אוֹתוֹ, וְהוּא נוֹשֵׁק הַתַּנָּא, וְגוֹרֵם תַּעֲנוּג גָּדוֹל לְהַתַּנָּא, כְּמוֹ שֶׁאָמְרוּ: שִׂפְתוֹתָיו דּוֹבְבוֹת בַּקֶּבֶר וְכוּ'.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**{“Yaakov kissed Rachel and he wept aloud. Yaakov told Rachel that he was her father’s relative, that he was Rivkah ’s son. She ran and told her father. When Lavan heard the name of Yaakov, his sister’s son, he ran to greet him. He embraced and kissed him, and brought him into his home. And *yesaper* ([Yaakov] told) Lavan all that had happened. Lavan said to him, ‘Yes, indeed, you are my own flesh and blood.’ And he *yeshev* (dwelled) with him for *chodesh yamim* (a month’s time). Lavan then said to Yaakov, ‘You are my brother…’”** (Genesis 29:11-15)**.}** This corresponds to, “Yaakov kissed Rachel and wept aloud.” Rashi explains: “he foresaw with the holy spirit that she would not be buried with him.” “Rachel” alludes to the Oral Law, for she corresponds to speech, to the Divine Presence. She is “as a *rachel* (lamb) before her shearers” (Isaiah 53:7). Everyone shears and extract laws from her (Tikkuney Zohar #21, p.46b). [The laws] become garments, as is written (Proverbs 27:26), “Sheep shall provide your garments,” and as in (Isaiah 3:6), “You have garments, you will be our leader.” When a virtuous individual studies the *Tanna’s* teaching, the *Tanna* kisses him. And he kisses the *Tanna* and brings the *Tanna* great delight, as in, “his lips move in the grave.”


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

וְזֶה בְּחִינַת: וַיִּשַּׁק יַעֲקֹב – הוּא הַתַּנָּא; לְרָחֵל – הִיא הַתּוֹרָה שֶׁבְּעַל־פֶּה שֶׁחִדֵּשׁ, שֶׁנִּשֵּׁק וְדִבֵּק אֶת רוּחוֹ בְּרוּחַ־הַקֹּדֶשׁ שֶׁבַּשְּׁכִינָה. וַיֵּבְךְּ – שֶׁצָּפָה בְּרוּחַ־הַקֹּדֶשׁ שֶׁלּוֹ, שֶׁהוֹצִיא מִפִּיו וְהִכְנִיס בְּתוֹךְ הַתּוֹרָה שֶׁבְּעַל־פֶּה, וְרָאָה שֶׁבַּגָּלוּת הַזֶּה עַל־פִּי הָרֹב הַלּוֹמְדִים אֵינָם הֲגוּנִים, נִמְצָא שֶׁעַל־יְדֵי לִמּוּדָם שֶׁיִּלְמְדוּ לֹא תִּכָּנֵס רוּחַ־הַקֹּדֶשׁ שֶׁל רָחֵל, שֶׁל תּוֹרָה שֶׁבְּעַל־פֶּה, לִקְבוּרָה, שֶׁאֵין שִׂפְתוֹתָיו דּוֹבְבוֹת בַּקֶּבֶר עַל־יְדֵי לִמּוּדוֹ שֶׁל רָשָׁע, וְעַל־יְדֵי־זֶה: וַיֵּבְךְּ עַל גָּלוּתוֹ.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is the meaning of “Yaakov kissed”—he is the *Tanna* ; “Rachel”—she is the Oral Law which he originated. He kissed and bound his spirit with the holy spirit in the Divine Presence. “And he wept”—He foresaw with his holy spirit, which he took from his mouth and put into the Oral Law, and saw that in this exile the learned are generally unworthy people. Consequently, the studying in which they engage causes the holy spirit of Rachel/Oral Law not to enter the grave. For [the *Tanna’s*] lips do not move in the grave from the wicked man’s studying. And because of this, “he wept” over his exile.


###### Likutei Moharan 12:1:13
[Likutei Moharan 12:1:13](https://torahapp.org/share/book/Likutei%20Moharan/r/12:1:13)

וְעוֹד, שֶׁלִּפְעָמִים הַלַּמְדָן אוֹמֵר אֵיזֶה חִדּוּשׁ בְּשֵׁם עַצְמוֹ, וְלֹא בְּשֵׁם הַתַּנָּא, נִמְצָא שֶׁעַל־יְדֵי־זֶה אֵינוֹ נִכְנָס עִם הַתַּנָּא לִקְבוּרָה, כִּי אֵין אוֹמֵר בְּשֵׁם אוֹמְרוֹ:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Furthermore, there are even times when the learned individual will teach an original insight in his own name instead of crediting the *Tanna.* As a result, he does not enter the grave with the *Tanna.* For he does not say it in the name of the one who [first] said it.


###### Likutei Moharan 12:2:1
[Likutei Moharan 12:2:1](https://torahapp.org/share/book/Likutei%20Moharan/r/12:2:1)

ב וְאִם יִקְשֶׁה לְךָ: הֲלֹא תֵּכֶף כְּשֶׁלּוֹמֵד הַלַּמְדָן הַחִדּוּשׁ שֶׁל הַצַּדִּיק, הָיָה לוֹ לַחֲזֹר בִּתְשׁוּבָה, וְאֵיךְ מַנִּיחַ הַתּוֹרָה שֶׁבְּעַל־פֶּה אֶת הַלַּמְדָן לֵילֵךְ בְּרִשְׁעָתוֹ. תְּשׁוּבָה עַל זֶה: וַיַּגֵּד יַעֲקֹב לְרָחֵל כִּי אֲחִי אָבִיהָ הוּא וְכִי בֶן־רִבְקָה הוּא – פֵּרוּשׁ: בְּשָׁעָה שֶׁהִגִּיד הַצַּדִּיק הַתּוֹרָה שֶׁבְּעַל־פֶּה, הִגִּיד אוֹתָהּ בִּבְחִינוֹת (הושע י״ד:י׳): צַדִּיקִים יֵלְכוּ בָם וּפשְׁעִים יִכָּשְׁלוּ בָם.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**2.** Should you wonder: Why isn’t it that as soon as the learned individual studies the tzaddik’s insight, he repents? And how is it that the Oral Law allows the learned individual to continue with his wickedness? The answer is: “He told her that he was her father’s relative, that he was Rivkah’s son.” This means that when the tzaddik said the Oral Law, he said it in the aspect of (Hosea 14:10), “Tzaddikim will walk in them, but sinners will stumble in them.”


###### Likutei Moharan 12:2:2
[Likutei Moharan 12:2:2](https://torahapp.org/share/book/Likutei%20Moharan/r/12:2:2)

וְזֶה: כִּי אֲחִי אָבִיהָ הוּא – בְּרַמָּאוּת, בִּבְחִינַת: וּפשְׁעִים יִכָּשְׁלוּ בָם; וְכִי בֶן־רִבְקָה הוּא – הַכְּשֵׁרָה, וְזֶה בְּחִינַת: צַדִּיקִים יֵלְכוּ בָם.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And this is, “that he was her father’s relative”—in deceit. This is the aspect of “but sinners will stumble in them.” “That he was Rivkah’s son”—the virtuous one. This is the aspect of “Tzaddikim will walk in them.”


###### Likutei Moharan 12:2:3
[Likutei Moharan 12:2:3](https://torahapp.org/share/book/Likutei%20Moharan/r/12:2:3)

וְלֹא עוֹד: וַתָּרָץ וַתַּגֵּד לְאָבִיהָ – הַיְנוּ זֹאת הַבְּחִינָה שֶׁל וּפֹשְׁעִים יִכָּשְׁלוּ בָם בָּא לוֹ בְּנָקֵל יוֹתֵר, כְּמוֹ שֶׁאָמְרוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה (סוטה כא:): אֲנִי חָכְמָה שָׁכַנְתִּי עָרְמָה, כִּי כְּשֶׁאָדָם לוֹמֵד תּוֹרָה, נִכְנָס בּוֹ עַרְמִימִיּוּת. וְזֶה: וַתָּרָץ – כְּאָדָם שֶׁרָץ בִּמְהִירוּת וּבְנָקֵל; וַתַּגֵּד לְאָבִיהָ – שֶׁהַתּוֹרָה הִיא מַגֶּדֶת לְהַלַּמְדָן עַרְמִימִיּוּת. (וְזֶהוּ: וַתָּרָץ וַתַּגֵּד) לְאָבִיהָ – שֶׁהָעַרְמִימִיּוּת בָּא בְּנָקֵל וּבִמְהִירוּת יוֹתֵר לָאָדָם, כִּי הַקְּדֻשָּׁה צָרִיךְ סִיּוּעַ מִלְּעֵלָּא, כְּמוֹ שֶׁאָמְרוּ (ע"ז נה.): הַבָּא לִטָּהֵר מְסַיְּעִין לוֹ; אֲבָל הָעַרְמִימִיּוּת פּוֹתְחִין – יֵשׁ לוֹ פְּתָחִים הַרְבֵּה וּבָא לוֹ בְנָקֵל:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Not only this, but, “She ran and told her father.” In other words, this aspect of “but sinners will stumble in them” comes to him more easily. As our Sages taught (Proverbs 8:12), “I, wisdom, dwell with cunning”—once a person studies Torah, he acquires cunning (Sotah 21b). And this is, “She ran”—it is like a person who runs swiftly and easily; “and told her father”—for the Torah teaches cunning to the learned. And so, “She ran and told her father”—cunning comes more easily and swiftly to a person. This is because holiness requires [waiting for] assistance from Above, as our Sages taught: Someone who comes to purify himself, he receives assistance (Shabbat 104a). But cunning is made open—it has many openings (ibid., Tosafot s. v. iss d’garsy) —and comes to him easily.


###### Likutei Moharan 12:3:1
[Likutei Moharan 12:3:1](https://torahapp.org/share/book/Likutei%20Moharan/r/12:3:1)

ג וְאִם יִקְשֶׁה לְךָ: אִם הַתַּנָּא הָיָה צַדִּיק גָּמוּר, אֵיךְ בָּא זֶה הַדָּבָר, שֶׁאוֹמֵר תּוֹרָתוֹ שֶׁיָּכוֹל לִסְבֹּל שְׁנֵי מַשְׁמָעוּת: מַשְׁמָעוּת טוֹב, דְּהַיְנוּ צַדִּיקִים יֵלְכוּ בָם, וּמַשְׁמָעוּת לְהִפּוּךְ, דְּהַיְנוּ וּפשְׁעִים יִכָּשְׁלוּ בָם.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**3.** And should you wonder: If the *Tanna* was a perfect tzaddik, how is it possible that he teaches Torah capable of carrying a double entendre—a positive connotation, that the “tzaddikim will walk in them,” and an opposite connotation, that “sinners will stumble in them”?


###### Likutei Moharan 12:3:2
[Likutei Moharan 12:3:2](https://torahapp.org/share/book/Likutei%20Moharan/r/12:3:2)

אֲבָל דַּע, שֶׁהַתַּנָּא הָיָה צַדִּיק גָּמוּר, וְתוֹרָתוֹ זַכָּה מִבְּלִי פְּסֹלֶת, וּמַה שֶּׁנִּרְאָה בָּהּ מַשְׁמָעוּת עַרְמוּמִיּוּת, זֶה, כִּי כָּל הָעוֹלָם מְקַבְּלִים פַּרְנָסָתָם מִשְּׂמֹאלָהּ, כְּמוֹ שֶׁכָּתוּב (משלי ג׳:ט״ז): מִשְּׂמֹאלָהּ עשֶׁר וְכָבוֹד, בִּשְׁבִיל זֶה נָפַל הַתַּנָּא בִּשְׁעַת אֲמִירַת תּוֹרָתוֹ לְאֵיזֶה שְׁגִיאָה דַּקָּה כְּחוּט הַשַּׂעֲרָה, לִבְחִינַת שְׂמֹאלָהּ, כְּדֵי שֶׁעַל־יְדֵי זוּ בְּחִינַת שְׂמֹאלָהּ יְקַבֵּל שֶׁפַע וּפַרְנָסָתוֹ לְעוֹלָם, וּלְהַמְשִׁיךְ לָהֶם עשֶׁר וְכָבוֹד, כְּמוֹ שֶׁכָּתוּב: מִשְּׂמֹאלָהּ עשֶׁר וְכָבוֹד, אֲבָל מִצַּד הַתַּנָּא אֵין נִפְתָּל וְעִקֵּשׁ.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
But know! the *Tanna* was a perfect tzaddik. His Torah was pure, without deficiency. That it appears to have in it this sense of cunning, this is [only] because all people receive livelihood from the left side. As it is written (Proverbs 3:16), “[Length of days in her right hand,] and in her left hand are riches and glory.” This is why the *Tanna* lapsed into some minute and miniscule oversight—corresponding to the left—while relating his teaching; so that he would be able to bring down blessing for the world and draw riches and glory to them. As is written, from “her left hand are riches and glory.” However, from the *Tanna’s* side, there is no crookedness and perversion whatsoever.


###### Likutei Moharan 12:3:3
[Likutei Moharan 12:3:3](https://torahapp.org/share/book/Likutei%20Moharan/r/12:3:3)

וְעַל זֶה צָרִיךְ הַלַּמְדָן לֵידַע קֹדֶם לִמּוּדוֹ, שֶׁבְּשָׁעָה שֶׁיּוֹשֵׁב לִלְמֹד, הַצַּדִּיק שֶׁבְּגַן־עֵדֶן צַיֵּת לְקָלֵהּ, כְּמוֹ שֶׁכָּתוּב (שיר השירים ח׳:י״ג): הַיּוֹשֶׁבֶת בַּגַּנִּים חֲבֵרִים מַקְשִׁיבִים לְקוֹלֵךְ (וכמובא בזוהר לך לך דף צב:),

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And in this regard, prior to his studying the learned individual must know that when he sits down to study, the tzaddik, who is in the Garden of Eden, pays heed to his voice. As it is written (Song of Songs 8:13), “You who dwell in the gardens, companions hearken to your voice.”


###### Likutei Moharan 12:3:4
[Likutei Moharan 12:3:4](https://torahapp.org/share/book/Likutei%20Moharan/r/12:3:4)

וְזֶה: וַיְהִי כִשְׁמֹעַ לָבָן אֶת שֵׁמַע יַעֲקֹב בֶּן אֲחֹתוֹ – הַיְנוּ, כְּשֶׁהַלַּמְדָן יוֹדֵעַ שֵׁמַע יַעֲקֹב, שֶׁיַּעֲקֹב בֶּן אֲחֹתוֹ, בְּחִינַת כַּשְׁרוּת, שֶׁלָּמַד וְאָמַר זֹאת הַתּוֹרָה בְּכַשְׁרוּת לִשְׁמָהּ, וְיַעֲקֹב, הַיְנוּ הַתַּנָּא, צַיֵּת לְקָלֵהּ.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is, “When Lavan heard the name of Yaakov, his sister’s son….” In other words, this is when the learned individual knows of Yaakov’s name—that Yaakov is “his sister’s son,” the aspect of virtuousness—because he studies this teaching with virtue and for its own sake. Thus Yaakov—i.e., the *Tanna* —pays heed to his voice.


###### Likutei Moharan 12:3:5
[Likutei Moharan 12:3:5](https://torahapp.org/share/book/Likutei%20Moharan/r/12:3:5)

וַיָּרָץ לִקְרָאתוֹ – וּמְחַבֵּק וּמְנַשֵּׁק לוֹ, הַיְנוּ שֶׁעַל־יְדֵי לִמּוּדוֹ מִתְדַּבֵּק רוּחַ הַתַּנָּא בְּרוּחוֹ, זֶה בְּחִינַת נְשִׁיקִין; וַיְבִיאֵהוּ אֶל בֵּיתוֹ – שֶׁמֵּבִיא אֶת רוּחַ הַתַּנָּא לְתוֹךְ הַתּוֹרָה שֶׁלּוֹמֵד עַכְשָׁו, כִּי שָׁם בֵּיתוֹ, כְּמוֹ שֶׁכָּתוּב: תּוֹצֵא הָאָרֶץ נֶפֶשׁ חַיָּה.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And “he ran to greet him,” embracing and kissing him. That is, through his proper studying, the spirit of the *Tanna* becomes bound with his spirit. This is the aspect of *neshikin.* “And brought him into his home”—he brings the spirit of the *Tanna* into the Torah he is now studying. For that is where his home is, as in, “Let the earth bring forth a living soul.”


###### Likutei Moharan 12:3:6
[Likutei Moharan 12:3:6](https://torahapp.org/share/book/Likutei%20Moharan/r/12:3:6)

וַיְסַפֵּר לְלָבָן – לְשׁוֹן סַפִּיר וָאוֹר, שֶׁרוּחַ הַתַּנָּא מֵאִיר לְהַלַּמְדָן וּמְבָאֵר לוֹ אֶת הַדְּבָרִים הָאֵלֶּה – פֵּרֵשׁ רַשִׁ"י: שֶׁלֹּא בָּא אֶלָּא מִתּוֹךְ אֹנֶס אָחִיו, שֶׁנָּטַל מִמֶּנּוּ מָמוֹנוֹ; פֵּרוּשׁ, שֶׁרוּחַ הַתַּנָּא מוֹדִיעַ לְהַלַּמְדָן, שֶׁלֹּא בָּא הַתַּנָּא לִבְחִינָה הַזֹּאת, שֶׁיִּסְבֹּל תּוֹרָתוֹ מַשְׁמָעוּת עַרְמִימִיּוּת, אֶלָּא מִתּוֹךְ אֹנֶס אָחִיו שֶׁנָּטַל מָמוֹנוֹ, כְּדֵי: בִּשְׂמֹאלָהּ עשֶׁר וְכָבוֹד – כְּדֵי לְהַמְשִׁיךְ לָהֶם שֶׁפַע גַּשְׁמִיּוּת.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And “*yeSaPeR* (he told) Lavan.” This is similar to *SaPiR* (shining) and light. The spirit of the *Tanna* shines to the learned individual and enlightens him on “all that had happened.” Rashi explains that [Yaakov told Lavan that] he had not come [bearing gifts] but after having been robbed by his brother who had taken away his money. The meaning is: The *Tanna’s* spirit informs the learned individual that the *Tanna* comes to this aspect whereby his teaching carries a sense of cunning only after having been robbed by his brother who has taken his money. This is so that “in her left hand are riches and glory”—in order to draw upon them material blessing.


###### Likutei Moharan 12:3:7
[Likutei Moharan 12:3:7](https://torahapp.org/share/book/Likutei%20Moharan/r/12:3:7)

כְּשֶׁיֵּדַע הַלַּמְדָן כָּל זֶה, יֹאמַר לָבָן: אַךְ עַצְמִי וּבְשָׂרִי אָתָּה, דְּהַיְנוּ שֶׁיִּתְקַשֵּׁר הַלַּמְדָן עִם הַתַּנָּא בְּהִתְקַשְּׁרוּת גָּדוֹל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
When the learned individual knows all this, [then] Lavan says, “Yes, indeed, you are my own flesh and blood”—i.e., so that the learned individual should bind himself to the *Tanna* with a very strong attachment.


###### Likutei Moharan 12:3:8
[Likutei Moharan 12:3:8](https://torahapp.org/share/book/Likutei%20Moharan/r/12:3:8)

וַיֵּשֶׁב עִמּוֹ חֹדֶשׁ יָמִים – וְיִתְיַשֵּׁב בַּדָּבָר עִם רוּחַ הַתַּנָּא, אֵיךְ לַחֲזֹר בִּתְשׁוּבָה, לְחַדֵּשׁ יָמָיו שֶׁעָבְרוּ בַּחֹשֶׁךְ, בִּבְחִינַת (תהילים ק״ג:ה׳): תִּתְחַדֵּשׁ כַּנֶּשֶׁר נְעוּרָיְכִי.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
“And he *yeSheV* (dwelled) with him for a *ChoDeSh YaMim* (month’s time).” He *yityaSheV* (dwelled) on the matter with the spirit of the *Tanna,* [to determine] how to repent and *ChaDeSh YaMav* (renew his days) spent in darkness. This corresponds to (Psalms 103:5), “Your youth is renewed like that of the eagle.”


###### Likutei Moharan 12:3:9
[Likutei Moharan 12:3:9](https://torahapp.org/share/book/Likutei%20Moharan/r/12:3:9)

אֲבָל תַּלְמִיד־ חָכָם שֵׁד יְהוּדִי, אֵינוֹ רוֹאֶה כָּל אֵלֶּה וְאֵינוֹ שׁוֹמֵעַ שֵׁמַע בֶּן־ אֲחוֹתוֹ;

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
But the scholar-demon does not see all this and does not hear of the name of “his sister’s son.”


###### Likutei Moharan 12:3:10
[Likutei Moharan 12:3:10](https://torahapp.org/share/book/Likutei%20Moharan/r/12:3:10)

וַיֹּאמֶר לוֹ אָחִי אַתָּה – שֶׁלָּבָן חוֹשֵׁב וְאוֹמֵר, שֶׁגַּם הַתַּנָּא לֹא אָמַר תּוֹרָתוֹ אֶלָּא בְּעַרְמִימִיּוּת, וְאֵין בָּהּ שׁוּם צַד כַּשְׁרוּת, וְחוֹשֵׁב שֶׁהוּא אָחִיו בְּרַמָּאוּת, שֶׁכֻּלּוֹ רַמָּאוּת, חַס וְשָׁלוֹם, וְאֵינוֹ רוֹצֶה לַחֲזֹר בִּתְשׁוּבָה, וְדוֹבֵר עַל צַדִּיק עָתָק בְּגַאֲוָה וָבוּז:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
He said to him, “You are my brother.” Lavan thinks and says that the *Tanna* also only delivers his teaching with craftiness, and that it hasn’t any virtuous aspect. He thinks that [the *Tanna*] is “his brother” in deceit; that everything is deception, God forbid. He does not want to repent and “speaks arrogant words, proudly and contemptuously, against the tzaddik.”


###### Likutei Moharan 12:4:1
[Likutei Moharan 12:4:1](https://torahapp.org/share/book/Likutei%20Moharan/r/12:4:1)

ד וְדַע, שֶׁזֶּה מְכֻוָּן מֵאֵת הַשֵּׁם יִתְבָּרַךְ, שֶׁהַקָּדוֹשׁ־בָּרוּךְ־הוּא מַפִּיל אֵיזֶה צַדִּיק גָּדוֹל בְּפִיו שֶׁל הַלַּמְדָן, הַיְנוּ הַלַּמְדָן דּוֹבֵר רָעוֹת עַל הַצַּדִּיק, כְּדֵי שֶׁהַצַּדִּיק יִקַּח הַתּוֹרָה שֶׁבְּעַל־פֶּה, הַיְנוּ הַשְּׁכִינָה, מֵהַגָּלוּת שֶׁבְּפֶה הַלַּמְדָן, וּמַעֲלֶה אוֹתָהּ לְשָׁרְשָׁהּ מִמַּדְרֵגָה לְמַדְרֵגָה: מִתְּחִלָּה לִבְחִינַת חִבּוּק, וְאַחַר־כָּךְ לִבְחִינַת נִשּׁוּק, וְאַחַר־כָּךְ לִבְחִינַת זִוּוּג.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**4.** And know! this is precisely as God intends it. The Holy One causes some great tzaddik to fall into the mouth of the learned individual—i.e., the learned individual speaks wickedly of the tzaddik. This is so that the tzaddik can then free the Oral Law, the Divine Presence, from being exiled in the mouth of the learned. He then elevates her to her Source, from level to level: first to the aspect of *chibuk* (embracing), afterwards to aspect of *neshuk* (kissing), and finally to the aspect of *zivvug* (intimacy).


###### Likutei Moharan 12:4:2
[Likutei Moharan 12:4:2](https://torahapp.org/share/book/Likutei%20Moharan/r/12:4:2)

כְּמוֹ שֶׁכָּתוּב (שיר השירים ב׳:א׳): אֲנִי חֲבַצֶּלֶת הַשָּׁרוֹן – בִּתְחִלָּה הִיא יְרֻקָּה כַּחֲבַצֶּלֶת (עיין בזוהר ויחי דף רכא. אמור דף קז.), כְּמוֹ שֶׁאָמְרוּ (מגילה יג.): אֶסְתֵּר יְרַקְרֹקֶת הָיְתָה.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
As it is written (Song of Songs 2:1), “I am the rose of Sharon”—at first she is green like a rose (Zohar I, 221a). As [our Sages] taught: Esther was of a greenish complexion (Megillah 13a).


###### Likutei Moharan 12:4:3
[Likutei Moharan 12:4:3](https://torahapp.org/share/book/Likutei%20Moharan/r/12:4:3)

וְזֶה בְּחִינַת חִבּוּק – וִימִינוֹ תְּחַבְּקֵנִי –

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And this is the aspect of *chibuk*: “His right hand embraces me” (Song of Songs 2:6).


###### Likutei Moharan 12:4:4
[Likutei Moharan 12:4:4](https://torahapp.org/share/book/Likutei%20Moharan/r/12:4:4)

כִּי הַשִּׂמְחָה בָּא מֵהַלֵּב, כְּמוֹ שֶׁכָּתוּב (תהילים ד׳:ח׳): נָתַתָּה שִׂמְחָה בְלִבִּי; וְהַלֵּב הוּא בִּינָה, שֶׁשָּׁם יַיִן הַמְשַׂמֵּחַ, שֶׁהוּא עָלְמָא סְתִימָא, בְּחִינַת (שם קד): וְיַיִן יְשַׂמַּח לְבַב.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
For joy comes from the heart, as is written (Psalms 4:8), “You put joy in my heart.” And the heart is *Binah* (understanding) (Tikkuney Zohar, Introduction). There, [one finds] the wine of joy (Zohar III, 127a) —the hidden world—corresponding to (Psalms 104:15), “Wine that makes the heart rejoice.”


###### Likutei Moharan 12:4:5
[Likutei Moharan 12:4:5](https://torahapp.org/share/book/Likutei%20Moharan/r/12:4:5)

וְהַצַּדִּיק שֶׁנּוֹפֵל לְתוֹךְ פֶּה הַלַּמְדָן, שֶׁהַלַּמְדָן דּוֹבֵר עָלָיו עָתָק, וְהוּא מֵבִין שֶׁאֵלּוּ הַדְּבָרִים שֶׁהַלַּמְדָן דּוֹבֵר עָלָיו הֵם צֵרוּפִים מֵאוֹתִיּוֹת שֶׁבַּתּוֹרָה שֶׁבְּעַל־פֶּה, וּמֵבִין מֵאֵיזֶה הֲלָכוֹת נַעֲשׂוּ הַדִּבּוּרִים אֵלּוּ, וּמְקַבֵּל אוֹתָם בְּשִׂמְחָה וּבְאַהֲבָה, כְּמוֹ שֶׁאָמְרוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה (שבת פח:): הַנֶּעֱלָבִים וְכוּ', שְׂמֵחִים בְּיִסּוּרִים וְעוֹשִׂים מֵאַהֲבָה.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Now, this tzaddik, [although] he has fallen into the mouth of the learned individual who speaks arrogantly against him, he understands that the things which the learned individual says of him are really permutations of the letters of the Oral Law. He also understands from which particular laws these words originate. He accepts [the scholar-demons arrogant words] joyously and with love, as our Sages taught: Those who are insulted… rejoice in their suffering and act out of love (Shabbat 88b).


###### Likutei Moharan 12:4:6
[Likutei Moharan 12:4:6](https://torahapp.org/share/book/Likutei%20Moharan/r/12:4:6)

וְאַהֲבָה, שֶׁהַצַּדִּיק מְקַבֵּל אֶת הַחֶרְפָּה בְּאַהֲבָה, זֶה בְּחִינַת חִבּוּק – וִימִינוֹ תְּחַבְּקֵנִי; וְעַל־יְדֵי הַשִּׂמְחָה שֶׁשָּׂמֵחַ בַּיִּסּוּרִין, [הוּא] מַעֲלֶה לִבְחִינַת אֲנִי חֲבַצֶּלֶת הַשָּׁרוֹן, לִבְחִינַת לֵב, כְּמוֹ שֶׁכָּתוּב: נָתַתָּה שִׂמְחָה בְלִבִּי; וְאָז הוּא בִּבְחִינַת (תהילים ע״ג:כ״ו): צוּר לְבָבִי; שֶׁבִּבְחִינַת תּוֹרָה שֶׁבְּעַל־פֶּה הַנִּקְרֵאת צוּר, כַּמּוּבָא בַּתִּקּוּנִים (תיקון כא דף מג.): אִלְמָלֵא לֹא הִכָּה משֶׁה רַבֵּנוּ עָלָיו הַשָּׁלוֹם אֶת הַצּוּר, לֹא הָיוּ צְרִיכִין לִטְרֹחַ כָּל־כָּךְ בַּתּוֹרָה שֶׁבְּעַל־פֶּה.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And this love, that the tzaddik accepts humiliation with love, is the aspect of *chibuk*: “His right hand embraces me.” By means of the joy that results from his rejoicing in the suffering, he elevates [the Divine Presence], the aspect of “I am the rose of Sharon,” to the aspect of heart, as in, “You put joy in my heart.” Then he is in the aspect of “rock of my heart” (Psalms 73:26), corresponding to the Oral Law, which is called a rock. As is brought in the *Tikkuney Zohar* (#21, p.43a): Had Moshe *Rabbeinu,* of blessed memory, not hit the rock, we would not have to labor so hard in the Oral Law.


###### Likutei Moharan 12:4:7
[Likutei Moharan 12:4:7](https://torahapp.org/share/book/Likutei%20Moharan/r/12:4:7)

וְזֶה בְּחִינַת (בראשית י״ד:י״ד): וַיָּרֶק אֶת חֲנִיכָיו – שֶׁאַבְרָהָם הוּא בְּחִינַת יָמִין, בְּחִינַת חִבּוּק; וַיָּרֶק זֶה בְּחִינַת קַו הַיָּרֹק, שֶׁנִּמְשָׁךְ מִבִּינָה וּמַקִּיף אֶת כָּל הָעוֹלָם, וַחֲנִיכָיו זֶה בְּחִינַת חֲסָדִים, כַּמּוּבָא בַּמִּדְרָשׁ (ב"ר לך לך פ' מג): לְשׁוֹן חֲנִיכָתוֹ, שֶׁשְּׁמָן אַבְרָהָם, כִּשְׁמוֹ. הַיְנוּ שֶׁקַּו הַיָּרֹק, מִבְּחִינַת: אֲנִי חֲבַצֶּלֶת, בְּחִינַת אֶסְתֵּר יְרַקְרֹקֶת, זֹאת עֲלִיָּה יֵשׁ לַשְּׁכִינָה עַל־יְדֵי חִבּוּק יָמִין.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This also corresponds to (Genesis 14:14), “And [Avraham] *yarek* (called out) *et chanikhav* (his trained servants).” Avraham is the aspect of right, corresponding to *chibuk.* The word “*YaReK*” alludes to the line of *YaRoK* (green) which is drawn from *Binah* and encircles the entire world (cf. Chagigah 12a). “*ChaNiKhav*” alludes to benevolences, as the Midrash comments: It is similar to *ChaNiKhato* (his surname) in that all of them were named Avraham after him (Bereishit Rabbah 43:2). In other words, this green line, which corresponds to “the rose of Sharon”/“Esther was of a greenish complexion,” is the elevation which the Divine Presence has through *chibuk* from the right.


###### Likutei Moharan 12:4:8
[Likutei Moharan 12:4:8](https://torahapp.org/share/book/Likutei%20Moharan/r/12:4:8)

וְעִקַּר בִּנְיָנָהּ עַל־יְדֵי חָכְמָה, שֶׁאָז רְאוּיָה לְזִוּוּג, כְּמוֹ שֶׁכָּתוּב (בראשית כ׳:י״ב): וְגַם אָמְנָה אֲחוֹתִי בַת אָבִי אַךְ לֹא בַת אִמִּי וְכוּ', וְאָז: וַתְּהִי לִי לְאִשָּׁה – שֶׁאָז הִיא רְאוּיָה לְזִוּוּג. (כַּמּוּבָא בַּזֹּהַר אֱמֹר, דַּף ק: רַבִּי אַבָּא שָׁלַח לֵהּ לְרַבִּי שִׁמְעוֹן. אָמַר: אֵימָתַי זִוּוּגָא דִּכְנֶסֶת־יִשְׂרָאֵל בְּמַלְכָּא קַדִּישָׁא. שָׁלַח לֵהּ: וְגַם אָמְנָה וְכוּ' עַיֵּן שָׁם).

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**{“In any case, she really is my sister; the daughter of my father, but not the daughter of my mother. She [later] became my wife”** (Genesis 20:12)**.}** Now, [the Divine Presence] is essentially built up through *Chokhmah* (Wisdom). Then she is suitable for *zivvug*, as is written, “In any case, she really is my sister; the daughter of my father, but not the daughter of my mother.” And then, “she became my wife”—for then [the Divine Presence] is suitable for intimacy. {As is brought in the *Zohar* (III, 100b): Rabbi Abba sent to Rabbi Shimon, saying, “When is the *zivvug* of *Knesset Yisrael* with the Holy King?” His reply was, “In any case, she really is ….” See there.}


###### Likutei Moharan 12:4:9
[Likutei Moharan 12:4:9](https://torahapp.org/share/book/Likutei%20Moharan/r/12:4:9)

וְאִיתָא בְּפֵרוּשׁ סִפְרָא דִּצְנִיעוּתָא, שֶׁהַנְּשִׁיקִין הוּא עַל־יְדֵי הַחָכְמָה. כְּשֶׁנִּתְעוֹרְרִים הַשְּׂפָתַיִם עֶלְיוֹנִים, שֶׁהֵן נֶצַח וָהוֹד עֶלְיוֹנִים, לִבְחִינַת זִוּוּג, לִבְחִינַת הִתְדַּבְּקוּת רוּחָא בְּרוּחָא, אֲזַי נִתְעוֹרְרִין נֶצַח וָהוֹד תַּחְתּוֹנִים לְזִוּוּג, לְאִתְדַּבְּקָא גּוּפָא בְּגוּפָא.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
We also find in a commentary to *Sifra De’Tzniuta* that *neshikin* is the result of *Chokhmah.* When the upper lips, which are the upper *Netzach* (Victory) and *Hod* (Splendor), are roused to the aspect of *zivvug* —to the binding of spirit with spirit—then the lower *Netzach* and *Hod* are roused to *zivvug* —to binding body with body.


###### Likutei Moharan 12:4:10
[Likutei Moharan 12:4:10](https://torahapp.org/share/book/Likutei%20Moharan/r/12:4:10)

נִמְצָא, כְּשֶׁהַצַּדִּיק מַשְׂכִּיל בְּחָכְמָתוֹ וְיוֹדֵעַ מֵאֵיזֶה צֵרוּפִין שֶׁל תּוֹרָה שֶׁבְּעַל־פֶּה נַעֲשֶׂה אֵלּוּ הַצֵּרוּפִין שֶׁהַלַּמְדָן דּוֹבֵר עָלָיו, וְהַצַּדִּיק לוֹמֵד אֵלּוּ הַצֵּרוּפִין וְעוֹשֶׂה מֵהֶם צֵרוּף הֲלָכָה שֶׁהָיָה מִקֹּדֶם שֶׁנִּתְקַלְקֵל, כְּשֶׁיֵּשׁ לוֹ זֹאת הַחָכְמָה, אֲזַי עַל־יְדֵי הַחָכְמָה הַזֹּאת הַשְּׁכִינָה הִיא מִבְּחִינוֹת (שיר השירים ב׳:א׳): שׁוֹשַׁנַּת הָעֲמָקִים, מִבְּחִינַת נְשִׁיקִין, בְּחִינַת: שִׂפְתוֹתָיו שׁוֹשַׁנִּים, בְּחִינַת אִתְדַּבְּקוּת רוּחָא בְּרוּחָא, וְאָז מִתְעוֹרֵר זִוּוּגָא דְּגוּפָא בְּגוּפָא,

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Consequently, when the tzaddik applies his wisdom and determines from which sets of letters of the Oral Law these words which the learned individual speaks against him originate, and the tzaddik studies these letter permutations and makes of them the letter permutations of law which they had been previously, before they were corrupted; then, when [the tzaddik] has this wisdom, this wisdom causes the Divine Presence to be in the aspect of “the rose of the valleys” (Song of Songs 2:1). This is the aspect of *neshikin,* as in (Songs 5:13), “his lips like roses.” It is the binding of spirit with spirit, which then gives rise to a *zivvug* of body with body.


###### Likutei Moharan 12:4:11
[Likutei Moharan 12:4:11](https://torahapp.org/share/book/Likutei%20Moharan/r/12:4:11)

שֶׁהַשְּׁכִינָה בֵּין תְּרֵין צַדִּיקַיָּא יָתְבָא – בֵּין צַדִּיק עֶלְיוֹן, שֶׁהוּא הַתַּנָּא שֶׁחִדֵּשׁ זֹאת הַתּוֹרָה וְעַכְשָׁו מַשְׁפִּיעַ בָּהּ, וּבֵין צַדִּיק הַתַּחְתּוֹן, הַלּוֹמֵד לְהַתּוֹרָה וּמַעֲלֶה לְהַשְּׁכִינָה מַיִּין נוּקְבִין, כְּדֵי שֶׁתִּתְדַּבֵּק.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
For “the Divine Presence resides between two tzaddikim”: between the upper tzaddik—the *Tanna* who originated this teaching and now [continues to] fill it with an influx, and the lower tzaddik—who studies this teaching and raises [the Divine Presence] in order to bring feminine waters so that she will bind herself [with the Holy King].


###### Likutei Moharan 12:4:12
[Likutei Moharan 12:4:12](https://torahapp.org/share/book/Likutei%20Moharan/r/12:4:12)

וְזֶה (שיר השירים ה׳:י״ג): שִׂפְתוֹתָיו שׁוֹשַׁנִּים – עַל־יְדֵי בְּחִינַת נְשִׁיקִין, נֹטְפוֹת מוֹר עֹבֵר, לְשׁוֹן מֵעֵבֶר לְעֵבֶר, הַיְנוּ שֶׁנּוֹטֵף לְהַשְּׁכִינָה רֵיחַ טוֹב מִשְּׁנֵי עֲבָרִים, מִצַּדִּיק עֶלְיוֹן וּמִצַּדִּיק תַּחְתּוֹן, וְזֶה (שם ז): הַדּוּדָאִים נָתְנוּ רֵיחַ – שֶׁשְּׁנֵי דּוֹדִים, הַיְנוּ שְׁנֵי הַצַּדִּיקִים, נָתְנוּ רֵיחַ:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And this is the meaning of “his lips like roses”—through the aspect of *neshikin* ; “they drip flowing myrrh” (Song of Songs 5:13) —[flowing] from side to side. In other words, a pleasant fragrance drips on the Divine Presence from both sides, from the upper tzaddik and from the lower tzaddik. And thus, “the *DuDa’im* (mandrakes) gave fragrance” (Songs 7:14). The two *DoDim* (beloveds), i.e., the two tzaddikim, “gave fragrance” [to the Divine Presence].


###### Likutei Moharan 12:5:1
[Likutei Moharan 12:5:1](https://torahapp.org/share/book/Likutei%20Moharan/r/12:5:1)

וְזֶה שֶׁאָמַר רַבָּה בַּר בַּר־חָנָה: לְדִידִי חָזֵי לִי הוּרְמִיז בַּר לִילִיתָא, דַּהֲוָה קָא רָהֵט אַקּוּפָא דְּשׁוּרָא דְּמָחוֹזָא, וּרְהֵט פָּרָשָׁא כִּי רָכֵב סוּסַיָּא מִתַּתָּאֵי, וְלָא יָכִיל לֵהּ. זִמְנָא חֲדָא הֲוֵי מְסָרְגִין לֵהּ תַּרְתֵּי חִיּוּתָא, וְקָיְמִין אַתְּרֵי גִּשְׁרֵי דְּדוֹנַג, וְשַׁוֵר מֵהַאי לְהַאי וּמֵהַאי לְהַאי, וּנְקַט תְּרֵי כָּסָא דְּחַמְרָא בִּידֵהּ וּמוֹרֵק מֵהַאי לְהַאי, וְלָא נָטְפִי מִנַּיְהוּ נַטְפָא לְאַרְעָא. וְאוֹתוֹ הַיּוֹם יַעֲלוּ שָׁמַיִם יֵרְדוּ תְּהוֹמוֹת הֲוָה, וְשִׁמְעֵת מַלְכוּתָא וּקְטַלֵהּ:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**5.** This is what Rabbah bar bar Chanah recounted: **I myself saw Hurmiz the son of Lilit. He was running along the top of the wall of Machoza. A *parasha* (cavalryman) moving swiftly on a horse down below could not overtake him. Once, two mules were saddled for him. They stood on two bridges of the Donag. He leaped back and forth from one to the other, holding two cups of wine in his hands. And he *morek* (poured) from one cup to the other, without dripping any of it on the ground, though it was a day of “rising up to the sky and going down to the deeps.” The *malkhut* (government) heard about this and put him to death** (Bava Batra 73a).


###### Likutei Moharan 12:5:2
[Likutei Moharan 12:5:2](https://torahapp.org/share/book/Likutei%20Moharan/r/12:5:2)

לְדִידִי חָזֵי לִי הוּרְמִיז, פֵּרֵשׁ רַשִׁ"י: שֵׁד הוּא.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**I myself saw Hurmiz —** Rashbam explains that this is a demon.


###### Likutei Moharan 12:5:3
[Likutei Moharan 12:5:3](https://torahapp.org/share/book/Likutei%20Moharan/r/12:5:3)

בַּר לִילִיתָא – זֶה תַּלְמִיד־חָכָם שֵׁד יְהוּדָאִין, וְזֶה: בַּר לִילִיתָא, כַּמּוּבָא בַּמִּדְרָשׁ (שוחר טוב תהילים יט): אֵיךְ יָדַע משֶׁה בֵּין יוֹם לְלַיְלָה כְּשֶׁהָיָה בָּרָקִיעַ, וּמוּבָא, כְּשֶׁלָּמַד עִמּוֹ תּוֹרָה שֶׁבְּעַל־פֶּה, יָדַע שֶׁהוּא לַיְלָה, וְזֶה בַּר לִילִיתָא – שֶׁעִקַּר הַלַּמְדָן מִתּוֹרָה שֶׁבְּעַל־פֶּה.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**the son of Lilit —** A reference to the scholar-demon. This is the meaning of **the son of Lilit**. As the Midrash comments: When Moshe was in heaven, how did he differentiate between day and night? The answer is that when he was taught the Oral Law, he knew it was *LayLah* (night) (Shochar Tov 19). Hence he is **the son of LiLit**. For, essentially, a person is called a scholar due to [his knowledge of] the Oral Law.


###### Likutei Moharan 12:5:4
[Likutei Moharan 12:5:4](https://torahapp.org/share/book/Likutei%20Moharan/r/12:5:4)

וַהֲוָה רָהֵט אַקּוּפָא דְּשׁוּרָא – זֶה צַדִּיק הַדּוֹר, שֶׁתַּלְמִיד־חָכָם שֵׁד יְהוּדָאִין רוֹדֵף אֶת הַצַּדִּיק הַדּוֹר, שֶׁנִּמְשַׁל לְחוֹמָה, כְּמַאֲמַר חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה (ב"ב ז:): תַּלְמִיד־חָכָם אֵין צָרִיךְ לִנְטִירוּתָא, עַיֵּן שָׁם.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**He was running along the top of the wall —** This alludes to the tzaddik of the generation. The scholar-demon persecutes the tzaddik of the generation, who is likened to a wall, as our Sages taught: A [true] Torah scholar needs no protection (Bava Batra 7b). See there.


###### Likutei Moharan 12:5:5
[Likutei Moharan 12:5:5](https://torahapp.org/share/book/Likutei%20Moharan/r/12:5:5)

וּרְהֵט פָּרָשָׁא – פֵּרֵשׁ רַשִׁ"י: לְפִי תֻּמּוֹ. פָּרָשָׁא זֶה הַתַּנָּא, שֶׁחִדֵּשׁ זֹאת הַתּוֹרָה, וּפֵרְשָׁהּ אוֹתָהּ יָפֶה, וְהוֹצִיא לָאוֹר תַּעֲלוּמָה, גַּם אוֹתוֹ רוֹדֵף, אֲבָל לְפִי תֻּמּוֹ, כִּי תַּלְמִיד־חָכָם שֵׁד יְהוּדִי אֵינוֹ מְכַוֵּן לִרְדֹּף אֶת הַתַּנָּא, וְזֹאת הָרְדִיפָה נַעֲשֶׂה מִמֵּילָא.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**A *parasha* (cavalryman) moving swiftly —** Rashbam explains that he did so unintentionally. This *PaRaSha* is the *Tanna* who originated the teaching and *PeRShah* (explained) it with his lips. He clarified its obscurities. He, too, is persecuted, though unintentionally. For the scholar-demon does not intend to run after the *Tanna.* This persecution happens automatically.


###### Likutei Moharan 12:5:6
[Likutei Moharan 12:5:6](https://torahapp.org/share/book/Likutei%20Moharan/r/12:5:6)

כִּי רָכֵב סוּסַיָּא מִתַּתָּאֵי – כִּי הַלַּמְדָן, עַל־יְדֵי שֶׁלּוֹמֵד תּוֹרַת הַתַּנָּא, עַל־יְדֵי־זֶה מַחֲזִיר נַפְשׁוֹ שֶׁל הַתַּנָּא לְתוֹךְ גּוּפוֹ שֶׁל הַתַּנָּא הַחֲזָרַת נֶפֶשׁ לַגּוּף, כְּמוֹ רְכִיבַת הַסּוּס, שֶׁהַסּוּס טְפֵלָה לוֹ. וְזֶה מִתַּתָּאֵי – כִּי הַתַּחְתּוֹנִים גּוֹרְמִים בְּלִמּוּדָם לְהַרְכִּיב נֶפֶשׁ הַתַּנָּא עַל סוּסוֹ, עַל גּוּפוֹ, כְּמוֹ שֶׁכָּתוּב: שִׂפְתוֹתָיו דּוֹבְבוֹת וְכוּ'. אֲבָל:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**mounted on a horse down below —** By studying of the *Tanna’s* teaching, the learned individual causes the *Tanna’s* soul to return to his body. This return of soul to body is similar to one’s being mounted on a horse: the horse is secondary to the rider. And this is the aspect of **down below**. Through their studying, those from below cause the *Tanna’s* soul to mounted upon his horse—his body, as in, “His lips move in the grave.” But:


###### Likutei Moharan 12:5:7
[Likutei Moharan 12:5:7](https://torahapp.org/share/book/Likutei%20Moharan/r/12:5:7)

וְלֹא יָכִיל לוֹ – שֶׁהַתַּנָּא לֹא יָכוֹל לִסְבֹּל נְשִׁיקָתוֹ, כִּי נְבֵלָה טוֹבָה הֵימֶנּוּ, וְנֶעְתָּרוֹת נְשִׁיקוֹת שׂוֹנֵא, וְהַתַּנָּא בּוֹרֵחַ מִמֶּנּוּ. וְאִם יִקְשֶׁה לְךָ: אֵיךְ הוּא אֵינוֹ מַחֲזִיר תּוֹרָתוֹ שֶׁל הַתַּנָּא לַלַּמְדָן לְמוּטָב, וְאַדְּרַבָּא, שֶׁנִּתּוֹסֵף לוֹ גַּדְלוּת בְּיוֹתֵר, וְאֵיךְ בָּא זֶה, שֶׁמִּתּוֹרָה הַקְּדוֹשָׁה שֶׁל הַתַּנָּא יָכוֹל הַלַּמְדָן לְהִכָּשֵׁל. וְתֵרֵץ עַל זֶה:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**could not overtake him —** For the *Tanna* cannot take his kisses, because “A carcass is better than he,” and, “The kisses of an enemy are profuse.” Thus the *Tanna* runs away from him. And should you wonder: How is it that the *Tanna ’s* teaching not only fails to bring the learned individual to repent, but on the contrary, he becomes even more haughty? And how does it happen that from the holy teaching of the *Tanna,* the learned individual is able to stumble? The answer is:


###### Likutei Moharan 12:5:8
[Likutei Moharan 12:5:8](https://torahapp.org/share/book/Likutei%20Moharan/r/12:5:8)

זִמְנָא חֲדָא הָוֵי מְסָרְגִין לֵהּ תַּרְתֵּי חִיּוּתָא – כִּי לִפְעָמִים הַתַּנָּא נוֹפֵל לְאֵיזֶה שְׁגִיאָה דַּקָּה מִן הַדַּקָּה, כְּדֵי שֶׁעַל־יְדֵי־זֶה יַמְשִׁיךְ לָעוֹלָם תַּרְתֵּי חִיּוּתָא,

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**Once, two mules were saddled for him —** There are times when the *Tanna* lapses into some extremely minute oversight so that through it he can draw a twofold life-force to the world.


###### Likutei Moharan 12:5:9
[Likutei Moharan 12:5:9](https://torahapp.org/share/book/Likutei%20Moharan/r/12:5:9)

כִּי יֵשׁ שְׁנֵי מִינֵי חִיּוּת: חִיּוּת רוּחָנִי – אֹרֶךְ יָמִים בִּימִינָהּ, וְחִיּוּת גַּשְׁמִי – בִּשְׂמֹאלָהּ עשֶׁר וְכָבוֹד. וְהַתַּנָּא מֵחֲמַת דְּבֵקוּתוֹ הָעֲצוּמָה בַּחִיּוּת הָרוּחָנִי, אֵינוֹ מַתִּיר אֶת עַצְמוֹ, חַס וְשָׁלוֹם, מִכָּל וָכֹל מֵחִיּוּת הָרוּחָנִי, וּמֵחֲמַת שֶׁהוּא נָפַל לִבְחִינַת הַלִּמּוּד [שֶׁלֹּא לִשְׁמָהּ] בִּשְׁבִיל חִיּוּת גַּשְׁמִי.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
For there are two types of life-force: spiritual life-force, which is “Length of days in her right hand”; and material life-force, which is “in her left hand are riches and glory.” The *Tanna,* because of his resolute cleaving to the spiritual life-force, does not, God forbid, detach himself from the spiritual vitality. But, as a result of his lapsing into an aspect of oversight for material life-force:


###### Likutei Moharan 12:5:10
[Likutei Moharan 12:5:10](https://torahapp.org/share/book/Likutei%20Moharan/r/12:5:10)

קָיְמִין אַתְּרֵי גִּשְׁרֵי דְּדוֹנַג, וְשַׁוֵּר מֵהַאי לְהַאי – כְּמוֹ אָדָם שֶׁעוֹמֵד עַל גֶּשֶׁר שֶׁל שַׁעֲוָה וְאֵינוֹ יָכוֹל לַעֲמֹד, קוֹפֵץ עַל גֶּשֶׁר הַשֵּׁנִי, וּמֵחֲמַת שֶׁגַּם הַשֵּׁנִי שֶׁל שַׁעֲוָה, קוֹפֵץ עַל הָרִאשׁוֹנָה – קוֹפֵץ מֵהַאי לְהַאי. כֵּן הַתַּנָּא, עִקַּר לִמּוּדוֹ תָּמִיד לִשְׁמָהּ, וּמֵחֲמַת שֶׁצָּרִיךְ לְהַמְשִׁיךְ חִיּוּת גַּשְׁמִי לָעוֹלָם, מַפִּילִין אוֹתוֹ לְלִמּוּד שֶׁלֹּא לִשְׁמָהּ, אֲזַי נוֹטְלִין מִמֶּנּוּ לִמּוּד בְּחִינַת לִשְׁמָהּ, וְשׁוֹוֵר מִלִּשְׁמָהּ לְשֶׁלֹּא לִשְׁמָהּ, וּמֵחֲמַת קְדֻשָּׁתוֹ וּפְרִישׁוּתוֹ, שׁוֹוֵר וְקוֹפֵץ מִשֶּׁלֹּא לִשְׁמָהּ לְלִשְׁמָהּ, כִּי זֹאת הַבְּחִינָה אֶצְלוֹ כְּמוֹ גֶּשֶׁר שֶׁל דּוֹנַג, שֶׁאֵין יְכוֹלִים לַעֲמֹד עָלָיו. שׁוֹוֵר לְתוֹךְ לִשְׁמָהּ, וּמִלִּשְׁמָהּ, מֵחֲמַת הֶכְרֵחַ לְטוֹבַת הָעוֹלָם, שׁוֹוֵר מֵהַגֶּשֶׁר הַזֹּאת, שֶׁהוּא אֶצְלוֹ עַכְשָׁו כְּמוֹ גֶּשֶׁר שֶׁל דּוֹנַג, וְשׁוֹוֵר מִזֶּה לָזֶה וּמִזֶּה לָזֶה, וְעַל־יְדֵי־זֶה יֵשׁ בְּתוֹרָתוֹ בְּחִינַת: וּפֹשְׁעִים יִכָּשְׁלוּ בָם. הַתִּקּוּן לְכָל הַנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**They stood on two bridges of the Donag (wax). He leaped back and forth from one to the other —** He is like a man standing on a bridge made of wax. It is impossible for him to remain there. He leaps over to the second bridge. But, because the second bridge is also made of wax, he has to leap to the first one—leaping back and forth. So, too, the *Tanna.* Primarily, his study is always for its own sake. However, because it is up to him to draw material life-force to the world, he is made to lapse into study that is not purely for its own sake. The aspect of *lishmah* is taken from him, and he leaps from purely- to not-purely-for-its-own-sake. Yet, due to his holiness, he cannot bear the non- *lishmah* and so again jumps to *lishmah .* This is because, for him, the aspect [not-purely-for-its-own-sake] is like the bridge of *donag,* which cannot be stood upon. So he leaps into purely-for-its-own-sake, but because there is a need to benefit the world he leaps from this bridge, which for him—at that particular moment—is like a bridge of wax. And he leaped back and forth from one to the other. As a result, his teachings have the aspect of “but the sinners will stumble in them.” [This leaping back and forth is thus] the rectification for all the above.


###### Likutei Moharan 12:5:11
[Likutei Moharan 12:5:11](https://torahapp.org/share/book/Likutei%20Moharan/r/12:5:11)

וְנָקִיט תְּרֵי כָּסָא דְּחַמְרָא בִּידֵהּ – כִּי יֵשׁ שְׁנֵי בְּחִינַת יַיִן, בְּחִינַת תּוֹרָה שֶׁבְּעַל־פֶּה, בְּחִינַת יֵין מַלְכוּת רָב (אסתר א), וּבְחִינַת בִּינָה – לִבָּא, שִׂמְחַת הַלֵּב, וְיַיִן יְשַׂמַּח לְבַב, גַּם הוּא בְּחִינַת יַיִן.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**holding two cups of wine in his hands —** There are two aspects of wine: the aspect of Oral Law, which is “wine of *Malkhut* in abundance” (Esther 1:7) ; and the aspect of *Binah* /heart, the joy of the heart—“wine that makes the heart rejoice.”


###### Likutei Moharan 12:5:12
[Likutei Moharan 12:5:12](https://torahapp.org/share/book/Likutei%20Moharan/r/12:5:12)

וּמוֹרֵק מֵהַאי לְהַאי – שֶׁיַּמְשִׁיךְ קַו יָרֹק מֵהַאי, בִּבְחִינַת וַיָּרֶק אֶת חֲנִיכָיו כַּנַּ"ל. וְזֶה חִבּוּק – שֶׁיְּקַבֵּל בְּאַהֲבָה אֶת הָרְדִיפָה וְיִשְׂמַח בַּיִּסּוּרִין – עַל־יְדֵי־זֶה הַשְּׁכִינָה, שֶׁהוּא תּוֹרָה שֶׁבְּעַל־פֶּה, הִיא בִּבְחִינַת חִבּוּק, בִּבְחִינַת: אֲנִי חֲבַצֶּלֶת, יְרֻקָּה כַּחֲבַצֶּלֶת, שֶׁיִּהְיֶה הַחִבּוּק בִּשְׁלֵמוּת. וְזֶה:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**And he *moReK* (poured) from one cup to the other —** He should draw out the line of *YaRoK* from the aspect of *Binah*…, as in, “And he *YaReK* his trained servants.” This is *chibuk* —accepting the persecution with love and rejoicing in the suffering. As a result, the Divine Presence/the Oral Law is in the aspect of *chibuk,* corresponding to, “I am the rose”—“*YaRuKah* (green) like a rose.” The *chibuk* is thus complete. And this is:


###### Likutei Moharan 12:5:13
[Likutei Moharan 12:5:13](https://torahapp.org/share/book/Likutei%20Moharan/r/12:5:13)

וְלָא נָטְפָא מִנַּיְהוּ לְאַרְעָא. וְאוֹתוֹ הַיּוֹם יַעֲלוּ שָׁמַיִם יֵרְדוּ תְּהוֹמוֹת הֲוָה – הַיְנוּ, שֶׁהַשְּׁכִינָה יָשְׁבָה בֵּין תְּרֵין צַדִּיקַיָּא: צַדִּיק עֶלְיוֹן – זֶה בְּחִינַת יַעֲלוּ שָׁמַיִם; יֵרְדוּ תְהוֹמוֹת – זֶה בְּחִינַת צַדִּיק תַּחְתּוֹן, זֶה בְּחִינַת נְשִׁיקִין, בְּחִינַת: נֹטְפוֹת מוֹר עֹבֵר כַּנַּ"ל. וְעַל־יְדֵי מַה נַעֲשֵׂית בְּחִינַת נְשִׁיקִין, בְּחִינַת: נֹטְפוֹת מוֹר עֹבֵר, עַל־יְדֵי הַחָכְמָה כַּנַּ"ל. וְזֶה:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**without dripping any of it on the ground, though it was a day of rising up to the sky and going down to the deeps —** This alludes to the Divine Presence residing between the two tzaddikim. The upper tzaddik corresponds to **rising up to the sky** ; the lower tzaddik corresponds to **going down to the deeps**. This is the aspect of *neshikin,* corresponding to, “they drip flowing myrrh.” How is *neshikin* /“they drip flowing myrrh” achieved? Through *Chokhmah,* as mentioned above. And thus:


###### Likutei Moharan 12:5:14
[Likutei Moharan 12:5:14](https://torahapp.org/share/book/Likutei%20Moharan/r/12:5:14)

וּשְׁמַע מַלְכוּתָא וּקְטַלֵהּ – הַיְנוּ שֶׁיַּשְׂכִּיל וְיִשְׁמַע אֶת הַתּוֹרָה שֶׁבְּעַל־פֶּה, הַנִּקְרָא מַלְכוּת־פֶּה, וְיַשְׂכִּיל מִצֵּרוּפָיו הַיּוֹצְאִים מִתַּלְמִיד־חָכָם שֵׁד יְהוּדִי, יִשְׁמַע וְיַשְׂכִּיל בְּשָׁעָה שֶׁשּׁוֹמֵעַ הַחֵרוּפִין וְהַגִּדּוּפִים הַיּוֹצְאִים מִפֶּה תַּלְמִיד־חָכָם שֵׁד יְהוּדִי, יִשְׁמַע תּוֹרָה שֶׁבְּעַל־פֶּה, עַל־יְדֵי־זֶה

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**The *malkhut* (government) heard about this and put him to death —** In other words, he will comprehend and hear the Oral Law—known as “*Malkhut peh*”—acquiring wisdom from the letter permutations coming from the scholar-demon. That is, he will make permutations out of the abuse and insults, and turn them back into the permutations of law which they had previously been. As a result:


###### Likutei Moharan 12:5:15
[Likutei Moharan 12:5:15](https://torahapp.org/share/book/Likutei%20Moharan/r/12:5:15)

קְטַלֵהּ – כִּי עִקַּר חִיּוּת שֶׁל הַקְּלִפּוֹת וְהַשֵּׁדִין אֵינָם אֶלָּא מִנִּיצוֹצֵי הַשְּׁכִינָה, כָּל זְמַן שֶׁהִיא אֵינָהּ בִּשְׁלֵמוּת וְיֵשׁ לָהּ אֵיזֶה חִסָּרוֹן, אֲזַי יֵשׁ לָהֶם חִיּוּת. כְּשֶׁמַּעֲלִין אוֹתָהּ לִבְחִינַת חָכְמָה, שֶׁשָּׁם עִקַּר בִּנְיָנָהּ, וּכְשֶׁנִּבְנֵית בִּשְׁלֵמוּת, עַל־יְדֵי־זֶה וּקְטַלֵהּ לְשֵׁד יְהוּדִי:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**put him to death —** For the main life-force of the evil forces and demons comes only from the sparks of the Divine Presence. As long as she is incomplete and has some lack, then they have life-force. But, when she is elevated to the aspect of *Chokhmah* —which is primarily where she is built up—and she is built up completely, through this the scholar-demon is **put to death** .


###### Likutei Moharan 12:6:1
[Likutei Moharan 12:6:1](https://torahapp.org/share/book/Likutei%20Moharan/r/12:6:1)

וְזֶה פֵּרוּשׁ: תְּהִלָּה לְדָוִד.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**6.** And this is the explanation [of the opening verse]: **“*Tehillah l’David* (A psalm of David): [I will exalt You, *ELohai* (my Lord), *haMelekh* (the King); and I will bless Your name forever and ever].”**


###### Likutei Moharan 12:6:2
[Likutei Moharan 12:6:2](https://torahapp.org/share/book/Likutei%20Moharan/r/12:6:2)

תְּהִלָּה לְשׁוֹן עִרְבּוּב, כְּמוֹ שֶׁכָּתוּב (איוב ד): וּבְמַלְאָכָיו יָשִׂים תָּהֳלָה.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
***TeHiLlaH* —** This connotes confusion and mixture, as in (Job 4:18), “And in His angels He places *T’HoLlaH* (confusion).”


###### Likutei Moharan 12:6:3
[Likutei Moharan 12:6:3](https://torahapp.org/share/book/Likutei%20Moharan/r/12:6:3)

דָּוִד זֶה בְּחִינַת תּוֹרָה שֶׁבְּעַל־פֶּה, הַיְנוּ, כְּשֶׁהַתּוֹרָה שֶׁבְּעַל־פֶּה נוֹפֶלֶת וְנִתְעַרְבֵּב לְצֵרוּפִים אֲחֵרִים כַּנַּ"ל –

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**David —** He corresponds to the Oral Law, to “*Malkhut peh*”. In other words, when the Oral Law falls and becomes confused and mixed into other letter-permutations….


###### Likutei Moharan 12:6:4
[Likutei Moharan 12:6:4](https://torahapp.org/share/book/Likutei%20Moharan/r/12:6:4)

אֲרוֹמִמְךָ אֱלֹקַי הַמֶּלֶךְ, הִתְרוֹמְמוּת שֶׁלָּהּ עַל־יְדֵי אֱלֹקַי, בְּחִינַת חֶסֶד אֵל כָּל הַיּוֹם (תהלים נב);

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**I will exalt You, *ELohai, haMelekh* —** [The Oral Law/ *Malkhut*] is exalted through *ELohai*, as in (Psalms 52:3), “The lovingkindness of *EL* (the Omnipotent One) is always.”


###### Likutei Moharan 12:6:5
[Likutei Moharan 12:6:5](https://torahapp.org/share/book/Likutei%20Moharan/r/12:6:5)

הַמֶּלֶךְ, לִבְחִינַת: בִּינָה – לִבָּא, שֶׁהַלֵּב בַּנֶּפֶשׁ כְּמֶּלֶךְ בַּמִּלְחָמָה (ספר יצירה פ"ו).

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
***haMelekh* —** [She is exalted and elevated] to *Binah* /heart, for “the heart in the soul is like a *melekh* (king) engaged in battle” (Sefer Yetzirah, Chap. 6).


###### Likutei Moharan 12:6:6
[Likutei Moharan 12:6:6](https://torahapp.org/share/book/Likutei%20Moharan/r/12:6:6)

וַאֲבָרְכָה שִׁמְךָ – הַיְנוּ אַחַר־כָּךְ מַעֲלֶה אֶת הַתּוֹרָה שֶׁבְּעַל־פֶּה לִבְחִינַת חָכְמָה כַּנַּ"ל, הַנִּקְרָא בָּרוּךְ, עַל שֵׁם רִבּוּי דְּבִרְכָאָן, כִּי הַחָכְמָה הִיא מְקוֹר הַבְּרָכָה:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**and I will bless Your name —** That is, afterwards, he elevates the Oral Law to the aspect of *Chokhmah* (Wisdom), which is called “blessed” due to its abundance of blessings. For *Chokhmah* is the source of blessing.