## Likutei Moharan Torah 13

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

אַשְׁרֵי הָעָם יֹדְעֵי תְרוּעָה וְכוּ': (תהלים פט)

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
“*Ashrei haam* (Happy is the people) that knows the shofar’s blast; God, in the light of Your countenance they shall go.” (Psalms 89:16)


###### Likutei Moharan 13:1:2
[Likutei Moharan 13:1:2](https://torahapp.org/share/book/Likutei%20Moharan/r/13:1:2)

א לְהַמְשִׁיךְ הַשְׁגָּחָה שְׁלֵמָה אִי אֶפְשָׁר אֶלָּא עַד שֶׁיְּשַׁבֵּר תַּאֲוַת מָמוֹן, וּשְׁבִירָתָהּ הוּא עַל־יְדֵי צְדָקָה,

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Drawing complete Divine providence is impossible, unless one first shatters the desire for money. Its shattering is achieved through charity.


###### Likutei Moharan 13:1:3
[Likutei Moharan 13:1:3](https://torahapp.org/share/book/Likutei%20Moharan/r/13:1:3)

כִּי אִיתָא בַּזֹּהַר (פנחס דף רכד.): רוּחָא נָחֵת לְשַׁכֵּךְ חֲמִימָא דְלִבָּא, וְכַד נָחֵת רוּחָא, לִבָּא מְקַבֵּל לֵהּ בְּחֶדְוָה דְּנִגּוּנָא דְּלֵיוָאֵי.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
For it is taught in the *Zohar* (III, 224a): A *ruach* descends to allay the burning of the heart. When the *ruach* (wind) descends, the heart receives it with the rejoicing of the Levitical song.


###### Likutei Moharan 13:1:4
[Likutei Moharan 13:1:4](https://torahapp.org/share/book/Likutei%20Moharan/r/13:1:4)

רוּחָא זֶה בְּחִינַת צְדָקָה, שֶׁהִיא רוּחַ נְדִיבָה – עַל־יָדוֹ מְקָרְרִין חֲמִימוּת תַּאֲוַת מָמוֹן. וְזֶה בְּחִינַת (תהילים ע״ו:י״ג): יִבְצֹר רוּחַ נְגִידִים; שֶׁהָרוּחַ מְמַעֵט תַּאֲוַת הַנְּגִידוּת וְהָעֲשִׁירוּת.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
“*Ruach*” corresponds to [giving] charity, which is [indicative of] a “generous *ruach* (spirit).” With this [*ruach*], the burning desire for money is cooled. This corresponds to (Psalms 76:13), “He shall cut off the *ruach* of the noblemen”—because the *ruach* lessens the desire for nobility and wealth.


###### Likutei Moharan 13:1:5
[Likutei Moharan 13:1:5](https://torahapp.org/share/book/Likutei%20Moharan/r/13:1:5)

נִגּוּנָא דְּלֵיוָאֵי זֶה בְּחִינַת מַשָּׂא וּמַתָּן בֶּאֱמוּנָה, שֶׁשָּׂמֵחַ בְּחֶלְקוֹ וְאֵינוֹ אָץ לְהַעֲשִׁיר, כִּי הַנְּגִינָה זֶה הַמַּשָּׂא וּמַתָּן, כְּמוֹ שֶׁכָּתוּב (שם פא): שְׂאוּ זִמְרָה וּתְנוּ תֹף. חֶדְוָה – זֶה שֶׁשָּׂמֵחַ בְּחֶלְקוֹ,

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
“The Levitical song” corresponds to engaging honestly in the give-and-take of business. He is happy with his lot and does not run to get rich. This is because song corresponds to the give-and-take, as is written, “Take up a song and give a timbrel” (Psalms 81:3). [And] “rejoicing” refers to the one who is happy with his lot.


###### Likutei Moharan 13:1:6
[Likutei Moharan 13:1:6](https://torahapp.org/share/book/Likutei%20Moharan/r/13:1:6)

וְזֶה בְּחִינַת קְטֹרֶת, שֶׁמְּקַשֵּׁר חִמּוּם הַלֵּב עִם הָרוּחַ, וְזֶה (משלי כ״ז:ט׳): קְטֹרֶת יְשַׂמַּח לֵב; וְזֶה בְּחִינַת (דברים ל״ג:י׳): יָשִׂימוּ קְטֹרָה בְּאַפֶּךָ – שֶׁעַל־יְדֵי בְּחִינַת קְטֹרֶת הַנַּ"ל נִתְבַּטֵּל בְּחִינַת (בראשית ג׳:י״ט): "בְּזֵעַת אַפֶּךָ תֹּאכַל".

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And this is the aspect of the incense, it binds the heart’s burning with the *ruach.* This is the meaning of, “Incense makes the heart rejoice” (Proverbs 27:9). It also corresponds to (Deuteronomy 33:10), “They shall place incense in Your *af* (nostrils),” because the aspect of incense nullifies the [curse]: “By the sweat of your *af* you will eat [bread]” (Genesis 3:19).


###### Likutei Moharan 13:1:7
[Likutei Moharan 13:1:7](https://torahapp.org/share/book/Likutei%20Moharan/r/13:1:7)

וְזֶה בְּחִינַת הִתְגַּלּוּת מָשִׁיחַ, שֶׁאֲזַי יִתְבַּטֵּל חֶמְדַּת הַמָּמוֹן, כְּמוֹ שֶׁכָּתוּב (ישעיהו ב׳:כ׳): בַּיּוֹם הַהוּא יַשְׁלִיךְ הָאָדָם אֶת אֱלִילֵי כַסְפּוֹ וֶאֱלִילֵי זְהָבוֹ. וְזֶה בְּחִינַת (איכה ד׳:כ׳): רוּחַ אַפֵּינוּ מְשִׁיחַ ה'.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This likewise corresponds to the revelation of Mashiach, at which time the lust for money will be eliminated. As it is written (Isaiah 2:20), “On that day, man will throw off his idols of silver and his idols of gold.” It is also (Lamentations 4:20), “The *ruach* (breath) of our *af,* the *mashiach* (anointed) of God.”


###### Likutei Moharan 13:1:8
[Likutei Moharan 13:1:8](https://torahapp.org/share/book/Likutei%20Moharan/r/13:1:8)

וְכָל זְמַן שֶׁיֵּשׁ עֲבוֹדָה זָרָה זֹאת שֶׁל מָמוֹן בָּעוֹלָם – חֲרוֹן־אַף בָּעוֹלָם; וּכְפִי הַבִּטּוּל שֶׁל עֲבוֹדָה זָרָה זֹאת, כֵּן נִתְבַּטֵּל הַחֲרוֹן־אַף, בִּבְחִינַת: רוּחַ אַפֵּינוּ מְשִׁיחַ ה', וְנִתְמַשֵּׁךְ חֶסֶד בָּעוֹלָם, בִּבְחִינַת (תהילים י״ח:נ״א): וְעוֹשֶׂה חֶסֶד לִמְשִׁיחוֹ.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And, as long as there is this worshipping of money in the world, there is *charon af* (burning anger) in the world (cf. Sifri 13:18). But, to the extent that this form of idolatry is nullified, so is the burning anger eliminated, as in, “The *ruach* of our *af,* the anointed of God.” Lovingkindness is then drawn down into the world, as in (Psalms 18:51), “He does *chesed* (lovingkindness) for His anointed.”


###### Likutei Moharan 13:1:9
[Likutei Moharan 13:1:9](https://torahapp.org/share/book/Likutei%20Moharan/r/13:1:9)

וּכְשֶׁיִּתְגַּלֶּה חֶסֶד הַזֶּה, יִתְמַשֵּׁךְ הַדַּעַת, שֶׁהִיא בִּנְיַן הַבַּיִת, בִּבְחִינַת (שם ה): וַאֲנִי בְּרֹב חַסְדְּךָ אָבוֹא בֵיתֶךָ, כְּמוֹ שֶׁכָּתוּב בַּזֹּהַר (פנחס דף רכ:): וִימִּינָא דָּא זָמִין לְמִבְנָא בֵּי־מַקְדְּשָׁא, כִּי הַדַּעַת הוּא בְּחִינַת בַּיִת, כְּמַאֲמַר חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה (ברכות לג.): מִי שֶׁיֵּשׁ בּוֹ דֵעָה, כְּאִלּוּ נִבְנָה בֵּית־הַמִּקְדָּשׁ וְכוּ':

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
When this *chesed* is revealed, *daat* (holy knowledge)—through which the House is built—is drawn down. This corresponds to (Psalms 5:8), “But as for me, with an abundance of Your lovingkindness will I come to Your House.” As it is written in the *Zohar* (III, 220b): And the right side… it has been readied for building the Holy Temple. This is because knowledge is the aspect of House, as our Sages taught: When someone has *daat,* it is as if the Holy Temple was built… (Berakhot 33a).


###### Likutei Moharan 13:2:1
[Likutei Moharan 13:2:1](https://torahapp.org/share/book/Likutei%20Moharan/r/13:2:1)

ב וְזֶה בְּחִינוֹת הִתְגַּלּוּת הַתּוֹרָה שֶׁל לֶעָתִיד לָבוֹא, כַּמּוּבָא בַּזֹּהַר, שֶׁלֶּעָתִיד יִתְגַּלֶּה אוֹרַיְתָא דְּעַתִּיקָא סְתִימָאָה; כִּי עִקַּר קַבָּלַת הַתּוֹרָה – עַל־יְדֵי הַשֵּׂכֶל, שֶׁהוּא משֶׁה־מָשִׁיחַ*), כְּמוֹ שֶׁכָּתוּב (משלי כ״א:כ״ב): עִיר גִּבֹּרִים עָלָה חָכָם;

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**2. {“A wise man ascends the city of the strong, and brings down the mighty in which it trusts”** (Proverbs 21:22) **. }** And, this is the aspect of Torah revelation of the Future. It is brought in the *Zohar* (III, 152a) that in the Future, the Torah of the Hidden Ancient One will be revealed. This is because the essence of receiving the Torah is through the intellect—which is Moshe-Mashiach, as in, “A wise man ascends the city of the strong.”


###### Likutei Moharan 13:2:2
[Likutei Moharan 13:2:2](https://torahapp.org/share/book/Likutei%20Moharan/r/13:2:2)

וּמִי שֶׁיֵּשׁ לוֹ בְּחִינַת משֶׁה־מָשִׁיחַ, יוּכַל לְקַבֵּל תּוֹרָה, וְיָכוֹל לְהַמְשִׁיךְ הֶאָרַת הַתּוֹרָה לְלַמֵּד שְׁאָר בְּנֵי־אָדָם, כִּי הִתְגַּלּוּת הַתּוֹרָה בָּא מִיִּחוּדָא דְּקֻדְשָׁא־ בְּרִיךְ־הוּא וּשְׁכִינְתֵּהּ, כְּמוֹ שֶׁכָּתוּב (שם א): שְׁמַע בְּנִי מוּסַר אָבִיךָ וְכוּ' – אָבִיךָ דָּא קֻדְשָׁא־בְּרִיךְ־הוּא, וְאִמֶּךָ דָּא כְּנֶסֶת־יִשְׂרָאֵל (זוהר יתרו פה. פנחס ריג.);

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
A person possessing the aspect of Moshe-Mashiach is capable of receiving the Torah and can draw down the Torah’s emanating light in order to teach other people. For the revelation of the Torah comes from a unification of the Holy One and His Divine Presence. As it is written (Proverbs 1:8), “Hear my son the instruction of your father, and do not forsake the Torah of your mother.” [And it is taught:] “Your father” alludes to the Holy One, and “your mother” alludes to *Knesset Yisrael* (Zohar II, 85a).


###### Likutei Moharan 13:2:3
[Likutei Moharan 13:2:3](https://torahapp.org/share/book/Likutei%20Moharan/r/13:2:3)

וְיִחוּדָם – עַל־יְדֵי הַעֲלָאַת נַפְשׁוֹת יִשְׂרָאֵל בִּבְחִינַת מַיִּין נוּקְבִין, וְהֶחָכָם יָכוֹל לִקַּח הַנְּפָשׁוֹת וּלְהַעֲלוֹתָם בִּבְחִינַת מַיִּין נוּקְבִין, בִּבְחִינַת (שם יא): וְלֹקֵחַ נְפָשׁוֹת חָכָם, וְעַל־יְדֵי הַיִּחוּד הַזֶּה נוֹלָד הַתּוֹרָה, וּכְשֶׁעוֹלֶה הֶחָכָם עִם הַנְּפָשׁוֹת, בִּבְחִינַת עִיר גִּבֹּרִים עָלָה חָכָם, עַל־יְדֵי זֶה: וַיֹּרֶד עֹז מִבְטֶחָה:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Their unification is brought about through the elevation of the Jewish souls in the aspect of feminine waters. The wise man can take the souls and elevate them in the aspect of feminine waters, as in (Proverbs 11:30), “He that takes souls is wise.” And through this unification, the Torah is born. Thus, when the wise man ascends with the souls—this being “A wise man ascends the city of the strong”—through this [he] “brings down the mighty in which it trusts.”


###### Likutei Moharan 13:3:1
[Likutei Moharan 13:3:1](https://torahapp.org/share/book/Likutei%20Moharan/r/13:3:1)

ג וְנֶפֶשׁ זֶה בְּחִינַת רָצוֹן,

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**3.** Now, the soul is the aspect of will.


###### Likutei Moharan 13:3:2
[Likutei Moharan 13:3:2](https://torahapp.org/share/book/Likutei%20Moharan/r/13:3:2)

שֶׁכָּל אֵלּוּ בְּנֵי־אָדָם הַבָּאִים לַחֲכַם־הַדּוֹר, כָּל אֶחָד וְאֶחָד יֵשׁ לוֹ אֵיזֶהוּ רָצוֹן, וְהַצַּדִּיק לוֹקֵחַ כָּל הָרְצוֹנוֹת וְעוֹלֶה עִמָּהֶם, וְאַחַר־כָּךְ: וַיֹּרֶד עֹז מִבְטֶחָה, בִּבְחִינַת (יחזקאל א׳:י״ד): וְהַחַיּוֹת רָצוֹא וָשׁוֹב: רָצוֹא – בַּעֲלִיּוֹת הַנְּפָשׁוֹת, וָשׁוֹב – בַּחֲזָרַת הַנְּפָשׁוֹת עִם הִתְגַּלּוּת הַתּוֹרָה.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
For each and every one of these people who comes to the wise man of the generation has some [good] will. The tzaddik takes all the wills and ascends with them. And afterwards, [he] “brings down the mighty in which it trusts.” This corresponds to (Ezekiel 1:14), “And the living creatures *ratzo vashov* (run and return)”— “*ratzo*” in the elevation of the souls, “and *shov*” in the return of the souls with a revelation of Torah.


###### Likutei Moharan 13:3:3
[Likutei Moharan 13:3:3](https://torahapp.org/share/book/Likutei%20Moharan/r/13:3:3)

וְזֶה שֶׁמּוּבָא בְּתִקּוּנֵי־זֹהַר (תיקון ע' דף קט.): רָצוֹא – דָּא נוּרִיאֵל, וָשׁוֹב – דָּא מְטַ"ט שַׂר הַפָּנִים. נוּרִיאֵ"ל דָּא נוּר דָּלוּק (זוהר בראשית כג: ובתיקונא שבעין) בַּחֲמִימוּת תַּאֲוַת מָמוֹן, וָשׁוֹב – דָּא מְטַ"ט שַׂר הַפָּנִים, דְּאִיהוּ רָשִׁים בְּשֵׁם משֶׁה, דְּאִיהוּ מָשִׁיחַ, שֶׁהוּא רוּחַ אַפֵּינוּ, שֶׁעַל־יָדוֹ נִשְׁתַּכֵּךְ הַחֲמִימוּת.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is what is brought in the *Tikkuney Zohar* (#70, p.109a): *Ratzo* is Nuriel, *vashov* is Metat, the Minister of the Countenance. Nuriel is a *nur* (candle) that is lit (Zohar I, 23b) —burning with a desire for money. *Vashov* is Metat, *Sar Hapanim* (Minister of the Countenance). He is hinted to in the name MoShE, who is himself Mashiach/the “*ruach* of our nostrils” through which the burning [desire] is allayed. **{“Happy is the people *shekakhah* (that such is the case) for them”** (Psalms 144:15)**.}**


###### Likutei Moharan 13:3:4
[Likutei Moharan 13:3:4](https://torahapp.org/share/book/Likutei%20Moharan/r/13:3:4)

וְזֶה: שָׁכָּכָה – גִּימַטְרִיָּא משֶׁה (זוהר בהר קיא: פנחס רלא.), שֶׁהוּא מְשַׁכֵּךְ אֱלִילֵי כֶסֶף וְזָהָב;

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And this is: “*SheKaKhaH*” has the same numerical value as MoShE (Zohar III, 111b). He *m’ShaKeKh* (allays) the [desire for] “idols of silver and gold.”


###### Likutei Moharan 13:3:5
[Likutei Moharan 13:3:5](https://torahapp.org/share/book/Likutei%20Moharan/r/13:3:5)

רָצוֹא דָּא רָצוֹן, שֶׁהוּא הַנֶּפֶשׁ, וָשׁוֹב דָּא משֶׁה, שֶׁמְּקַבֵּל הַתּוֹרָה:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
*RaTZO* is *RaTZOn* (will), which is the soul. *Vashov* is Moshe, who receives the Torah.


###### Likutei Moharan 13:4:1
[Likutei Moharan 13:4:1](https://torahapp.org/share/book/Likutei%20Moharan/r/13:4:1)

ד וְעַל־יְדֵי הַמְשָׁכַת הַתּוֹרָה נִמְשָׁךְ הַשְׁגָּחָה, כִּי הַתּוֹרָה הִיא ט'נ'ת'א' [טְעָמִים, נְקוּדוֹת, תַּגִין, אוֹתִיוֹת], שֶׁהֵם תְּלָת גְּוָנִין דְּעֵינָא וּבַת־עַיִן.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**4.** And, by drawing down Torah, Divine providence is drawn down [to the world]. This is because the Torah consists of *T-N-T-A*: { *Te’ amim* (cantillations), *Nekudot* (vowel points), *Tagin* (crowns) and *Otiyot* (letters)}. These are the three colors of the eye and the pupil.


###### Likutei Moharan 13:4:2
[Likutei Moharan 13:4:2](https://torahapp.org/share/book/Likutei%20Moharan/r/13:4:2)

וְזֶה שֶׁמַּתְחֶלֶת הַתּוֹרָה בִּבְרֵאשִׁית: תַּמָּן רָאשֵׁי, תַּמָּן בַּת (תיקוני זוהר דף יח:). רָאשֵׁי – אֵלֶּה רָאשֵׁי בֵית אֲבֹתָם (שמות ו׳:י״ד), שֶׁהָאָבוֹת הֵם תְּלָת גְּוָנִין דְּעֵינָא; תַּמָּן בַּת – דָּא בַּת־עַיִן.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is why the Torah begins with the word *BeRAiShIT: RASheI* is there, *BaT* is there (Tikkuney Zohar #4, p.18a). “*Rashei*” is “These are the *rashei* (heads) of their fathers’ houses” (Exodus 6:14), for the [three] patriarchs correspond to the three colors of the eye. “*Bat* is there” refers to the *bat* (pupil) of the eye.


###### Likutei Moharan 13:4:3
[Likutei Moharan 13:4:3](https://torahapp.org/share/book/Likutei%20Moharan/r/13:4:3)

נִמְצָא, כְּשֶׁחָכָם מֵבִיא תּוֹרָה כַּנַּ"ל, נִמְצָא שֶׁמֵּבִיא כֹּחַ הָרְאוּת שֶׁל הַשְׁגָּחַת הַשֵּׁם יִתְבָּרַךְ עָלֵינוּ, וְכָל אֶחָד, כְּפִי קֵרוּבוֹ אֶל הַתּוֹרָה, כֵּן הַשְׁגָּחַת הַשֵּׁם יִתְבָּרַךְ עָלָיו.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
We find therefore that as a result of the wise man’s bringing Torah, he brings the power-of-vision of the Holy One’s providence upon us. And each person, to the extent that he is close to the Torah, accordingly has God’s providence upon him.


###### Likutei Moharan 13:4:4
[Likutei Moharan 13:4:4](https://torahapp.org/share/book/Likutei%20Moharan/r/13:4:4)

כִּי עִקַּר כֹּחַ הָרְאוּת, מֵחֲמַת שֶׁמַּכֶּה בַּדָּבָר הַנִּרְאֶה, וְחוֹזֵר כֹּחַ הָרְאוּת מֵחֲמַת הַהַכָּאָה לָעֵינַיִם, וְנִצְטַיֵּר הַדָּבָר הַנִּרְאֶה בָּעֵינַיִם, וְאָז הָעֵינַיִם רוֹאִים אֶת הַדָּבָר הַנִּרְאֶה, כִּי הָרְאוּת מֵבִיא אֶת הַדָּבָר לְתוֹךְ הָעֵינַיִם.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is because the faculty of visual perception primarily [operates as follows]: As a result of its striking the object being observed, the power-of-vision ricochets to the eyes and the sighted object is then pictured in the eyes. The eyes thus see the observed object, because the faculty of sight brings the object into the eyes.


###### Likutei Moharan 13:4:5
[Likutei Moharan 13:4:5](https://torahapp.org/share/book/Likutei%20Moharan/r/13:4:5)

אֲבָל כְּשֶׁהַדָּבָר הַנִּרְאֶה הוּא רָחוֹק, אָז קֹדֶם שֶׁיַּגִּיעַ כֹּחַ הָרְאוּת לְהַדָּבָר הַנִּרְאֶה, מִתְפַּזֵּר בְּתוֹךְ הָאֲוִיר וְנִתְעַכֵּר, וְאֵין מַגִּיעַ בְּהַכָּאָה עַל הַדָּבָר, וְעַל־יְדֵי־זֶה אֵין חוֹזֵר הָרְאוּת לָעֵינַיִם, וְאָז אֵין הָעֵינַיִם רוֹאִין,

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
If, however, the object being observed is distant, then before the power-of-vision reaches the object it becomes diffused in the atmosphere and obscured. It does not reach the object being observed with any force, and consequently the power-of-vision does not ricochet to the eyes. And so the eyes do not see.


###### Likutei Moharan 13:4:6
[Likutei Moharan 13:4:6](https://torahapp.org/share/book/Likutei%20Moharan/r/13:4:6)

כִּי עִקַּר הָרְאוּת הוּא מֵחֲמַת הַהַכָּאָה. וְזֶה (תהילים פ׳:ט״ו): שׁוּב נָא, הַבֵּט מִשָּׁמַיִם וּרְאֵה – שֶׁיָּשׁוּב הַבָּטָה שֶׁמַּבִּיט מִשָּׁמַיִם עָלֵינוּ, יָשׁוּב עַל־יְדֵי הַהַכָּאָה, יָשׁוּב הָרְאוּת לְעֵינָיו, וְאָז: וּרְאֵה; כִּי הָרְאִיָּה עַל־יְדֵי הֲשָׁבַת הַהַבָּטָה.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is because seeing essentially depends upon the striking, as in (Psalms 80:15), “O return, look from heaven and see.” The look with which we are looked upon from heaven should return; it should return by means of the striking. The power-of-vision should return to His eyes. And then, “and see”—for the seeing comes from a return of the looking.


###### Likutei Moharan 13:4:7
[Likutei Moharan 13:4:7](https://torahapp.org/share/book/Likutei%20Moharan/r/13:4:7)

וְזֶה בְּחִינַת: וְהַחַיּוֹת רָצוֹא וָשׁוֹב; וְהַחַיּוֹת – הַיְנוּ הַתּוֹרָה, שֶׁהִיא הַחַיִּים, רָצוֹא – בִּבְחִינַת הַבָּטָה מֵעֵלָּא לְתַתָּא, וָשׁוֹב – בִּבְחִינַת הַכָּאַת הָרְאוּת בַּדָּבָר הַנִּרְאֶה, וְנֶחֱזָר לָעֵינַיִם וְנִצְטַיֵּר בָּעֵינַיִם, כִּי הָעֵינַיִם הֵם כְּמַרְאָה לְטוּשָׁה, שֶׁנִּתְרָאֶה בָּהֶם כָּל דָּבָר שֶׁעוֹמֵד כְּנֶגְדּוֹ.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This corresponds to “And the living creatures run and return.” “And the living creatures” alludes to the Torah, which is life. “Run” is the aspect of looking down from Above; “and return” is the power-of-vision striking the observed object, ricocheting to the eyes, and being pictured in the eyes. For the eyes are like a polished mirror in which is reflected whatever stands opposite it.


###### Likutei Moharan 13:4:8
[Likutei Moharan 13:4:8](https://torahapp.org/share/book/Likutei%20Moharan/r/13:4:8)

וְעַל־יְדֵי שֶׁאֲנַחְנוּ קְרוֹבִים אֶל הַתּוֹרָה, נִמְצָא שֶׁאֲנַחְנוּ קְרוֹבִים אֶל הָרְאוּת, וְעַל־יְדֵי זֶה כֹּחַ הָרְאוּת נֶחֱזָר לְעֵינָיו, וְנִתְרָאִים וְנִצְטַיְּרִים אֲנַחְנוּ בְּעֵינָיו.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Thus, by virtue of our being close to the Torah, we are close to the power-of-vision. Because of this, the power-of-vision returns to His eyes and we are reflected and pictured in His eyes.


###### Likutei Moharan 13:4:9
[Likutei Moharan 13:4:9](https://torahapp.org/share/book/Likutei%20Moharan/r/13:4:9)

אֲבָל הָעַכּוּ"ם, מֵחֲמַת שֶׁהֵם רְחוֹקִים מֵהַתּוֹרָה, הֵם רְחוֹקִים מֵהַשְׁגָּחָתוֹ, וְהַשְׁגָּחָתוֹ אֵין מַגִּיעַ עֲלֵיהֶם בְּהַכָּאָה. נִמְצָא הַשְׁגָּחָתוֹ עַל הָעַכּוּ"ם בַּחֲצִי הָרְאוּת, בִּבְחִינַת רָצוֹא, וְעָלֵינוּ הַשְׁגָּחָתוֹ בִּשְׁלֵמוּת:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
But the gentiles, by virtue of their being distant from the Torah, are distant from His providence and His providence does not reach them with force. Consequently, His providence upon the gentile nations is with [only] partial seeing, corresponding to “run,” whereas His providence upon us is complete.


###### Likutei Moharan 13:5:1
[Likutei Moharan 13:5:1](https://torahapp.org/share/book/Likutei%20Moharan/r/13:5:1)

ה וְזֶהוּ בְּחִינַת תִּקּוּנָא דְּמֶרְכַּבְתָּא עִלָּאָה וּמֶרְכַּבְתָּא תַּתָּאָה, שֶׁעַל־יְדֵי הֶחָכָם, שֶׁלּוֹקֵחַ הַנְּפָשׁוֹת וְעוֹלֶה עִמָּהֶם וַיֹּרֶד עֹז מִבְטֶחָה, נִתְתַּקְּנוּ שְׁנֵי הַמֶּרְכָּבוֹת.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**5. {“Now it came to pass… that the heavens were opened and I saw visions of God…. Also out of the midst of it came the likeness of four living creatures…. They had the face of an *adam* (man), the face of an *aryeh* (lion)… the face of a *shor* (ox)… and the face of a *nesher* (eagle)…. And the living creatures run and return…. And when the living creatures move, the *ofanim* (wheels) go… for the spirit of the living creatures is in the wheels…. And above the firmament that is over their heads is the likeness of a *kisay* (throne), in appearance like a sapphire stone. And upon the likeness of the throne is a likeness, in appearance like an *adam,* up above it”** (Ezekiel 1) **. }** Now, this is the *tikkun* (rectification) of the Upper Chariot and the Lower Chariot. Through the wise man who takes the souls and ascends with them “and brings down the mighty in which it trusts,” the two Chariots are rectified.


###### Likutei Moharan 13:5:2
[Likutei Moharan 13:5:2](https://torahapp.org/share/book/Likutei%20Moharan/r/13:5:2)

כִּי יֵשׁ אַרְבַּע חַיּוֹת בִּבְחִינַת נֶפֶשׁ, וְכִסֵּא, וְיוֹשֵׁב עַל הַכִּסֵּא.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
For in the aspect of soul, there are four living creatures, a throne and one who sits on the throne.


###### Likutei Moharan 13:5:3
[Likutei Moharan 13:5:3](https://torahapp.org/share/book/Likutei%20Moharan/r/13:5:3)

אַרְיֵה שֶׁבִּבְחִינַת נֶפֶשׁ, זֶה בְּחִינַת (שיר השירים ה׳:א׳): אָרִיתִי מוֹרִי עִם בְּשָׂמִי; מוֹרִי זֶה בְּחִינַת מָרַת נָפֶשׁ (שמואל־א א), בְּחִינַת (מלכים־ב ד): וְנַפְשָׁהּ מָרָה לָהּ; זֶה בְּחִינוֹת פְּגַם הַנֶּפֶשׁ, פְּגַם הָרָצוֹן. כְּשֶׁרוֹצֶה דְּבַר־תַּאֲוָה, זֶה הָרָצוֹן הוּא פְּגָם וּמָרָה לַנֶּפֶשׁ.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
*ARYeh* (lion) in the aspect of soul corresponds to (Song of Songs 5:1), “*ARYsy mory* (I gathered my myrrh) with my spice.” “*MoRy*” corresponds to “*MaRat* (bitterness of) soul” (1 Samuel 1:10), as in, “For her soul is bitter within her” (2 Kings 4:27). This indicates a blemish of the soul, a flaw of the will. When a person wants some object of desire, this will is a flaw and is bitter for the soul.


###### Likutei Moharan 13:5:4
[Likutei Moharan 13:5:4](https://torahapp.org/share/book/Likutei%20Moharan/r/13:5:4)

וְעַכְשָׁו כְּשֶׁבָּא זֶה הָאָדָם לַחֲכַם־הַדּוֹר עִם נַפְשׁוֹ וּרְצוֹנוֹ, וְהַחֲכַם הַדּוֹר לוֹקֵחַ כָּל הָרְצוֹנוֹת וְלוֹקֵט אוֹתָם אֶחָד לְאֶחָד, כְּדֵי לְהַעֲלוֹת אוֹתָם כַּנַּ"ל, וְאָז מְלַקֵּט גַּם כָּל הָרְצוֹנוֹת וְהַנְּפָשׁוֹת שֶׁנָּפְלוּ. וְזֶהוּ בְּחִינַת אַרְיֵה – לְשׁוֹן לֶקֶט, שֶׁמְּלַקֵּט מָרַת הַנֶּפֶשׁ, הַיְנוּ פְּגַם הַנֶּפֶשׁ; עִם בְּשָׂמִי – עִם הָרָצוֹן הַטּוֹב, שֶׁמַּעֲלֶה רֵיחַ טוֹב.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And now, when this person comes with his soul and his will to the wise man of the generation, and the wise man of the generation takes all the wills and gathers them together one with another in order to elevate them as above, then he also gathers together all the wills and souls which have fallen. This is the aspect of *aryeh*: it connotes of gathering; he gathers together the bitterness of the soul—i.e., the blemish of the soul. [And this is] “with my spice”—with the good will, which gives off a pleasant fragrance.


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

וּבְחִינַת שׁוֹר שֶׁבַּנֶּפֶשׁ, זֶה הָאוֹר הַמְצֻחְצָח שֶׁנִּתּוֹסֵף בַּנֶּפֶשׁ מֵחֲמַת הַקִּבּוּץ, שֶׁנִּתְקַבֵּץ פִּזּוּרֵי הַנֶּפֶשׁ, וְאָז מֵאִיר הַנֶּפֶשׁ בְּיוֹתֵר, כִּי כְּשֶׁהָרָצוֹן אֵין מֵאִיר, אָז הַנֶּפֶשׁ בִּבְחִינַת: וְנֶפֶשׁ רְעֵבָה,

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
*Shor* (ox) in the aspect of soul is the clear light added to the soul because of the coming together, the uniting of the soul’s fragments. Then, the soul shines even more. For when the will does not shine, then the soul is in the aspect of “the soul hungers” (Psalms 107:9).


###### Likutei Moharan 13:5:6
[Likutei Moharan 13:5:6](https://torahapp.org/share/book/Likutei%20Moharan/r/13:5:6)

כִּי עִקַּר הָרָעָב – מֵחֲמַת הֶעְדֵּר הָאוֹר, כְּמוֹ שֶׁאָמְרוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה (יומא עד:): וַיְעַנְּךָ וַיַּרְעִיבֶךָ וַיַּאֲכִילְךָ אֶת הַמָּן – מִכָּאן שֶׁהַסּוּמָא אֵינוֹ שָׂבֵעַ, כִּי עִקַּר הַשּׂבַע מֵחֲמַת הָאוֹר שֶׁיִּרְאֶה בְּעֵינָיו, וְעַל־יְדֵי שֶׁאֵינוֹ רוֹאֶה, אֵין נִתְמַלֵּא נַפְשׁוֹ, הַיְנוּ רְצוֹנוֹ, כִּי טוֹב מַרְאֵה עֵינַיִם מֵהֲלָךְ־נָפֶשׁ (קהלת ו׳:ט׳);

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
The essence of the hunger [that a person feels] stems from a lack of light. As our Sages taught: “He made you suffer and let you go hungry, and He fed you the manna” (Deuteronomy 8:3) —from here we learn that a blind man is never satiated (Yoma 74b). This is because satiation essentially comes from the light that one sees with his eyes. But, because he does not see, his soul—his will—is never fulfilled, for “Better is the sight of the eyes than the wandering of the soul” (Ecclesiastes 6:9).


###### Likutei Moharan 13:5:7
[Likutei Moharan 13:5:7](https://torahapp.org/share/book/Likutei%20Moharan/r/13:5:7)

וּכְשֶׁמְּצַחְצֵחַ נַפְשׁוֹ בְּצַחְצְחוֹת הָאוֹר, אֲזַי: וְנֶפֶשׁ רְעֵבָה מִלֵּא טוֹב (תהילים ק״ז:ט׳), בִּבְחִינַת (ישעיהו נ״ח:י״א): וְהִשְׂבִּיעַ בְּצַחְצָחוֹת נַפְשֶׁךָ. וְזֶה בְּחִינַת שׁוֹר, לְשׁוֹן הִסְתַּכְּלוּת, בְּחִינַת: מַרְאֵה עֵינַיִם מֵהֲלָךְ־נָפֶשׁ.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
However, when he purifies his soul with the clearness of the light, then, “[He has satisfied the longing soul] and the hungry soul He has filled with goodness” (Psalms, ibid.). This corresponds to (Isaiah 58:11), “And He will satiate your soul with clearness.” This is the aspect of *ShoR*: it connotes gazing, corresponding to “… the sight of the eyes than the wandering of the soul.”


###### Likutei Moharan 13:5:8
[Likutei Moharan 13:5:8](https://torahapp.org/share/book/Likutei%20Moharan/r/13:5:8)

וְנֶשֶׁר שֶׁבִּבְחִינַת נֶפֶשׁ, זֶה הַחִדּוּשׁ שֶׁנִּתְחַדֵּשׁ הַנֶּפֶשׁ בַּעֲלִיָּתָהּ בִּבְחִינַת עִבּוּר. וְזֶה בְּחִינַת נֶשֶׁר – תִּתְחַדֵּשׁ כַּנֶּשֶׁר נְעוּרָיְכִי (תהילים ק״ג:ה׳).

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
*Nesher* (eagle) in the aspect of soul is the renewal which the soul experiences when it ascends in the aspect of *eybur* (pregnancy). This is the aspect of *nesher*: “Your youth is renewed like that of the eagle” (Psalms 103:5).


###### Likutei Moharan 13:5:9
[Likutei Moharan 13:5:9](https://torahapp.org/share/book/Likutei%20Moharan/r/13:5:9)

וְאָדָם שֶׁבַּנֶּפֶשׁ, זֶה בְּחִינַת (בראשית ב׳:ז׳): וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה; כִּי הָאָדָם בְּחִינוֹת מִסְכְּנֵי וְעַתִּירֵי, כְּמוֹ שֶׁכָּתוּב (בהקדמת הזוהר דף יג:): נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ – עַתִּירֵי, כִּדְמוּתֵנוּ – מִסְכְּנֵי.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
*Adam* (man) in the aspect of soul corresponds to (Genesis 2:7), “And the *adam* became a living soul.” For “the *adam*” indicates impoverished and wealthy, as is written (Genesis 1:26), “Let us make man in our image”—wealthy; “in our likeness”—impoverished (Zohar, Introduction p.13b).


###### Likutei Moharan 13:5:10
[Likutei Moharan 13:5:10](https://torahapp.org/share/book/Likutei%20Moharan/r/13:5:10)

וּכְשֶׁנִּתְלַקְּטוּ הַנְּפָשׁוֹת, אֲזַי הֵם בִּבְחִינַת אָדָם, נְפָשׁוֹת גְּדוֹלוֹת וּקְטַנּוֹת, בִּבְחִינַת מִסְכְּנֵי וְעַתִּירֵי.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Now, when the souls come together, they are then in the aspect of *adam* ; souls great and small, corresponding to impoverished and wealthy.


###### Likutei Moharan 13:5:11
[Likutei Moharan 13:5:11](https://torahapp.org/share/book/Likutei%20Moharan/r/13:5:11)

וְאוֹפַנִּים הֵן הַגּוּפִין, כִּי עִקַּר פְּעֻלּוֹתֵיהֶן שֶׁל הַגּוּפִין אֵינוֹ אֶלָּא מִן הַחִיּוּת שֶׁבַּנֶּפֶשׁ, שֶׁהַנֶּפֶשׁ מַרְאָה פְּעֻלּוֹתֶיהָ עַל־יְדֵי אֵיבְרֵי הַגּוּף, וְאֵין לַגּוּף שׁוּם תְּנוּעָה עַצְמִיִּית, וְהַכֹּל עַל־יְדֵי כֹּחוֹת הַנֶּפֶשׁ.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
*Ofanim* (wheels) are the bodies. For the body’s main functioning comes only from the life-force in the soul. The soul exhibits its functioning through the limbs of the body, whereas the body has no movement of its own. Everything happens because of the soul’s powers.


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

וְכִסֵּא שֶׁבִּבְחִינַת נֶפֶשׁ, הוּא נֶפֶשׁ הֶחָכָם שֶׁנִּתְכַּסָּה, בִּבְחִינַת (משלי ג׳:ט״ו): יְקָרָה הִיא מִפְּנִינִים [כְּמוֹ שֶׁדָּרְשׁוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (סוטה ד:) מִכֹּהֵן גָּדוֹל שֶׁנִּכְנַס לִפְנַי וְלִפְנִים], כִּי מֵחֲמַת שֶׁנֶּפֶשׁ הֶחָכָם הוּא יָקָר, הוּא נִתְכַּסֶּה לִפְנַי וְלִפְנִים, וְכָל הַנְּפָשׁוֹת נַעֲשִׂין לְבוּשִׁין אֶצְלָהּ.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
*KiSay* (throne) in the aspect of soul is the wise man’s soul, which is *nitKaSeh* (concealed). This corresponds to (Proverbs 3:15), “[The wise man’s soul] is more precious than *PNiNiM* (pearls),” {about which our Sages expounded: More precious than the High Priest who entered *liPhNi v’liPhNiM* (the innermost sanctum) (Sotah 4b).} Because the soul of the wise man is so precious, it is concealed in the innermost sanctum and all the souls become her garb.


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

וְהָאָדָם הַיּוֹשֵׁב עַל הַכִּסֵּא, הוּא דַּעְתּוֹ שֶׁל הֶחָכָם, כִּי גַּם בְּלֹא דַעַת נֶפֶשׁ לֹא טוֹב (משלי י״ט:ב׳):

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And, [finally,] the *adam* who sits on the throne is the knowledge of the wise man, for “Also, that the soul be without *daat* is not good” (Proverbs 19:2).


###### Likutei Moharan 13:5:14
[Likutei Moharan 13:5:14](https://torahapp.org/share/book/Likutei%20Moharan/r/13:5:14)

וְיֵשׁ אַרְבַּע חַיּוֹת בַּתּוֹרָה: אַרְיֵה שֶׁבַּתּוֹרָה, כִּי הַתּוֹרָה נִקְרָא עֹז, וּמֶה עַז מֵאֲרִי (שופטים י״ד:י״ח). וְשׁוֹר שֶׁבַּתּוֹרָה, זֶה בְּחִינַת (משלי ח׳:ט״ז): בִּי שָׂרִים יָשׂרוּ. וְנֶשֶׁר שֶׁבַּתּוֹרָה, זֶה בְּחִינַת חִדּוּשִׁין דְּאוֹרַיְתָא, בִּבְחִינַת: תִּתְחַדֵּשׁ כַּנֶּשֶׁר. וְאָדָם שֶׁבַּתּוֹרָה, זֶה בְּחִינַת (במדבר י״ט:י״ד): זֹאת הַתּוֹרָה אָדָם, וְיֵשׁ בָּהּ קַלּוֹת וַחֲמוּרוֹת, שֶׁהֵם בְּחִינַת מִסְכְּנֵי וְעַתִּירֵי;

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
There are also the four living creatures in [the aspect of] Torah. *Aryeh* [is] in the Torah, for the Torah is called “might,” and “what is mightier than a lion?” (Judges 14:18). *ShoR* in the Torah is alluded to in (Proverbs 8:16), “By me *sarim yaSoRu* (rulers rule).” *Nesher* in the Torah is the aspect of new Torah insights, as alluded in, “… renewed like that of the eagle.” *Adam* in the Torah is alluded to in (Numbers 19:14), “This is the Torah: a man!” The [Torah] has lenient and strict applications, corresponding to “impoverished” and “wealthy.”


###### Likutei Moharan 13:5:15
[Likutei Moharan 13:5:15](https://torahapp.org/share/book/Likutei%20Moharan/r/13:5:15)

וְכִסֵּא שֶׁבִּבְחִינַת תּוֹרָה, הֵם דְּבָרִים שֶׁכִּסָּה עַתִּיק־יוֹמִין (פסחים קיט. ועי' זוהר בהעלותך קנב.), וְהֵם מְכַסִּים אֶת עַצְמָן בְּסִפּוּרֵי הַתּוֹרָה. וְיוֹשֵׁב עַל הַכִּסֵּא הוּא עַתִּיק־יוֹמִין, בִּבְחִינַת (דניאל ז׳:ט׳): וְעַתִּיק יוֹמִין יְתִב. וְאוֹפַנִּים שֶׁבַּתּוֹרָה, הֵן הֵן גּוּפֵי הֲלָכוֹת:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
*Kisay* in the aspect of Torah are those things which the Ancient of Days *kisah* (Pesachim 119a) —they conceal themselves within the stories of the Torah. The one who sits on the throne is the Ancient of Days [Himself], as in (Daniel 7:9), “The Ancient of Days did sit.” [Finally,] *ofanim* in Torah are themselves the bodies of law.


###### Likutei Moharan 13:5:16
[Likutei Moharan 13:5:16](https://torahapp.org/share/book/Likutei%20Moharan/r/13:5:16)

וְזֶה שֶׁמֵּבִיא בְּתַעֲנִית (דף כג:): מַעֲשֶׂה דְּרַבִּי יוֹנָה:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And this is the story brought in *Taanit* (23b) about Rabbi Yonah:


###### Likutei Moharan 13:5:17
[Likutei Moharan 13:5:17](https://torahapp.org/share/book/Likutei%20Moharan/r/13:5:17)

כַּד הֲוָה אִצְטְרִיךְ עָלְמָא לְמִטְרָא, אָמַר: אֵזִיל וְאַיְתִי בְּזוּזָא עִבּוּרָא. וַהֲוֵי קָאֵי בְּאַתְרָא עֲמִיקֵי, בְּאַתְרָא צְנִיעָא, מִכְסֵּי שַׂקָּא, וְעַל־יְדֵי־זֶה – וְאָתֵי מִטְרָא.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**When the world was in need of rain, he said, “I will go and purchase a *zuz* worth of *eybura* (grain).” [Instead,] he would stand in a deep place, a concealed place, covered in sackcloth. And this would cause the rains to come.**


###### Likutei Moharan 13:5:18
[Likutei Moharan 13:5:18](https://torahapp.org/share/book/Likutei%20Moharan/r/13:5:18)

כַּד הֲוָה מִצְטְרִיךְ עָלְמָא לְמִטְרָא – הַיְנוּ לַתּוֹרָה, כְּמוֹ שֶׁכָּתוּב (דברים ל״ב:ב׳): יַעֲרֹף כַּמָּטָר לִקְחִי.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**When the world was in need of rain —** In other words, [in need] of Torah, as in (Deuteronomy 32:2), “My teaching shall drop like rain.”


###### Likutei Moharan 13:5:19
[Likutei Moharan 13:5:19](https://torahapp.org/share/book/Likutei%20Moharan/r/13:5:19)

אָמַר, אֵזִיל וְאַיְתִי בְּזוּזָא עִבּוּרָא – עִבּוּר זֶה בְּחִינַת ע"ב רי"ו; ע"ב הוּא שִׁכּוּךְ, רי"ו זֶה בְּחִינַת חֲמִימוּת. בְּזוּזָא זֶה בְּחִינַת תַּאֲוַת מָמוֹן, הַיְנוּ דַּאָזֵל לְשַׁכֵּךְ תַּאֲוַת מָמוֹן כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**He said, I will go and purchase a *zuz* worth of *eybura* (grain) —** *EYBUR* corresponds to *EB RaYU. Eb* alludes to allaying; *rayu* is the aspect of burning; *zuza* corresponds to the desire for money. In other words, he went to allay the [burning] desire for money.


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

וַהֲוָה קָאֵי בְּאַתְרָא עֲמִיקֵי – עַל־יְדֵי שֶׁשִׁכֵּךְ תַּאֲוַת מָמוֹן זָכָה לְאַתְרָא עֲמִיקֵי, שֶׁהוּא בְּחִינַת חֶסֶד, כְּמַרְאֵה הַחַמָּה עֲמֻקָּה מִן הַצֵּל (שבועות ו:), וְחֶסֶד הוּא אוֹר יוֹם, כְּמוֹ שֶׁכָּתוּב (תהילים מ״ב:ט׳): יוֹמָם יְצַוֶּה ה' חַסְדּוֹ; וְעַל־יְדֵי הַחֶסֶד זָכָה לְבִנְיַן הַבַּיִת, לִבְחִינַת שֵׂכֶל כַּנַּ"ל. וְזֶה:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**he would stand in a deep place —** Having allayed the desire for money, he merited a “deep place.” This is the aspect of lovingkindness, as in the way “the sun-lit spots appear deeper than the shaded spots” (Shavuot 6b). And lovingkindness is the light of day, as is written (Psalms 42:9), “God will command His lovingkindness in the daytime.” And through the lovingkindness he was worthy of building the House, the aspect of intellect, as above. And this is:


###### Likutei Moharan 13:5:21
[Likutei Moharan 13:5:21](https://torahapp.org/share/book/Likutei%20Moharan/r/13:5:21)

אַתְרָא צְנִיעָא, שֶׁהוּא בֵּית־הַמִּקְדָּשׁ, שֶׁהוּא הַשֵּׂכֶל, כְּמוֹ שֶׁכָּתוּב (משלי י״א:ב׳): וְאֶת צְנוּעִים חָכְמָה.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**a concealed place —** This refers to the Holy Temple, which is the intellect, as is written (Proverbs 11:2), “But with the concealed (modest) is wisdom.”


###### Likutei Moharan 13:5:22
[Likutei Moharan 13:5:22](https://torahapp.org/share/book/Likutei%20Moharan/r/13:5:22)

וַהֲוָה מִכְסֵּי שַׂקָּא – זֶה בְּחִינַת לְקִיחַת הַנְּפָשׁוֹת לְהַעֲלוֹת אוֹתָם כַּנַּ"ל, וְלֹקֵחַ נְפָשׁוֹת חָכָם, וּכְלָלִיּוּת הַנְּפָשׁוֹת הֵם מְכֻנִּים בְּשֵׁם שַׂק, כִּי הֵם מִתְעַדְּנִים מִשַּׁקְיָא דְּנַחֲלָא, בִּבְחִינַת: וְהִשְׂבִּיעַ בְּצַחְצָחוֹת נַפְשֶׁךָ, וְעַל־יְדֵי־זֶה:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**covered in a sackcloth —** This alludes to taking the souls in order to elevate them, as mentioned above: “He that takes souls is wise.” The encompassing of the souls is known as a *SaK* (sack), for “they delight in the *ShaKya* (drink) of the brook.” This corresponds to, “And He shall satiate your soul with clearness.” And through this:


###### Likutei Moharan 13:5:23
[Likutei Moharan 13:5:23](https://torahapp.org/share/book/Likutei%20Moharan/r/13:5:23)

וְאָתֵי מִטְרָא – שֶׁהִמְשִׁיךְ תּוֹרָה, בִּבְחִינַת: וַיֹּרֶד עֹז מִבְטֶחָה: ו

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**the rains to come —** He drew down Torah, as in, “… and brings down the mighty in which it trusts.”


###### Likutei Moharan 13:6:1
[Likutei Moharan 13:6:1](https://torahapp.org/share/book/Likutei%20Moharan/r/13:6:1)

אַךְ צָרִיךְ לְבַקֵּשׁ מְאֹד וְלַחֲזֹר אַחַר חָכָם כָּזֶה, וּלְבַקֵּשׁ מֵהַשֵּׁם יִתְבָּרַךְ, שֶׁיִּזְכֶּה לִמְצֹא חָכָם כָּזֶה, שֶׁיְּקַבֵּץ הַנְּפָשׁוֹת, בִּבְחִינַת: וְלֹקֵחַ נְפָשׁוֹת חָכָם, וְיַעֲלֶה אוֹתָם, וְיוֹרֵד עִמָּהֶם תּוֹרָה. כִּי גַּם הֶחָכָם בְּעַצְמוֹ אִי אֶפְשָׁר שֶׁיַּעֲשֶׂה זֹאת בְּשֵׂכֶל אֶחָד, כִּי הֵם שְׁנֵי שִׂכְלִיִּים: מַה שֶּׁמְּקַבֵּץ הַנְּפָשׁוֹת הוּא שֵׂכֶל אֶחָד, וּמַה שֶּׁמַּעֲלֶה אוֹתָם וּמוֹרִיד עֹז מִבְטֶחָה הוּא שֵׂכֶל אַחֵר. וְזֶה בְּחִינַת שִׁין שֶׁל שְׁלשָׁה רָאשִׁים וְשִׁין שֶׁל אַרְבָּעָה רָאשִׁים, שֶׁהַשְּׁנֵי שִׁינִין הֵם הַשְּׁנֵי שִׂכְלִיִם:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**6.** However, a person must continuously ask for and seek out a wise man such as this. And he should ask of God that he merit finding such a wise man who will gather together the souls—as in, “He that takes souls is wise”—and elevate them, and then bring them down with Torah. For even the wise man himself cannot do this with one intellect. These are two [separate] intellects: gathering the souls is one intellect, bringing down Torah is another intellect. This corresponds to the *shin* of three heads and the *shin* of four heads. The two [forms of the] *shin* are the two intellects.


###### Likutei Moharan 13:6:2
[Likutei Moharan 13:6:2](https://torahapp.org/share/book/Likutei%20Moharan/r/13:6:2)

וְזֶה פֵּרוּשׁ:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is the explanation:


###### Likutei Moharan 13:6:3
[Likutei Moharan 13:6:3](https://torahapp.org/share/book/Likutei%20Moharan/r/13:6:3)

אָמַר רַבָּה בַּר בַּר־ חָנָה: אִשְׁתָּעוּ לִי נְחוּתֵי יַמָּא: בֵּין גַּלָּא לְגַלָּא תְּלָת מֵאָה פַּרְסֵי, וְרוּמְיָא דְּגַלָּא תְּלָת מֵאָה פַּרְסֵי. זִמְנָא חֲדָא הֲוֵי אָזְלִינַן בְּאֹרְחָא, וּדְלִינַן גַּלָּא, עַד דַּחֲזֵינַן בֵּי מַרְבַּעְתָּא דְּכּוֹכָבָא זוּטָא, דַּהֲוֵי כְּמִבְזַר אַרְבְּעִין גְּרִיוָא בִּזְרָא דְּחַרְדְּלָא; וְאִי דְּלֵינַן טְפֵי, הֲוָה מַקְלִינַן מֵהַבְלָא. וְרָמְיָא לָהּ גַּלָּא קָלָא לַחֲבֶרְתָּהּ וְאָמְרָה לָהּ: חֲבֶרְתִּי מִי שַׁבְקִית מִידֵי בְּעָלְמָא דְּלָא שַׁטְפִית, וְנֵיתֵי אֲנָא וְנִחַרְבֵהּ. אָמְרָה לָהּ: פּוּק חֲזִי גְּבוּרְתָּא דְּמָרָךְ,

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**Rabbah bar bar Chanah recounted: Seafarers told me that between one wave and another there are three hundred miles, and the height of each *gal* (wave) is three hundred miles. Once, we were traveling on the *orcha* (way), when a wave lifted us up until we saw the *marvata* (resting place) of a small star. It was equivalent to the area needed to plant forty measures of mustard *bizra* (seed). Had we been lifted up any higher, we would have been *kalah* (consumed) by the *hevel* (vapor). One wave called out to its neighbor, saying: “Perhaps you left over *meeday* (something) in this world which you have not flooded? I will come and destroy it.” Said the other, “Go, see the great power of your Master.**


###### Likutei Moharan 13:6:4
[Likutei Moharan 13:6:4](https://torahapp.org/share/book/Likutei%20Moharan/r/13:6:4)

דַּאֲפִלּוּ כִּמְלֹא חוּטָא דְּחָלָא לֵית דְּעָבַר, שֶׁנֶּאֱמַר: הַאוֹתִי לֹא תִירְאוּ נְאֻם ה' וְכוּ':

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**Even a hairsbreadth of the *chol* (sand) cannot be *e’var* (crossed over).” As is written** (Jeremiah 5:22) **, “Do you not fear Me? says God…”** (Bava Batra 73a).


###### Likutei Moharan 13:6:5
[Likutei Moharan 13:6:5](https://torahapp.org/share/book/Likutei%20Moharan/r/13:6:5)

נְחוּתֵי יַמָּא, הַיְנוּ מַמְשִׁיכֵי יַמָּא דְּאוֹרַיְתָא לְזֶה הָעוֹלָם.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**Seafarers —** This alludes to those who draw the sea of Torah to this world.


###### Likutei Moharan 13:6:6
[Likutei Moharan 13:6:6](https://torahapp.org/share/book/Likutei%20Moharan/r/13:6:6)

בֵּין גַּלָּא לְגַלָּא תְּלָת מֵאָה פַּרְסֵי – שֶׁהוּא בְּחִינַת שִׁין הַנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**Between one wave and another there is *shin* (three hundred) miles —** This corresponds to the abovementioned *shin.*


###### Likutei Moharan 13:6:7
[Likutei Moharan 13:6:7](https://torahapp.org/share/book/Likutei%20Moharan/r/13:6:7)

וְרוּמְיָא דְּגַלָּא תְּלָת מֵאָה פַּרְסֵי – שֶׁהוּא בְּחִינַת שִׁין שְׁנִיָּה הַנַּ"ל

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**and the height of each *gal* (wave) are *shin* (three hundred) miles —** This is the second *shin* mentioned above.


###### Likutei Moharan 13:6:8
[Likutei Moharan 13:6:8](https://torahapp.org/share/book/Likutei%20Moharan/r/13:6:8)

(הַיְנוּ בְּחִינַת שְׁנֵי הַשְּׂכָלִיִּים הַנַּ"ל, שֶׁהוּא הַשֵּׂכֶל שֶׁל קִבּוּץ הַנְּפָשׁוֹת, וְהַשֵּׂכֶל שֶׁל הַעֲלָאַת הַנְּפָשׁוֹת לְהַמְשִׁיךְ תּוֹרָה, שֶׁאֵלּוּ שְׁנֵי הַשְּׂכָלִיִּים שֶׁל הַצַּדִּיק שֶׁהוּא חָכַם הָאֱמֶת הֵם בְּחִינַת שְׁנֵי שִׁינִין כַּנַּ"ל). וְהַגַּלִּים הֵם הַנְּפָשׁוֹת, בִּבְחִינַת צַהֲלִי קוֹלֵךְ בַּת גַּלִּים, שֶׁהִיא בַּת אֲבָהָן (כמו שדרשו רז"ל סנהדרין צד:):

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
{In other words, the two intellects: the intellect of gathering the souls, and the intellect of elevating the souls in order to drawn down Torah. These two intellects of the tzaddik, he being the true wise man, correspond to the two [forms of the] *shin.* } The ***gallim*** (waves) are the souls, as alluded in (Isaiah 10:30), “Lift up your voice, Batgallim”—she is the *bat* (daughter) of the patriarchs (Sanhedrin 94b).


###### Likutei Moharan 13:6:9
[Likutei Moharan 13:6:9](https://torahapp.org/share/book/Likutei%20Moharan/r/13:6:9)

בֵּין גַּלָּא לְגַלָּא – אֵלּוּ הַחֲכָמִים שֶׁהֵם בֵּין גַּלָּא לְגַלָּא, הַיְנוּ מְחַבְּרִים כָּל הַנְּפָשׁוֹת, בִּבְחִינַת וְלֹקֵחַ נְפָשׁוֹת חָכָם.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**Between one wave and another —** These are the wise men, who are **between one wave and another**. That is, they unite all the souls, as in, “He that takes souls is wise.”


###### Likutei Moharan 13:6:10
[Likutei Moharan 13:6:10](https://torahapp.org/share/book/Likutei%20Moharan/r/13:6:10)

תְּלָת מֵאָה פַּרְסֵי – שֶׁהִיא בְּחִינַת שִׁין אַחַת.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**three hundred miles —** This corresponds to one *shin.*


###### Likutei Moharan 13:6:11
[Likutei Moharan 13:6:11](https://torahapp.org/share/book/Likutei%20Moharan/r/13:6:11)

וְרוּמְיָא דְּגַלָּא תְּלָת מֵאָה פַּרְסֵי – הַיְנוּ לְהַעֲלוֹת הַנְּפָשׁוֹת, זֶה בְּחִינַת שִׁין אַחֶרֶת.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**and the height of each wave is three hundred miles —** In other words, to elevate the souls. This corresponds to the other *shin.*


###### Likutei Moharan 13:6:12
[Likutei Moharan 13:6:12](https://torahapp.org/share/book/Likutei%20Moharan/r/13:6:12)

זִמְנָא חֲדָא אַזְלִינַן בְּאֹרְחָא – הַיְנוּ שֶׁאֲנַחְנוּ נִכְנַסְנוּ לְעוֹרֵר זִוּוּג, הַנִּקְרָא אֹרַח, כְּמוֹ שֶׁכָּתוּב (תהלים קלט): אָרְחִי וְרִבְעִי.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**Once, we were traveling on the *orcha* (way) —** That is, we went in to rouse a unification, which is called *ORaCh,* as in (Psalms 139:3), “… *ORChi* (my going on the way) and my laying down.”


###### Likutei Moharan 13:6:13
[Likutei Moharan 13:6:13](https://torahapp.org/share/book/Likutei%20Moharan/r/13:6:13)

וּדְלֵינַן גַּלָּא – הַיְנוּ שֶׁדְּלֵינַן הַנְּפָשׁוֹת לְמַעְלָה, בִּבְחִינַת: עִיר גִבּוֹרִים עָלָה חָכָם.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**when a wave lifted us up —** In other words, they **lifted up** the souls Above, corresponding to, “A wise man ascends the city of the strong.”


###### Likutei Moharan 13:6:14
[Likutei Moharan 13:6:14](https://torahapp.org/share/book/Likutei%20Moharan/r/13:6:14)

עַד דְחַזִינָן בֵּי מְרַבַּעַתָּא דְכוֹכְבָא זוּטָא – הַיְנוּ שֶׁגָרַמְנוּ זִוּוגָא עִלָאָה. מְרַבַּעַתָּא זֶה בְּחִינַת זִווּג, כְּמוֹ שֶׁכָּתוּב: אָרְחִי וְרִבְעִי. שְׁכִינְתָּא נִקְרֵאת בִּשְׁעַת זִוּוּג כּוֹכָבָא זוּטָא, כַּמּוּבָא בַּזֹּהַר (בלק דף קצא.): אִתְעֲבִידַת נְקֻדָּה זְעֵירָא מִגּוֹ רְחִימְתָּא, כְּדֵין אִתְחַבְּרָא בְּבַעְלָהּ, עַיֵּן שָׁם.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**until we saw the *marvata* (resting place) of a small star —** That is, we brought about an upper unification. [The word] ***maRVata*** alludes to unification, as in, “… my going on the way and *RiV’ee* (my laying down).” At the time of unification, the Divine Presence is called **a small star**. As is brought in the *Zohar* (III, 191a): Out of love, [the Divine Presence] becomes a small point, and in so doing unites with her husband. See there.


###### Likutei Moharan 13:6:15
[Likutei Moharan 13:6:15](https://torahapp.org/share/book/Likutei%20Moharan/r/13:6:15)

וַהֲוָה כְּמִבְזַר אַרְבְּעִין גְּרִיוָא בִּזְרָא דְּחַרְדְּלָא – כַּמּוּבָא בַּזֹּהַר (פנחס דף רמט:): הַאי חַיָּה כַּד אִתְעַבְּרָא, אִסְתַּתְּמַת וְלָא יְכֵילַת לְאוֹלָדָא, עַד דְּאַתְיָא נָחָשׁ וְנָשֵׁךְ בְּעֶרְיָתָא, כְּדֵין אִתְפַּתְּחַת וְנָפֵק מִנָּהּ דְּמָא, וְהִיא שָׁתֵית לִדְמָא. וְזֶה בְּחִינַת בִּזְרָא דְּחַרְדְּלָא, הַיְנוּ בְּחִינַת טִפַּת דָּם כְּחַרְדָּל, דְּנָפֵק מִנָּהּ מֵחֲמַת הַנְּשִׁיכָה בְּבֵית הַזֶּרַע. בִּזְרָא – פֵּרֵשׁ רַשִׁ"י: בֵּית זֶרַע. וְאַחַר־כָּךְ אוֹלִידַת, וְהַתּוֹלָדָה הַזֹּאת הִיא הַתּוֹרָה כַּנַּ"ל, וְהַתּוֹרָה הַזֹּאת הִיא הוֹלֶכֶת דֶּרֶךְ אַרְבָּעִים יוֹם, הַיְנוּ בְּחִינַת שְׁאָר חֵיוָתָא, שֶׁהֵם אַרְבָּעִים, עֲשָׂרָה לְכָל סְטַר, כַּמּוּבָא שָׁם (בזוהר הנ"ל), וְזֶה בְּחִינַת אַרְבְּעִין גְּרִיוָא, בְּחִינַת אַרְבְּעִין חֵיוָתָא, שֶׁהֵם אַרְבָּעִים יוֹם שֶׁל הַתּוֹרָה:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**It was equivalent to the area needed to plant forty measures of mustard *bizra* (seed) —** As is brought in the *Zohar* (III, 249b): That creature, when she becomes pregnant, she closes up. She is unable to give birth, until a snake comes and bites her pudendum. This causes it to open and blood emerges. And [the snake] drinks the blood. This is the aspect of the **mustard seed** —i.e., “a drop of blood the size of a mustard seed” that emerges from her because of the bite in the *bet zera* (womb). Thus, Rashbam explains *BiZRa* as *Bet ZeRa.* Afterwards, she gives birth. This birth is an aspect of bringing down the Torah, as mentioned earlier. This Torah then travels for forty days. This corresponds to “the other creatures which total forty,” ten on each side, as explained there (ibid .). This is the aspect of **forty measures**, corresponding to the forty creatures, which are the forty days of the Torah.


###### Likutei Moharan 13:6:16
[Likutei Moharan 13:6:16](https://torahapp.org/share/book/Likutei%20Moharan/r/13:6:16)

וְאִי דְּלֵינַן טְפֵי הֲוָה מַקְלִינַן מֵהַבְלָא – כִּי: יֵשׁ הֶבֶל אֲשֶׁר נַעֲשָׂה עַל הָאָרֶץ, אֲשֶׁר יֵשׁ צַדִּיקִים אֲשֶׁר מַגִּיעַ אֲלֵהֶם כְּמַעֲשֵׂה הָרְשָׁעִים וְכוּ' (קהלת ח׳:י״ד); וְעַל־יְדֵי הַהֶבֶל הַזֶּה רַבִּים נִתְפַּקְּרוּ, שֶׁרוֹאִים צַדִּיק וְרַע לוֹ, רָשָׁע וְטוֹב לוֹ. וְאִי דְּלֵינַן הַרְבֵּה נְפָשׁוֹת, אֲזַי בְּוַדַּאי הֲוָה מַקְלִינַן, לְשׁוֹן קוּלָא; מֵהַבְלָא, מֵהֶבֶל הַזֶּה, וְלֹא הָיָה הֶבֶל הַזֶּה כָּל־כָּךְ קָשֶׁה עַל הָעוֹלָם.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**Had we been lifted up any higher, we would have been *kalah* (consumed) by the *hevel* (vapor) —** For, “There is a *hevel* (vanity) which transpires on earth: there are tzaddikim who receive according to the deeds of the wicked…” (Ecclesiastes 8:14). Because of this *hevel,* many have cast off religion; they see that “the righteous man has it bad and the wicked man has it good” (Berakhot 7a). But, if many souls would have **been lifted up**, then certainly **we would have been *KaLa*** —similar to *KuLa* (made easier)— **from the vapor** —from this *hevel.* Then this vanity would not be so troublesome for [the peoples of] the world.


###### Likutei Moharan 13:6:17
[Likutei Moharan 13:6:17](https://torahapp.org/share/book/Likutei%20Moharan/r/13:6:17)

וְרָמְיָא גַּלָּא קָלָא לַחֲבֶרְתָּהּ: חֲבֶרְתִּי, מִי שַׁבְקִית מִידֵי בְּעָלְמָא דְּלָא שְׁטַפִיתֵהּ, וְנֵיתֵי אֲנָא וְנִחַרְבֵהּ – הַיְנוּ, כְּשֶׁאַחַר־כָּךְ, כְּשֶׁכָּל אֵלּוּ הַנְּפָשׁוֹת חוֹזְרִים מֵעִבּוּר הַנַּ"ל, וְעַל־יְדֵי הַכְּלָלִיּוּת נִתּוֹסֵף בָּהֶם אַהֲבָה זֶה לָזֶה, וְאָז מְעוֹרְרִין אֵלּוּ לְאֵלּוּ וְאוֹמְרִים זֶה לָזֶה וּמַזְכִּירִין זֶה אֶת זֶה: אָחִי, שֶׁמָּא שָׁבַקְתָּ אֵיזֶה מִדָּה בָּעוֹלָם הַזֶּה, שֶׁעֲדַיִן הִיא מוֹשֶׁלֶת עָלֶיךָ וְאֵין אַתָּה יָכוֹל לְהִתְגַּבֵּר עָלֶיהָ.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**One wave called out to its neighbor: My friend, perhaps you left over *MeeDay* (something) of this world which you have not flooded? I will come and destroy it —** In other words, later on, when all these souls return from “pregnancy”—and, because they were united, the abudant love between them grew—they inspire each other, and say to one another, and remind one another: “My brother, **perhaps you left over** some bad *MeeDah* (character trait) which still rules over you and that you cannot overcome?”


###### Likutei Moharan 13:6:18
[Likutei Moharan 13:6:18](https://torahapp.org/share/book/Likutei%20Moharan/r/13:6:18)

וְנֵיתֵי אֲנָא וְנִחַרְבֵהּ – הַיְנוּ אֲסַיַּע לְךָ לְכַלּוֹת אֶת הַמִּדָּה הַזֹּאת מִמְּךָ. וְהֵשִׁיב לוֹ:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**I will come and destroy it —** That is, “I will assist you in ridding yourself of it.” And he answered him:


###### Likutei Moharan 13:6:19
[Likutei Moharan 13:6:19](https://torahapp.org/share/book/Likutei%20Moharan/r/13:6:19)

פּוּק חֲזִי גְּבוּרְתָּא דְּמָרָךְ, שֶׁהוּא הֶחָכָם הַנַּ"ל, רְאֵה כַּמָּה כֹּחוֹ גָּדוֹל,

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**Go, see the great power of your master —** This is the wise man, as mentioned above. **See the great power** he has.


###### Likutei Moharan 13:6:20
[Likutei Moharan 13:6:20](https://torahapp.org/share/book/Likutei%20Moharan/r/13:6:20)

דַּאֲפִלּוּ כִּמְלֹא חוּטָא דְּחָלָא לֵית דְּעָבַר – פֵּרֵשׁ רַבֵּנוּ שְׁמוּאֵל: אֲפִלּוּ כִּמְלֹא רֹחַב הַחוּט לֹא יָכֹלְתִּי לָצֵאת חוּץ מִן הַחוֹל; פֵּרוּשׁ: אַתְּ שׁוֹאֶלֶת אוֹתִי, שֶׁמָּא שָׁבַקְתִּי מִדָּה בָּעוֹלָם שֶׁעֲדַיִן לֹא תִּקַּנְתִּי אוֹתָהּ – תֵּדַע חֲבֶרְתִּי, שֶׁעֲדַיִן אֲנִי מְשֻׁקָּע בְּכָל הַתַּאֲווֹת, וַעֲדַיִן לֹא יָצָאתִי מִן הַחוֹל אֶל הַקֹּדֶשׁ אֲפִלּוּ כִּמְלֹא חוּט,

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**Even a hairsbreadth of the *chol* (sand) cannot be crossed over —** Rashbam explains: “I cannot go past the sand’s shoreline even the width of a strand’s worth.” This means as follows: “You ask me if I have perhaps left over some bad character trait of this world which I’ve not yet rectified. You should know, my friend, that I am still immersed in all the evil desires and have not yet gone even a hairsbreadth out of the *chol* (profane) into holiness.” And certainly, someone who is on a spiritual level such as this:


###### Likutei Moharan 13:6:21
[Likutei Moharan 13:6:21](https://torahapp.org/share/book/Likutei%20Moharan/r/13:6:21)

וּבְוַדַּאי מִי שֶׁהוּא בְּמַדְרֵגָה כָּזֹאת, בְּוַדַּאי לֵית דְּעָבַר – הַיְנוּ שֶׁאִי אֶפְשָׁר לוֹ לָבוֹא לִבְחִינוֹת עִבּוּר הַנַּ"ל; וְאַף־עַל־ פִּי־כֵן,

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**cannot be *E’VaR* (crossed over) —** In other words, it is impossible for him to attain the abovementioned aspect of *EyBuR* (pregnancy). Yet, despite this,


###### Likutei Moharan 13:6:22
[Likutei Moharan 13:6:22](https://torahapp.org/share/book/Likutei%20Moharan/r/13:6:22)

פּוּק חֲזִי גְּבוּרְתָּא דְּמָרָךְ, הַיְנוּ כֹּחַ הֶחָכָם, שֶׁכָּל כָּךְ כֹּחוֹ חָזָק, שֶׁאֲפִלּוּ נֶפֶשׁ שֶׁלִּי הֶעֱלָה בְּעִבּוּר:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**Go, see the great power of your master**. This is the power of the wise man. His power is so great that he even lifted up my soul in [the aspect of] pregnancy.


###### Likutei Moharan 13:7:1
[Likutei Moharan 13:7:1](https://torahapp.org/share/book/Likutei%20Moharan/r/13:7:1)

וְזֶה פֵּרוּשׁ:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**7 .** And this is the explanation [of the opening verse]: **{“*Ashrei haam* (Happy is the people) that knows *teruah* (the shofar’s blast); *YHVH* (God), in the light of Your countenance they shall go.”}**


###### Likutei Moharan 13:7:2
[Likutei Moharan 13:7:2](https://torahapp.org/share/book/Likutei%20Moharan/r/13:7:2)

אַשְׁרֵי הָעָם – זֶה בְּחִינַת הַשְׁגָּחָה,

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
***AShRei haam* —** This alludes to Divine providence, in that it is similar to *AShuRenu*.


###### Likutei Moharan 13:7:3
[Likutei Moharan 13:7:3](https://torahapp.org/share/book/Likutei%20Moharan/r/13:7:3)

יֹדְעֵי תְרוּעָה – זֶה בְּחִינַת יַעֲקֹב, שֶׁהוּא בְּחִינַת צְדָקָה, כְּמוֹ שֶׁכָּתוּב (תהילים צ״ט:ד׳): מִשְׁפָּט וּצְדָקָה בְּיַעֲקֹב אַתָּה עָשִׂיתָ.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**that knows *teruah* (the shofar’s blast) —** This [*teruah*] corresponds to Yaakov, who is an aspect of charity, as in (Psalms 99:4), “You execute justice and charity in Yaakov.”


###### Likutei Moharan 13:7:4
[Likutei Moharan 13:7:4](https://torahapp.org/share/book/Likutei%20Moharan/r/13:7:4)

ה' – זֶה בְּחִינַת הֲוָיוֹת, בְּחִינַת חֲסָדִים.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
***YHVH* —** This is the aspect of the *HaVaYaH,* the aspect of benevolences.


###### Likutei Moharan 13:7:5
[Likutei Moharan 13:7:5](https://torahapp.org/share/book/Likutei%20Moharan/r/13:7:5)

בְּאוֹר פָּנֶיךָ – זֶה בְּחִינַת הַשֵּׂכֶל, כְּמוֹ שֶׁכָּתוּב (קהלת ח׳:א׳): חָכְמַת אָדָם תָּאִיר פָּנָיו.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**in the light of Your countenance —** This is the intellect, as is written (Ecclesiastes 8:1), “A man’s wisdom causes his face to shine.”


###### Likutei Moharan 13:7:6
[Likutei Moharan 13:7:6](https://torahapp.org/share/book/Likutei%20Moharan/r/13:7:6)

יְהַלֵּכוּן – אֵלּוּ הַנְּפָשׁוֹת, בְּחִינַת מֵהֲלָךְ־נָפֶשׁ.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**they shall go —** These are the souls, corresponding to “the going of the soul.”


###### Likutei Moharan 13:7:7
[Likutei Moharan 13:7:7](https://torahapp.org/share/book/Likutei%20Moharan/r/13:7:7)

(עוֹד מָצָאתִי כְּתַב־יַד רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה, שֶׁשַּׁיָּךְ לְהַתּוֹרָה הַנַּ"ל, אַךְ מָצָאתִי רַק קְצֵה הַנְּיָר, וְלֹא נִכְתַּב שָׁם רַק סוֹפוֹ שֶׁל עִנְיָן, וְחָסֵר הַתְחָלַת הָעִנְיָן, וְזֶהוּ:)

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
[Reb Noson writes:] In addition to the above, I’ve found a manuscript of the Rebbe’s relating to this lesson. However, all that I found was a piece of the page and only the conclusion appears there. The opening of the lesson is missing. This is [what was found]:


###### Likutei Moharan 13:7:8
[Likutei Moharan 13:7:8](https://torahapp.org/share/book/Likutei%20Moharan/r/13:7:8)

הַתּוֹרָה, שֶׁהִיא בְּחִינַת רְאִיָּה, טַנְתָּ"א כַּנַּ"ל, כָּל בָּשָׂר יַחְדָּו, זֶה בְּחִינַת לְקִיטַת הַנְּפָשׁוֹת כֻּלָּם, בִּבְחִינַת לֹקֵחַ נְפָשׁוֹת חָכָם כַּנַּ"ל; כִּי פִי ה' דִּבֵּר – כָּל זֶה נַעֲשֶׂה עַל־יְדֵי רוּחַ נְדִיבָה כַּנַּ"ל, שֶׁהוּא פִּי ה', כְּמוֹ שֶׁאָמְרוּ חֲזַ"ל: בְּפִיךָ זוֹ צְדָקָה (עַד כָּאן לְשׁוֹנוֹ זַ"ל).

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
… the Torah, which is an aspect of sight/ *T-N-T -A,* as above. “All flesh… together” corresponds to the gathering of the souls, all of them, as in, “He that takes souls is wise.” [This has been] mentioned above. “For the mouth of God has spoken”—all this is accomplished through the generous spirit. This is “the mouth of God,” as our Sages taught: “In your mouth” (Deuteronomy 23:24) —this is charity (Rosh HaShanah 6a). {End of fragment.}


###### Likutei Moharan 13:7:9
[Likutei Moharan 13:7:9](https://torahapp.org/share/book/Likutei%20Moharan/r/13:7:9)

וּמוּבָן הַדָּבָר, שֶׁמֵּבִיא הַמִּקְרָא: וְנִגְלָה כְבוֹד ה' וְרָאוּ כָל בָּשָׂר יַחְדָּו כִּי פִי ה' דִּבֵּר; וּמְבָאֵר כָּל הַמַּאֲמָר הַנַּ"ל, שֶׁהוּא מְפֹרָשׁ בְּפָסוּק זֶה, אַךְ בַּעֲווֹנוֹתֵינוּ הָרַבִּים חָסֵר פֵּרוּשׁ רֵישֵׁהּ דִּקְרָא:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
It is clear that he brought the verse (Isaiah 40:5), “And the glory of God will be revealed, and all flesh will see it together; for the mouth of God has spoken,” and then taught the above discourse as an explanation of this verse. But, because of our many sins, the explanation of the opening part of the verse is missing. * * **“And the glory of God will be revealed, all flesh will see it together; for the mouth of God has spoken”** (Isaiah 40:5). **And the glory of God —** This is wisdom, as in (Proverbs 3:35), “The wise will inherit glory.” This corresponds to the Holy Temple, as is written (Jeremiah 17:12), “The glorious throne, exalted from the beginning, is the place of our Temple.” And through this: **all flesh will see it together —** “See it” alludes to drawing down of the Torah, which is an aspect of sight/ *T-N-T-A,* as above. “All flesh… together” corresponds to the gathering of the souls, all of them, as in, “He that takes souls is wise.” [This has been] mentioned above. **for the mouth of God has spoken —** All this is accomplished through the generous spirit. This is “the mouth of God,” as our Sages taught: “In your mouth”—this is charity (Rosh HaShanah 6a).