## Likutei Moharan Torah 2

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

לְשׁוֹן רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה: וַיֹּאמֶר ה' אֶל מֹשֶׁה, אֱמֹר אֶל הַכֹּהֲנִים בְּנֵי אַהֲרֹן, וְאָמַרְתָּ אֲלֵיהֶם, לְנֶפֶשׁ לֹא יִטַּמָּא בְּעַמָּיו: (ויקרא כ״א:א׳)

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
“God said to Moshe, ‘*Emor El HaKohanim* (Speak to the priests), the sons of Aharon, and say to them: Let no [priest] defile himself by [contact with] the dead among his people.’” (Leviticus 21:1)


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

אִיתָא בְּסִפְרָא דִּצְנִיעוּתָא (זהר תרומה פרק ב דף קעז.): מִנּוּקְבָא דְּפַרְדַּשְׂקָא מָשַׁךְ רוּחָא דְּחַיֵּי לִמְשִׁיחָא.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
In *Siphra DeTzneuta* we find: From *Nukva DePardaska* the breath of life is drawn to Mashiach (Zohar II, 177a).


###### Likutei Moharan 2:1:3
[Likutei Moharan 2:1:3](https://torahapp.org/share/book/Likutei%20Moharan/r/2:1:3)

א כִּי עִקַּר כְּלֵי זֵינוֹ שֶׁל מָשִׁיחַ הוּא הַתְּפִלָּה, שֶׁהוּא בְּחִינַת חֹטֶם, כְּמוֹ שֶׁכָּתוּב (ישעיהו מ״ח:ט׳): וּתְהִלָּתִי אֶחֱטָם לָךְ; וּמִשָּׁם עִקַּר חִיּוּתוֹ, וְכָל מִלְחַמְתּוֹ שֶׁיַּעֲשֶׂה וְכָל הַכְּבִישׁוֹת שֶׁיִּכְבֹּשׁ – הַכֹּל מִשָּׁם, כְּמוֹ שֶׁכָּתוּב (שם יא): וַהֲרִיחוֹ בְּיִרְאַת ה' וְכוּ' – זֶה בְּחִינַת חֹטֶם,

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
For the basic weapon of Mashiach is prayer. This is the aspect of *ChoTeM* (the nose), as is written (Isaiah 48:9), “For My praise, *eChToM* (I will restrain My anger) from you.” [Mashiach’s] main vitality is from [the nose]. All the wars he will wage, and all his conquests, will be from there, as is written (Isaiah 11:3), “He shall breathe of the fear of God.” This is the aspect of *chotem* .


###### Likutei Moharan 2:1:4
[Likutei Moharan 2:1:4](https://torahapp.org/share/book/Likutei%20Moharan/r/2:1:4)

וְזֶה עִקַּר כְּלֵי־זֵינוֹ, כְּמוֹ שֶׁכָּתוּב (בראשית מח): בְּחַרְבִּי וּבְקַשְׁתִּי. וּפֵרֵשׁ רַשִׁ"י: תְּפִלָּה וּבַקָּשָׁה. וּכְמוֹ שֶׁכָּתוּב (תהילים מ״ד:ז׳): כִּי לֹא בְקַשְׁתִּי אֶבְטָח וְכוּ' בֵּאלֹהִים הִלַּלְנוּ, בְּחִינַת וּתְּהִלָּתִי אֶחֱטָם לָךְ:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And [prayer] is his essential weapon, as is written (Genesis 48:22), “with my sword and my bow.” Onkelos renders this: “with my prayer and my supplication,” and likewise Rashi explains: prayer and entreaty. The same idea is expressed in the verse (Psalms 44:7, 9), “For I trust not in my bow, nor shall my sword save me…[but rather,] in those who praise the Lord all day long.” This corresponds to “For My praise, *echtom* from you.”


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

ב וְזֶה הַכְּלִי־זַיִן צָרִיךְ לְקַבֵּל עַל־יְדֵי בְּחִינַת יוֹסֵף, הַיְנוּ שְׁמִירַת הַבְּרִית, כְּמוֹ שֶׁכָּתוּב (תהילים מ״ה:ד׳): חֲגוֹר חַרְבְּךָ עַל יָרֵךְ. וּכְמוֹ שֶׁכָּתוּב (תהילים קל״ב:י״א): מִפְּרִי בִטְנְךָ אָשִׁית לְכִסֵּא לָךְ – זֶה בְּחִינַת מָשִׁיחַ, בְּחִינַת תְּפִלָּה. אִם יִשְׁמְרוּ בָנֶיךָ בְּרִיתִי, הַיְנוּ עַל־יְדֵי בְּחִינַת יוֹסֵף.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**2.** Now, this weapon must be received by means of the aspect of Yosef—i.e., guarding the *brit* (Covenant), as in (Psalms 45:4), “Gird your sword upon your thigh.” It is also written (Psalms 132:11, 12), “Of your offspring I will set upon your throne”—this refers to Mashiach, who is the aspect of prayer—“if your children will guard My *brit*”—by the means of the aspect of Yosef.


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

וְיוֹסֵף שֶׁשָּׁמַר אֶת הַבְּרִית, נָטַל אֶת הַבְּכוֹרָה, שֶׁהוּא בְּחִינַת עֲבוֹדַת הַתְּפִלָּה*, בְּחִינוֹת פִּי שְׁנַיִם, כִּי הַתְּפִלָּה הוּא פִּי שְׁנַיִם. שְׁנַיִם, שֶׁיֵּשׁ בָּהֶם שִׁבְחוֹ שֶׁל מָקוֹם וּשְׁאֵלַת צְרָכָיו. וְהוּא בְּחִינו‍ֹת (שם קמט): וְחֶרֶב פִּיפִיּוֹת בְּיָדָם, בְּחִינוֹת שְׁתֵּי פִּיּוֹת, בְּחִינוֹת פִּי שְׁנַיִם. וְנִטַּל מֵרְאוּבֵן עַל־יְדֵי שֶׁחִלֵּל יְצוּעֵי אָבִיו, כִּי הִיא תָּלוּי בִּשְׁמִירַת הַבְּרִית:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Yosef, who guarded the *brit,* gained the rights of the firstborn. This corresponds to the divine service of prayer, which is an aspect of the double portion [inherited by the firstborn]. For prayer is itself twofold, as it is comprised of both praise of God and requesting one’s needs. This corresponds to “a double-edged sword in their hand” (Psalms 149:6) —i.e., two edges, a double portion. It was taken from Reuven, because he defiled his father’s bed (Genesis 49:4) ; for [the birthright] is dependent upon guarding the *brit* .


###### Likutei Moharan 2:3:1
[Likutei Moharan 2:3:1](https://torahapp.org/share/book/Likutei%20Moharan/r/2:3:1)

ג וּמִי שֶׁזָּכָה לַחֶרֶב הַזֶּה, צָרִיךְ לֵידַע אֵיךְ לִלְחֹם עִם הַחֶרֶב, שֶׁלֹּא יַטֶּה אוֹתָהּ לְיָמִין אוֹ לִשְׂמֹאל, וְשֶׁיְּהֵא קוֹלֵעַ אֶל הַשַּׂעֲרָה וְלֹא יַחֲטִא:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**3.** One who is worthy of this sword must understand how to do battle with it. He should not deflect it to the right or to the left, but be able to “strike at a hair and not miss” (Judges 20:16).


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

וְזֶה אִי אֶפְשָׁר אֶלָּא עַל־יְדֵי בְּחִינוֹת מִשְׁפָּט, כִּי מִשְׁפָּט הוּא עַמּוּדָא דְּאֶמְצִעוּתָא, הַיְנוּ שֶׁקּוֹלֵעַ עִם כְּלֵי זֵינוֹ אֶל הַמָּקוֹם הַצָּרִיךְ, וְאֵינוֹ מַטֶּה לְיָמִין וְלֹא לִשְׂמֹאל אֶלָּא לָאֶמְצַע. וְזֶה בְּחִינַת (תהלים קיב): יְכַלְכֵּל דְּבָרָיו בְּמִשְׁפָּט.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And this is impossible without the attribute of *mishpat* (justice). For *mishpat* is the center pillar (Tikkuney Zohar, Introduction 7a). That is, to strike with one’s weapon at the precise point, inclining to neither the right nor the left, but at the center. This corresponds to “He orders his *d’varav* (affairs) with *mishpat*” (Psalms 112:5). **{“It is a *chok* (statute) for Israel, a *mishpat* of the Lord of Yaakov”** (Psalms 81:5)**.}**


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

וּבִשְׁבִיל זֶה קִבֵּל יוֹסֵף אֶת הַבְּכוֹרָה דַּוְקָא מִיַּעֲקֹב, כְּמוֹ שֶׁכָּתוּב (בראשית מח): וַאֲנִי נָתַתִּי לְךָ וְכוּ' – אֲנִי דַּיְקָא, שֶׁהוּא בְּחִינַת מִשְׁפָּט. וְזֶה (תהלים פא): כִּי חֹק לְיִשְׂרָאֵל הוּא, בְּחִינַת בְּרִית, כְּמוֹ שֶׁכָּתוּב: חֹק בִּשְׁאֵרוֹ שָׂם. מִשְׁפָּט לֵאלֹהֵי יַעֲקֹב, הַיְנוּ שֶׁצָּרִיךְ יוֹסֵף לְקַבֵּל זֹאת הַחֶרֶב מִבְּחִינַת מִשְׁפָּט, כְּדֵי שֶׁיְּכַלְכֵּל דְּבָרָיו בַּמִּשְׁפָּט. וְזֶה (תהלים עב): מִשְׁפָּטֶיךָ לְמֶלֶךְ תֵּן, שֶׁמָּשִׁיחַ יְקַבֵּל מִבְּחִינַת מִשְׁפָּט:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is the reason Yosef received the rights of the firstborn specifically from Yaakov, as in (Genesis 48:22), “I have given you….” “*I,*” because Yaakov is the aspect of *mishpat*. And this is: “It is a *chok* for Israel.” “*Chok*” suggests *brit,* as in (Shabbat 137b): A *chok* was placed on his flesh. [Therefore,] “… a *mishpat* of the Lord of Yaakov.” Yosef must receive this sword from the aspect of *mishpat,* so that he might “order his words with *mishpat* .” This is the meaning of (Psalms 72:1), “O Lord, give Your *mishpatim* to the king”—i.e., that Mashiach will receive from the aspect of *mishpat* .


###### Likutei Moharan 2:4:1
[Likutei Moharan 2:4:1](https://torahapp.org/share/book/Likutei%20Moharan/r/2:4:1)

ד וְעַל יְדֵי מָה זוֹכֶה לִבְחִינַת מִשְׁפָּט – עַל יְדֵי צְדָקָה, שֶׁעַל יְדֵי צְדָקָה אוֹחֲזִין בְּמִדַּת הַמִּשְׁפָּט, כְּמוֹ שֶׁכָּתוּב (דברים ל״ג:כ״א): צִדְקַת ה' עָשָׂה וּמִשְׁפָּטָיו, וּכְמוֹ שֶׁכָּתוּב (תהילים צ״ט:ד׳): מִשְׁפָּט וּצְדָקָה בְּיַעֲקֹב וְכוּ',

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**4.** And how does one merit the aspect of *mishpat?* through charity. In giving charity one embraces the attribute of *mishpat*. As it is written (Deuteronomy 33:21), “He executed the charity of God and His *mishpatim*”; and as in (Psalms 99:4), “You execute *mishpat* and charity in Yaakov.”


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

כִּי צְדָקָה הוּא עַל יְדֵי מִשְׁפָּט, כְּמוֹ שֶׁכָּתוּב (שם עה): אֶלֹהִים שׁוֹפֵט, זֶה יַשְׁפִּיל וְזֶה יָרִים – שֶׁמּוֹרִישׁ לְזֶה, וּמַעֲשִׁיר לְזֶה; וּכְשֶׁנּוֹתֵן צְדָקָה הוּא בִּבְחִינַת זֶה יַשְׁפִּיל, שֶׁמְּחַסֵּר מָמוֹנוֹ, וּבִבְחִינַת וְזֶה יָרִים, שֶׁמַּעֲשִׁיר לֶעָנִי. נִמְצָא, שֶׁאוֹחֵז עַל יְדֵי זֶה בְּמִדַּת מִשְׁפָּט.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
For charity is itself a product of *mishpat,* as in (Psalms 75:8), “The Lord is judge, He brings down one and lifts up another”—He impoverishes one and enriches another. And when a person gives charity, he corresponds to “brings down one and lifts up another.” He “brings down one,” because he subtracts from his own money; and he “lifts up another,” because he enriches the poor man. Consequently, through this he embraces the attribute of *mishpat* .


###### Likutei Moharan 2:4:3
[Likutei Moharan 2:4:3](https://torahapp.org/share/book/Likutei%20Moharan/r/2:4:3)

וּבִשְׁבִיל זֶה צָרִיךְ לְהַפְרִישׁ צְדָקָה קֹדֶם הַתְּפִלָּה (ב"ב דף י. ובשו"ע או"ח סי' צ"ב ס"י), כְּדֵי שֶׁיּוּכַל לְכַלְכֵּל דְּבָרָיו בַּמִשְׁפָּט, שֶׁיְּהֵא קוֹלֵעַ אֶל הַשַּׂעֲרָה וְלֹא יַחֲטִא:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is the reason it is necessary to donate charity before praying; so that he will “*y’KhaLKeiL d’varav* (order his words) with *mishpat*”—he can “strike at a hair and not miss.”


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

וְזֶה שֶׁאָמְרוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה (ב"ב קכג.): לָמָה נָתַן יַעֲקֹב אֶת הַבְּכוֹרָה לְיוֹסֵף, בִּשְׁבִיל שֶׁכִּלְכֵּל אוֹתוֹ. מָשָל לְבַעַל הַבַּיִת שֶׁגִּדֵּל יָתוֹם בְּתוֹךְ בֵּיתוֹ וְכוּ' ,

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Our Sages taught: **Why did Yaakov give the rights of the firstborn to Yosef? because he provided for him. This is like the parable of the householder who supported an orphan in his home…** (Bava Batra 123a).


###### Likutei Moharan 2:4:5
[Likutei Moharan 2:4:5](https://torahapp.org/share/book/Likutei%20Moharan/r/2:4:5)

כְּמוֹ שֶׁכָּתוּב (בראשית מ״ז:י״ב): וַיְכַלְכֵּל יוֹסֵף אֶת אָבִיו וְאֶת אֶחָיו לֶחֶם לְפִי הַטָּף; כְּמוֹ (יחזקאל כ״א:ב׳): הַטֵּף אֶל דָּרוֹם (לְשׁוֹן דִבּוּר). לְפִי הַטָּף, הַיְנוּ שֶׁהָיָה שְׁגוּרָה תְּפִלָּתוֹ בְּפִיו עַל־יְדֵי הַצְּדָקָה, וְעַל יְדֵי הַצְּדָקָה שֶׁעָשָׂה, נָתַן לוֹ יַעֲקֹב, שֶׁהוּא בְּחִינַת מִשְׁפָּט, אֶת הַבְּכוֹרָה, שֶׁהוּא בְּחִינַת תְּפִלָּה, כְּמוֹ שֶׁכָּתוּב: וַאֲנִי נָתַתִּי לְךָ שְׁכֶם. אֲנִי דַּיְקָא, שֶׁהוּא בְּחִינַת מִשְׁפָּט:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
It is written (Genesis 47:12), “And Yosef *y’KhaLKeiL* (provided) his father and brethren and all his father’s household with bread, *lephiy hataf* (according to their little ones).” {The word “*HaTaF*” also denotes speech,} as in (Ezekiel 21:2), “*HaTeiF* (preach) to the south.” *Lephiy hataf* indicates that [Yosef’s] prayers flowed from his lips. And, because of [Yosef’s] charitable deed, Yaakov, the aspect of *mishpat,* granted him the rights of the firstborn—the aspect of prayer. As is written, “I [Yaakov,] have given you one portion….” Specifically “*I,*” for he is the aspect of *mishpat* .


###### Likutei Moharan 2:5:1
[Likutei Moharan 2:5:1](https://torahapp.org/share/book/Likutei%20Moharan/r/2:5:1)

ה וְעִקָּר שֶׁל הַמַּחֲשָׁבוֹת זָרוֹת הֵם עַל־יְדֵי קִלְקוּל הַמִּשְׁפָּט, כִּי מִשְׁפָּט הוּא בְּחִינַת עַיְנִין, כְּמוֹ שֶׁכָּתוּב (בראשית יד): וַיָּבֹאוּ אֶל עֵין מִשְׁפָּט, זֶה בְּחִינַת (דברים לג): עֵין יַעֲקֹב.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**5.** Now, the main cause of foreign thoughts during prayer is the corruption of *mishpat*. For *mishpat* is an aspect of *AYNin* (eyes), as in (Genesis 14:7), “They came to AYN Mishpat.” This corresponds to “[Israel will dwell securely, apart,] AYN Yaakov…” (Deuteronomy 33:28).


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

וְעַל־יְדֵי קִלְקוּל מִשְׁפָּט בָּא קִלְקוּל לָעַיְנִין, כְּמוֹ שֶׁכָּתוּב (דברים טז): כִּי הַשֹּׁחַד יְעַוֵּר עֵינֵי חֲכָמִים. זֶה בְּחִינַת מַחֲשָׁבוֹת זָרוֹת שֶׁבַּתְּפִלָּה, שֶׁהֵם עֲנָנִין דִּמְכַסִּין עַל עַיְנִין, כְּמוֹ שֶׁכָּתוּב (איכה ג): סַכֹּתָה בֶעָנָן לָךְ וְכוּ'.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And through the corruption of the *mishpat,* the eyes are impaired, as in (Deuteronomy 16:19), “For bribery blinds the eyes of the wise.” This is the concept of foreign thoughts during prayer. They are like clouds covering the eyes, as is written (Lamentations 3:44), “[God,] You have covered Yourself with a cloud, so that prayer should not pass through.”


###### Likutei Moharan 2:5:3
[Likutei Moharan 2:5:3](https://torahapp.org/share/book/Likutei%20Moharan/r/2:5:3)

וּלֶעָתִיד, שֶׁיְּתֻקַּן בְּחִינַת מִשְׁפָּט, כְּמוֹ שֶׁכָּתוּב (ישעיהו א׳:כ״ז): צִיּוֹן בְּמִשְׁפָּט תִּפָּדֶה, אֲזַי יִתְעַבֵּר עֲנָנִין דִּמְכַסִּין עַל עֵינָא, כְּמוֹ שֶׁכָּתוּב (שם נב): כִּי עַיִן בְּעַיִן יִרְאוּ בְּשׁוּב ה' צִיּוֹן, וּבִשְׁבִיל זֶה נִקְרָא יוֹסֵף (בראשית מ״ט:כ״ב): בֵּן פֹּרָת עֲלֵי עָיִן:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
But in the Future, the concept of *mishpat* shall be restored, as in (Isaiah 1:27), “Zion shall be redeemed through *mishpat* and her captives through charity.” Then, the clouds that cover the eyes will pass, as in (ibid. 52:8), “for eye to eye they will see God returning to Zion.” And this is why Yosef is called “*bein porat aley AYiN* (a fruitful bough by the well)” (Genesis 49:22).


###### Likutei Moharan 2:6:1
[Likutei Moharan 2:6:1](https://torahapp.org/share/book/Likutei%20Moharan/r/2:6:1)

ו וְצָרִיךְ כָּל אֶחָד לְכַוֵּן בִּתְפִלָּתוֹ, שֶׁיְּקַשֵּׁר עַצְמוֹ לַצַּדִּיקִים שֶׁבַּדּוֹר, כִּי כָּל צַדִּיק שֶׁבַּדּוֹר הוּא בְּחִינַת מֹשֶׁה מָשִׁיחַ, כְּמוֹ שֶׁמָּצִינוּ שֶׁהַצַּדִּיקִים קוֹרִין זֶה לָזֶה מֹשֶׁה, כְּמוֹ: מֹשֶׁה שַׁפִּיר קָאֲמַרְתְּ. וּמֹשֶׁה זֶה בְּחִינַת מָשִׁיחַ, כְּמוֹ שֶׁכָּתוּב (בראשית מט): עַד כִּי יָבֹא שִׁילֹה, דָא מֹשֶׁה מָשִׁיחַ.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**6.** Therefore, before praying it is necessary for each individual to attach himself to the true tzaddikim of the generation. For each true tzaddik is an aspect of Mashiach, an aspect of Moshe. Thus we find the tzaddikim addressing each other as Moshe (Shabbat 101b): “Moshe, you said it well.” Also, Moshe is identified with Mashiach, as in (Genesis 49:10), “until Shiloh will come”—this is Moshe, as they have the same numerical value (Zohar I, 25b).


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

וְכָל תְּפִלָּה וּתְפִלָּה שֶׁכָּל אֶחָד מִתְפַּלֵּל, הוּא בְּחִינַת אֵיבָר מֵהַשְּׁכִינָה, שֶׁהֵם אֵיבְרֵי הַמִּשְׁכָּן, שֶׁאֵין שׁוּם אֶחָד מִיִּשְׂרָאֵל יָכוֹל לְאַעֲלָא שְׁיָפָא בִּשְׁיָפָא כָּל חַד לְדוּכְתֵהּ אֶלָּא מֹשֶׁה בִּלְחוּד. בִּשְׁבִיל זֶה צָרִיךְ לְהָבִיא וּלְקַשֵּׁר כָּל הַתְּפִלּוֹת לְצַדִּיק הַדּוֹר, כְּמוֹ שֶׁכָּתוּב (שמות ל״ט:ל״ג): וַיָּבִיאוּ אֶת הַמִּשְׁכָּן אֶל מֹשֶׁה, וְהוּא יוֹדֵעַ לְאַעֲלָא שְׁיָפָא בִּשְׁיָפָא וְלַעֲשׂוֹת אוֹתָהּ קוֹמָה שְׁלֵמָה, כְּמוֹ שֶׁכָּתוּב (שם מ): וַיָּקֶם מֹשֶׁה אֶת הַמִּשְׁכָּן:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And every single prayer that each person prays is a separate component of the *Shekhinah* (Divine Presence). They correspond to the components of the Tabernacle. There was no one in Israel who was able to place all the various parts in their proper positions, just Moshe alone. For this reason it is necessary to bring and bind all prayers to the tzaddikim of the generation, as is written (Exodus 39:33), “They brought the Tabernacle to Moshe.” He is the one who understands how to connect one part to the next and so erect the complete structure, as in (ibid. 40:18), “Moshe erected the Tabernacle.”


###### Likutei Moharan 2:7:1
[Likutei Moharan 2:7:1](https://torahapp.org/share/book/Likutei%20Moharan/r/2:7:1)

וְכָל הַתּוֹרָה שֶׁאָדָם לוֹמֵד לִשְׁמֹר וְלַעֲשׂוֹת, כָּל הָאוֹתִיּוֹת הֵם נִיצוֹצֵי נְשָׁמוֹת, וְהֵם נִתְלַבְּשִׁים בְּתוֹךְ הַתְּפִלָּה, וְנִתְחַדְּשִׁים שָׁם בִּבְחִינַת עִבּוּר*.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**7 .** Now, all the Torah a person studies for the purpose of observing and fulfilling—all these letters are sparks of souls, and they are clothed within the prayer. There, they are renewed in an aspect of pregnancy. {As is brought in the *Sefer HaGilgulim:* All the souls enter *Malkhut* (Kingship) in the aspect of pregnancy and are renewed there.}


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

וְזֶהוּ (תהילים י״ט:ב׳): הַשָּׁמַיִם מְסַפְּרִים כְּבוֹד אֵל, הַיְנוּ הַתּוֹרָה, שֶׁהוּא אֵשׁ וּמַיִם, הַיְנוּ בְּחִינַת הַנְּשָׁמוֹת, וּבָאִים בְּתוֹךְ הַתְּפִלָּה, שֶׁהוּא בְּחִינַת כְּבוֹד אֵל, כְּמוֹ שֶׁכָּתוּב (תהילים ס״ו:ב׳): שִׂימוּ כָבוֹד תְּהִלָּתוֹ, בְּחִינַת: תְּהִלָּתִי אֶחְטָם לָךְ.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is the meaning of (Psalms 19:2), “The *ShaMaYiM* (heavens) declare the glory of the Almighty.” This refers to the Torah, which is *aiSh* (fire) and *MaYiM* (water)—the aspect of souls. These [souls] enter into the prayer, which is an aspect of “the glory of the Almighty,” as is written (Psalms 66:2), “Make glorious His praise”—corresponding to “For My praise, *echtom* from you.”


###### Likutei Moharan 2:7:3
[Likutei Moharan 2:7:3](https://torahapp.org/share/book/Likutei%20Moharan/r/2:7:3)

וְהַנְּשָׁמוֹת עִם הַתְּפִלָּה הַנִּקְרָא כָּבוֹד, עַל שֵׁם שֶׁהִיא מַלְבֶּשֶׁת*) אוֹתָנוּ, כִּי רַבִּי יוֹחָנָן קָרָא לְמָאנֵהּ מְכַבְּדוּתָא, וְעַל־יְדֵי־זֶה נִקְרֵאת כְּבוֹד אֵל, וְהֵן מְאִירִין זֶה לָזֶה: הַנְּשָׁמוֹת מְאִירִין לְהַתְּפִלָּה בִּבְחִינַת הַעֲלָאַת מַיִן נוּקְבִין, וְהַתְּפִלָּה מְאִירָה לְהַנְּשָׁמוֹת בִּבְחִינַת חִדּוּשִׁין, שֶׁהִיא מְחַדֶּשֶׁת אוֹתָם בִּבְחִינַת עִבּוּר,

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Thus, these souls together with prayer are termed “glory” on account of [prayer’s] clothing them. Just as Rabbi Yochanan, who called his clothing “my glorifiers” (Shabbat 113a). As a result, it is called “the glory of the Almighty.” And they illuminate each other: the souls shine to prayer in an aspect of raising feminine waters, and prayer shines to the souls in the aspect of new insights. For she renews them in an aspect of pregnancy.


###### Likutei Moharan 2:7:4
[Likutei Moharan 2:7:4](https://torahapp.org/share/book/Likutei%20Moharan/r/2:7:4)

וְהַנְּשָׁמוֹת הַמְלֻבָּשִׁין בַּתְּפִלָּה הַמּוּבָאוֹת לַצַּדִּיק שֶׁבַּדּוֹר הֵם בִּבְחִינַת (תהילים מ״ה:ט״ו): בְּתוּלוֹת אַחֲרֶיהָ רֵעוֹתֶיהָ מוּבָאוֹת לָךְ:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And the souls, when clothed in prayer and brought to the tzaddik of the generation, are an aspect of “maidens, her companions who follow her, shall be brought to you” (Psalms 45:15).


###### Likutei Moharan 2:8:1
[Likutei Moharan 2:8:1](https://torahapp.org/share/book/Likutei%20Moharan/r/2:8:1)

וְזֶה שֶׁאָמַר רַבָּה בַּר בַּר חָנָה: חֲזִינָן לְהַאי כַּוְרָא וְכוּ'. כִּי בְּגָלוּתֵנוּ, כִּבְיָכוֹל, הַקָּדוֹשׁ־בָּרוּךְ־הוּא בְּהַסְתָּרַת פָּנִים, כְּמוֹ שֶׁכָּתוּב (תהילים ל׳:ח׳): הִסְתַּרְתָּ פָנֶיךָ; שֶׁהוּא בְּחִינוֹת רַחֲמִים, וּפָנָה עֹרֶף, שֶׁהוּא בְּחִינוֹת דִּין. וְכָל תְּפִלּוֹתֵינוּ וּבַקָּשָׁתֵנוּ עַל זֶה שֶׁפָּנָה עֹרֶף אֵלֵינוּ, שֶׁיַּחֲזֹר אֶת פָּנָיו, כְּמוֹ שֶׁכָּתוּב (שם פו): פְּנֵה אֵלַי; וּכְמוֹ שֶׁכָּתוּב (במדבר ו): יָאֵר ה' פָּנָיו.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**8. Rabbah bar bar Chanah recounted: Once, while traveling on a ship, we saw this fish. *ChoL* (sand) *yatva* (had settled) on its back and a meadow sprouted up. Thinking it to be dry land we ascended, and we baked and cooked on its back. When its back became hot, it turned over. Were it not that we were near the ship, we would have drowned** (Bava Batra 73b). This is the meaning of what Rabbah bar bar Chanah said: **we saw this fish —** For in our exile the Holy One has, as it were, hidden His countenance. As is written (Deuteronomy 31:18), “and I will utterly hide My face,” and as in (Psalms 30:8), “You hid Your face.” It is known that the face is an aspect of compassion, and conversely the back is an aspect of stern judgment. Thus, all our prayers and petitions are only concerned with His having turned His back to us; that He should return His countenance. As King David requested (Psalms 86:16), “O turn to me and show me mercy,” and as in (Numbers 6:25, 26), “May God make His countenance shine upon you and grant you mercy. May God turn His countenance to you.”


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

וּכְשֶׁאָנוּ רוֹאִים אֹרֶךְ הַגָּלוּת, וּבְכָל יוֹם אֲנַחְנוּ צוֹעֲקִים אֵלָיו וְאֵינָם נוֹשָׁעִים, וְיֵשׁ מֵעַמֵּנוּ בְּנֵי־יִשְׂרָאֵל, שֶׁטּוֹעִים חַס וְשָׁלוֹם בְּלִבָּם, שֶׁכָּל הַתְּפִלּוֹת הֵם לָרִיק. אֲבָל בֶּאֱמֶת כָּל הַתְּפִלּוֹת, הַצַּדִּיקִים שֶׁבְּכָל דּוֹר וָדוֹר הֵם מַעֲלִים אוֹתָם וּמְקִימִים אוֹתָם, כְּמוֹ שֶׁכָּתוּב: וַיָּקֶם מֹשֶׁה אֶת הַמִּשְׁכָּן. וּמַעֲלִין כָּל שְׁיָפָא וּשְׁיָפָא לְדוּכְתֵּיהּ, וּבוֹנִין קוֹמָתָהּ שֶׁל הַשְּׁכִינָה מְעַט מְעַט, עַד שֶׁיִּשְׁתַּלֵּם שִׁעוּר קוֹמָתָהּ, אָז יָבוֹא מָשִׁיחַ, דָּא מֹשֶׁה, וְיַשְׁלִים אוֹתָהּ וְיָקִים אוֹתָהּ בִּשְׁלֵמוּת.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
When we see the length of this bitter exile and how each day we cry out to Him and yet are not saved, there are those of our people, the Children of Israel, who err in their heart, God forbid. They say that all the prayers are for naught. But in truth, it is not so. The tzaddikim of each and every generation raise all the prayers and erect them, as in, “Moshe erected the Tabernacle.” They raise each and every part to its place and build the structure of the *Shekhinah* bit by bit, until the full measure of it structure is realized. Then Mashiach, who is Moshe, will come and consummate it, by erecting it perfectly.


###### Likutei Moharan 2:8:3
[Likutei Moharan 2:8:3](https://torahapp.org/share/book/Likutei%20Moharan/r/2:8:3)

וְזֶה פֵּרוּשׁ:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is the meaning [of Rabbah bar bar Chanah’s statement]:


###### Likutei Moharan 2:8:4
[Likutei Moharan 2:8:4](https://torahapp.org/share/book/Likutei%20Moharan/r/2:8:4)

חֲזִינָא לְהַאי כַּוְרָא – הוּא בְּחִינַת צַדִּיק הַדּוֹר, הַנִּקְרָא דָּג, זֶה בְּחִינַת מֹשֶׁה מָשִׁיחַ;

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**we saw this fish —** This alludes to the tzaddik of the generation, who is called a fish, as is known. This is the aspect of Moshe-Mashiach.


###### Likutei Moharan 2:8:5
[Likutei Moharan 2:8:5](https://torahapp.org/share/book/Likutei%20Moharan/r/2:8:5)

דְּיָתִיב לֵיהּ חַלְתָּא אַגַּבֵּהּ – הַיְנוּ הַתְּפִלּוֹת, שֶׁאָנוּ מִתְפַּלְּלִים עַל זֶה שֶׁכִּבְיָכוֹל פָּנָה עֹרֶף אֵלֵינוּ;

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
***ChoL,* sand, had settled on its back —** “*Chol*” suggests prayer, as in, “Then Moshe *ChaL* (began to plead)” (Exodus 32:11). **Sand… on its back:** These are the prayers we pray because He has, as it were, turned His back to us.


###### Likutei Moharan 2:8:6
[Likutei Moharan 2:8:6](https://torahapp.org/share/book/Likutei%20Moharan/r/2:8:6)

יַתְבָא לֵיהּ – הַיְנוּ וַיָּבִיאוּ אֶת הַמִּשְׁכָּן אֶל מֹשֶׁה, כִּי צָרִיךְ לְהָבִיא וּלְקַשֵּׁר אֶת הַתְּפִלָּה לְהַצַּדִּיק שֶׁבַּדּוֹר;

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
***yatva,* had settled —** This is, “They brought the Tabernacle to Moshe.” For it is necessary to bring and bind the prayers to the tzaddikim of the generation.


###### Likutei Moharan 2:8:7
[Likutei Moharan 2:8:7](https://torahapp.org/share/book/Likutei%20Moharan/r/2:8:7)

וְקַדְחֵי עֲלֵהּ אֲגְמָא – הַיְנוּ הַנְּשָׁמוֹת הַבָּאִים עִם הַתְּפִלָּה, בְּחִינַת בְּתוּלוֹת אַחֲרֶיהָ רֵעוֹתֶיהָ וְכוּ', כִּי הַנְּשָׁמוֹת הֵן נִקְרָאִין עֲשָׂבִין, כְּמוֹ שֶׁכָּתוּב (יחזקאל ט״ז:ז׳): רְבָבָה כְּצֶמַח הַשָּׂדֶה נְתַתִּיךְ.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**a meadow sprouted up —** These are the souls which accompany the prayers, “her companions who follow her….” For the souls are called grass, as is written (Ezekiel 16:7), “I caused you to increase like the foliage of the field.”


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

וְסַבְרִינָן יַבֶּשְׁתָּא הוּא – הַיְנוּ שֶׁהַתְּפִלּוֹת אֵינוֹ עוֹשֶׂה פֵּרוֹת; אֲבָל בֶּאֱמֶת אֵינוֹ כֵּן, אֶלָּא

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**Thinking it to be dry —** That is, that the prayers [are dried out and] do not bear fruit. But in truth, it is not so. Rather:


###### Likutei Moharan 2:8:9
[Likutei Moharan 2:8:9](https://torahapp.org/share/book/Likutei%20Moharan/r/2:8:9)

סַלְקִינָן וַאֲפִינָן וּבַשְׁלִינָן – הַיְנוּ כָּל הַתְּפִלּוֹת סַלְקִינָן וְעוֹלִין, וְכָל מַה שֶּׁמַּרְבִּין בִּתְפִלָּה, נִבְנָה הַשְּׁכִינָה בְּיוֹתֵר וּמְכִינָה אֶת עַצְמָהּ לְזִּוּוּג. וְזֶה אֲפִינָן וּבַשְׁלִינָן – כִּי אֲפִיָּה וּבִשּׁוּל הֵם הֲכָנָה לָאֲכִילָה, לִבְחִינַת זִוּוּג, כְּמוֹ שֶׁכָּתוּב (בראשית ל״ט:ו׳): כִּי אִם הַלֶּחֶם אֲשֶׁר הוּא אוֹכֵל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**We ascended, and we baked and cooked —** All the prayers ascend and rise upward. And the more we pray, the more the *Shekhinah* is built up. She then prepares herself for union. This is **we baked and cooked.** Baking and cooking are preparations for eating, which is [a metaphor for] union, as is written (Genesis 39:6), “except for the food he himself ate.”


###### Likutei Moharan 2:8:10
[Likutei Moharan 2:8:10](https://torahapp.org/share/book/Likutei%20Moharan/r/2:8:10)

כְּשֶׁיִּשְׁתַּלֵּם קוֹמָה שֶׁל כָּל הַשְּׁכִינָה, הַיְנוּ עַל־יְדֵי רֹב הַתְּפִלּוֹת, יִכָּמְרוּ רַחֲמָיו, וְיִתְהַפֵּךְ מִדַּת הַדִּין לְמִדַּת הָרַחֲמִים. וְזֶה

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**When its back became hot —** That is, when the structure of the entire *Shekhinah* is completed through the multitude of prayers, then God’s compassion will warm. The attribute of stern judgment is transformed into the attribute of compassion. This is:


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

כַּד חַם – הַיְנוּ כַּאֲשֶׁר יִכָּמְרוּ רַחֲמָיו.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**became hot —** When His compassion warmed.


###### Likutei Moharan 2:8:12
[Likutei Moharan 2:8:12](https://torahapp.org/share/book/Likutei%20Moharan/r/2:8:12)

גַּבֵּהּ אִתְהַפַּךְ – הַיְנוּ שֶׁיִּתְהַפֵּךְ מִדַּת הַדִּין לְמִדַּת הָרַחֲמִים.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**its back… turned over —** That is, the attribute of stern judgment is transformed into the attribute of compassion.


###### Likutei Moharan 2:8:13
[Likutei Moharan 2:8:13](https://torahapp.org/share/book/Likutei%20Moharan/r/2:8:13)

וְאִי לֹא הֲוֵי מְקָרְבִינָן לִסְפִינְתָּא – הַיְנוּ: לְמַעֲנִי לְמַעֲנִי אֶעֱשֶׂה זֹאת (ישעיהו מ״ח:י״א); כִּדְאִיתָא בַּמִּדְרָשׁ (ויקרא כז): מִי הִקְדִּימַנִי וַאֲשַׁלֵּם לוֹ, מִי עָשָׂה לִי מְזוּזָה קֹדֶם שֶׁנָּתַתִּי לוֹ בַּיִת וְכוּ'. נִמְצָא, שֶׁכָּל מַעֲשִׂים טוֹבִים שֶׁלָּנוּ וְכָל הַתְּפִלּוֹת, הַכֹּל מֵאִתּוֹ, וְאֵין רָאוּי לַחֲשֹׁב לְקַבֵּל שָׂכָר עַל שׁוּם דָּבָר,

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**Were it not that we were near the ship** **we would have drowned** **—** This is (Isaiah 48:11), “For My own sake, for My own sake I will do it.” As is found in the Midrash concerning the verse, “Who preceded Me that I should reward him?” (Job 41:3) —who has made a mezuzah for My sake before I gave him a house (Vayikra Rabbah 27:2) ? From this we can conclude that all our good deeds and all the prayers are entirely from Him. Thus, it is not proper to consider receiving reward for any mitzvah or prayer.


###### Likutei Moharan 2:8:14
[Likutei Moharan 2:8:14](https://torahapp.org/share/book/Likutei%20Moharan/r/2:8:14)

וְאַף־עַל־פִּי שֶׁנִּרְאֶה שֶׁעַל־יְדֵי תְּפִלָּתֵנוּ וְתוֹרָתֵנוּ יִהְיֶה הַגְּאֻלָּה, אַף־עַל־פִּי־כֵן צְרִיכִין אֲנַחְנוּ לְחַסְדּוֹ, שֶׁבְּחַסְדּוֹ יִגְאַל אוֹתָנוּ. וְזֶה

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And although it appears that through our prayers and study of Torah the redemption will come, even so, we are in need of His kindness; that in His kindness He will redeem us. This is:


###### Likutei Moharan 2:8:15
[Likutei Moharan 2:8:15](https://torahapp.org/share/book/Likutei%20Moharan/r/2:8:15)

אִי לֹא מְקַרְבַת סְפִינְתָּא – זֶה בְּחִינַת חֶסֶד, כְּמוֹ שֶׁאָמְרוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה: הַסַּפָּנִין רֻבָּן חֲסִידִים, אִי לֹא חַסְדּוֹ טַבְעִינָן חַס וְשָׁלוֹם בַּגָּלוּת:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**Were it not that we were near the ship.** This corresponds to kindness. As our Sages taught: The majority of sailors are benevolent (Kiddushin 482a). Were it not for His kindness, we would, God forbid, have **drowned** in exile. But, by means of His kindness, He will soon redeem us. Amen.


###### Likutei Moharan 2:9:1
[Likutei Moharan 2:9:1](https://torahapp.org/share/book/Likutei%20Moharan/r/2:9:1)

וְזֶה פֵּרוּשׁ:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**9.** This is the explanation [of the opening verse]: **{“God said to Moshe, ‘Speak to the priests, the sons of Aharon, and say to them: Let no [priest] defile himself by [contact with] the dead among his people.’”}**


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

אֱמוֹר אֶל הַכֹּהֲנִים – בְּחִינַת תְּפִלָּה, כְּמוֹ שֶׁכָּתוּב (דברים כו): אֶת ה' הֶאֱמַרְתָּ הַיּוֹם.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**Speak to the priests —** *EMoR* suggests prayer, as is written (Deuteronomy 26:17), “For God *he’EMaRta* (you have spoken out) this day.”


###### Likutei Moharan 2:9:3
[Likutei Moharan 2:9:3](https://torahapp.org/share/book/Likutei%20Moharan/r/2:9:3)

כֹּהֲנִים הֵם בְּחִינַת תּוֹרָה, בְּחִינַת נְשָׁמוֹת כַּנַּ"ל, כְּמוֹ שֶׁכָּתוּב (מלאכי ב׳:ז׳): כִּי שִׂפְתֵי כֹהֵן יִשְׁמְרוּ דַעַת וְתוֹרָה וְכוּ'.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**priests —** They represent the Torah, the souls, as is written (Malachi 2:7), “For the priest’s lips guard knowledge, and they seek Torah from his mouth.”


###### Likutei Moharan 2:9:4
[Likutei Moharan 2:9:4](https://torahapp.org/share/book/Likutei%20Moharan/r/2:9:4)

אַהֲרֹן – בְּחִינַת מִשְׁפָּט, כְּמוֹ שֶׁכָּתוּב (שמות כ״ח:ל׳): וְנָשָׂא אַהֲרֹן אֶת מִשְׁפַּט בְּנֵי יִשְׂרָאֵל; כִּי צָרִיךְ לְהָבִיא כָּל הַתְּפִלּוֹת לִבְחִינַת מֹשֶׁה מָשִׁיחַ, וְהוּא יָקִים*) אֶת הַמִּשְׁכָּן.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**Aharon —** He is the aspect of *mishpat,* as is written (Exodus 28:30), “Aharon shall bear the *mishpat* of the Israelites [on his heart].” For it is necessary to bring all the prayers to the aspect of Moshe-Mashiach. He will then raise them, as in, “They brought the Tabernacle to Moshe,” and, “Moshe erected the Tabernacle.”


###### Likutei Moharan 2:9:5
[Likutei Moharan 2:9:5](https://torahapp.org/share/book/Likutei%20Moharan/r/2:9:5)

וְזֶה פֵּרֵשׁ רַשִׁ"י: לְהַזְהִיר הַגְּדוֹלִים עַל הַקְּטַנִּים, הַיְנוּ צַדִּיק הַדּוֹר, שֶׁהוּא בְּחִינַת מֹשֶׁה מָאוֹר הַגָּדוֹל, יַזְהִיר וְיָאִיר אֶת הַתְּפִלָּה, שֶׁהִיא בְּחִינַת מָאוֹר הַקָּטָן.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Thus, Rashi explains: “to *haZHiR*, warn, the grown-ups concerning the little ones. This refers to the tzaddik of the generation, the aspect of Moshe, the great light. He *yaZHiR* (shines) into and illuminates the prayer, which is the aspect of a small light (see Zohar II, 238b).


###### Likutei Moharan 2:9:6
[Likutei Moharan 2:9:6](https://torahapp.org/share/book/Likutei%20Moharan/r/2:9:6)

וּלְנֶפֶשׁ לֹא יִטַּמָּא בְּעַמָּיו – הַיְנוּ עַל־יְדֵי שְׁמִירַת הַבְּרִית כַּנַּ"ל. כַּמּוּבָא בַּזֹּהַר: עִקָּרָא דְּיִצְרָא בִּישָׁא עַל עֲרָיִין, וְהִיא עִקָּרָא דִּמְסַאֲבוּתָא.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**Let no priest defile himself… the dead among his people —** This is accomplished by guarding the *brit*. As is brought in the *Zohar* (III, 15b): The basic drive of the evil inclination is for sexual promiscuity, this being the fundamental source of defilement.


###### Likutei Moharan 2:9:7
[Likutei Moharan 2:9:7](https://torahapp.org/share/book/Likutei%20Moharan/r/2:9:7)

וּכְשֶׁיִּשְׁמֹר אֶת הַבְּרִית, זוֹכֶה לִבְחִינַת תְּפִלָּה כַּנַּ"ל, וְזוֹכֶה לִבְחִינַת תְּהִלָּתִי אֶחֱטָם לָךְ, כִּי עִקַּר הָרֵיחַ תָּלוּי בַּטָּהֳרָה, כְּמוֹ שֶׁאָמְרוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה (סוטה מח.): מִשֶּׁבָּטְלָה הַטָּהֳרָה, בָּטְלָה הָרֵיחַ, כַּמְבֹאָר מַעֲשֶׂה בַּגְּמָרָא (שם מט.), שֶׁאָמַר: רֵיחָא דְּחִנּוּנִיתָא אֲנִי מֵרִיחַ. אָמַר לֵהּ: בְּנִי, טָהֳרָה יֵשׁ בְּךָ:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And when a person guards the *brit,* he merits prayer—the aspect of “For my praise, *echtom* from you.” This is because the sense of smell is mainly dependent upon purity. As our Sages taught: When purity was lost, fragrance was taken away (Sotah 49a). As in the incident which the Talmud relates: [**Rav Huna found some Hynunus dates and wrapped them in his shawl. Rava, his son, came by**] **and said to him, “I smell the scent of Hynunus about you.” “My son,” he replied, “you possess purity!”**