## Likutei Moharan Torah 22

###### Likutei Moharan 22:1:1
[Likutei Moharan 22:1:1](https://torahapp.org/share/book/Likutei%20Moharan/r/22:1:1)

פִּרְקָא חֲמִישָׁאָה דְּסִפְרָא דִּצְנִיעוּתָא

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
The fifth chapter of *Sifra De’ Tzniuta* [states]:


###### Likutei Moharan 22:1:2
[Likutei Moharan 22:1:2](https://torahapp.org/share/book/Likutei%20Moharan/r/22:1:2)

בְּרֵאשִׁית בָּרָא. בְּרֵאשִׁית – מַאֲמָר, בָּרָא – חֲצִי מַאֲמָר. אָב וּבֵן. סְתִים וְגַלְיָא. עֵדֶן עִלָּאָה דִּסְתִים וּגְנִיז. עֵדֶן תַּתָּאָה:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
“‘In the beginning, the Lord created.’ ‘In the beginning’ is a complete-statement; ‘He created’ is a half-statement. Father and son. Hidden and revealed. Upper Eden, which is hidden and concealed. Lower Eden.” (Zohar II, 178b)


###### Likutei Moharan 22:1:3
[Likutei Moharan 22:1:3](https://torahapp.org/share/book/Likutei%20Moharan/r/22:1:3)

א דַּע, שֶׁיֵּשׁ חוֹתָם, וְיֵשׁ חוֹתָם בְּתוֹךְ חוֹתָם.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Know! there is a seal and there is ***Chotem B’tokh Chotem*** (a seal within a seal).


###### Likutei Moharan 22:1:4
[Likutei Moharan 22:1:4](https://torahapp.org/share/book/Likutei%20Moharan/r/22:1:4)

חוֹתָם הוּא, כִּי יֵשׁ מוֹכִיחֵי הַדּוֹר, וְהֵם בְּחִינוֹת רַגְלִין, וְנִקְרָאִים רַגְלִין, עַל שֵׁם שֶׁהֵם לִמּוּדֵי ה', הַיְנוּ שֶׁלּוֹמְדִין כִּבְיָכוֹל אֶת ה', שֶׁנּוֹתְנִין לוֹ עֵצוֹת, וְהֵם הוֹלְכִים בִּשְׁלִיחוּתוֹ לְיִשְׂרָאֵל, לְהוֹכִיחָם וּלְהַחֲזִירָם לְהַשֵּׁם יִתְבָּרַךְ. וְעַל שֵׁם זֶה נִקְרָאִים בְּחִינוֹת רַגְלִין, עַל שֵׁם הָעֵצָה, כְּמוֹ שֶׁפֵּרֵשׁ רַשִׁ"י (שמות יא) עַל "וְכָל הָעָם אֲשֶׁר בְּרַגְלֶיךָ": הַהוֹלְכִים אַחַר עֲצָתְךָ, וְעַל שֵׁם הַהֲלִיכָה, שֶׁהוֹלְכִים בִּשְׁלִיחוּתוֹ לְהוֹכִיחַ כַּנַּ"ל:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
A seal. For there are those who rebuke the generation. They correspond to the feet and are called feet because they are “the teachers of God”—i.e., they teach God, as it were, giving Him advice. And they go as His emissaries to the Jewish people, rebuking them and returning them to the Holy One. By virtue of this they are called feet, because of the advice; as Rashi comments on, “And all the people that are at your feet” (Exodus 11:8): “who go in the ways of your advice.” And [they are called feet] by virtue of the going, for they go as His emissaries to rebuke.


###### Likutei Moharan 22:1:5
[Likutei Moharan 22:1:5](https://torahapp.org/share/book/Likutei%20Moharan/r/22:1:5)

וּכְשֶׁהַשֵּׁם יִתְבָּרַךְ גּוֹזֵר גְּזַר־דִּין בָּעוֹלָם, וְהַדִּין הוּא הַתּוֹרָה, כִּי צָרִיךְ לִהְיוֹת דִּין תּוֹרָה, וּמֵחֲמַת שֶׁהֵם לִמּוּדֵי ה', הוּא מִתְיַעֵץ עִמָּהֶם, וּמְגַלֶּה לָהֶם הַדִּין־תּוֹרָה שֶׁנִּגְזַר עַל הַדּוֹר, וְהֵם מְכַסִּים זֶה הַדִּין־תּוֹרָה וְחוֹתְמִין אוֹתוֹ, בִּבְחִינַת (שיר השירים ד׳:י״ב): מַעְיָן חָתוּם, שֶׁלֹּא יִינְקוּ מִמֶּנּוּ הַחִיצוֹנִים, שֶׁלֹּא יִהְיֶה נַעֲשֶׂה מִמֶּנּוּ, חַס וְשָׁלוֹם, דִּין אַכְזָרִי. וְזֶה בְּחִינַת (ישעיהו ח׳:ט״ז): חֲתוֹם תּוֹרָה בְּלִמֻּדָי; הַיְנוּ, בְּלִמּוּדֵי ה' נֶחְתָּם הַדִּין־תּוֹרָה, שֶׁלֹּא יִינְקוּ מִמֶּנּוּ הַחִיצוֹנִים.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Now, when the Holy One issues a decree of judgment in the world—the judgment is the Torah, for it has to be a Torah-judgment—and because they [the tzaddikim] are “the teachers of God,” He takes counsel with them and reveals to them the Torah-judgment which has been decreed against the generation. They [the teachers] cover over this Torah-judgment and seal it—corresponding to (Song of Songs 4:12), “a spring sealed up”—so that the outside forces do not draw nourishment from it, so that it should not be made into a harsh judgment, God forbid. This corresponds to (Isaiah 8:16), “Seal the Torah among My disciples”—that is, the Torah-judgment is sealed by “the teachers of God,” so that the outside forces should not draw nourishment from it.


###### Likutei Moharan 22:1:6
[Likutei Moharan 22:1:6](https://torahapp.org/share/book/Likutei%20Moharan/r/22:1:6)

וְהֵם, כְּשֶׁנִּגְלֶה לָהֶם הַדִּין־תּוֹרָה, הוֹלְכִים וּמוֹכִיחִים הַדּוֹר, כְּדֵי לְהַחֲזִירָם לְמוּטָב לְהַמְתִּיק הַדִּין. וַאֲפִלּוּ בִּשְׁעַת מוּסָר נִזְהָרִין לְהַחְתִּים וּלְהַסְתִּיר, שֶׁלֹּא יִינְקוּ מִמֶּנּוּ הַחִיצוֹנִים, בִּבְחִינַת (איוב ל״ג:ט״ז): וּבְמֹסָרָם יַחְתֹּם, וְעַל שֵׁם זֶה הֵן בְּחִינַת חוֹתָם.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And they, when the Torah judgment is revealed to them, they go and rebuke the generation in order to have them improve their ways, so as to mitigate the judgment. And even when they reprove, they are careful to seal and conceal [the judgment], so that the outside forces do not draw nourishment, as in (Job 33:16), “With their reproof it is sealed up.” Because of this they are synonymous with the concept of seal.


###### Likutei Moharan 22:1:7
[Likutei Moharan 22:1:7](https://torahapp.org/share/book/Likutei%20Moharan/r/22:1:7)

וְאֵלּוּ הַלִּמּוּדֵי ה' מַרְבִּים שָׁלוֹם בָּעוֹלָם, כְּמוֹ שֶׁכָּתוּב (ישעיהו נ״ד:י״ג): וְכָל בָּנַיִךְ לִמּוּדֵי ה' וְרַב שְׁלוֹם בָּנָיִךְ, כִּי הוֹלְכִים לְפַשֵּׁר וְלַעֲשׂוֹת שָׁלוֹם בֵּין יִשְׂרָאֵל לַאֲבִיהֶם שֶׁבַּשָּׁמַיִם, וּלְפָנָיו יִתְבָּרַךְ מַקְטִינִים הַדָּבָר וּמַמְלִיצִים טוֹב בַּעֲדָם, וְלִפְנֵי יִשְׂרָאֵל מַגְדִּילִים הַחֵטְא מְאֹד, כְּמוֹ שֶׁמָּצִינוּ אֵצֶל מֹשֶׁה, שֶׁאָמַר לְהַשֵּׁם יִתְבָּרַךְ (שמות ל״ב:י״א): לָמָה יֶחֱרֶה אַפְּךָ בְּעַמֶּךָ; וּלְיִשְׂרָאֵל אָמַר (שם): אַתֶּם חֲטָאתֶם חֲטָאָה גְדֹלָה.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Expulsion and dispute, the very opposite of peace, abound in the world. This is as in (Job 18:18), “And from the world he will be banished”— *chotem* (seal) becomes *nidat* (banished), for they are numerically equivalent, as is brought. These “teachers of God” increase peace in the world; as is written (Isaiah 54:13), “And all your children shall be the teachers of God, and great shall be the peace of your children.” For they go to mediate and make peace between the Jewish people and their Father in heaven. Before the Holy One, they minimize the matter and offer endorsement on their behalf. But before the Jewish people, they magnify the transgression greatly. This is what we find of Moshe, he said to the Holy One (Exodus 32:11), “Why unleash Your wrath against Your people?”;


###### Likutei Moharan 22:1:8
[Likutei Moharan 22:1:8](https://torahapp.org/share/book/Likutei%20Moharan/r/22:1:8)

וּכְשֶׁהָרַע שֶׁל הַדּוֹר גּוֹבֵר עַל הַחוֹתָם הַנַּ"ל וּמְקַלְקֵל אוֹתוֹ, חַס וְשָׁלוֹם, אֲזַי נִתְקַלְקֵל שְׁלוֹם הָעוֹלָם, וְנַעֲשֶׂה גֵּרוּשִׁין וּמַחֲלֹקֶת בָּעוֹלָם, הֶפֶךְ הַשָּׁלוֹם, בִּבְחִינַת (איוב י״ח:י״ח) וּמִתֵּבֵל יְנִדּוּהוּ; כִּי מֵחוֹתָם נַעֲשֶׂה נִדַּת, כִּי הֵם בְּמִסְפָּר הַשָּׁוֶה, כַּמּוּבָא:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And when the evil of the generation overpowers the seal and destroys it, God forbid, the peace in the world is then destroyed. whereas to the Jewish people he said (ibid.:30), “You have committed a terrible transgression.”


###### Likutei Moharan 22:2:1
[Likutei Moharan 22:2:1](https://torahapp.org/share/book/Likutei%20Moharan/r/22:2:1)

ב וְיֵשׁ חוֹתָם שֶׁהוּא לְמַעְלָה מִזֶּה הַחוֹתָם, הַיְנוּ בְּחִינוֹת יָדַיִם הַמְקַבְּלִים מוּסָר מֵאֵלּוּ הַמּוֹכִיחִים, בְּחִינוֹת (איוב ל״ז:ז׳): בְּיַד כָּל אָדָם יַחְתּוֹם. וְהַיָּדַיִם זֶה בְּחִינַת אֱמוּנָה, שֶׁנִּתְקַבֵּל בָּהּ הַמּוּסָר, בִּבְחִינַת: כַּאֲשֶׁר דִּבֶּר ה' בְּיַד מֹשֶׁה, בְּחִינַת (שמות י״ז:י״ב): וַיְהִי יָדָיו אֱמוּנָה.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**2.** There is also a seal which is above this seal—corresponding to the hands which receive reproof from those who rebuke, as in (Job 37:7), “By the hand of every man is it sealed.” And the hands are synonymous with faith, through which reproof is received, as in (Numbers 17:5), “As God said, in the hand of Moshe, to him,” corresponding to (Exodus 17:12), “And his hands were faith.”


###### Likutei Moharan 22:2:2
[Likutei Moharan 22:2:2](https://torahapp.org/share/book/Likutei%20Moharan/r/22:2:2)

וְזֶה הַחוֹתָם צָרִיךְ שְׁמִירָה יְתֵרָה שֶׁלֹּא יִתְקַלְקֵל, הַיְנוּ שֶׁלֹּא יִתְקַלְקֵל הָאֱמוּנָה, כִּי כְּשֶׁחַס וְשָׁלוֹם נִתְקַלְקֵל הַחוֹתָם הַחִיצוֹן, יוּכְלוּ לְהִתְקָרֵב לַחוֹתָם הַפְּנִימִי, וִיקַלְקְלוּ הַחוֹתָם הַפְּנִימִי עַל־יְדֵי קִלְקוּל הַחוֹתָם הַחִיצוֹן, שֶׁהוּא הָאֱמוּנָה.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Now, this seal needs extra safekeeping so that it should not be destroyed—so that the faith is not destroyed. For if, God forbid, the outer seal is damaged, it becomes possible for them to get close to the inner seal. They will break the inner seal by having damaged the outer seal, which is faith.


###### Likutei Moharan 22:2:3
[Likutei Moharan 22:2:3](https://torahapp.org/share/book/Likutei%20Moharan/r/22:2:3)

וּכְשֶׁחַס וְשָׁלוֹם, נִתְקַלְקֵל זֶה הַחוֹתָם הַיָּדַיִם, נַעֲשֶׂה מִזֶּה כְּפִירוֹת, שֶׁהִיא הֶפֶךְ הָאֱמוּנָה, וְנַעֲשֶׂה אֱמוּנוֹת כָּזְבִּיּוֹת. כִּי עִקַּר הָעֲבוֹדָה זָרָה אֵין לָהּ כֹּחַ, אֶלָּא עַל־יְדֵי שֶׁמְּקַבֵּל מֵהַיָּדַיִם אֵלּוּ, בִּבְחִינַת (שמות ל״ב:ד׳): וַיִּקַּח מִיָּדָם וַיָּצַר אֹתוֹ בַּחֶרֶט

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And if, God forbid, this seal of the hands is damaged, heresy—the very opposite of faith—and mistaken beliefs namely idolatry, ensues. Principally, idolatry has no power other than what it receives from these hands, as in (Exodus 32:4), “He took [the rings] from their hand, and formed it [the gold] in a mold.”


###### Likutei Moharan 22:2:4
[Likutei Moharan 22:2:4](https://torahapp.org/share/book/Likutei%20Moharan/r/22:2:4)

(וְכַמְבֹאָר בְּזֹהַר כִּי־תִשָּׂא (דף קצב.) עַל פָּסוּק זֶה לְעִנְיַן מַעֲשֵׂה הָעֵגֶל: בַּמָּה אַצְלְחוּ בְּעוֹבָדָא דָא, בְּגִין דְּוַיִּקַּח מִיָּדָם וְכוּ'. אִלּוּ כַּד נְטַל מִידֵיהוֹן הֲוָה שָׁדָא לְאַרְעָא, וְאַף־עַל־גַּב דְּיִטֹּל לֵהּ לְבָתָר, לָא הֲוָה אַצְלַח עוֹבָדָא בִּישָׁא דָּא וְכוּ', עַיֵּן שָׁם).

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
{As is explained in the *Zohar* (II, 192a) on this verse concerning the making of the Golden Calf: “What was is that made this action successful? It was because ‘[Aharon] took from their hands.’ If, when he took it from their hands, he had thrown it to the ground, then even if he had taken it afterwards, this terrible deed would not have been successful.” See there.}


###### Likutei Moharan 22:2:5
[Likutei Moharan 22:2:5](https://torahapp.org/share/book/Likutei%20Moharan/r/22:2:5)

וְגַם תִּקּוּנוֹ הוּא גַּם כֵּן רַק עַל־יְדֵי בְּחִינַת הַיָּדַיִם, בִּבְחִינַת (בראשית ל״ה:ד׳): וַיִּתְּנוּ אֶל יַעֲקֹב אֶת כָּל אֱלֹקֵי הַנֵּכָר אֲשֶׁר בְּיָדָם,

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
His rectification is also through the concept of hands, as in (Genesis 35:4), “They gave Yaakov all the idolatrous artifacts that were in their hands.”


###### Likutei Moharan 22:2:6
[Likutei Moharan 22:2:6](https://torahapp.org/share/book/Likutei%20Moharan/r/22:2:6)

כִּי מֵ"חוֹתָם" נַעֲשֶׂה "נִדַּת", בִּבְחִינַת (ישעיהו א׳:ט״ו): יְדֵיכֶם דָּמִים מָלֵאוּ, כִּי יָד בְּמִלּוּאוֹ (כָּזֶה: יוּד דָּלֶת) הוּא מִסְפַּר נִדַּת, הַיְנוּ עֲבוֹדַת אֱלִילִים שֶׁמְּטַמְּאָה כְּנִדָּה (שבת פב):

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
*Chotem* becomes *nidat,* as in (Isaiah 1:15), “Your hands are full of blood.” For *YaD* (a hand), when spelled out {as such: *YOD DaLeT* }, is numerically equivalent to *NiDaT* —namely idolatry, which makes impure as a menstruating woman (Shabbat 82a).


###### Likutei Moharan 22:3:1
[Likutei Moharan 22:3:1](https://torahapp.org/share/book/Likutei%20Moharan/r/22:3:1)

ג וְצָרִיךְ לִרְאוֹת לְמַלֹּאת אֶת הַיָּדַיִם, שֶׁהִיא הָאֱמוּנָה, עַל־יְדֵי הֶאָרָה מִשִּׁבְעָה רוֹעִים, שֶׁהֵם כְּלָלִיּוּת שֶׁל כָּל מַנְהִיגֵי הַדּוֹר, בִּבְחִינַת (שמות כ״ט:ל״ה): שִׁבְעַת יָמִים תְּמַלֵּא יָדָם; כִּי הֵם רוֹעִים הָאֱמוּנָה לְתַקְּנָהּ וּלְהַשְׁלִימָהּ, וְעַל שֵׁם זֶה נִקְרָאִים רוֹעִים, עַל שֵׁם (תהלים לז): וּרְעֵה אֱמוּנָה;

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**3 .** And one has to see to fill the hands, which are faith, with the illumination of the Seven Shepherds. They are the embodiment of all the leaders of the generation, as in (Exodus 29:35), “For seven days you shall fill their hands.” They tend the faith, to rectify and perfect it. This is why they are called shepherds, as in (Psalms 37:3), “… and shepherd faith.”


###### Likutei Moharan 22:3:2
[Likutei Moharan 22:3:2](https://torahapp.org/share/book/Likutei%20Moharan/r/22:3:2)

וְכָל עִקַּר אֱמוּנַת יִשְׂרָאֵל מַמְשִׁיכִין הֵם לְהַדּוֹר. וְזֶה בְּחִינַת (דברים ל״ג:ג׳): כָּל קְדֹשָׁיו בְּיָדֶךָ; שֶׁהֵם בְּחִינַת כְּלָלִיּוּת שֶׁל כָּל מַנְהִיגֵי הַדּוֹר. וְזֶה בְּחִינַת (הושע י״ב:א׳): וְעִם קְדוֹשִׁים נֶאֱמָן. וּמשֶׁה, שֶׁהוּא אֶחָד מִשִּׁבְעָה רוֹעִים, נִקְרָא עַל שֵׁם זֶה רָעֲיָא מְהֵימָנָא:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
It is they who draw the essence of Jewish faith to the generation. This corresponds to (Deuteronomy 33:3), “All his holy ones are in Your hands”—for they are synonymous with the embodiment of all the generation’s leaders. And this corresponds to (Hoshea 12:1), “With the holy ones He is faithful.” And this is why Moshe, who is one of the Seven Shepherds, is called the Faithful Shepherd because he shepherds the faith.


###### Likutei Moharan 22:4:1
[Likutei Moharan 22:4:1](https://torahapp.org/share/book/Likutei%20Moharan/r/22:4:1)

ד וְאִי אֶפְשָׁר לָבוֹא לְאֵלּוּ הָרוֹעִים, שֶׁהֵם כְּלָלִיּוּת שֶׁל הַקְּדֻשָּׁה, אֶלָּא עַל־יְדֵי עַזּוּת, כְּמַאֲמַר רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (אבות פ"ה): הֱוֵי עַז כַּנָּמֵר, כְּמוֹ שֶׁכָּתוּב (שמות ט״ו:י״ג): נֵהַלְתָּ בְעָזְּךָ אֶל נְוֵה קָדְשֶׁךָ; הַיְנוּ, עַל־יְדֵי עַזּוּת נִכְנָסִין לְתוֹךְ הַקְּדֻשָּׁה.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**4.** But it is impossible to come to these shepherds, who are the embodiment of holiness, except through boldness. As our Sages teach (Avot 5:20), “Be bold as a leopard,” as is written (Exodus 15:13), “Boldly You led [them] to Your holy shrine.” In other words, by means of boldness one enters into holiness.


###### Likutei Moharan 22:4:2
[Likutei Moharan 22:4:2](https://torahapp.org/share/book/Likutei%20Moharan/r/22:4:2)

כִּי יֵשׁ רוֹעִים שֶׁל הַסִּטְרָא אָחֳרָא, וְהֵם גַּם כֵּן מְפֻרְסְמֵי הַדּוֹר, וְכוֹפִין אֲנָשִׁים לִתְחוֹת שִׁעְבּוּדַיְהוּ, וְעִקַּר מַלְכוּתָם הוּא עַל־יְדֵי עַזּוּת, כִּי עַזּוּת – מַלְכוּתָא בְּלָא תָּגָא (סנהדרין קה.),

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is because there are shepherds from the Other Side who are also the prominent leaders of the generation. They force people to submit to their control. Primarily, their rule stems from brazenness; for “brazenness is kingship without a crown” (Sanhedrin 105a).


###### Likutei Moharan 22:4:3
[Likutei Moharan 22:4:3](https://torahapp.org/share/book/Likutei%20Moharan/r/22:4:3)

וְהֵם כִּכְלָבִים בְּעַזּוּתָם, בִּבְחִינַת (ישעיהו נ״ו:י״א): וְהַכְּלָבִים עַזֵּי נֶפֶשׁ הֵמָּה רֹעִים;

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
With their brazenness, they are like dogs, as in (Isaiah 56:11), “The dogs are brazen, [they never have enough]; they are shepherds [who cannot understand].”


###### Likutei Moharan 22:4:4
[Likutei Moharan 22:4:4](https://torahapp.org/share/book/Likutei%20Moharan/r/22:4:4)

וְהֵן פְּנֵי הַדּוֹר כִּפְנֵי הַכֶּלֶב (סוטה מט:).

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And similarly (Sotah 49b), “The face of the generation is as the face of the dog.”


###### Likutei Moharan 22:4:5
[Likutei Moharan 22:4:5](https://torahapp.org/share/book/Likutei%20Moharan/r/22:4:5)

וְעַל כֵּן כְּדֵי לְהִנָּצֵל מֵהֶם, מִתַּחַת מֶמְשַׁלְתָּם, אִי אֶפְשָׁר רַק עַל־יְדֵי עַזּוּת, לַעֲמֹד נֶגֶד עַזּוּתָם, וְאָז: נֵהַלְתָּ בְעָזְּךָ אֶל נְוֵה קָדְשֶׁךָ – שֶׁנִּכְנָס לְתוֹךְ הַקְּדֻשָּׁה.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Therefore, it is impossible to be saved from them, from their authority, except through boldness—standing up against their brazenness. And then, “Boldly You led [them] to Your holy shrine”—entering into holiness.


###### Likutei Moharan 22:4:6
[Likutei Moharan 22:4:6](https://torahapp.org/share/book/Likutei%20Moharan/r/22:4:6)

וְכָל הַקּוֹלוֹת – הֵן שֶׁל צְעָקָה, הֵן שֶׁל אֲנָחָה, הֵן קוֹל שׁוֹפָר, הֵן קוֹל זִמְרָה – כֻּלָּם הֵם בְּחִינַת עַזּוּת, בִּבְחִינַת (תהילים ס״ח:ל״ד): הֵן יִתֵּן בְּקוֹלוֹ קוֹל עֹז:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And all sounds: whether of crying out, or of sighing; whether the sound of the shofar, or the sound of song—they all are the concept of boldness, as in (Psalms 68:34), “Behold, He puts into His voice a bold sound.”


###### Likutei Moharan 22:5:1
[Likutei Moharan 22:5:1](https://torahapp.org/share/book/Likutei%20Moharan/r/22:5:1)

ה וְצָרִיךְ כָּל אָדָם לְרַחֵם מְאֹד עַל בְּשַׂר הַגּוּף, לְהַרְאוֹת לוֹ מִכָּל הֶאָרָה וּמִכָּל הַשָּׂגָה שֶׁהַנְּשָׁמָה מַשֶּׂגֶת, שֶׁהַגּוּף גַּם כֵּן יֵדַע מִזֹּאת הַהַשָּׂגָה, בִּבְחִינַת (ישעיהו נ״ח:ז׳): וּמִבְּשָׂרְךָ לֹא תִתְעַלָּם; מִבְּשָׂרְךָ דַּיְקָא, שֶׁלֹּא תַעֲלִים עֵינֶיךָ מִלְּרַחֵם עַל בְּשָׂרְךָ, הַיְנוּ בְּשַׂר גּוּפְךָ.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**5.** And every person must show great compassion for the flesh of the body, illuminating it with every insight and perception that the soul perceives. The body should also be informed of this perception, as in (Isaiah 58:7), “Hide not from your own flesh.” Specifically from “your own flesh.” Do not hide your eyes from showing compassion for your flesh—the flesh of your body.


###### Likutei Moharan 22:5:2
[Likutei Moharan 22:5:2](https://torahapp.org/share/book/Likutei%20Moharan/r/22:5:2)

כִּי צְרִיכִין לְרַחֵם מְאֹד עַל הַגּוּף, לִרְאוֹת לְזַכְּכוֹ, כְּדֵי שֶׁיּוּכַל לְהוֹדִיעַ לוֹ מִכָּל הַהֶאָרוֹת וְהַהַשָּׂגוֹת שֶׁהַנְּשָׁמָה מַשֶּׂגֶת. כִּי הַנְּשָׁמָה שֶׁל כָּל אָדָם הִיא רוֹאָה וּמַשֶּׂגֶת תָּמִיד דְּבָרִים עֶלְיוֹנִים מְאֹד, אֲבָל הַגּוּף אֵינוֹ יוֹדֵעַ מֵהֶם, עַל כֵּן צָרִיךְ כָּל אָדָם לְרַחֵם מְאֹד עַל בְּשַׂר הַגּוּף, לִרְאוֹת לְזַכֵּךְ הַגּוּף, עַד שֶׁתּוּכַל הַנְּשָׁמָה לְהוֹדִיעַ לוֹ מִכָּל מַה שֶּׁהִיא רוֹאָה וּמַשֶּׂגֶת תָּמִיד כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
For it is necessary to show great compassion for the body, to see to purify it, so as to be able to inform it of all the insights and perceptions which the soul perceives. This is because the soul of every human being is continuously seeing and comprehending very exalted things. But the body knows nothing of them. Therefore, every person must show great compassion for the flesh of the body. He should see to purify the body so that the soul will be able to inform it of all that she is always seeing and comprehending.


###### Likutei Moharan 22:5:3
[Likutei Moharan 22:5:3](https://torahapp.org/share/book/Likutei%20Moharan/r/22:5:3)

וּכְשֶׁהַגּוּף הוּא בִּבְחִינָה זוֹ, הִיא טוֹבָה לְהַנְּשָׁמָה, שֶׁלִּפְעָמִים נוֹפֶלֶת מִמַּדְרֵגָתָהּ. וּכְשֶׁהַגּוּף צַח וָאוֹר, תּוּכַל הַנְּשָׁמָה לְהִתְרוֹמֵם וְלַחֲזֹר לְמַדְרֵגָתָהּ עַל־יְדֵי הַגּוּף, הַיְנוּ, עַל־יְדֵי תַּעֲנוּגֵי הַגּוּף תּוּכַל לִזְכֹּר וְלַעֲלוֹת לַתַּעֲנוּגִים שֶׁלָּהּ, כִּי מֵאַחַר שֶׁהַגּוּף גַּם כֵּן טוֹב וְכָשֵׁר, אֵינוֹ נִלְכָּד בְּהַתַּעֲנוּגִים, וְעַל כֵּן תּוּכַל הַנְּשָׁמָה לַחֲזֹר עַל־יְדֵי תַּעֲנוּגֵי הַגּוּף לְמַעֲלָתָהּ, לַתַּעֲנוּגִים שֶׁלָּהּ.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Now, when the body is in this category, it benefits the soul. For there are times when she falls from her level. However, if the body is clear and illuminated, the soul is capable of picking herself up and returning to her level because of the body. That is, through the pleasures of the body, she will be able to recall and ascend to her own pleasures. For now that the body is also good and right, it doesn’t get trapped in the pleasures. Thus the soul is capable of returning by means of the pleasures of the body, to her position and her pleasures.


###### Likutei Moharan 22:5:4
[Likutei Moharan 22:5:4](https://torahapp.org/share/book/Likutei%20Moharan/r/22:5:4)

וְכֵן גַּם כֵּן עַל־יְדֵי הָרְשִׁימוֹת שֶׁיֵּשׁ בְּהַגּוּף, עַל־יְדֵי הֶאָרוֹת שֶׁהֵאִירָה בּוֹ הַנְּשָׁמָה מִקֹּדֶם, תּוּכַל עַתָּה לִזְכֹּר וְלַעֲלוֹת וְלַחֲזֹר לְמַדְרֵגָתָהּ. וְזֶה בְּחִינַת (איוב י״ט:כ״ו): מִבְּשָׂרִי אֶחֱזֶה אֱלוֹהַּ – מִבְּשָׂרִי דַיְקָא, הַיְנוּ עַל־יְדֵי בְּשַׂר הַגּוּף יֶחֱזֶה אֱלוֹהַּ, הַיְנוּ הַשָּׂגוֹת אֱלֹקוּת, הַיְנוּ, שֶׁהָאָדָם בְּגוּפוֹ יִרְאֶה וְיֶחֱזֶה הַשָּׂגוֹת עֶלְיוֹנוֹת שֶׁהַנְּשָׁמָה מַשֶּׂגֶת תָּמִיד כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Likewise, by means of the lasting impression which the body has because of the enlightenment with which the soul previously illuminated it, she can now recall and ascend and return to her level. This corresponds to (Job 19:26), “From my flesh I will behold God”—specifically “my flesh.” In other words, by means of the flesh of the body he will behold God, that is, perceptions of Godliness. That is, the person—with his body—will see and behold exalted perceptions; that which the soul is always perceiving.


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

אֲבָל כְּשֶׁיֵּשׁ לְהַגּוּף עַזּוּת, מִבְּחִינַת: וְהַכְּלָבִים עַזֵּי נֶפֶשׁ – אֵין הַנְּשָׁמָה יְכוֹלָה לִסְמֹךְ עַצְמָהּ וּלְהִתְקָרֵב אֶל הַגּוּף לְהוֹדִיעַ לוֹ מֵהַהַשָּׂגוֹת שֶׁלָּהּ, כִּי תּוּכַל לִלְכֹּד בְּתֹקֶף וְעַזּוּת הַגּוּף, מַה שֶּׁהַגּוּף עַז וְחָזָק בְּהַתַּאֲווֹת.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
But when the body possesses brazenness—corresponding to, “The dogs are brazen”—the soul cannot support herself and draw closer to the body, to inform it of her perceptions. This is because she might become ensnared in the aggressiveness and brazenness of the body—that the body is brazen and strong in [its attachment to] the desires.


###### Likutei Moharan 22:5:6
[Likutei Moharan 22:5:6](https://torahapp.org/share/book/Likutei%20Moharan/r/22:5:6)

וְצָרִיךְ לָזֶה עַזּוּת דִּקְדֻשָּׁה, הַיְנוּ קוֹלוֹת הַנַּ"ל, שֶׁעַל־יְדֵי־זֶה מְשַׁבֵּר עַזּוּת הַגּוּף, כִּי אֲנָחָה שׁוֹבֶרֶת גּוּפוֹ שֶׁל אָדָם (ברכות נח:), וּכְשֶׁמְּשַׁבֵּר עַזּוּת וְתַקִּיפוּת הַגּוּף, עַל־יְדֵי־זֶה תּוּכַל הַנְּשָׁמָה לְהִתְקָרֵב עַצְמָהּ אֶל הַגּוּף, כִּי לֹא תִּהְיֶה נִלְכֶּדֶת שָׁם.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Thus it is necessary to have holy boldness—i.e., sounds, as above. With this, the brazenness of the body is broken. For “Sighing breaks a man’s body” (Ketuvot 62a). And by breaking the brazenness and aggressiveness of the body, the soul is able to bring herself closer to the body. She will not be ensnared there.


###### Likutei Moharan 22:5:7
[Likutei Moharan 22:5:7](https://torahapp.org/share/book/Likutei%20Moharan/r/22:5:7)

וְזֶה בְּחִינַת (תהילים ק״ב:ו׳): מִקּוֹל אַנְחָתִי דָּבְקָה עַצְמִי לִבְשָׂרִי. עַצְמִי הִיא הַנְּשָׁמָה, שֶׁהִיא עֶצֶם הָאָדָם, כִּי עִקַּר עַצְמִיּוּת הָאָדָם, מַה שֶּׁנִּקְרָא אֵצֶל הָאָדָם אֲנִי, הוּא הַנְּשָׁמָה, שֶׁהִיא עֶצֶם הַקַּיָּם לָעַד.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This corresponds to (Psalms 102:6), “From the sound of my sighing, my bone has clung to my flesh.” “*ATZMi* (my bone)” is the soul, which is the *ÆTZeM* (the essence) of a person. This is because man’s principal essence—that which man calls “I”—is the soul. She is the essence that is eternal.


###### Likutei Moharan 22:5:8
[Likutei Moharan 22:5:8](https://torahapp.org/share/book/Likutei%20Moharan/r/22:5:8)

אֲבָל מֵחֲמַת עַזּוּת הַגּוּף בְּתַאֲווֹתָיו, אֲזַי הַנְּשָׁמָה, שֶׁהִיא עֶצֶם הָאָדָם, רְחוֹקָה מִבְּשָׂרוֹ וְגוּפוֹ, וְעַל־יְדֵי קוֹל אֲנָחָה, שֶׁהִיא בְּחִינַת עַזּוּת דִּקְדֻשָּׁה כַּנַּ"ל, עַל־יְדֵי־זֶה נִשְׁבָּר עַזּוּת גּוּפוֹ, וְאָז מִתְקָרֶבֶת וּמִתְדַּבֶּקֶת הָעֶצֶם לְהַבָּשָׂר, הַיְנוּ הַנְּשָׁמָה לְהַגּוּף. וְזֶהוּ: מִקּוֹל אַנְחָתִי דָּבְקָה עַצְמִי לִבְשָׂרִי כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
But because of the brazenness of the body in its desires, the soul—which is the essence of man—is then distant from his flesh and his body. However, by means of the sound of sighing—the concept of holy boldness—the brazenness of the body is broken. And then the essence draws closer to the flesh—i.e., the soul to the body. This is, “From the sound of my sighing, my bone has clung to my flesh.”


###### Likutei Moharan 22:5:9
[Likutei Moharan 22:5:9](https://torahapp.org/share/book/Likutei%20Moharan/r/22:5:9)

וּבְחִינַת קוֹל הַתְּקִיעוֹת הוּא בְּחִינַת: מִקּוֹל אַנְחָתִי; וְהוּא מְשַׁבֵּר גּוּפוֹ שֶׁל אָדָם, בִּבְחִינַת (עמוס ג׳:ו׳): אִם יִתָּקַע שׁוֹפָר בְּעִיר וְעָם לֹא יֶחֱרָדוּ,

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And the concept of the sound of the *tekiah* (shofar blasts) corresponds to “from the sound of my sighing.” It breaks man’s body, as in (Amos 3:6), “Shall a shofar blast be sounded in the city, and the people not be afraid?”


###### Likutei Moharan 22:5:10
[Likutei Moharan 22:5:10](https://torahapp.org/share/book/Likutei%20Moharan/r/22:5:10)

וְעַל־יָדָם יוּכַל לָבוֹא לָרוֹעִים הַנַּ"ל. וְזֶה בְּחִינַת: תְּקִיעָה, שְׁבָרִים, תְּרוּעָה. תְּקִיעָה – הֵם הַקּוֹלוֹת, קוֹל עֹז. שְׁבָרִים – שֶׁעַל־יָדָם נִשְׁבָּר עַזּוּת הַגּוּף כַּנַּ"ל. תְּרוּעָה – בְּחִינַת (שמואל ב ה׳:ב׳): וְאַתָּה תִּרְעֶה אֶת עַמִּי הַנַּ"ל, שֶׁהֵם הָרוֹעִים דִּקְדֻשָּׁה, שֶׁאִי אֶפְשָׁר לְהִתְקָרֵב לָהֶם כִּי אִם עַל־יְדֵי עַזּוּת דִּקְדֻשָּׁה, שֶׁהֵם בְּחִינַת קוֹלוֹת דִּקְדֻשָּׁה, בְּחִינַת קוֹל שׁוֹפָר כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And through them, a person will be able to come to the shepherds, mentioned above. This is the concept of *tekiah, shevarim, teruah*. *Tekiah*: these are the sounds, the “sound of boldness” namely, holy boldness. *SheVaRim*: because through them [the sounds], the brazenness of the body is *ShaVaR* (broken). *TeRuAH*: this corresponds to (2 Samuel 5:2), “You *TiR’AeH* (shall tend) My people,” as explained above. They are the shepherds of holiness to whom it is impossible to draw close except by means of holy boldness, which is the sounds of holiness/the sound of the shofar.


###### Likutei Moharan 22:5:11
[Likutei Moharan 22:5:11](https://torahapp.org/share/book/Likutei%20Moharan/r/22:5:11)

וְזֶה (בראשית י״ז:כ״ג): וַיָּמָל אֶת בְּשַׂר עָרְלָתָם בְּעֶצֶם הַיּוֹם הַזֶּה, וּכְתִיב (שם): בְּעֶצֶם הַיּוֹם הַזֶּה נִמּוֹל אַבְרָהָם. הַיּוֹם הַזֶּה – זֶה בְּחִינַת קוֹל שׁוֹפָר, שֶׁמִּצְוָתוֹ בַּיּוֹם (ר"ה כח: מגילה כ:), בִּבְחִינַת (תהילים כ׳:ב׳): יַעַנְךָ ה' בְּיוֹם צָרָה; שֶׁעַל־יָדוֹ נִמּוֹל וְנִשְׁבָּר עָרְלַת בָּשָׂר, וּמְקַבֵּל אוֹר הָעֶצֶם:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And this is (Genesis 17:23), “He circumcised the flesh of their foreskin, on that *etzem* (very) day.” And it is written (ibid.:26), “On that very day Avraham was circumcised.” “That day” alludes to the sound of the shofar: it is to be blown during the day (Rosh HaShanah 28a), as in (Psalms 20:2), “God will answer you on the day of your distress.” Through this, the foreskin of the flesh is circumcised and broken, and he receives the light of the *etzem* (essence).


###### Likutei Moharan 22:6:1
[Likutei Moharan 22:6:1](https://torahapp.org/share/book/Likutei%20Moharan/r/22:6:1)

ו וְכֵן בִּכְלָלִיּוּת בְּנֵי הָאָדָם יֵשׁ בְּחִינַת עֶצֶם וּבָשָׂר, הַיְנוּ שֶׁהֶחָכָם הָאֱמֶת, שֶׁהוּא בְּחִינַת הַנְּשָׁמָה לְהָעָם שֶׁהֵם לְמַטָּה מִמֶּנּוּ, הוּא בְּחִינַת עֶצֶם, וְהָעָם הֵם נֶגְדּוֹ בְּחִינַת בָּשָׂר.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**6.** Similarly, in the general category of human beings there is the concept of essence and flesh. That is, the true sage—he being the soul of the nation, for they are below him—is synonymous with the essence. Vis-à-vis him, the nation is synonymous with the flesh.


###### Likutei Moharan 22:6:2
[Likutei Moharan 22:6:2](https://torahapp.org/share/book/Likutei%20Moharan/r/22:6:2)

וּכְשֶׁהֵם בִּבְחִינַת בָּשָׂר, כְּמוֹ בְּשַׂר הַגּוּף בְּעֶצֶם הָאָדָם, הֵם שׁוֹמְעִים הַקּוֹל אֲנָחָה, הַיְנוּ קוֹלוֹ שֶׁל הֶחָכָם, וְשׁוֹבֶרֶת גּוּפָם, בִּבְחִינַת אֲנָחָה שׁוֹבֶרֶת וְכוּ', וְעַל־יְדֵי־זֶה יוּכַל לִסְמֹךְ לְהִתְקָרֵב אֲלֵיהֶם, שֶׁהֵם בְּחִינַת בָּשָׂר, בִּבְחִינַת מִקּוֹל אַנְחָתִי דָּבְקָה עַצְמִי לִבְשָׂרִי הַנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And when they are attached to him as the flesh of the body is to man’s bone, they hear the sound of sighing—that is, the voice of the sage. It breaks their body, as in, “Sighing breaks a man’s body.” This enables him to come near, to draw closer to them, as in, “From the sound of my sighing, my bone has clung to my flesh.”


###### Likutei Moharan 22:6:3
[Likutei Moharan 22:6:3](https://torahapp.org/share/book/Likutei%20Moharan/r/22:6:3)

אַךְ כְּשֶׁאֵינָם בִּבְחִינַת בָּשָׂר, אֵינָם שׁוֹמְעִים כְּלָל קוֹל הָאֲנָחָה הַנַּ"ל, וַאֲפִלּוּ אִם שׁוֹמְעִים קוֹלוֹ, אֵינָם שׁוֹמְעִים הַקּוֹל בְּעַצְמוֹ, כִּי אִם קוֹל הֲבָרָה:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
But when they are not in the category of flesh, they do not at all hear the above mentioned sound of sighing. And even if they hear a sound, they don’t hear the essence of the sound, but only its echo.


###### Likutei Moharan 22:7:1
[Likutei Moharan 22:7:1](https://torahapp.org/share/book/Likutei%20Moharan/r/22:7:1)

ז וְקוֹל הֲבָרָה הוּא: דַּע, כִּי כְּשֶׁנִּתְעוֹרֵר קוֹל דִּקְדֻשָּׁה, אֲזַי מִתְעוֹרֵר מִמֶּנּוּ קוֹל דְּסִטְרָא אָחֳרָא, כִּי עַל־יְדֵי הָעֲבֵרוֹת נִבְרָאִים מְחַבְּלִים, וְהֵם צוֹעֲקִים: הַב לָן מְזוֹנֵי, הַב לָן חַיֵּי, וּכְשֶׁאֵין מִתְגַּבֵּר וּמִתְעוֹרֵר קוֹל דִּקְדֻשָּׁה, הֵם נָחִים, אַךְ תֵּכֶף שֶׁמִּתְעוֹרֵר קוֹל דִּקְדֻשָּׁה, הֵם מִתְעוֹרְרִים תֵּכֶף וּמַתְחִילִין לִצְעֹק וּלְקַטְרֵג נֶגְדּוֹ – וְזֶהוּ קוֹל הַהֲבָרָה שֶׁיּוֹצֵא מִקּוֹל הַקְּדֻשָּׁה.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**7.** An echo is: Know! when the sound of holiness is aroused, then, through it, the sound of the Other Side is aroused. This is because as a result of the transgressions, destroying forces are created. “And they cry out: ‘Give us sustenance! Give us life!’” (Tikkuney Zohar #6, p. 22a). When the sound of holiness does not strengthen and arouse itself, they are quiescent. But as soon as the sound of holiness is aroused, they immediately become aroused and begin to cry out and petition against it. This is the echo: it stems from the sound of holiness.


###### Likutei Moharan 22:7:2
[Likutei Moharan 22:7:2](https://torahapp.org/share/book/Likutei%20Moharan/r/22:7:2)

וְזֶה בְּחִינַת (ירמיה יד): אִם עֲו‍ֹנֵינוּ עָנוּ בָנוּ – אֵין עֲנִיָּה אֶלָּא לְשׁוֹן צְעָקָה, הַיְנוּ שֶׁהָעֲוו‍ֹנוֹת צוֹעֲקִין בָּנוּ, בְּתוֹכֵנוּ מַמָּשׁ, עַל־יְדֵי שֶׁנִּתְעוֹרֵר קוֹל דִּקְדֻשָּׁה,

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**{“Though our transgressions bear witness again st us, God, do it for the sake of Your name”** (Jeremiah 14:7) **. }** This corresponds to, “Though our transgressions bear witness against us”—bearing witness implies nothing other than crying out (Rashi, Deuteronomy 26:5). That is, the transgressions cry out in us—within us, literally—because the sound of holiness has been aroused.


###### Likutei Moharan 22:7:3
[Likutei Moharan 22:7:3](https://torahapp.org/share/book/Likutei%20Moharan/r/22:7:3)

וּכְמוֹ שֶׁכָּתוּב אֵצֶל הַצָּרְפִית (מלכים־א יז): בָּאתָ אֵלַי לְהַזְכִּיר אֶת עֲו‍ֹנִי; הַיְנוּ, כָּל זְמַן שֶׁלֹּא הָיָה שָׁם אֵלִיָּהוּ, וְלֹא הָיְתָה הַקְּדֻשָּׁה גוֹבֶרֶת כָּל כָּךְ, הָיוּ הָעֲו‍ֹנוֹת שֶׁלָּהּ נָחִים, אַךְ עַל־יְדֵי שֶׁנִּתְעוֹרֵר שָׁם קְדֻשַּׁת אֵלִיָּהוּ, הָיוּ נִזְכָּרִים וְנִתְעוֹרְרִים עֲוו‍ֹנוֹתֶיהָ לִצְעֹק וּלְקַטְרֵג עָלֶיהָ.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
As it is written of the woman of Tzarfat (1 Kings 17:18), “Have you come to me to recall my transgression?” That is, as long as Eliyahu was not there and the holiness not so overpowering, her transgressions were quiescent. But, because Eliyahu’s holiness had been aroused there, her transgressions were remembered and aroused to cry out and accuse her.


###### Likutei Moharan 22:7:4
[Likutei Moharan 22:7:4](https://torahapp.org/share/book/Likutei%20Moharan/r/22:7:4)

וְזֶהוּ: אִם עֲו‍ֹנֵינוּ עָנוּ בָנוּ – שֶׁהָעֲוו‍ֹנוֹת צוֹעֲקִין בְּתוֹכֵנוּ, וַאֲפִלּוּ כְּשֶׁאָנוּ צוֹעֲקִים אֵיזֶה קוֹל דִּקְדֻשָּׁה, אֵין אָנוּ זוֹכִין לִשְׁמֹעַ קוֹל דִּקְדֻשָּׁה בְּעַצְמוֹ, לְשַׁבֵּר עַל־יָדוֹ עַזּוּת הַגּוּף, כִּי אִם קוֹל הֲבָרָה, שֶׁהוּא קוֹל הָעֲוו‍ֹנוֹת שֶׁנִּתְעוֹרְרִין נֶגֶד קוֹל דִּקְדֻשָּׁה, וְהֵם צוֹעֲקִים בְּתוֹכֵנוּ: ה' עֲשֵׂה לְמַעַן שְׁמֶךָ – שֶׁאַתָּה בְּעַצְמְךָ תַּעֲשֶׂה לְמַעַן שִׁמְךָ וּתְרַחֵם עָלֵינוּ לְמַעַנְךָ לְבַד.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And this is, “Though our transgressions bear witness against us.” The transgressions cry out within us. And even when we cry out [with] some sound of holiness, we do not merit hearing the sound of holiness itself—so that we might use it to break the brazenness of the body—but only the echo, the sound of our sins which are aroused against the sound of holiness. They cry out within us. [Therefore] “God, do it for the sake of Your name.” You Yourself should do it for the sake of Your name, and take pity on us for Your sake alone.


###### Likutei Moharan 22:7:5
[Likutei Moharan 22:7:5](https://torahapp.org/share/book/Likutei%20Moharan/r/22:7:5)

וּכְשֶׁאֵינוֹ בִּבְחִינַת בָּשָׂר לְהֶחָכָם, שֶׁהוּא בְּחִינַת הָעֶצֶם, אֲזַי אֵינוֹ שׁוֹמֵעַ הַקּוֹל בְּעַצְמוֹ הַנַּ"ל רַק הַקּוֹל הַהֲבָרָה, הַיְנוּ קוֹל הָעֲוו‍ֹנוֹת שֶׁנִּתְעוֹרְרִים מִזֶּה הַקּוֹל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
However, when one is not in the category of flesh of the sage, he [the tzaddik] being the concept of the *etzem,* then he doesn’t hear the sound itself. Rather, [he hears] the echo—namely, the sound of the transgressions which are aroused by this sound.


###### Likutei Moharan 22:7:6
[Likutei Moharan 22:7:6](https://torahapp.org/share/book/Likutei%20Moharan/r/22:7:6)

וְזֶה (ר"ה כז:): הַתּוֹקֵעַ בְּבוֹר, בְּחִינוֹת (תהלים פח): שַׁתַּנִי בְּבוֹר תַּחְתִּיּוֹת, וְהוּא מִתְאַנֵּחַ וְתוֹקֵעַ עַל זֶה – אוֹתָם הָעוֹמְדִים בַּחוּץ, שֶׁאֵינָם בִּבְחִינַת בָּשָׂר, אִם קוֹל שׁוֹפָר שָׁמַע – יָצָא, הַיְנוּ שֶׁיּוּכַל לָצֵאת מִתּוֹךְ הָרָע שֶׁלּוֹ; וְאִם קוֹל הֲבָרָה שָׁמַע – לֹא יָצָא, כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**{The Talmud teaches: “Someone sounds the shofar inside a pit, [what is the law for one st anding outside]? If he heard the sound of the shofar, he fulfilled his obligation; but if he heard the sound of the echo, he did not fulfill his obligation”** (Rosh HaShanah 27b) **. }** And this is, “Someone sounds the shofar inside a pit.” It corresponds to (Psalms 88:7), “You placed me in the lowest of pits.” He sighs and trumpets about the past. “Those standing outside”—[this alludes to] those not in the category of flesh. “If he heard the sound of the shofar— *yaTZA* (he fulfilled his obligation).” That is, he is able *la’TZAit* (to depart) from his evil. “But if he heard the sound of the echo—he did not *yaTZA,*” as explained.


###### Likutei Moharan 22:7:7
[Likutei Moharan 22:7:7](https://torahapp.org/share/book/Likutei%20Moharan/r/22:7:7)

נִמְצָא, בֵּין קוֹל אַנְחַת הָאָדָם בְּעַצְמוֹ אֵינוֹ שׁוֹמֵעַ אִם אֵינוֹ בִּבְחִינַת בָּשָׂר – שֶׁהַגּוּף רָחוֹק כָּל־כָּךְ מֵהָעֶצֶם הַנְּשָׁמָה עַד שֶׁאֵינוֹ בִּבְחִינַת בָּשָׂר, וַאֲזַי אֵינוֹ שׁוֹמֵעַ קוֹל אַנְחָתוֹ, וְכֵן קוֹל אַנְחַת הֶחָכָם, אִם אֵינוֹ בִּבְחִינַת בָּשָׂר לְהֶחָכָם, אֵינוֹ שׁוֹמֵעַ קוֹלוֹ, כִּי אִם קוֹל הֲבָרָה כַּנַּ"ל:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Thus, if one is not in the category of flesh, he does not hear the sound of his own sigh. For the body is so very distant from the essence/soul that it is not in the category of flesh, and can therefore not hear the sound of his sighing. Likewise, the sound of the sage’s sigh; if one is not in the category of flesh of the sage, he doesn’t hear its sound, but only an echo, as explained.


###### Likutei Moharan 22:8:1
[Likutei Moharan 22:8:1](https://torahapp.org/share/book/Likutei%20Moharan/r/22:8:1)

ח וְלָבוֹא לִבְחִינַת בָּשָׂר הוּא עַל־יְדֵי הַשִּׁמּוּשׁ; עַל־יְדֵי שֶׁמְּשַׁמֵּשׁ אֶת הֶחָכָם, נַעֲשֶׂה בְּחִינַת בָּשָׂר לְהֶחָכָם, וְכֵן עַל־יְדֵי שֶׁמְּשַׁמֵּשׁ הַגּוּף לְהַנְּשָׁמָה בַּעֲשִׂיַּת מִצְוו‍ֹת מַעֲשִׂיּוֹת, נַעֲשֶׂה הַגּוּף בְּחִינַת בָּשָׂר לְהַנְּשָׁמָה.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**8.** Now, the concept of flesh is achieved through service. By serving the sage, one becomes the flesh of the sage. Similarly, by the body serving the soul through the performance of precepts which require action, the body becomes the flesh of the soul.


###### Likutei Moharan 22:8:2
[Likutei Moharan 22:8:2](https://torahapp.org/share/book/Likutei%20Moharan/r/22:8:2)

וּכְשֶׁהַבָּשָׂר בַּבְּחִינָה הַזֹּאת, אָז (ישעיהו מ״א:כ״ז): וְלִירוּשָׁלַיִם מְבַשֵּׂר אֶתֵּן – מִבָּשָׂר הַנִּמּוֹל הַנַּ"ל נִשְׁלָם יְרוּשָׁלַיִם, שֶׁהִיא קִרְיָה נֶאֱמָנָה (שם א),

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And when the *BaSaR* (flesh) is in this category, then (Isaiah 41:27), “To Jerusalem, a *m’VaSeR* (a messenger of good tidings) I will send”—from the *BaSaR* of the one that is circumcised, Jerusalem is made complete. For she is [called] “a faithful city” (ibid. 1:26).


###### Likutei Moharan 22:8:3
[Likutei Moharan 22:8:3](https://torahapp.org/share/book/Likutei%20Moharan/r/22:8:3)

הַיְנוּ שֶׁזּוֹכִין לָבוֹא לֶאֱמוּנָה, שֶׁהִיא כְּלָלִיּוּת הַקְּדֻשָּׁה, שֶׁמְּקַבְּלִין מִצַּדִּיקֵי הַדּוֹר הָאֲמִתִּיִּים, שֶׁאִי אֶפְשָׁר לְהִתְקָרֵב אֲלֵיהֶם כִּי אִם עַל־יְדֵי עַזּוּת דִּקְדֻשָּׁה, שֶׁהוּא בְּחִינַת כָּל הַקּוֹלוֹת דִּקְדֻשָּׁה, שֶׁעַל־יְדֵי־זֶה מְשַׁבְּרִין עַזּוּת דְּסִטְרָא אָחֳרָא, שֶׁהוּא בְּחִינַת עַזּוּת הַגּוּף, וְזוֹכִין לְהִתְקָרֵב וּלְהִתְדַּבֵּק אֲלֵיהֶם, וְעַל־יְדֵי־זֶה זוֹכִין לֶאֱמוּנָה שְׁלֵמָה, שֶׁהוּא בְּחִינַת: יְרוּשָׁלַיִם קִרְיָה נֶאֱמָנָה, כַּנַּ"ל:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
In other words, one merits to achieve faith—the encompassing of holiness—which is received from the true tzaddikim of the generation. For it is impossible to draw close to them except through holy boldness, which corresponds to all the sounds of holiness. By means of this, the brazenness of the Other Side, the brazenness of the body, is broken and one merits drawing closer and being attached to them. And through this, one merits to complete faith, corresponding to, Jerusalem, “a faithful city.”


###### Likutei Moharan 22:9:1
[Likutei Moharan 22:9:1](https://torahapp.org/share/book/Likutei%20Moharan/r/22:9:1)

ט וְלָבוֹא לְעַזּוּת דִּקְדֻשָּׁה הַנַּ"ל הוּא עַל־יְדֵי שִׂמְחָה, בִּבְחִינַת (נחמיה ח): כִּי חֶדְוַת ה' הִיא מָעֻזְּכֶם, הַיְנוּ עַל־יְדֵי בְּחִינַת נַעֲשֶׂה וְנִשְׁמָע, שֶׁהוּא בְּחִינַת הַשִּׂמְחָה, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (שבת פח): בְּשָׁעָה שֶׁאָמְרוּ יִשְׂרָאֵל נַעֲשֶׂה וְנִשְׁמָע, יָרְדוּ שִׁשִּׁים רִבּוֹא מַלְאָכִים, וְנָתְנוּ שְׁנֵי עֲטָרוֹת בְּרֹאשׁ כָּל אֶחָד וְכוּ', וּכְשֶׁחָטְאוּ נִלְקְחוּ וְכוּ', וְעָתִיד הַקָּדוֹשׁ־בָּרוּךְ־הוּא לְהַחֲזִירָם לָהֶם, שֶׁנֶּאֱמַר: וְשִׂמְחַת עוֹלָם עַל רֹאשָׁם. נִמְצָא, שֶׁנַּעֲשֶׂה וְנִשְׁמָע הֵם בְּחִינַת שִׂמְחָה, בְּחִינַת: וְשִׂמְחַת עוֹלָם עַל רֹאשָׁם, כַּנַּ"ל:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**9.** Now, holy boldness is achieved through joy, as in (Nechemiah 8:10), “For the delight in God is your boldness.” In other words, [it is achieved] through the concept of “*naaseh v’nishma* (we will do and we will hear)” (Exodus 24:7). This is the concept of joy. As our Sages said (Shabbat 88a): “At the time that the Jewish people said, ‘We will do and we will hear,’ 600,000 angels descended and placed two crowns on the head of each one of them… and when they sinned, they were taken away. But in the Future the Holy One will return them [the crowns] to them, as is written (Isaiah 35:10), ‘an everlasting joy on their heads.’” Thus, “we will do” and “we will hear” are synonymous with joy, corresponding to “an everlasting joy on their heads.”


###### Likutei Moharan 22:9:2
[Likutei Moharan 22:9:2](https://torahapp.org/share/book/Likutei%20Moharan/r/22:9:2)

וְדַע, כִּי שְׁנֵי הָעֲדָיִים שֶׁהִכְתִּירוּ בְּחוֹרֵב מִנַּעֲשֶׂה וְנִשְׁמַע, הֵם בְּחִינַת בְּרֵאשִׁית בָּרָא, כַּמּוּבָא בְּסִפְרָא דִּצְנִיעוּתָא (פ"ה): בְּרֵאשִׁית – דָּא מַאֲמָר, בָּרָא – חֲצִי מַאֲמָר. דָּא עֵדֶן עִלָּאָה. עֵדֶן תַּתָּאָה. חָכְמָה עִלָּאָה. חָכְמָה תַּתָּאָה. אָב וּבֵן.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And know! these two ornaments with which they were crowned at Chorev as a result of “we will do and we will hear” correspond to “In the beginning, He created.” As is brought in the fifth chapter of *Sifra De’Tzniuta*: “‘In the beginning’—this is a complete-statement; ‘He created’—a half-statement. This is Upper Eden, and this is Lower Eden; upper wisdom and lower wisdom; father and son.”


###### Likutei Moharan 22:9:3
[Likutei Moharan 22:9:3](https://torahapp.org/share/book/Likutei%20Moharan/r/22:9:3)

כִּי נַעֲשֶׂה וְנִשְׁמַע הוּא בְּחִינַת נִסְתָּרוֹת וְנִגְלוֹת: נַעֲשֶׂה הוּא בְּחִינַת נִגְלוֹת, הַיְנוּ הַמִּצְוו‍ֹת שֶׁאֶפְשָׁר לְכָל אֶחָד לְקַיֵּם לְפִי מַדְרֵגָתוֹ, וְנִשְׁמַע הִיא בְּחִינַת נִסְתָּרוֹת, מַה שֶּׁהוּא גָבוֹהַּ וְנִסְתָּר מִמֶּנּוּ, שֶׁאֵינוֹ יָכוֹל לַעֲשׂוֹת עֲבוֹדָה בָּזֶה.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
For “we will do and we will hear” corresponds to [concepts] hidden and revealed. “We will do” is synonymous with the revealed—i.e., the precepts that each and every person can fulfill commensurate with his level. And “we will hear” is synonymous with the hidden—that which is elevated and hidden from him, so that he is incapable of serving [God] with this.


###### Likutei Moharan 22:9:4
[Likutei Moharan 22:9:4](https://torahapp.org/share/book/Likutei%20Moharan/r/22:9:4)

לְמָשָׁל: אֵצֶל כָּל מִצְוָה יֵשׁ דְּבָרִים שֶׁסְּבִיבוֹת הַמִּצְוָה, כִּי מִלְּבַד הַצִּוּוּי הַנֶּאֱמַר בַּתּוֹרָה לְקַיֵּם הַמִּצְוָה, יֵשׁ עוֹד לָזֶה דְּבָרִים בַּתּוֹרָה, כְּגוֹן: וַיְדַבֵּר ה' אֶל משֶׁה, וּשְׁאָר דִּבּוּרֵי הַתּוֹרָה שֶׁסְּבִיבוֹת הַמִּצְוָה.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
For example: Every precept has that which accompanies it. Aside from the command recorded in the Torah to fulfill the precept, there are additional statements in the Torah, such as, “And God spoke to Moshe,” as well as the other statements of the Torah surrounding the precept.


###### Likutei Moharan 22:9:5
[Likutei Moharan 22:9:5](https://torahapp.org/share/book/Likutei%20Moharan/r/22:9:5)

וַעֲבוֹדָה שֶׁיֵּשׁ בְּדִבּוּרֵי הַתּוֹרָה הַלָּלוּ שֶׁסְּבִיבוֹת הַמִּצְוָה, הֵם בְּחִינַת נִשְׁמַע, בְּחִינַת נִסְתָּר, כִּי הַמִּצְוָה בְּעַצְמָהּ אָנוּ יְכוֹלִים לְקַיֵּם, אַךְ הָעֲבוֹדָה שֶׁיֵּשׁ בְּאֵלּוּ הַדִּבּוּרִים אֵין אָנוּ יוֹדְעִים, וְזֶה בְּחִינַת נִשְׁמָע, בְּחִינַת נִסְתָּר.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Now, the service which is contained in these Torah statements accompanying the precept corresponds to “we will hear,” the hidden. For the precept itself, which we can fulfill, is called “we will do”. But the service contained in these statements, we have no knowledge of—corresponding to “we will hear,” the hidden.


###### Likutei Moharan 22:9:6
[Likutei Moharan 22:9:6](https://torahapp.org/share/book/Likutei%20Moharan/r/22:9:6)

וְזֶה בְּחִינַת תּוֹרָה וּתְפִלָּה; נַעֲשֶׂה הוּא בְּחִינַת תּוֹרָה, הַיְנוּ הַנִּגְלוֹת, מַה שֶּׁיּוֹדֵעַ לְקַיֵּם, וְנִשְׁמָע הֵם בְּחִינַת נִסְתָּרוֹת, בְּחִינַת דִּבּוּרֵי הַתּוֹרָה, שֶׁהֵם הַדִּבּוּרִים שֶׁל הַתּוֹרָה שֶׁסְּבִיבוֹת כָּל מִצְוָה, שֶׁהֵם בְּחִינַת נִסְתָּר כַּנַּ"ל, שֶׁאֵינוֹ יוֹדֵעַ אֵיךְ לַעֲבֹד בָּזֶה אֶת הַשֵּׁם יִתְבָּרַךְ, בְּחִינַת תְּפִלָּה, שֶׁהִיא דְבֵקוּת, כִּי שְׁמִיעָה תָּלְיָא בְּלִבָּא (תיקון נח), כְּמוֹ שֶׁכָּתוּב (מלכים א ג): וְנָתַתָּ לְעַבְדְּךָ לֵב שֹׁמֵעַ;

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This corresponds to Torah and prayer. “We will do” is synonymous with Torah—the revealed, that which we know to fulfill. “And we will hear” is synonymous with the hidden, corresponding to the statements of Torah. These are the statements of Torah accompanying each precept—the concept of hidden, with which one does not know how to serve the Holy One. It corresponds to prayer, which itself indicates a cleaving [to God]. This is because “hearing is dependent upon the heart” (Tikkuney Zohar #58), as is written (1 Kings 3:9), “Give Your servant a hearing heart.”


###### Likutei Moharan 22:9:7
[Likutei Moharan 22:9:7](https://torahapp.org/share/book/Likutei%20Moharan/r/22:9:7)

וַעֲבוֹדָה שֶׁבַּלֵּב זוֹ תְּפִלָּה (תענית ב), הַיְנוּ בִּטּוּל וּדְבֵקוּת לְאֵין־סוֹף, כִּי אֵין־סוֹף הוּא בְּחִינַת מַה שֶּׁאֵין בּוֹ תְּפִיסָה, וּמֵאַחַר שֶׁאֵין לוֹ תְּפִיסָה בָּזֶה [הַיְנוּ בְּדִבּוּרֵי הַתּוֹרָה הַנַּ"ל, כִּי הוּא בְּחִינַת נִסְתָּר כַּנַּ"ל], הוּא בְּחִינַת תְּפִלָּה, דְּבֵקוּת, שֶׁהוּא רַק בִּטּוּל לְהָאֵין־סוֹף:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And the service of the heart is prayer (Taanit 2a) —namely, negation [of the self] and cleaving to the Infinite One. This is because, conceptually, the Infinite One is that of which we have no grasp. And, because one has no grasp of this {namely, of the above mentioned statements of the Torah, for it is the concept of hidden}, it corresponds to prayer/cleaving to God—which is nothing other than negation [of the self] to the Infinite One.


###### Likutei Moharan 22:10:1
[Likutei Moharan 22:10:1](https://torahapp.org/share/book/Likutei%20Moharan/r/22:10:1)

י וְיֵשׁ בְּכָל דַּרְגָּא וְדַרְגָּא וְכֵן בְּכָל עוֹלָם וְעוֹלָם, בְּחִינַת נַעֲשֶׂה וְנִשְׁמַע, כִּי כָּל אֶחָד לְפִי מַדְרֵגָתוֹ יֵשׁ לוֹ בְּחִינַת נַעֲשֶׂה, בְּחִינַת תּוֹרָה, הַיְנוּ הַנִּגְלוֹת לוֹ; וּבְחִינַת נִשְׁמַע, שֶׁהִיא בְּחִינַת נִסְתָּרוֹת, בְּחִינַת תְּפִלָּה כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**10.** The concept of “we will do and we will hear” applies on each and every level, and likewise in each and every world. Each individual, commensurate with his level, possesses the aspect of “we will do”/Torah—namely, that which is revealed to him. And [he possesses] the aspect of “we will hear”—which corresponds to the hidden/prayer.


###### Likutei Moharan 22:10:2
[Likutei Moharan 22:10:2](https://torahapp.org/share/book/Likutei%20Moharan/r/22:10:2)

כִּי מִי שֶׁבָּא לְמַדְרֵגָה גָּבוֹהַּ מֵהָרִאשׁוֹנָה, אֲזַי נַעֲשֶׂה מֵהַנִּשְׁמַע שֶׁלּוֹ בְּחִינַת נַעֲשֶׂה, וַאֲזַי יֵשׁ לוֹ בְּחִינַת נִשְׁמַע אַחֶרֶת, וְכֵן מִדַּרְגָּא לְדַרְגָּא, וְכֵן כָּל אָדָם לְפִי מַדְרֵגָתוֹ יֵשׁ לוֹ בְּחִינַת נַעֲשֶׂה וְנִשְׁמַע.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
For when someone comes to a level higher than the first one, then his “we will hear” takes on the aspect of “we will do,” and he then has an aspect of “we will hear” even higher than this one. And so it is from level to level. Each person, relative to his level, also possesses the concept of “we will do and we will hear.”


###### Likutei Moharan 22:10:3
[Likutei Moharan 22:10:3](https://torahapp.org/share/book/Likutei%20Moharan/r/22:10:3)

וְכֵן בְּכָל עוֹלָם יֵשׁ בְּחִינַת נַעֲשֶׂה וְנִשְׁמַע, כִּי מַה שֶּׁהוּא לְהָעוֹלָם הַזֶּה בְּחִינַת נִשְׁמַע הוּא לְעוֹלָם הַגַּלְגַּלִים בְּחִינַת נַעֲשֶׂה, וְיֵשׁ לָהֶם בְּחִינַת נִשְׁמַע גָּבוֹהַּ מִמֶּנּוּ, וְכֵן מֵעוֹלָם לְעוֹלָם.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Likewise, in each world, there is the concept of “we will do and we will hear.” That which for this world is the aspect of “we will hear,” is, for the extraterrestrial world, the aspect of “we will do.” And they possess an even higher aspect of “we will hear” than this. And so it is from world to world. **{“Hidden things pertain to God our Lord, but that which has been revealed applies to us and our children, forever; to do all the words of this Torah”** (Deuteronomy 29:28)**.}**


###### Likutei Moharan 22:10:4
[Likutei Moharan 22:10:4](https://torahapp.org/share/book/Likutei%20Moharan/r/22:10:4)

וְזֶה בְּחִינַת תּוֹרַת ה' וְתוֹרָתוֹ (ע"ז יט) – מִתְּחִלָּה תּוֹרַת ה', שֶׁהוּא בְּחִינַת נִסְתָּר, הַנִּסְתָּרֹת לַה' אֱלֹקֵינוּ; וְאַחַר־כָּךְ כְּשֶׁהוּא בְּמַדְרֵגָה גָּבוֹהַּ מִמֶּנָּה, נַעֲשֶׂה תּוֹרָתוֹ – שֶׁנַּעֲשֶׂה מֵהַנִּשְׁמָע נַעֲשֶׂה, שֶׁהוּא בְּחִינַת: וְהַנִּגְלֹת לָנוּ וּלְבָנֵינוּ.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is also the concept of the “Torah of God” and “his Torah” (Psalms 1:2). [Our Sages say] (Avodah Zarah 19a): “At first it is ‘the Torah of God.’” This is the aspect of hidden, corresponding to, “Hidden things pertain to God our Lord.” And afterwards, when he merits to the level higher than this one, it becomes “his Torah.” His “we will hear” becomes “we will do,” which is “… but that which has been revealed applies to us and our children.”


###### Likutei Moharan 22:10:5
[Likutei Moharan 22:10:5](https://torahapp.org/share/book/Likutei%20Moharan/r/22:10:5)

וְזֶה (דברים כ״ט:כ״ח): הַנִּסְתָּרֹת לַה' אֱלֹהֵינוּ – זֶה בְּחִינַת נִשְׁמַע, וְהַנִּגְלֹת לָנוּ וּלְבָנֵינוּ – זֶה בְּחִינַת נַעֲשֶׂה, עַד עוֹלָם לַעֲשׂוֹת אֶת כָּל דִּבְרֵי הַתּוֹרָה הַזֹּאת – שֶׁיֵּלֵךְ מִדַּרְגָּא לְדַרְגָּא, שֶׁיָּבוֹא לְעוֹלָם שֶׁיִּהְיֶה מֵהַנִּשְׁמַע נַעֲשֶׂה.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Thus, “Hidden things pertain to God our Lord”—this corresponds to “we will hear.” “But that which has been revealed applies to us and our children”—this corresponds to “we will do.” “Forever; to do all the words of this Torah”—he should go from level to level, so that he comes to a world where “we will hear” becomes “we will do.”


###### Likutei Moharan 22:10:6
[Likutei Moharan 22:10:6](https://torahapp.org/share/book/Likutei%20Moharan/r/22:10:6)

וְזֶה: לַעֲשׂוֹת אֶת כָּל דִּבְרֵי הַתּוֹרָה – דִּבְרֵי הַתּוֹרָה הֵם דִּבּוּרֵי הַתּוֹרָה שֶׁסְּבִיבוֹת הַמִּצְוָה, כְּגוֹן וַיְדַבֵּר כַּנַּ"ל, שֶׁהֵם בְּחִינַת נִשְׁמָע כַּנַּ"ל, יִהְיֶה נַעֲשֶׂה מֵהֶם בְּחִינַת נַעֲשֶׂה.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And this is, “To do all the words of this Torah.” The “words of Torah” refers to the statements of the Torah accompanying the precept, such as “And God spoke,” as explained. They correspond to “we will hear,” as above. They will be made into the aspect of “we will do.”


###### Likutei Moharan 22:10:7
[Likutei Moharan 22:10:7](https://torahapp.org/share/book/Likutei%20Moharan/r/22:10:7)

וְזֶהוּ: עַד עוֹלָם – שֶׁיֵּלֵךְ מִדַּרְגָּא לְדַרְגָּא וּמֵעוֹלָם לְעוֹלָם, לַעֲשׂוֹת – לַעֲשׂוֹת דַּיְקָא, בְּחִינַת נַעֲשֶׂה, אֶת כָּל דִּבְרֵי הַתּוֹרָה הַזֹּאת – דִּבְרֵי הַתּוֹרָה הֵם בְּחִינַת דִּבּוּרֵי הַתּוֹרָה שֶׁסְּבִיבוֹת הַמִּצְוָה, שֶׁהֵם בְּחִינַת הַנִּסְתָּרוֹת, בְּחִינַת נִשְׁמַע כַּנַּ"ל, יִהְיֶה נַעֲשֶׂה מֵהֶם בְּחִינַת נַעֲשֶׂה, בְּחִינַת נִגְלוֹת כַּנַּ"ל:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And thus [the verse says] “*ahd olam* (forever).” He should go from level to level and from *olam* (world) to *olam*. “To do”—specifically “to do,” the aspect of “we will do.” “All the words of this Torah”—the “words of Torah” correspond to the statements of the Torah accompanying the precept. They are the aspect of hidden/”we will hear,” as above. They will made into the aspect of “we will do”/the revealed.


###### Likutei Moharan 22:10:8
[Likutei Moharan 22:10:8](https://torahapp.org/share/book/Likutei%20Moharan/r/22:10:8)

וְצָרִיךְ כָּל אָדָם שֶׁיֵּלֵךְ מִדַּרְגָּא לְדַרְגָּא וּמֵעוֹלָם לְעוֹלָם, עַד שֶׁיִּזְכֶּה בְּכָל פַּעַם לִבְחִינַת נַעֲשֶׂה וְנִשְׁמָע גָּבוֹהַּ יוֹתֵר, שֶׁיִּהְיֶה נַעֲשֶׂה אֶצְלוֹ בְּכָל פַּעַם מִבְּחִינַת נִשְׁמָע, בְּחִינַת נִסְתָּר, בְּחִינַת תְּפִלָּה, בְּחִינַת דִּבְרֵי הַתּוֹרָה שֶׁסְּבִיבוֹת הַמִּצְוָה, בְּחִינַת תּוֹרַת ה', יִהְיֶה נַעֲשֶׂה מִזֶּה בְּחִינַת נַעֲשֶׂה, בְּחִינַת נִגְלֶה, בְּחִינַת תּוֹרָה, בְּחִינַת תּוֹרָתוֹ, וִיהִי לוֹ בְּחִינַת נִשְׁמָע וְכוּ' גָּבוֹהַּ יוֹתֵר. וְכֵן בְּכָל פַּעַם יֵלֵךְ מִדַּרְגָּא לְדַרְגָּא וּמִמַּעֲלָה לְמַעֲלָה, עַד שֶׁיָּבוֹא בְּרֵאשִׁית נְקֻדַּת הַבְּרִיאָה, שֶׁהוּא תְּחִלַּת הָאֲצִילוּת.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And each person must go from level to level and from world to world, so that he is always meriting even higher aspects of “we will hear and we will do.” For him, the aspect of “we will hear”/hidden/prayer/Torah-statements-accompanying-the-precept/”Torah of God,” will each time be made into “we will do”/revealed/Torah/”his Torah”; and he will have an even higher aspect of “we will hear.” And so, each time he will be going from level to level and degree to degree, until he comes to the genesis of Creation—this being the first stage of *Atzilut* (the World of Nothingness).


###### Likutei Moharan 22:10:9
[Likutei Moharan 22:10:9](https://torahapp.org/share/book/Likutei%20Moharan/r/22:10:9)

וְשָׁם יֵשׁ גַּם־כֵּן בְּחִינַת נַעֲשֶׂה וְנִשְׁמַע, וּבְחִינַת נִשְׁמַע שֶׁיֵּשׁ שָׁם הוּא תּוֹרַת ה' בֶּאֱמֶת, כִּי בְּכָל עוֹלָם וְדַרְגָּא תּוֹרַת ה' הִיא רַק בְּשֵׁם הַמֻּשְׁאָל, כִּי רַק מֵחֲמַת שֶׁנִּסְתָּר מִמֶּנּוּ נִקְרָא תּוֹרַת ה', וּכְשֶׁבָּא לְשָׁם נַעֲשֶׂה תּוֹרָתוֹ. אַךְ בְּחִינַת הַנִּשְׁמָע שֶׁבִּתְחִלַּת הָאֲצִילוּת הִיא תּוֹרַת ה' בֶּאֱמֶת, כִּי אֵין גָּבוֹהַּ מִשָּׁם, רַק תּוֹרַת ה' מַמָּשׁ. וְאַחַר־כָּךְ כְּשֶׁנִּכְלָל בְּאֵין סוֹף, אֲזַי הַנַּעֲשֶׂה הִיא בְּחִינַת תּוֹרַת ה' מַמָּשׁ, וְהַנִּשְׁמַע הוּא בְּחִינַת תְּפִלַּת ה'.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And there, too, there is the concept of “we will do and we will hear.” The aspect of “we will hear” which is there is the true “Torah of God.” For in each world and level, “Torah of God” is but a borrowed name; only because there is a lower level is it called “Torah of God.” But when he comes to there, it becomes “his Torah.” However, the aspect of “we will hear” which is at the first stage of *Atzilut* is truly the “Torah of God.” For there is nothing higher than there, [there is] only God’s Torah itself. Then afterwards, when he is encompassed in the Infinite One, then the “we will do” corresponds to God’s Torah itself. And the “we will hear” corresponds to God’s prayer.


###### Likutei Moharan 22:10:10
[Likutei Moharan 22:10:10](https://torahapp.org/share/book/Likutei%20Moharan/r/22:10:10)

כִּי יֵשׁ תּוֹרַת ה', כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (ירושלמי ביכורים ור"ה): אֲנִי קִיַּמְתִּיהָ תְּחִלָּה, וּכְמוֹ שֶׁאָמְרוּ (סוטה יד): הַקָּדוֹשׁ־בָּרוּךְ־הוּא מַלְבִּישׁ עֲרֻמִּים וּמְבַקֵּר חוֹלִים וְכוּ'. וְכֵן אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (ברכות ו): מִנַּיִן שֶׁהַקָּדוֹשׁ־בָּרוּךְ־הוּא מֵנִיחַ תְּפִלִּין וְכוּ'. וְכֵן יֵשׁ תְּפִלַּת ה', כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (שם ז): מִנַּיִן שֶׁהַקָּדוֹשׁ־בָּרוּךְ־הוּא מִתְפַּלֵּל, שֶׁנֶּאֱמַר: וְשִׂמַּחְתִּים בְּבֵית תְּפִלָּתִי.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
For there is God’s Torah, as our Sages said (Yerushalmi, Bikurim 3:3): “I fulfilled it first”; and as they said (Sotah 14a): “The Holy One clothes the naked and visits the sick”; and our Sages said (Berakhot 6a): “How do we know that the Holy One wears *tefilin ?*” Likewise, there is God’s prayer, as our Sages said (ibid. 7a): “How do we know that the Holy One prays? For it is written (Isaiah 56:7), ‘I will make them joyful in My house of prayer.’”


###### Likutei Moharan 22:10:11
[Likutei Moharan 22:10:11](https://torahapp.org/share/book/Likutei%20Moharan/r/22:10:11)

נִמְצָא שֶׁיֵּשׁ תּוֹרַת ה' וְיֵשׁ תְּפִלַּת ה', וּכְשֶׁזּוֹכֶה לְהִכָּלֵל בְּאֵין־סוֹף, אֲזַי תּוֹרָתוֹ הוּא תּוֹרַת ה' מַמָּשׁ וּתְפִלָּתוֹ הוּא תְּפִלַּת ה' מַמָּשׁ:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Thus we find that there is God’s Torah and there is God’s prayer. And when one merits being encompassed in the Infinite One, then his Torah is God’s Torah literally, and his prayer is God’s prayer literally.


###### Likutei Moharan 22:10:12
[Likutei Moharan 22:10:12](https://torahapp.org/share/book/Likutei%20Moharan/r/22:10:12)

וְזֶה שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (ב"ק צב): הַמְבַקֵּשׁ רַחֲמִים עַל חֲבֵרוֹ וְהוּא צָרִיךְ לְאוֹתוֹ דָּבָר – הוּא נַעֲנֶה תְּחִלָּה; כִּי מַה שֶּׁצָּרִיךְ לְאוֹתוֹ דָבָר וְאֵינוֹ מְבַקֵּשׁ עַל עַצְמוֹ הוּא מֵחֲמַת שֶׁהוּא בִּבְחִינַת אַיִן, וְהוּא בְּחִינַת תְּחִלָּה, הַיְנוּ קֹדֶם הַבְּרִיאָה, וּמֵחֲמַת שֶׁהוּא בִּבְחִינַת תְּחִלָּה, עַל־יְדֵי־זֶה הוּא נַעֲנֶה תְּחִלָּה.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And this is what our Sages said (Bava Kama 92a): “Someone who requests mercy for his fellow when he needs the very same thing, he is answered first.” Needing the very same thing and not asking it for himself—this is the result of his being in the aspect of nothingness, which is the aspect of “first,” namely, prior to Creation. And because he is in the aspect of first, he is consequently answered first.


###### Likutei Moharan 22:10:13
[Likutei Moharan 22:10:13](https://torahapp.org/share/book/Likutei%20Moharan/r/22:10:13)

[לִכְאוֹרָה, אֵין לְזֶה הָעִנְיָן חִבּוּר הֵיטֵב לְמַה שֶּׁלְּמַעְלָה. אַךְ בֶּאֱמֶת מְבֹאָר זֶה הָעִנְיָן הֵיטֵב לַמְעַיֵּן קְצָת, כִּי מְבֹאָר לְעֵיל וּלְקַמָּן, שֶׁבְּחִינַת תְּפִלַּת ה' הוּא בְּחִינַת קֹדֶם הַבְּרִיאָה, בְּחִינַת אֵין סוֹף, שֶׁזֶּהוּ בְּחִינַת תְּחִלָּה, וּמֵחֲמַת שֶׁזֹּאת הַבְּחִינָה הִיא בְּחִינַת אַיִן, עַל כֵּן אֵין מִי שֶׁיִּזְכֶּה לָזֶה, כִּי אִם מִי שֶׁהוּא בִּבְחִינַת אַיִן, דְּהַיְנוּ שֶׁהוּא עָנָו בֶּאֱמֶת, וּמְבַטֵּל עַצְמוֹ לְגַמְרֵי בְּתַכְלִית הַבִּטּוּל, כְּאִלּוּ אֵינוֹ בָּעוֹלָם, עַד שֶׁנִּכְלָל בְּאֵין־סוֹף, שֶׁשָּׁם הוּא בְּחִינַת תְּפִלַּת ה' כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
{It would seem that this subject has no firm connection to that which preceded it. But actually, this subject is very clear to one who somewhat looks into it. For it is explained above and further on, that the concept of God’s prayer corresponds to pre-Creation/the concept of the Infinite One, which is the aspect of first. And because this aspect is synonymous with the aspect of nothingness, there is therefore no one who can merit to this except one who is in the aspect of nothingness. In other words, he is truly humble. And he negates himself entirely—to the nth degree of negation—as though he were not in the world, until he is encompassed in the Infinite One, wherein lies the concept of God’s prayer.


###### Likutei Moharan 22:10:14
[Likutei Moharan 22:10:14](https://torahapp.org/share/book/Likutei%20Moharan/r/22:10:14)

וּבָזֶה מְקֻשָּׁר הֵיטֵב מַה שֶּׁמּוּבָא לְקַמָּן עַל מַאֲמַר רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה: אֶלְעָזָר זְעִירָא וְכוּ', שֶׁחֲשָׁדוּהוּ בְּגַדְלוּת וְעַל כֵּן חֲבָשׁוּהוּ וְכוּ', עַיֵּן שָׁם. וְלִכְאוֹרָה אֵין קֶשֶׁר לְעִנְיַן פְּגַם הַגַּדְלוּת לְהַתּוֹרָה הַזֹּאת, שֶׁלֹּא נִזְכָּר כָּאן לִכְאוֹרָה מֵעִנְיַן גַּדְלוּת כְּלָל. אַךְ בֶּאֱמֶת עַל־פִּי הַנַּ"ל מְבֹאָר לָעֵינַיִם, שֶׁכָּל עִנְיָן זֶה לִזְכּוֹת לִבְחִינַת נַעֲשֶׂה וְנִשְׁמַע הַגָּבוֹהַּ יוֹתֵר, שֶׁהוּא בְּחִינַת כְּלָלִיּוּת בְּאֵין סוֹף, בִּתְחִלַּת הַבְּרִיאָה – כָּל זֶה אִי אֶפְשָׁר לִזְכּוֹת כִּי אִם עַל־יְדֵי עֲנָוָה בֶּאֱמֶת, שֶׁהוּא בְּחִינַת אַיִן כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
With this, a firm connection is made [to] that which is brought further on regarding the teaching of the Sages: Elazar Ze’ira… who was suspected of haughtiness and was therefore arrested. See there. For it would seem that there is no connection between the subject of haughtiness and this lesson. The subject of haughtiness is not, on the face of it, mentioned here at all. Yet, in fact, based on what has been explained, [its connection] is clearly visible. This entire matter of meriting to a higher aspect of “we will do and we will hear”—corresponding to encompassment in the Infinite One/the genesis of Creation—is impossible, except through true humility/nothingness, as explained above.


###### Likutei Moharan 22:10:15
[Likutei Moharan 22:10:15](https://torahapp.org/share/book/Likutei%20Moharan/r/22:10:15)

וְעַתָּה מְבֹאָר הֵיטֵב קֶשֶׁר עִנְיָן זֶה "הַמִּתְפַּלֵּל עַל חֲבֵרוֹ וְהוּא צָרִיךְ וְכוּ'" לְהַתּוֹרָה הַזֹּאת, כִּי זֶה שֶׁמִּתְפַּלֵּל עַל חֲבֵרוֹ אַף־עַל־פִּי שֶׁהוּא צָרִיךְ לְאוֹתוֹ דָּבָר, זֶהוּ בְּחִינַת עֲנָוָה, בְּחִינַת אַיִן, שֶׁמְּבַטֵּל עַצְמוֹ, וְאֵינוֹ חוֹשֵׁשׁ עַל עַצְמוֹ כְּלוּם, רַק מַרְגִּישׁ צַעַר יִשְׂרָאֵל חֲבֵרוֹ, וְעַל־יְדֵי הַבִּטּוּל זֶה הוּא נִכְלָל בְּאַיִן, שֶׁהוּא בְּחִינַת תְּחִלָּה, בְּחִינַת קֹדֶם הַבְּרִיאָה, בְּחִינַת נִשְׁמָע, בְּחִינַת תְּפִלַּת ה' כַּנַּ"ל, וְעַל כֵּן הוּא נַעֲנֶה תְּחִלָּה, כִּי הוּא בִּבְחִינַת תְּחִלָּה כַּנַּ"ל].

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And we now have a clear explanation for how the topic of “someone who requests mercy for his fellow when he needs the very same thing” is connected to this lesson. This is because the person who prays for his fellow, even though he needs that very same thing—this is the concept of humility/nothingness. He negates himself, showing no concern for himself whatsoever. Instead, he is sensitive to the suffering of his fellow Jew. And through this negation, he is encompassed in nothingness—corresponding to pre-Creation/”we will hear”/God’s prayer. He is therefore answered first, because he is in the aspect of first, as explained.}


###### Likutei Moharan 22:10:16
[Likutei Moharan 22:10:16](https://torahapp.org/share/book/Likutei%20Moharan/r/22:10:16)

וְזֶה בְּחִינַת אָב וּבֵן, מַאֲמָר וַחֲצִי מַאֲמָר. כִּי הַנַּעֲשֶׂה הוּא בְּחִינַת נִגְלֶה, בְּחִינַת תּוֹרָה, בְּחִינוֹת בָּרָא, בְּחִינוֹת בֵּן, בְּחִינוֹת עֵדֶן תַּתָּאָה, בְּחִינוֹת חָכְמָה תַּתָּאָה, בְּחִינוֹת חֲצִי מַאֲמָר; כְּנֶגֶד הַנִּשְׁמָע, שֶׁהוּא בְּחִינוֹת בְּרֵאשִׁית, מַאֲמָר הַשָּׁלֵם, חָכְמָה עִלָּאָה, עֵדֶן עִלָּאָה, בְּחִינוֹת אָב, בְּחִינַת תְּפִלָּה, בְּחִינוֹת נִסְתָּר, כִּי כָּל דַּרְגָּא נֶגֶד דַּרְגָּא שֶׁלְּמַעְלָה מִמֶּנָּה הוּא בְּחִינוֹת חֲצִי מַאֲמָר. כְּמוֹ הָאָב כְּשֶׁמְּדַבֵּר, מְדַבֵּר מַאֲמָר הַשָּׁלֵם, וּכְשֶׁבְּנוֹ הַקָּטָן מְדַבֵּר אַחֲרָיו, הוּא מְדַבֵּר רַק חֲצִי מַאֲמָר – כֵּן כָּל דַּרְגָּא נֶגֶד דַּרְגָּא שֶׁלְּמַעְלָה מִמֶּנָּה הִיא בְּחִינוֹת חֲצִי מַאֲמָר, וְהַדַּרְגָּא שֶׁלְּמַעְלָה מִמֶּנָּה הִיא בְּחִינוֹת מַאֲמָר הַשָּׁלֵם נֶגְדָּהּ,

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is the concept of “father and son, a complete-statement and a half-statement.” For the “we will do” corresponds to revealed/Torah/”He created”/son/Lower Eden/lower wisdom/a half-statement; as opposed to the “we will hear,” which corresponds to “in the beginning”/the complete-statement/upper wisdom/Upper Eden/father/prayer/hidden. This is because each level, vis-à-vis the level above it, is a half-statement. It is like the father who, when he speaks, utters a complete-statement; yet when his small son speaks after him, he utters only a half-statement. So it is with every level vis-à-vis the level above it: it is a half-statement, whereas the level above it is by comparison the complete-statement.


###### Likutei Moharan 22:10:17
[Likutei Moharan 22:10:17](https://torahapp.org/share/book/Likutei%20Moharan/r/22:10:17)

וְכֵן מִדַּרְגָּא לְדַרְגָּא, כִּי כָל בְּנֵי־אָדָם וְחַיּוֹת וְעוֹפוֹת וּצְמָחִים וְכָל הַדְּבָרִים שֶׁבְּזֶה הָעוֹלָם הֵם רַק בְּחִינוֹת חֲצִי מַאֲמָר נֶגֶד הָעוֹלָם שֶׁלְּמַעְלָה מִזֶּה הָעוֹלָם, כִּי הֵם רַק רְמָזִים לִדְבָרִים הַגְּבוֹהִים מֵהֶם, וְכֵן מֵעוֹלָם לְעוֹלָם. וְכֵן כְּלָלִיּוּת הַבְּרִיאָה נֶגֶד קֹדֶם הַבְּרִיאָה הִיא בְּחִינוֹת חֲצִי מַאֲמָר, כִּי עִקַּר שְׁלֵמוּת – בְּאֵין־סוֹף, וְשָׁם הוּא בְּחִינַת מַאֲמָר הַשָּׁלֵם.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And so it is from one level to the next. For all the humans, animals, birds, plants and all things in this world, are only a concept of a half-statement vis-à-vis the world which is above this world. This is because they are only representations of things higher than themselves. And so it is from one world to the next; and likewise, Creation vis-à-vis pre-Creation is a half-statement. For the only completeness is in the Infinite One blessed be He; which is where the concept of the complete-statement exists.


###### Likutei Moharan 22:10:18
[Likutei Moharan 22:10:18](https://torahapp.org/share/book/Likutei%20Moharan/r/22:10:18)

וְזֶה בָּרָא, שֶׁהוּא כְּלָלִיּוּת הַבְּרִיאָה, הוּא חֲצִי מַאֲמָר נֶגֶד בְּרֵאשִׁית, שֶׁהוּא בְּחִינוֹת קֹדֶם הַבְּרִיאָה, בְּחִינַת תְּפִלָּה, כְּמוֹ בְּרֵאשִׁית – יָרֵא בּשֶׁת (תיקונים תיקון ז), שֶׁהִיא הַתְּפִלָּה, בְּחִינוֹת (משלי ל״א:ל׳): יִרְאַת ה' הִיא תִתְהַלָּל, שֶׁהוּא מַאֲמָר הַשָּׁלֵם.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is [what is meant by], “He created”—which embodies the entire Creation—is a half-statement vis-à-vis “in the beginning”—which corresponds to pre-Creation/prayer. For *BeREIShYT* (in the beginning) is *YaREI BoSheT* (fear, embarrassment) (Tikkuney Zohar #7), which is prayer, as in (Proverbs 31:30), “Fear of God shall be praised”—[and prayer] is the complete-statement.


###### Likutei Moharan 22:10:19
[Likutei Moharan 22:10:19](https://torahapp.org/share/book/Likutei%20Moharan/r/22:10:19)

וְעַל כֵּן אֱמוּנָה נִקְרָא יְרוּשָׁלַיִם כַּנַּ"ל, עַל שֵׁם שֶׁעִקַּר בִּנְיָנָהּ מִבְּרֵאשִׁית, שֶׁהוּא בְּחִינַת יִרְאָה שָׁלֵם, כִּי תַּמָּן יִרְאָה, תַּמָּן שָׁלֵם. בְּרֵאשִׁית, יָרֵא בּשֶׁת, מַאֲמָר הַשָּׁלֵם,

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Accordingly, faith is called *YeRuShaLayiM* (Jerusalem), as mentioned. This is because its principal construction is from “in the beginning,” corresponding to complete fear—for where there is *YiRah* (fear), there is *ShaLeM* (completeness): *BeREIShYT* / *YaREI BoSheT* /the complete-statement.


###### Likutei Moharan 22:10:20
[Likutei Moharan 22:10:20](https://torahapp.org/share/book/Likutei%20Moharan/r/22:10:20)

כִּי אֱמוּנָה הוּא מֵהָרוֹעִים כַּנַּ"ל, וּלְהָרוֹעִים אִי אֶפְשָׁר לְהִתְקָרֵב כִּי אִם עַל־יְדֵי עַזּוּת כַּנַּ"ל, וּלְעַזּוּת זוֹכִין עַל־יְדֵי שִׂמְחָה כַּנַּ"ל, וּלְשִׂמְחָה זוֹכִין עַל־יְדֵי בְּחִינוֹת נַעֲשֶׂה וְנִשְׁמָע, שֶׁהוּא בְּחִינוֹת תּוֹרָה וּתְפִלָּה וְכוּ' כַּנַּ"ל. אַךְ עִקַּר שְׁלֵמוּת הַשִּׂמְחָה הוּא עַל־יְדֵי יִרְאָה, כִּי "וְגִילוּ בִּרְעָדָה" כְּתִיב (תהילים ב׳:י״א), הַיְנוּ, עִקַּר הַגִּילָה וְהַשִּׂמְחָה הִיא עַל־יְדֵי תְּפִלָּה, שֶׁהוּא בְּחִינוֹת יִרְאָה כַּנַּ"ל, שֶׁהִיא בְּחִינוֹת נִשְׁמָע, בְּחִינוֹת מַאֲמָר הַשָּׁלֵם, שֶׁשָּׁם עִקַּר הַשְּׁלֵמוּת כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Thus we find that faith is from the shepherds. But it is impossible to draw closer to the shepherds except through boldness; and one merits to boldness through joy; and one merits to joy through the concept of “we will do and we will hear”—corresponding to Torah and prayer, etc. However, the main completeness of joy comes through fear, for it is written (Psalms 2:11), “rejoice with trembling fear.” In other words, the principal rejoicing and joy is through prayer/fear/”we will hear”/the complete-statement—wherein lies principal completeness.


###### Likutei Moharan 22:10:21
[Likutei Moharan 22:10:21](https://torahapp.org/share/book/Likutei%20Moharan/r/22:10:21)

נִמְצָא שֶׁעִקַּר בִּנְיַן הָאֱמוּנָה, שֶׁהִיא בְּחִינוֹת יְרוּשָׁלַיִם קִרְיָה נֶאֱמָנָה, זוֹכִין עַל־יְדֵי תְּפִלָּה, שֶׁהוּא בְּחִינוֹת יִרְאָה, בְּחִינוֹת מַאֲמָר הַשָּׁלֵם כַּנַּ"ל. וְעַל כֵּן נִקְרֵאת הָאֱמוּנָה יְרוּשָׁלַיִם, שֶׁהוּא יִרְאָה שָׁלֵם, כִּי עִקַּר בִּנְיָנָהּ עַל־יְדֵי בְּחִינוֹת יִרְאָה, שֶׁהוּא בְּחִינוֹת מַאֲמָר הַשָּׁלֵם, שֶׁזֶּהוּ בְּחִינוֹת בְּרֵאשִׁית, יָרֵא בּשֶׁת, שֶׁהוּא מַאֲמָר הַשָּׁלֵם כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
It follows, that the principal construction of faith—corresponding to Jerusalem “a faithful city”—is achieved through prayer/fear/the complete-statement. Faith is therefore called Jerusalem, which is complete fear. Her principal construction is through fear/the complete-statement, which corresponds to *BeREIShYT—YaREI BoSheT,* the complete-statement.


###### Likutei Moharan 22:10:22
[Likutei Moharan 22:10:22](https://torahapp.org/share/book/Likutei%20Moharan/r/22:10:22)

וְזֶה (שם יט): עֵדוּת ה' נֶאֱמָנָה – עֵדוּת ה', שֶׁהֵם הָעֲדָיִים הַנַּ"ל, נֶאֱמָנָה, עַל־יָדָה נִבְנֵית הָאֱמוּנָה.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And this is (Psalms 19:8), “The testimony of God is faithful.” “*EyDut* (the testimony) of God”—the *EDiyim* (ornaments) mentioned above—”is faithful.” Through it, faith is constructed.


###### Likutei Moharan 22:10:23
[Likutei Moharan 22:10:23](https://torahapp.org/share/book/Likutei%20Moharan/r/22:10:23)

וְזֶה (בראשית מ״ט:כ״ד): מִשָּׁם רֹעֶה אֶבֶן יִשְׂרָאֵל, וְתַרְגּוּמוֹ: אָב וּבֵן. וְזֶה מַאֲמָר הַשָּׁלֵם, שֶׁהוּא אָב וּבֵן כַּחֲדָא, כִּי חֲצִי מַאֲמָר הוּא בְּחִינוֹת בֵּן לְחוּד, אֲבָל מַאֲמָר הַשָּׁלֵם הוּא אָב וּבֵן כַּחֲדָא, כִּי שָׁם נִכְלָל הַכֹּל, וְעַל־יְדֵי־זֶה יָכוֹל לָבוֹא לִבְחִינוֹת רוֹעִים כַּנַּ"ל. וְזֶהוּ: מִשָּׁם רֹעֶה אֶבֶן יִשְׂרָאֵל, כַּנַּ"ל:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is (Genesis 49:24) “… from there the Shepherd, the *evan* (the Rock) of Israel.” Onkelos translates [“*ÆVaN*” as a composite of] *AV and VeN* (father and son). This is the complete-statement: father and son as one. For a half-statement corresponds to the son alone, but the complete-statement is father and son as one. Everything is encompassed there, and through this one can come to the concept of shepherds, as above. Hence this is the meaning of, “… from there the shepherd, the *ÆVen* of Israel.”


###### Likutei Moharan 22:11:1
[Likutei Moharan 22:11:1](https://torahapp.org/share/book/Likutei%20Moharan/r/22:11:1)

יא אַךְ כְּשֶׁרוֹצִים לָצֵאת מִמַּדְרֵגַת נַעֲשֶׂה וְנִשְׁמָע זֶה לְמַדְרֵגַת נַעֲשֶׂה וְנִשְׁמָע גָּבוֹהַּ מִמֶּנָּה, צָרִיךְ לִהְיוֹת יְרִידָה קֹדֶם הָעֲלִיָּה, כִּי הַיְרִידָה הִיא תַּכְלִית הָעֲלִיָּה, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (ע"ז ד:): לֹא הָיָה דָוִד רָאוּי לְאוֹתוֹ מַעֲשֶׂה וְכוּ'; לֹא הָיוּ יִשְׂרָאֵל רְאוּיִים לְאוֹתוֹ מַעֲשֶׂה, אֶלָּא שֶׁנָּתַן הַשֵּׁם יִתְבָּרַךְ לָהֶם מִכְשׁוֹל לְטוֹבַת הָעוֹלָם, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה שָׁם: לְהוֹרוֹת תְּשׁוּבָה.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**11.** However, when one wants to emerge from this level of “we will do and we will hear” to a higher level of “we will do and we will hear,” there must be a fall prior to the ascent. This is because the ultimate purpose of the fall is the ascent [which follows]. As our sages taught (Avodah Zarah 4b): “David did not deserve [to fall victim] to that deed… the Jewish people did not deserve [to fall victim] to that deed.” It is only that the Holy One presented them with a stumbling block, for the benefit of the world. As our sages said: to teach repentance.


###### Likutei Moharan 22:11:2
[Likutei Moharan 22:11:2](https://torahapp.org/share/book/Likutei%20Moharan/r/22:11:2)

וְזֶה (ישעיהו ג׳:ו׳): וְהַמַּכְשֵׁלָה הַזֹּאת תַּחַת יָדֶךָ – אֵלּוּ דִּבְרֵי־תּוֹרָה, שֶׁאֵין אָדָם עוֹמֵד עֲלֵיהֶם אֶלָּא אִם כֵּן נִכְשַׁל בָּהֶם (שבת קכ גיטין מג). דִּבְרֵי־תּוֹרָה הֵם בְּחִינוֹת הַדִּבּוּרִים שֶׁסְּבִיבוֹת הַמִּצְוָה, שֶׁהֵם וַיְדַבֵּר ה' אֶל משֶׁה וְכוּ' כַּנַּ"ל, שֶׁהֵם בְּחִינוֹת נִסְתָּר, בְּחִינוֹת נִשְׁמַע, בְּחִינוֹת תְּפִלָּה כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And this is [what our Sages teach (Shabbat 120a)]: “‘Let this stumbling block be under your hand’ (Isaiah 3:6) —these are the words of Torah. A man does not have a clear grasp on them unless he stumbled in them [first].” “The words of Torah” correspond to the statements accompanying the precept—they are, “And God spoke to Moshe,” etc.—corresponding to the hidden/”we will hear”/prayer.


###### Likutei Moharan 22:11:3
[Likutei Moharan 22:11:3](https://torahapp.org/share/book/Likutei%20Moharan/r/22:11:3)

עוֹמֵד עֲלֵיהֶם – זֶה בְּחִינוֹת תְּפִלָּה, כִּי אֵין עֲמִידָה אֶלָּא תְּפִלָּה (ברכות ו:), וְלַעֲשׂוֹת מֵהַדִּבְרֵי־תּוֹרָה, שֶׁהוּא בְּחִינוֹת נִשְׁמַע, יִהְיֶה נַעֲשֶֹׁה מִמֶּנּוּ בְּחִינוֹת נַעֲשֶׂה, עַד שֶׁיִּהְיֶה הָעֲמִידָה, שֶׁהִיא בְּחִינוֹת הַתְּפִלָּה, יִהְיֶה עֲלֵיהֶם, הַיְנוּ שֶׁיִּהְיֶה לוֹ בְּחִינוֹת עֲמִידָה, בְּחִינוֹת תְּפִלָּה, בְּחִינוֹת נִשְׁמַע גָּבוֹהַּ יוֹתֵר, כִּי כְּשֶׁיִּהְיֶה מֵהַנִּשְׁמַע נַעֲשֶׂה יִהְיֶה לוֹ נִשְׁמַע גָּבוֹהַּ מִמֶּנּוּ כַּנַּ"ל; וְזֶה אִי אֶפְשָׁר אֶלָּא אִם כֵּן נִכְשַׁל בָּהֶם, כִּי לַעֲלוֹת מִדַּרְגָּא לְדַרְגָּא צָרִיךְ יְרִידָה תְּחִלָּה, שֶׁהִיא הַמִּכְשׁוֹל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
“*OMeiD* (clear grasp) on them” is also the concept of prayer, for “*AMiDah* (standing) is nothing other than prayer” (Berakhot 6b). He makes the words of Torah/”we will hear” into the aspect of “we will do,” so that the *Amidah* /prayer will be “on them”—that is, he will have an even higher aspect of *Amidah* /prayer/”we will hear,” for when the “we will hear” becomes “we will do,” he will have a higher “we will hear.” And this is only possible if he has “stumbled in them.” This is because in order to ascend from one level to the next there must first be a fall. This is the “stumbling block.”


###### Likutei Moharan 22:11:4
[Likutei Moharan 22:11:4](https://torahapp.org/share/book/Likutei%20Moharan/r/22:11:4)

וְזֶה (ירמיהו נ׳:כ׳): בַּיּוֹם הַהוּא יְבֻקַּשׁ עֲו‍ֹן יִשְׂרָאֵל וְאֵינֶנּוּ; כִּי לֶעָתִיד יִהְיֶה כֻּלּוֹ תְּשׁוּבָה, וְעַל־יְדֵי הַתְּשׁוּבָה זְדוֹנוֹת נַעֲשִׂין זְכֻיּוֹת, וְיִהְיֶה נַעֲשֶׂה מֵעֲבֵרוֹת יִשְׂרָאֵל תּוֹרָה, וְעַל־כֵּן יְבֻקְּשׁוּ אָז הָעֲו‍ֹנוֹת, כִּי יְבַקְשׁוּ וִיחַפְּשׂוּ אָז אַחַר עֲו‍ֹנוֹת יִשְׂרָאֵל, אֵיךְ לוֹקְחִין עוֹד אֵיזֶה עָו‍ֹן כְּדֵי לַעֲשׂוֹת מִמֶּנּוּ תּוֹרָה.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And this is (Jeremiah 50:20), “In that time, the transgression of the Jewish people will be sought, and there shall be none.” This is because in the Future, all will be repentance, and through repentance “deliberate sins become merits” (Yoma 86b). The sins of the Jewish people will become Torah. Therefore, the transgressions will then be sought. For they will then seek and search after the transgressions of the Jewish people, hoping to find yet another transgression, so as to make it into Torah.


###### Likutei Moharan 22:11:5
[Likutei Moharan 22:11:5](https://torahapp.org/share/book/Likutei%20Moharan/r/22:11:5)

וְזֶהוּ: וְאֵינֶנּוּ, כִּי יִהְיוּ כָּל הָעֲו‍ֹנוֹת נִכְלָלִין בְּאַיִן, הַיְנוּ בְּאֵין־סוֹף, שֶׁשָּׁם הָעֲו‍ֹנוֹת נִתְהַפְּכִין לִזְכֻיּוֹת עַל־יְדֵי הַתְּשׁוּבָה, שֶׁזֶּהוּ בְּחִינוֹת יְרִידָה תַּכְלִית הָעֲלִיָּה הַנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Thus, “and there shall be none.” This is because all the transgressions will be encompassed in nothingness—that is, in the Infinite One; there the transgressions are turned into merits through the repentance. This is the concept of “The ultimate purpose of the fall is the ascent [which follows],” mentioned earlier.


###### Likutei Moharan 22:11:6
[Likutei Moharan 22:11:6](https://torahapp.org/share/book/Likutei%20Moharan/r/22:11:6)

וְזֶה (הושע י״ד:ב׳): שׁוּבָה יִשְׂרָאֵל וְכוּ', כִּי כָשַׁלְתָּ בַּעֲו‍ֹנֶךָ, הַיְנוּ עַל־יְדֵי הַתְּשׁוּבָה יִהְיֶה נַעֲשֶׂה מֵהָעֲבֵרוֹת בְּחִינַת מַכְשֵׁלָה, שֶׁהוּא הַתּוֹרָה כַּנַּ"ל:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And this is (Hoshea 14:2), “Return, Israel… for you have stumbled in your transgression.” In other words, by means of repentance, the sins become the aspect of stumbling blocks—this being the Torah, as explained.


###### Likutei Moharan 22:12:1
[Likutei Moharan 22:12:1](https://torahapp.org/share/book/Likutei%20Moharan/r/22:12:1)

וְזֶה פֵּרוּשׁ הַמִּשְׁנָה (אבות פ"ה): יְהוּדָה בֶּן תֵּימָא אוֹמֵר: הֱוֵי עַז כַּנָּמֵר וְכוּ'. נִמְצָא, שֶׁמַּזְהִיר עַל עַזּוּת דִּקְדֻשָּׁה, שֶׁצָּרִיךְ הָאָדָם שֶׁיִּהְיֶה עַז כַּנָּמֵר כְּנֶגֶד כָּל הַקָּמִים כְּנֶגְדּוֹ לִמְנֹעַ אוֹתוֹ, חַס וְשָׁלוֹם, מֵעֲבוֹדָתוֹ. וְתֵכֶף וּמִיָּד מְבֹאָר שָׁם גֹּדֶל הַפְּגָם וְהָאִסּוּר שֶׁל הָעַזּוּת פָּנִים דְּסִטְרָא־אָחֳרָא, כְּמוֹ שֶׁכָּתוּב שָׁם: הוּא הָיָה אוֹמֵר: עַז פָּנִים לְגֵיהִנֹּם וְכוּ'.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**12. {“Rabbi Yehudah ben Teima says: ‘Be bold as a leopard….’ He would say, ‘The brazen-faced person [is de st ined] for Gehennom, whereas a shamefaced person [is de st ined] for the Garden of Eden. May it be Your will God our Lord that You con st ruct Your city speedily in our lifetime, and grant us our share in Your Torah’”** (Avot 5:23, 4)**.}** This is the explanation of the Mishnah: “Rabbi Yehudah ben Teima says: ‘Be bold as a leopard….’” We can conclude from this that he was alerting to [the importance of] holy boldness. A person must be “bold as a leopard” in the face of all those who stand up against him to prevent him from his service, God forbid. He then promptly and immediately explains there [in the Mishnah] the seriousness of the blemish and the prohibition of brazenness of the Other Side. As it is written there: “He would say: ‘A brazen-faced person [is destined] for Gehennom (hell).’”


###### Likutei Moharan 22:12:2
[Likutei Moharan 22:12:2](https://torahapp.org/share/book/Likutei%20Moharan/r/22:12:2)

וְאִם כֵּן אֶפְשָׁר לִטְעוֹת, חַס וְשָׁלוֹם, כִּי בְּהֶכְרֵחַ צְרִיכִין לְעַזּוּת בִּשְׁבִיל הַקְּדֻשָּׁה כַּנַּ"ל, כִּי אִי אֶפְשָׁר לְהִתְקָרֵב אֶל הַקְּדֻשָּׁה בֶּאֱמֶת כִּי אִם עַל־יְדֵי עַזּוּת כַּנַּ"ל, וּכְמוֹ שֶׁאָמַר הוּא עַצְמוֹ: הֱוֵי עַז כַּנָּמֵר; וּמִצַּד אַחֵר הָעַזּוּת רַע מְאֹד, הַיְנוּ מִי שֶׁהוּא עַזּוּת־פָּנִים שֶׁלֹּא בִּשְׁבִיל הַקְּדֻשָּׁה (מִכָּל שֶׁכֵּן מִי שֶׁהוּא עַז־פָּנִים כְּנֶגֶד הַקְּדֻשָּׁה, שֶׁמֵּעֵיז פָּנִים נֶגֶד יִרְאֵי ה' וְכַיּוֹצֵא), שֶׁזֶּה הָעַזּוּת רַע מְאֹד, כִּי עַז־פָּנִים לְגֵיהִנֹּם.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
If so, it is possible to err, God forbid. It is certainly necessary to possess boldness for the sake of holiness, as explained. This is because it is impossible to truly draw closer to holiness except through boldness. As he himself said: “Be bold as a leopard.” Yet, on the other hand, brazenness is very evil. This is someone who is bold not for the sake of holiness {and all the more so when he is brazen against holiness, acting brazenly towards those who fear God, and the like}. Such brazenness is very evil, for “a brazen-faced person [is destined] for hell.”


###### Likutei Moharan 22:12:3
[Likutei Moharan 22:12:3](https://torahapp.org/share/book/Likutei%20Moharan/r/22:12:3)

וְאִם כֵּן, נָפַל פּוּתָא בְּבֵירָא, כִּי אֵין יוֹדְעִין אֵיךְ לְהִתְנַהֵג – עַל זֶה בִּקֵּשׁ הַתַּנָּא: יְהִי רָצוֹן שֶׁתִּבְנֶה עִירְךָ בִּמְהֵרָה בְּיָמֵינוּ (שֶׁלִּכְאוֹרָה הוּא פְּלִיאָה גְּדוֹלָה וְכָל אָדָם מִשְׁתּוֹמֵם עַל זֶה: מַה סְּמִיכוּת יֵשׁ לִתְפִלָּה זֹאת לְהַקּוֹדֵם, וְגַם אֵין דֶּרֶךְ הַמִּשְׁנָה לְהִתְפַּלֵּל תְּפִלָּה וּבַקָּשָׁה בְּאֶמְצַע דְּבָרָיו, אַךְ עַתָּה מְבֹאָר הֵיטֵב),

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And if so, [it is like] “a bouquet of medicinal herbs that fell in a pit” (Shabbat 66b) —for it is not clear how we should conduct ourselves [with this quality]. Regarding this, the Sage [Rabbi Yehudah ben Teima] requested: “May it be Your will that You construct Your city speedily in our lifetime.” {On the face of it, this is a great wonder and everyone is puzzled by this. What relationship does this prayer have to what preceded it? In addition, it is not the style of the Mishnah to offer a prayer and a request in the middle of its text. Yet, now, it is very clear.}


###### Likutei Moharan 22:12:4
[Likutei Moharan 22:12:4](https://torahapp.org/share/book/Likutei%20Moharan/r/22:12:4)

הַיְנוּ שֶׁהִתְפַּלֵּל, שֶׁיִּזְכֶּה לֵידַע אֵיךְ לְהִתְנַהֵג בְּעִנְיַן הָעַזּוּת, הַיְנוּ שֶׁלֹּא יִהְיֶה לוֹ שׁוּם עַזּוּת דְּסִטְרָא־ אָחֳרָא, רַק שֶׁיִּזְכֶּה שֶׁיִּהְיֶה לוֹ עַזּוּת דִּקְדֻשָּׁה, שֶׁעַל־יָדוֹ נִבְנֶה יְרוּשָׁלַיִם קִרְיָה נֶאֱמָנָה, הַיְנוּ שֶׁזּוֹכִין לֶאֱמוּנָה עַל־יְדֵי זֶה הָעַזּוּת, כַּמְבֹאָר לְעֵיל, שֶׁאִי אֶפְשָׁר לְהִתְקָרֵב לְהַצַּדִּיקִים אֲמִתִּיִּים, שֶׁהֵם בְּחִינוֹת כְּלָלִיּוּת שִׁבְעָה רוֹעִים, שֶׁהֵם כְּלָלִיּוּת הַקְּדֻשָּׁה, שֶׁעִקַּר הָאֱמוּנָה נִמְשָׁךְ עַל־יָדָם, כִּי אִם עַל־יְדֵי עַזּוּת כַּנַּ"ל. וְזֶהוּ: יְהִי רָצוֹן שֶׁתִּבְנֶה עִירְךָ בִּמְהֵרָה בְיָמֵינוּ, הַיְנוּ שֶׁיִּהְיֶה הָעַזּוּת עַזּוּת דִּקְדֻשָּׁה, שֶׁמִּמֶּנּוּ נִבְנֶה יְרוּשָׁלַיִם קִרְיָה נֶאֱמָנָה, כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
In other words, he prayed that he merit knowing how to conduct himself in the matter of boldness. That is, [he asked] that he not have any brazenness of the Other Side, but instead merit to possess holy boldness through which Jerusalem “a faithful city” is constructed. As explained earlier, one merits faith through this boldness. For it is impossible to draw closer to the true tzaddikim—who are the embodiment of the Seven Shepherds, the embodiment of holiness, for the principal faith is drawn through them—except by means of boldness, as above. And thus, “May it be Your will that You construct Your city speedily in our lifetime.” In other words, that the boldness be holy boldness, from which Jerusalem “a faithful city” is constructed.


###### Likutei Moharan 22:12:5
[Likutei Moharan 22:12:5](https://torahapp.org/share/book/Likutei%20Moharan/r/22:12:5)

אַךְ לָבוֹא לָזֶה הוּא עַל־יְדֵי וְתֵן חֶלְקֵנוּ בְּתוֹרָתֶךָ, הַיְנוּ עַל־יְדֵי שֶׁמַּשִּׂיגִין בְּחִינַת נַעֲשֶׂה וְנִשְׁמָע – שֶׁעוֹשִׂין מֵהַנִּשְׁמָע נַעֲשֶׂה, מִתּוֹרַת ה' – תּוֹרָתוֹ, דְּהַיְנוּ שֶׁזּוֹכֶה לְהַשִּׂיג תּוֹרַת ה' כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Yet, this is [only] achieved through: “Grant us our share in Your Torah.” That is, by attaining the concept of “we will do and we will hear”—making the “we will hear” into “we will do”—”the Torah of God” becomes “his Torah.” In other words, he merits comprehending the Torah of God, as above.


###### Likutei Moharan 22:12:6
[Likutei Moharan 22:12:6](https://torahapp.org/share/book/Likutei%20Moharan/r/22:12:6)

וְזֶהוּ: וְתֵן חֶלְקֵנוּ בְּתוֹרָתֶךָ – שֶׁיִּהְיֶה חֶלְקֵנוּ, שֶׁהוּא הַחֵלֶק שֶׁלָּנוּ בְּהַתּוֹרָה, הַיְנוּ בְּחִינַת תּוֹרָתוֹ, בְּחִינַת נַעֲשֶׂה, בְּתוֹרָתֶךָ – הַיְנוּ תּוֹרַת ה' מַמָּשׁ, הַיְנוּ שֶׁיִּזְכֶּה לְהִכָּלֵל בְּאַיִן כַּנַּ"ל, שֶׁיִּזְכֶּה לְהַשִּׂיג תּוֹרַת ה', בְּחִינַת נִשְׁמָע, שֶׁעַל־יְדֵי־זֶה זוֹכִין לְשִׂמְחָה כַּנַּ"ל, שֶׁעַל־יְדֵי־זֶה זוֹכִין לְעַזּוּת דִּקְדֻשָּׁה כַּנַּ"ל, בְּחִינַת: כִּי חֶדְוַת ה' הִיא מָעֻזְּכֶם כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And thus, “Grant us our share in Your Torah.” “Our share,” which is our portion in the Torah—i.e., the concept of “his Torah,” corresponding to “we will do”—should become “in Your Torah”—i.e., the Torah of God itself. That is, he should merit being encompassed in nothingness, as explained. He should merit comprehending the “Torah of God”/”we will hear” through which one merits joy. Through this one merits holy boldness, corresponding to, “For the delight in God is your boldness.”


###### Likutei Moharan 22:12:7
[Likutei Moharan 22:12:7](https://torahapp.org/share/book/Likutei%20Moharan/r/22:12:7)

וְזֶה: וּבשֶׁת פָּנִים לְגַן־עֵדֶן; כִּי בֶּאֱמֶת זֶה הָעַזּוּת דִּקְדֻשָּׁה נִמְשָׁךְ מִבֹּשֶׁת, כִּי לְעַזּוּת דִּקְדֻשָּׁה זוֹכִין עַל־יְדֵי שִׂמְחָה וְחֶדְוָה, בְּחִינַת: כִּי חֶדְוַת ה' הִיא מָעֻזְּכֶם כַּנַּ"ל, וּלְחֶדְוַת ה' זוֹכִין עַל־יְדֵי בְּחִינַת נַעֲשֶׂה וְנִשְׁמַע כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And this is: “A shamefaced person [is destined] for the Garden of Eden.” This is because the truth is that holy boldness stems from embarrassment. For holy boldness is merited through joy and delight, corresponding to, “For the delight in God is your boldness.” And one merits to “delight in God” through the concept of “we will do and we will hear,” as explained.


###### Likutei Moharan 22:12:8
[Likutei Moharan 22:12:8](https://torahapp.org/share/book/Likutei%20Moharan/r/22:12:8)

וְעִקַּר שְׁלֵמוּת הַשִּׂמְחָה הוּא עַל־יְדֵי יִרְאָה, שֶׁהִיא בְּחִינַת נִשְׁמַע, בְּחִינַת תְּפִלָּה כַּנַּ"ל, וְיִרְאָה הִיא בֹּשֶׁת, יָרֵא בּשֶׁת, נִמְצָא שֶׁזֶּה הָעַזּוּת דִּקְדֻשָּׁה נִמְשָׁךְ מִבּשֶׁת. וְזֶה: וּבֹשֶׁת פָּנִים לְגַן־עֵדֶן, כִּי הָעַזּוּת הַזֹּאת דִּקְדֻשָּׁה, שֶׁהוּא בְּחִינַת בּשֶׁת, הוּא בְּחִינַת עֵדֶן, בְּחִינַת עֵדֶן עִלָּאָה וְכוּ', שֶׁהוּא בְּחִינַת נִשְׁמָע, בְּחִינַת יִרְאָה, בְּחִינַת תְּפִלָּה כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Now, the principal completeness of joy is through fear/”we will hear”/prayer. And fear is embarrassment— *yarei boshet*. Thus, this holy boldness stems from embarrassment. Hence, “A shamefaced person [is destined] for the Garden of Eden.” For this boldness of holiness, which is synonymous with embarrassment, corresponds to Eden—Upper Eden, which corresponds to “we will hear”/fear/prayer.


###### Likutei Moharan 22:12:9
[Likutei Moharan 22:12:9](https://torahapp.org/share/book/Likutei%20Moharan/r/22:12:9)

וְלָבוֹא לָעַזּוּת הַזֹּאת, הִתְפַּלֵּל: יְהִי רָצוֹן שֶׁתִּבְנֶה עִירְךָ וְכוּ' כַּנַּ"ל:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
So, in order to come to this boldness, he prayed: “May it be Your will that You construct Your city speedily in our lifetime,” as above.


###### Likutei Moharan 22:13:1
[Likutei Moharan 22:13:1](https://torahapp.org/share/book/Likutei%20Moharan/r/22:13:1)

וְזֶה פֵּרוּשׁ:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**13.** And this is the explanation of (Bava Kama 59b): **{Elazar the Small put on black shoes and went to the market in Nahardea. The servants of the Exilarch saw him. “What’s this, that your wearing black shoes?” they asked. “I am mourning for Jerusalem,” he replied. “Are you so important that you can mourn [in public]?” they que st ioned. They saw this as a public display of haughtiness and had him arre st ed. “But I am an important person,” he prote st ed. “Who says so?” the servants countered. He said, “Either you ask me something [difficult], or I’ll ask you.” “You ask,” they said. He asked them: “Someone who cuts down a budding date tree [belonging to his neighbor], what does he have to pay?” “He pays the price of date buds,” the servants replied. “But the buds would have become full grown dates!” he retorted. “So let him pay for full grown dates.” “But he didn’t take full grown dates!” “Then you tell us,” the servants said. “He should pay a sixtieth,” Elazar replied. }**


###### Likutei Moharan 22:13:2
[Likutei Moharan 22:13:2](https://torahapp.org/share/book/Likutei%20Moharan/r/22:13:2)

אֶלְעָזָר זְעִירָא הֲוָה סָיֵם מְסָאנָא אֻכְמָא. אָמְרוּ לֵהּ: מָה עֲבַדְתְּ. אָמַר: קָא מִתְאַבְּלִינָא עַל יְרוּשָׁלַיִם (ב"ק נט) – כִּי הָיָה מִתְאַבֵּל עַל יְרוּשָׁלַיִם קִרְיָה נֶאֱמָנָה, הַיְנוּ עַל קִלְקוּל הָאֱמוּנָה. וְעַל־כֵּן סִיֵּם מְסָאנָא אֻכְמָא, לְהוֹרוֹת שֶׁנִּתְקַלְקֵל חוֹתָם הָרַגְלִין, וְנַעֲשָׂה מֵ"חוֹתָם" דַּם "נִדַּת".

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**Elazar the Small put on black shoes. What’s this? they asked him. I am mourning for Jerusalem, he replied —** He was mourning for Jerusalem “a faithful city”—that is, for the degeneration of faith. This is why he put on black shoes, to indicate that the seal of the feet has been damaged. The seal becomes the blood of menstruation.


###### Likutei Moharan 22:13:3
[Likutei Moharan 22:13:3](https://torahapp.org/share/book/Likutei%20Moharan/r/22:13:3)

וְזֶה: מְסָאנָא אֻכְמָא – שֶׁנִּתְקַלְקֵל הָרַגְלִין וְנַעֲשָׂה נִדַּת, כִּי הַאי שָׁחֹר אָדֹם הוּא (חולין מז:); וְזֶה נַעֲשָׂה עַל־יְדֵי קִלְקוּל הָאֱמוּנָה, כִּי עִקָּר הִיא הָאֱמוּנָה, כַּמְבֹאָר לְמַעְלָה (שֶׁעַל־יְדֵי קִלְקוּל הָאֱמוּנָה, שֶׁהוּא בְּחִינַת חוֹתַם הַיָדִין, נִתְקַלְקֵל מִמֵּילָא חוֹתָם הָרַגְלִין, כִּי עִקָּר הוּא הָאֱמוּנָה כַּנַּ"ל).

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is, “black shoes.” The feet were damaged and became bloodied, for this black is actually red (Niddah 19a). It happens when there is damaging of faith, because faith is primary, as has been explained. {When faith, which is the seal of the hands, is damaged, the seal of the feet is automatically damaged. For the main thing is faith.}


###### Likutei Moharan 22:13:4
[Likutei Moharan 22:13:4](https://torahapp.org/share/book/Likutei%20Moharan/r/22:13:4)

אָמְרוּ לֵהּ: מִי חָשִׁיב אַתְּ לְאִתְאַבּוּלֵי וְכוּ' – הַיְנוּ שֶׁחֲשָׁדוּהוּ שֶׁיֵּשׁ לוֹ גַּדְלוּת, וְעַל כֵּן עַל יָדְךָ נִתְקַלְקְלוּ הָרַגְלִין, בִּבְחִינַת (תהלים לו): אַל תְּבוֹאֵנִי רֶגֶל גַּאֲוָה; כִּי עַל־יְדֵי גַּדְלוּת נִתְקַלְקְלוּ הָרַגְלִין, בִּבְחִינַת: כָּל הַמִּתְגָּאֶה, כְּאִלּוּ דּוֹחֵק רַגְלֵי הַשְּׁכִינָה.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**Are you so important that you can mourn in public? they que st ioned —** In other words, they suspected him of haughtiness. Thus [they said to him], “It is your fault that the feet have been damaged,” as in (Psalms 36:12), “Let not the foot of the haughty come to me.” This is because haughtiness damages the feet, as in (Berakhot 43b), “Anyone who is haughty, it is as if he pushes away the feet of the Divine Presence.”


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

וְעַל כֵּן, כֵּיוָן שֶׁחֲשָׁדוּהוּ בְּגַדְלוּת, חֲבָשׁוּהוּ, כִּי עֹנֶשׁ הַגַּדְלוּת הוּא תְּפִיסָה, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (מגילה יג:): וְאִם הֵגִּיס דַּעְתּוֹ, הַקָּדוֹשׁ־בָּרוּךְ־הוּא מַשְׁפִּילוֹ, שֶׁנֶּאֱמַר: וְאִם אֲסוּרִים בַּזִּקִּים. נִמְצָא שֶׁעֹנֶשׁ הַגַּדְלוּת – תְּפִיסָה, וְעַל כֵּן חֲבָשׁוּהוּ.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Therefore, because they suspected him of haughtiness, they had him arrested. For the punishment for haughtiness is imprisonment, as our Sages said (Megillah 13b): “And if he grows haughty, the Holy One knocks him down; as is written (Job 36:8), ‘And if they are bound in chains….’” Thus, the punishment for haughtiness is imprisonment, which is why they had him arrested.


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

אָמַר לְהוּ: בְּעוֹ מִנַּאי אוֹ אִבָּעֵי מִנַּיְכוּ – כִּי זֶה יִהְיֶה נִסָּיוֹן אִם יֵשׁ לִי גַּדְלוּת, אָז רָאוּי שֶׁלֹּא אוּכַל לְהָשִׁיב לָכֶם, כִּי כָל הַמִּתְגָּאֶה, חָכְמָתוֹ מִסְתַּלֶּקֶת מִמֶּנּוּ (פסחים סו:).

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**He said, Either you ask me something difficult, or I’ll ask you —** [Elazar reasoned,] “This will be the test to see if I am haughty. [If I am,] then it would be expected that I should not be able to answer you, for ‘anyone who is haughty loses his wisdom,’” (Pesachim 66b).


###### Likutei Moharan 22:13:7
[Likutei Moharan 22:13:7](https://torahapp.org/share/book/Likutei%20Moharan/r/22:13:7)

בָּעֵי מִנֵּיהוּ: הַאי מַאן דְּקָץ כּוּפְרָא מַאי מְשַׁלֵּם. קָץ כּוּפְרָא – הוּא בְּחִינַת שֶׁפָּגַם בְּעַזּוּת. כּוּפְרָא הוּא בְּחִינַת עַזּוּת, בְּחִינוֹת קוֹלוֹת, כְּמוֹ שֶׁכָּתוּב (תהילים ק״ד:כ״א): הַכְּפִירִים שֹׁאֲגִים לַטָּרֶף. וְשָׁאַל: מַאי מְשַׁלֵּם מִי שֶׁפָּגַם בְּזֶה הָעַזּוּת. וְהֵשִׁיבוּ:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**He asked them: Someone who cuts down a budding date tree belonging to his neighbor, what does he have to pay? —** “Cuts down a budding date tree” alludes to a blemishing of holy boldness. *KuFRa* (a budding date tree) corresponds to boldness, the sounds, as is written (Psalms 104:21), “The *KaFiRim* (young lions) roar after prey.” He asked: “What does he have to pay?”—someone who blemishes with this boldness. And they answered:


###### Likutei Moharan 22:13:8
[Likutei Moharan 22:13:8](https://torahapp.org/share/book/Likutei%20Moharan/r/22:13:8)

מְשַׁלֵּם כּוּפְרָא – כְּמוֹ שֶׁפָּגַם יְשַׁלֵּם. וְשָׁאַל:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**He pays the price of date buds —** With that which he blemished, he should make amends. And he asked:


###### Likutei Moharan 22:13:9
[Likutei Moharan 22:13:9](https://torahapp.org/share/book/Likutei%20Moharan/r/22:13:9)

וְהָא קָא הֲוֵי תַּמְרֵי – כִּי עַל־יְדֵי־זֶה שֶׁפָּגַם בְּעַזּוּת, יָכוֹל לָבוֹא לְקִלְקוּל הָאֱמוּנָה. וְזֶה תַּמְרֵי – בְּחִינַת (ירמיהו ב׳:י״א): הַהֵמִיר גּוֹי אֱלֹהִים, וְעַמִּי הֵמִיר כְּבוֹדִי וְכוּ'. וְהֵשִׁיבוּ:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**But the buds would have become full grown dates? —** By having blemished the boldness, a damaging of faith becomes possible. This is: “*taMRei*” (full grown dates), corresponding to (Jeremiah 2:11), “Has a nation *heiMiR* (exchanged) its gods? But my people has exchanged its glory without benefit.” And they answered:


###### Likutei Moharan 22:13:10
[Likutei Moharan 22:13:10](https://torahapp.org/share/book/Likutei%20Moharan/r/22:13:10)

יְשַׁלֵּם תַּמְרֵי – כְּמוֹ שֶׁמַּגִּיעַ עַל קִלְקוּל הָאֱמוּנָה.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**So let him pay for full grown dates —** As is due for the damaging of faith.


###### Likutei Moharan 22:13:11
[Likutei Moharan 22:13:11](https://torahapp.org/share/book/Likutei%20Moharan/r/22:13:11)

וְהָא לָא הֲוֵי תַּמְרֵי – כִּי אַף־עַל־פִּי־כֵן עֲדַיִן לֹא בָּא לִכְפִירוֹת. וְהֵשִׁיב:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**But he didn’t take full grown dates! —** For, even so, he has not as yet come to heresy. And he answered:


###### Likutei Moharan 22:13:12
[Likutei Moharan 22:13:12](https://torahapp.org/share/book/Likutei%20Moharan/r/22:13:12)

בְּשִׁשִּׁים – הַיְנוּ גֵּיהִנֹּם, שֶׁכָּל הָעוֹלָם אֶחָד מִשִּׁשִּׁים לְגֵיהִנֹּם, כִּי עַז פָּנִים לְגֵיהִנֹּם, כִּי הָעֳנָשִׁים שֶׁל כָּל הַדְּבָרִים הֶחֱלִיף אַבְרָהָם אָבִינוּ עָלָיו הַשָּׁלוֹם, עַל שִׁעְבּוּד מַלְכֻיּוֹת, אַךְ עֹנֶשׁ הָעַזּוּת נִשְׁאַר רַק בַּגֵּיהִנֹּם, וְזֶה שֶׁפָּגַם בְּעַזּוּת דִּקְדֻשָּׁה עַל־יְדֵי עַזּוּת פָּנִים דְּסִטְרָא־אָחֳרָא, יְשַׁלֵּם בְּשִׁשִּׁים, הַיְנוּ בַּגֵּיהִנֹּם כַּנַּ"ל:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**He should pay a sixtieth —** Namely, Gehennom: this entire world is one sixtieth of hell (cf. Taanit 10a). For “A brazen-faced person [is destined] for hell.” Our patriarch Avraham, of blessed memory, exchanged all forms of punishment for subjugation under foreign rule. Yet the punishment for brazenness remained exclusively in Gehennom. Hence, the person who blemishes holy boldness through brazenness of the Other Side, pays “a sixtieth”—namely, in hell.


###### Likutei Moharan 22:14:1
[Likutei Moharan 22:14:1](https://torahapp.org/share/book/Likutei%20Moharan/r/22:14:1)

וְעַזּוּת דִּקְדֻשָּׁה הוּא בְּחִינַת תִּשְׁרֵי, וְעַל כֵּן נִקְרָא יֶרַח הָאֵתָנִים (מלכים־א ח), מִלְּשׁוֹן תַּקִּיפוּת וְעַזּוּת, כִּי אָז צוֹעֲקִין יִשְׂרָאֵל קוֹלוֹת וְקוֹל שׁוֹפָר, שֶׁהַקּוֹלוֹת כֻּלָּם הֵן בְּחִינַת עַזּוּת כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**14.** And holy boldness corresponds to [the month of] Tishrei, which is why it is called “the month of the firm” (1 Kings 8:2), indicating firmness and boldness. Therefore, those who fear God cry out [with their] voices and the sound of the shofar, for the sounds all correspond to boldness, as mentioned.


###### Likutei Moharan 22:14:2
[Likutei Moharan 22:14:2](https://torahapp.org/share/book/Likutei%20Moharan/r/22:14:2)

וְעַל כֵּן אָז נֶחְתְּמוּ וְנִתְקְנוּ שְׁנֵי הַחוֹתָמוֹת, חוֹתָם בְּתוֹךְ חוֹתָם, כִּי עַל־יְדֵי עַזּוּת דִּקְדֻשָּׁה זוֹכִין לֶאֱמוּנָה, שֶׁהוּא בְּחִינַת חוֹתַם הַיְדַיִן, וְעַל־יְדֵי־ זֶה זוֹכִין לְקַבֵּל מוּסָר מִמּוֹכִיחֵי הַדּוֹר, שֶׁזֶּהוּ בְּחִינַת חוֹתַם הָרַגְלִין כַּנַּ"ל, שֶׁהֵם בְּחִינַת שְׁנֵי הַחוֹתָמוֹת, חוֹתָם בְּתוֹךְ חוֹתָם, כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And therefore, the two seals are then sealed and rectified: *chotem b’tokh chotem* (a seal within a seal). This is because through holy boldness one merits to faith, which is the seal of the hands. And, as a result, one merits receiving reproof from those who rebuke the generation, this being the seal of the feet. This is the concept of the two seals: a seal within a seal, as explained.


###### Likutei Moharan 22:14:3
[Likutei Moharan 22:14:3](https://torahapp.org/share/book/Likutei%20Moharan/r/22:14:3)

וְזֶה: תִּשְׁרֵי, בְּגִימַטְרִיָּא שְׁתֵּי פְּעָמִים חוֹתָם עִם הַשְׁתֵּי תֵּבוֹת (כמובא בכתבי האר"י בכוונות נעילה והושענא רבא). וְעַל כֵּן בְּתִשְׁרֵי שִׂמְחַת יִשְׂרָאֵל, כִּי עַזּוּת הוּא עַל־יְדֵי הַשִּׂמְחָה כַּנַּ"ל, כִּי חֶדְוַת ה' הִיא מָעֻזְּכֶם; וְגַם הַמִּקְרָא הַזֶּה נֶאֱמַר עַל רֹאשׁ־הַשָּׁנָה:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And this is Tishrei, which is numerically equivalent to twice *chotem* with [two more added for] the two words. Thus the month of Tishrei is a joyous time for the Jewish people. This is because boldness comes through joy, “For the delight in God is your boldness”; and this verse is said of Rosh HaShanah.


###### Likutei Moharan 22:14:4
[Likutei Moharan 22:14:4](https://torahapp.org/share/book/Likutei%20Moharan/r/22:14:4)

(הַשְׁמָטוֹת הַשַּׁיָּכִים לְהַתּוֹרָה הַזֹּאת):

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Excerpts related to this lesson:


###### Likutei Moharan 22:15:1
[Likutei Moharan 22:15:1](https://torahapp.org/share/book/Likutei%20Moharan/r/22:15:1)

וְזֶה: וְהָיָה עֵקֶב תִּשְׁמְעוּן אֵת הַמִּשְׁפָּטִים הָאֵלֶּה (דברים ז). עֵקֶב – בְּחִינַת רַגְלִין, וְרַגְלִין הֵם בְּחִינַת הַמּוֹכִיחִים כַּנַּ"ל, וְלָהֶם מְגַלִּים הַדִּינִים, וְהֵם מוֹכִיחִים אֶת הַדּוֹר. וְזֶה: וְהָיָה עֵקֶב תִּשְׁמְעוּן – הַיְנוּ, שֶׁמִּבְּחִינַת רַגְלִין, הַיְנוּ הַמּוֹכִיחִים, תִּשְׁמְעוּן אֵת הַמִּשְׁפָּטִים הָאֵלֶּה, הַיְנוּ הַדִּינִים, כִּי לָהֶם מְגַלִּים אוֹתָם כַּנַּ"ל, וְהֵם מוֹכִיחִים בָּזֶה אֶת הַדּוֹר כַּנַּ"ל:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**15.** This is (Deuteronomy 7:12), “*Ekev* (In the end), if you will listen to these laws.” “*Ekev*” corresponds to the feet. And **feet is synonymous with those who rebuke,** as mentioned above. The judgments are revealed to them, and they rebuke the generation. Thus “*Ekev* (the heel), if you will listen.” That is, from the concept of the feet/those who rebuke, “you will listen to these laws”—the judgments. For they are revealed to them, and with this they rebuke the generation.


###### Likutei Moharan 22:16:1
[Likutei Moharan 22:16:1](https://torahapp.org/share/book/Likutei%20Moharan/r/22:16:1)

כָּל הַקּוֹלוֹת הֵם בְּחִינַת עַזּוּת. קוֹל הַמּוֹכִיחַ הוּא בְּחִינַת קוֹל שׁוֹפָר, כְּמוֹ שֶׁכָּתוּב (ישעיהו נ״ח:א׳): כַּשּׁוֹפָר הָרֵם קוֹלֶךָ, וְכֵן קוֹל נְגִינָה. וְזֶה בְּחִינַת (תהילים ל״ג:ג׳): הֵיטִיבוּ נַגֵּן בִּתְרוּעָה. קוֹל הַנִּגּוּן הוּא בְּחִינַת תְּרוּעָה, בְּחִינַת שׁוֹפָר, בְּחִינַת: וְאַתָּה תִרְעֶה אֶת עַמִּי, כַּנַּ"ל:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**16.** And **all sounds are the concept of boldness.** The voice of the one who rebukes corresponds to the sound of the shofar, as is written (Isaiah 58:1), “Lift up your voice like a shofar.” The same is true of the sound of music, as in (Psalms 33:3), “Play skillfully, with a blast.” The sound of music is synonymous with a *TeRuAh* (blast)/a shofar, corresponding to, “You *TiR’ AeH* (shall tend) my people,” as above.


###### Likutei Moharan 22:17:1
[Likutei Moharan 22:17:1](https://torahapp.org/share/book/Likutei%20Moharan/r/22:17:1)

בִּימֵי רַבָּן גַּמְלִיאֵל הָיָה הַדּוֹר, שֶׁהָיְתָה תּוֹרָתָם בְּחִינַת נִשְׁמָע, בְּחִינַת תְּפִלָּה, וְזֶה שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (מגילה כא): בִּימֵי רַבָּן גַּמְלִיאֵל הָיוּ לוֹמְדִים תּוֹרָה בַּעֲמִידָה. עֲמִידָה הוּא בְּחִינַת תְּפִלָּה כַּנַּ"ל. וְעַל כֵּן מִשֶּׁמֵּת רַבָּן גַּמְלִיאֵל, בָּטַל כְּבוֹד הַתּוֹרָה, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (שם ובסוטה מט):

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**17.** In the time of Rabban Gamliel, the generation’s **Torah st udy corresponded to “we will hear”—synonymous with prayer**. This is what our Sages said (Megillah 21a): “In the time of Rabbi Gamliel, they would study Torah while standing.” *Amidah* (standing) is synonymous with prayer, as explained. Therefore, as our Sages said (ibid.): “When Rabbi Gamliel passed away, the glory of Torah was eliminated.”


###### Likutei Moharan 22:18:1
[Likutei Moharan 22:18:1](https://torahapp.org/share/book/Likutei%20Moharan/r/22:18:1)

בְּכָל עוֹלָם יֵשׁ בְּחִינַת נַעֲשֶׂה וְנִשְׁמַע. וְכֵן בַּמַּלְאָכִים יֵשׁ נַעֲשֶׂה וְנִשְׁמַע, כְּמוֹ שֶׁכָּתוּב (תהילים ק״ג:כ׳): גִּבּוֹרֵי כֹחַ עֹשֵׂי דְבָרוֹ לִשְׁמֹעַ בְּקוֹל דְּבָרוֹ, וּכְמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (שבת פח): מִי גִּלָּה רָז זֶה לְבָנַי, רָז שֶׁמַּלְאֲכֵי הַשָּׁרֵת מִשְׁתַּמְּשִׁין בּוֹ, שֶׁנֶּאֱמַר: גִּבּוֹרֵי כֹחַ וְכוּ':

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**18. The concept of “we will do and we will hear” applies in each and every world.** Likewise, in the [world of] angels there is “we will do and we will hear.” As is written (Psalms 103:20), “Strong warriors who *do* His word, so as to *hear* the sound of His word.” And as our Sages said (Shabbat 88a): “[When the Jewish people preceded ‘we will hear’ with ‘we will do,’ a heavenly voice rang out:] ‘This secret which the ministering angels employ, who revealed it to My children?’ As is said, ‘Strong warriors….’”


###### Likutei Moharan 22:19:1
[Likutei Moharan 22:19:1](https://torahapp.org/share/book/Likutei%20Moharan/r/22:19:1)

אִי אֶפְשָׁר לְהִתְקָרֵב אֶל הַקְּדֻשָּׁה כִּי אִם עַל־יְדֵי עַזּוּת, כְּמוֹ שֶׁכָּתוּב: הֱוֵי עַז כַּנָּמֵר, כַּמְבֹאָר לְעֵיל. וְכֵן אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (ביצה כה:): לֹא נִתְּנָה תּוֹרָה לְיִשְׂרָאֵל אֶלָּא מִפְּנֵי שֶׁהֵן עַזִּין:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**19. It is impossible to draw closer to holiness except through boldness. As is written, “Be bold as a leopard.”** As explained above. So, too, have our Sages said (Beitza 25b): “The Torah was only given to the Jewish people because they are bold.”


###### Likutei Moharan 22:20:1
[Likutei Moharan 22:20:1](https://torahapp.org/share/book/Likutei%20Moharan/r/22:20:1)

גְּדוֹלָה בּוּשָׁה, שֶׁנִּכְפְּלָה שְׁנֵי פְּעָמִים בַּפָּסוּק (יואל ב׳:כ״ו): וְלֹא יֵבשׁוּ וְכוּ', וְלֹא יֵבשׁוּ עַמִּי לְעוֹלָם (מו"ק ט:):

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**20. So important is embarrassment** that [as our Sages taught (Moed Katan 9b)] it is repeated twice in the verse (Joel 2:26, 27), “… shall never be embarrassed… and My people shall never be embarrassed.”


###### Likutei Moharan 22:21:1
[Likutei Moharan 22:21:1](https://torahapp.org/share/book/Likutei%20Moharan/r/22:21:1)

הַגַּן־עֵדֶן וְהַגֵּיהִנֹּם הֵם בְּזֶה הָעוֹלָם מַמָּשׁ, אַךְ אִי אֶפְשָׁר לָבוֹא לְשָׁם מֵחֲמַת הַקְּרִירוּת שֶׁבְּצַד צָפוֹן וְדָרוֹם. וְצַעַר הַבּוּשָׁה גָּדוֹל מְאֹד יוֹתֵר מֵעֹנֶשׁ גֵּיהִנֹּם, וְכָל יִסּוּרֵי עוֹלָם הַזֶּה יֵשׁ בָּהֶם צַעַר הַבּוּשָׁה, שֶׁמִּתְבַּיֵּשׁ מֵחֲבֵרָיו עַל שֶׁיֵּשׁ לוֹ יִסּוּרִין.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**21. The [place known as] the Garden of Eden and the [place known as] Gehennom** are in this world, literally. However, it is impossible to get there because of the freezing cold in the north and south. Furthermore, the pain of embarrassment is very great—greater than the punishment of hell. And in all the forms of suffering of this world there is the pain of embarrassment; the suffering which he experiences causes him to feel embarrassed in front of his friends.


###### Likutei Moharan 22:21:2
[Likutei Moharan 22:21:2](https://torahapp.org/share/book/Likutei%20Moharan/r/22:21:2)

וְכֵן לֶעָתִיד לָבוֹא צַעַר הַבּוּשָׁה גָּדוֹל מְאֹד, וַאֲפִלּוּ כָּל צַדִּיק נִכְוֶה מֵחֻפָּתוֹ שֶׁל חֲבֵרוֹ, אוֹי לְאוֹתָהּ בּוּשָׁה, אוֹי לְאוֹתָהּ כְּלִמָּה, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (ב"ב עה), וְאָמְרוּ שָׁם: פְּנֵי משֶׁה כִּפְנֵי חַמָּה, פְּנֵי יְהוֹשֻׁעַ כִּפְנֵי לְבָנָה, אוֹי לָהּ לְאוֹתָהּ בּוּשָׁה, אוֹי לָהּ לְאוֹתָהּ כְּלִמָּה וְכוּ'; מִכָּל שֶׁכֵּן אֵיךְ יִתְבַּיְּשׁוּ הַחוֹטְאִים, רַחֲמָנָא לִצְּלָן.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Likewise in the Future, the pain of embarrassment will be very great. Even “every tzaddik will be singed by the canopy of his comrade.” Oy! What embarrassment! Oy! What disgrace! as our Sages said (Bava Batra 75a). And they said there: “Moshe’s face was like the face of the sun, Yehoshua’s face was like the face of the moon. Oy! What embarrassment! Oy! What disgrace!” How much more so will the sinners be embarrassed, God save us!


###### Likutei Moharan 22:21:3
[Likutei Moharan 22:21:3](https://torahapp.org/share/book/Likutei%20Moharan/r/22:21:3)

וְאִם הוּא בְּמַדְרֵגָה שֶׁאֵין צָרִיךְ לְהִתְבַּיֵּשׁ מִשּׁוּם אָדָם, יֵשׁ לְהִתְבַּיֵּשׁ מֵהַקָּדוֹשׁ־בָּרוּךְ־הוּא, כִּי הַקָּדוֹשׁ־בָּרוּךְ־הוּא מְקַיֵּם כָּל הַתּוֹרָה, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה: הַקָּדוֹשׁ־בָּרוּךְ־הוּא קוֹבֵר מֵתִים וְכוּ', הַקָּדוֹשׁ־בָּרוּךְ־הוּא מְבַקֵּר חוֹלִים וְכוּ', וּשְׁאָר מִצְו‍ֹת הַתּוֹרָה שֶׁחָשְׁבוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה שֶׁהַקָּדוֹשׁ־בָּרוּךְ־הוּא מְקַיֵּם אוֹתָם. וְגַם הַקָּדוֹשׁ־בָּרוּךְ־הוּא מִתְפַּלֵּל, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה: מִנַּיִן שֶׁהַקָּדוֹשׁ־בָּרוּךְ־הוּא מִתְפַּלֵּל וְכוּ', וּמַאי מִתְפַּלֵּל, יְהִי רָצוֹן מִלְּפָנַי וְכוּ'. וּבְוַדַּאי שֶׁהַקָּדוֹשׁ־בָּרוּךְ־הוּא מְקַיֵּם מִצְו‍ֹת הַתּוֹרָה וּתְפִלָּה כְּמוֹ שֶׁרָאוּי לְהַקָּדוֹשׁ־בָּרוּךְ־הוּא. וְכַמָּה רָחוֹק בֵּין קִיּוּם הַתּוֹרָה שֶׁלּוֹ וּבֵין תְּפִלָּה שֶׁלּוֹ, לְתוֹרָה וּתְפִלָּה שֶׁל הַשֵּׁם יִתְבָּרַךְ, כִּי כָּל אֶחָד עוֹבֵד הַשֵּׁם יִתְבָּרַךְ לְפִי מַדְרֵגָתוֹ בִּבְחִינַת נַעֲשֶׂה וְנִשְׁמַע, הַיְנוּ תּוֹרָה וּתְפִלָּה כַּנַּ"ל:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And if he is on a level where he has no reason to feel embarrassed in front of any person, he should be embarrassed before the Holy One. This is because the Holy One fulfills the entire Torah. As our Sages said: “The Holy One buries the dead… the Holy One visits the sick,” as well as the other Torah precepts which the Holy One fulfills, as reckoned by the Sages. The Holy One also prays, as our Sages said: “How do we know that the Holy One prays? And what does He pray? He prays: ‘May it be My will….’” And certainly the Holy One fulfills the Torah’s precepts and prays in a way which is fitting for the Holy One, blessed be He. Thus, how removed is his fulfillment of the Torah, his prayers, from the Torah and prayers of God. For each person serves God commensurate with his own level, corresponding to “we will do and we will hear”—i.e., Torah and prayer, as above.


###### Likutei Moharan 22:21:4
[Likutei Moharan 22:21:4](https://torahapp.org/share/book/Likutei%20Moharan/r/22:21:4)

[בְּעֵת שֶׁהִתְחִיל לוֹמַר הַתּוֹרָה הַזֹּאת, הִתְחִיל מִזֶּה הָעִנְיָן הַכָּתוּב כָּאן, מֵעִנְיַן הַגַּן־עֵדֶן וְהַגֵּיהִנֹּם וְצַעַר הַבּוּשָׁה וְכוּ' כַּנַּ"ל, עַד שֶׁנִּכְנַס בְּעִנְיַן תּוֹרָה וּתְפִלָּה שֶׁל הַשֵּׁם יִתְבָּרַךְ בְּעַצְמוֹ, כַּכָּתוּב כָּאן, וְאַחַר־כָּךְ נִכְנַס עַל־יְדֵי־זֶה מֵעִנְיָן לְעִנְיָן עַד שֶׁגָּמַר כָּל הַתּוֹרָה הַנַּ"ל. אַךְ בְּשָׁעָה שֶׁכָּתַבְתִּי לְפָנָיו תּוֹרָה זֹאת, הָפַךְ הַדָּבָר קְצָת וְצִוָּה עָלַי לְהַתְחִיל הַתּוֹרָה מֵעִנְיַן חוֹתָם בְּתוֹךְ חוֹתָם כַּנַּ"ל, וַה' יוֹדֵעַ כַּוָּנָתוֹ]

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
When the Rebbe began this lesson, he started with this topic of the Garden Eden and Gehennom, and the pain of embarrassment, etc. This led him to talk about God’s own Torah and prayer, as recorded here, and so on from topic to topic until he completed the lesson. However, when I later transcribed the lesson in his presence, the order was changed around a bit. He instructed me to begin with the topic of *chotem b’tokh chotem* (a seal within a seal), for reasons known only to God.


###### Likutei Moharan 22:21:5
[Likutei Moharan 22:21:5](https://torahapp.org/share/book/Likutei%20Moharan/r/22:21:5)

מְרוֹמָם הוּא אֱלָהִין בְּקַדְמַיְתָא וּבַתְרָיָתָא,

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Exalted is the Lord, from beginning to end


###### Likutei Moharan 22:21:6
[Likutei Moharan 22:21:6](https://torahapp.org/share/book/Likutei%20Moharan/r/22:21:6)

דִּי צְבִי וְאִתְרְעִי בָּן וּמְסַר לָן אוֹרַיְתָא,

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
That He favored and desired us and gave us the Torah


###### Likutei Moharan 22:21:7
[Likutei Moharan 22:21:7](https://torahapp.org/share/book/Likutei%20Moharan/r/22:21:7)

דִּי זְכִינָא לְסַיְּמָא סִפְרָא דִצְנִיעוּתָא:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
That we were worthy to complete the *Sifra De’Tzniuta.*


###### Likutei Moharan 22:21:8
[Likutei Moharan 22:21:8](https://torahapp.org/share/book/Likutei%20Moharan/r/22:21:8)

כְּעַן נָרִים יְדָנָא, קֳדָם אֱלָקָנָא,

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Let us now lift up our hands to our God


###### Likutei Moharan 22:21:9
[Likutei Moharan 22:21:9](https://torahapp.org/share/book/Likutei%20Moharan/r/22:21:9)

דִּי יַעֲמָד לָנָא לְיַמִּינָא,

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
That He stand for us on our right


###### Likutei Moharan 22:21:10
[Likutei Moharan 22:21:10](https://torahapp.org/share/book/Likutei%20Moharan/r/22:21:10)

לְהַתְחִיל וְלִגְמֹר רָזִין עִלָּאִין

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
That we begin and conclude the Supernal secrets


###### Likutei Moharan 22:21:11
[Likutei Moharan 22:21:11](https://torahapp.org/share/book/Likutei%20Moharan/r/22:21:11)

הַגְּנוּזִים בְּסָבֵי דְּבֵי אַתּוּנָא:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Hidden in the “Wise Men of Athens.”