## Likutei Moharan Torah 24

###### Likutei Moharan 24:1:1
[Likutei Moharan 24:1:1](https://torahapp.org/share/book/Likutei%20Moharan/r/24:1:1)

אָמְרוּ לֵהּ: אֶמְצָעוּתָא דְּעָלְמָא הֵיכָא, זַקְפָא לְאֶצְבָּעָתֵהּ, אָמַר לְהוֹ: הָכָא. אָמְרוּ לֵהּ: מִי יֵימַר. אָמַר: אַיְתוּ אַשְׁלוּ וּמוֹשְׁחוּ: לְשׁוֹן רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**They asked him, “** *Emtzeuta D’alma Heikha* **(Where is the center of the universe)?” He pointed up with his finger and said to them, “Here!” “Who says so?” they said to him. “Bring a measuring rope and measure it,” he answered.** (Bekhorot 8b)


###### Likutei Moharan 24:1:2
[Likutei Moharan 24:1:2](https://torahapp.org/share/book/Likutei%20Moharan/r/24:1:2)

א דַּע, שֶׁיֵּשׁ אוֹר, שֶׁהוּא לְמַעְלָה מִנַּפְשִׁין וְרוּחִין וְנִשְׁמָתִין, וְהוּא אוֹר אֵין־סוֹף,

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Know! there is a light higher than *nefesh, ruach* and *neshamah.* This is the Light of the Infinite One.


###### Likutei Moharan 24:1:3
[Likutei Moharan 24:1:3](https://torahapp.org/share/book/Likutei%20Moharan/r/24:1:3)

וְאַף־עַל־פִּי שֶׁאֵין הַשֵּׂכֶל מַשִּׂיג אוֹתוֹ, אַף־עַל־פִּי־כֵן רְדִיפָה דְּמַחֲשָׁבָה לְמִרְדָּף אַבַּתְרֵהּ, וְעַל יְדֵי הָרְדִיפָה, אָז הַשֵּׂכֶל מַשִּׂיג אוֹתוֹ בִּבְחִינַת מְטֵי וְלָא מְטֵי, כִּי בֶּאֱמֶת אִי אֶפְשָׁר לְהַשִּׂיג אוֹתוֹ, כִּי הוּא לְמַעְלָה מִנֶּפֶשׁ רוּחַ נְשָׁמָה:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And though the intellect cannot grasp [the Light of the Infinite One], the racing of the mind nevertheless pursues it. And by virtue of this racing, the intellect is able to grasp it in an aspect of “reaching and not reaching.” For the truth is that it is not possible to grasp it, because [this Light is on a level] above *nefesh, ruach* and *neshamah.*


###### Likutei Moharan 24:2:1
[Likutei Moharan 24:2:1](https://torahapp.org/share/book/Likutei%20Moharan/r/24:2:1)

ב וְדַע שֶׁאִי אֶפְשָׁר לְהַשִּׂיג אוֹתוֹ אֲפִלּוּ בִּבְחִינַת מְטֵי וְלָא מְטֵי, אֶלָּא עַל־יְדֵי עֲשִׂיַּת הַמִּצְווֹת בְּשִׂמְחָה, כִּי עַל יְדֵי שִׂמְחַת הַמִּצְוָה נִשְׁלָם הַקְּדֻשָּׁה, וּמַעֲלָה הַחִיּוּת וְהַקְּדֻשָּׁה שֶׁבַּקְּלִיפּוֹת, בִּבְחִינַת אַחַד־עָשָׂר סַמָּנֵי הַקְּטֹרֶת.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**2.** And know! It is impossible to even grasp [the Light] in the aspect of reaching and not reaching except by performing the mitzvot with joy. This is because through the joy of the mitzvah, holiness is perfected. It elevates the vitality and the holiness that are in the evil forces, similar to the eleven spices of the incense.


###### Likutei Moharan 24:2:2
[Likutei Moharan 24:2:2](https://torahapp.org/share/book/Likutei%20Moharan/r/24:2:2)

כִּי הַקְּלִפּוֹת הֵם בְּחִינַת מוֹתָרוֹת, וְהֵם בְּחִינַת עַצְבוּת, בִּבְחִינַת (משלי י״ד:כ״ג): בְּכָל עֶצֶב יִהְיֶה מוֹתָר, וְהֵם תָּקְפָּא דְּדִינָא, בִּבְחִינַת (בראשית ו׳:ו׳): וַיִּתְעַצֵּב אֶל לִבּוֹ. וְעִקַּר הַשִּׂמְחָה הִיא בַּלֵּב, כְּמוֹ שֶׁכָּתוּב (תהילים ד׳:ח׳): נָתַתָּה שִׂמְחָה בְלִבִּי.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
For the evil forces are an aspect of excess, and they correspond to sorrow, as in (Proverbs 14:23), “In all sorrow there is excess.” They are also harsh judgments, corresponding to (Genesis 6:6), “He felt sorrow in His heart….” And the essence of joy is in the heart, as is written (Psalms 4:8), “You have put joy in my heart.”


###### Likutei Moharan 24:2:3
[Likutei Moharan 24:2:3](https://torahapp.org/share/book/Likutei%20Moharan/r/24:2:3)

וְגָלוּת הַשְּׁכִינָה, שֶׁהוּא בְּחִינַת לֵב שֶׁהוּא שִׂמְחָתָן שֶׁל יִשְׂרָאֵל, עִקַּר גָּלוּתָהּ – כְּשֶׁעַצְבוּת, שֶׁהֵם הַקְּלִפּוֹת, גּוֹבְרִים עָלֶיהָ, בִּבְחִינַת: וַיִּתְעַצֵּב אֶל לִבּוֹ. וְזֶה הוּא כְּשֶׁיֵּצְאוּ יִשְׂרָאֵל מֵהַגָּלוּת, כְּתִיב (ישעיהו נ״ה:י״ב): כִּי בְּשִׂמְחָה תֵצֵאוּ.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Now, the exile of the Divine Presence—which corresponds to the heart, the joy of Israel—is primarily when sorrow, the evil forces, overcome her. This is as in, “He felt sorrow in His heart.” Thus it is written that when the Jewish people will go out of exile (Isaiah 55:12): “For you will go out with joy.”


###### Likutei Moharan 24:2:4
[Likutei Moharan 24:2:4](https://torahapp.org/share/book/Likutei%20Moharan/r/24:2:4)

וּבִשְׁבִיל זֶה, שֶׁעַל־יְדֵי הַקְּטֹרֶת מַעֲלִין מֵהַקְּלִפּוֹת חִיּוּתָם, כְּתִיב בָּהֶם (משלי כ״ז:ט׳): קְטֹרֶת יְשַׂמַּח לֵב. נִמְצָא כְּשֶׁעוֹשֶׂה הַמִּצְוָה בְּשִׂמְחָה, אֲזַי מַעֲלֶה הַשְּׁכִינָה, שֶׁהִיא הַמִּצְוָה, שֶׁהִיא שִׂמְחַת הַלֵּב, מִבֵּין הַקְּלִפּוֹת.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And because of this—that through the incense, the vitality of the evil forces are extracted—it is written of them (Proverbs 27:9), “Incense gladdens the heart.” Thus when a person performs a mitzvah with joy, he then elevates the Divine Presence—which is the mitzvah, the joy of the heart—from among the evil forces.


###### Likutei Moharan 24:2:5
[Likutei Moharan 24:2:5](https://torahapp.org/share/book/Likutei%20Moharan/r/24:2:5)

וְזֶהוּ בְּחִינַת מַלְכוּת דַּעֲשִׂיָּה הָעוֹלָה מִן הַקְּלִפּוֹת:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is the concept of *Malkhut* of the World of Action ascending from the evil forces.


###### Likutei Moharan 24:3:1
[Likutei Moharan 24:3:1](https://torahapp.org/share/book/Likutei%20Moharan/r/24:3:1)

ג וּכְשֶׁאָדָם עוֹשֶׂה אֵיזֶה מִצְוָה, יֵשׁ כֹּחַ בְּהַמִּצְוָה לֵילֵךְ וּלְעוֹרֵר כָּל הָעוֹלָמוֹת לַעֲבוֹדַת הַשֵּׁם יִתְבָּרַךְ, בִּבְחִינַת (שמות י׳:ט׳): בִּנְעָרֵינוּ וּבִזְקֵנֵינוּ נֵלֵךְ, בְּצֹאנֵנוּ וּבִבְקָרֵנוּ נֵלֵךְ. וְזֶה בְּחִינַת מַלְכוּת מַלְבִּישׁ נֶצַח הוֹד יְסוֹד, שֶׁהֵם כְּלֵי הַהֲלִיכָה.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**3.** When a person performs some mitzvah, there is power in that mitzvah to go and arouse all the worlds to the service of God. This is as in (Exodus 10:9), “With our children and elders we will go… with our sheep and cattle we will go.” This is the concept of *Malkhut* enclothing *Netzach, Hod, Yesod* —the ambulatory organs.


###### Likutei Moharan 24:3:2
[Likutei Moharan 24:3:2](https://torahapp.org/share/book/Likutei%20Moharan/r/24:3:2)

וְזֶה בְּחִינַת (תהילים ל״ז:ל״א): תּוֹרַת אֱלֹקָיו בְּלִבּוֹ לֹא תִמְעַד אֲשׁוּרָיו, שֶׁהִיא הוֹלֶכֶת לְעוֹרֵר. וְזֶה בְּחִינַת (שם סח): הֲלִיכוֹת אֵלִי מַלְכִּי בַּקֹּדֶשׁ – כְּשֶׁמַּעֲלִין מַלְכוּת לְתוֹךְ הַקְּדֻשָּׁה, הִיא מַלְבֶּשֶׁת אֶת הֲלִיכוֹת אֵלִי, אֶת נֶצַח הוֹד יְסוֹד, לֵילֵךְ וּלְעוֹרֵר כָּל הַדְּבָרִים לַעֲבוֹדַת הַשֵּׁם יִתְבָּרַךְ:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This corresponds to (Psalms 37:31), “The Torah of his God is in his heart; his steps will not falter”—for it goes to arouse. And this is the aspect of (ibid. 68:25), “… the going of my God, my King, in holiness.” When *Malkhut* is elevated into holiness, it enclothes “the going of my God”— *Netzach, Hod, Yesod* —so as to go and arouse all things to the service of God.


###### Likutei Moharan 24:4:1
[Likutei Moharan 24:4:1](https://torahapp.org/share/book/Likutei%20Moharan/r/24:4:1)

ד וְעַל־יְדֵי הַהִתְעוֹרְרוּת, הַיְנוּ עַל־יְדֵי הֲלִיכָה, נִמְשָׁךְ בְּרָכָה לְכָל הָעוֹלָמוֹת. וְזֶה בְּחִינַת: נֶצַח הוֹד יְסוֹד מַלְבִּישִׁין אֶת חֶסֶד גְּבוּרָה תִּפְאֶרֶת, שֶׁהֵם הַיָּדַיִם, שֶׁמִּשָּׁם כָּל הַבְּרָכוֹת.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**4.** Now through this arousal, i.e., through the going, blessing is drawn to all the worlds. This is the concept of *Netzach, Hod, Yesod* enclothing *Chesed, Gevurah, Tiferet* —the hands, from which all blessings come.


###### Likutei Moharan 24:4:2
[Likutei Moharan 24:4:2](https://torahapp.org/share/book/Likutei%20Moharan/r/24:4:2)

וְזֶה בְּחִינַת (בראשית ל׳:ל׳): וַיְבָרֶךְ ה' אֹתְךָ לְרַגְלִי. נִמְצָא שֶׁעוֹלִין הָרַגְלִין בִּבְחִינַת יָדַיִם, בִּבְחִינַת (שופטים ד׳:כ״ד): וַתֵּלֶךְ יַד בְּנֵי יִשְׂרָאֵל הָלוֹךְ וְקָשָׁה.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This corresponds to (Genesis 30:30), “God blessed you at my feet.” From this we see that the feet ascend to the aspect of hands, as in (Judges 4:24), “The hand of the children of Israel went and prevailed.”


###### Likutei Moharan 24:4:3
[Likutei Moharan 24:4:3](https://torahapp.org/share/book/Likutei%20Moharan/r/24:4:3)

וְעִקַּר הַבְּרָכוֹת מִיָּדַיִם, בִּבְחִינַת (ויקרא ט׳:כ״ב): וַיִּשָּׂא אַהֲרֹן אֶת יָדָו אֶל הָעָם וַיְבָרֲכֵם, וּכְמוֹ שֶׁכָּתוּב (בראשית מ״ט:כ״ד): מִידֵי אֲבִיר יַעֲקֹב, מִשָּׁם רֹעֶה אֶבֶן יִשְׂרָאֵל:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And the essence of blessings is from the hands, as in (Leviticus 9:22), “Aharon raised up his hands to the people and blessed them.” And it is written (Genesis 49:24), “This was from the hands of Yaakov’s Champion, from there the Shepherd, the Rock of Israel.”


###### Likutei Moharan 24:5:1
[Likutei Moharan 24:5:1](https://torahapp.org/share/book/Likutei%20Moharan/r/24:5:1)

ה וְעִקַּר הַבְּרָכָה שֶׁנִּשְׁפָּעִין מֵהַיָּדַיִם, הֵם שֵׂכֶל. וּכְשֶׁבָּאִים לְמַטָּה, נַעֲשִׂים לְכָל אֶחָד וְאֶחָד כְּפִי רְצוֹנוֹ, כְּמוֹ שֶׁכָּתוּב (תהילים קמ״ה:ט״ז): פּוֹתֵחַ אֶת יָדֶיךָ וּמַשְׂבִּיעַ לְכָל חַי רָצוֹן.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**5.** And the main blessing which flows from the hands is intellect. When it [the blessing] descends, it is concretized for each person according to his will, as is written (Psalms 145:16), “Open Your hand and satisfy the will of every living thing.”


###### Likutei Moharan 24:5:2
[Likutei Moharan 24:5:2](https://torahapp.org/share/book/Likutei%20Moharan/r/24:5:2)

בְּכֵן מִי שֶׁהוּא בַּעַל נֶפֶשׁ, צָרִיךְ לְכַוֵּן רְצוֹנוֹ, שֶׁיַּמְשִׁיךְ בִּרְכַּת שֵׂכֶל, בִּבְחִינַת (בראשית מ״ח:י״ד): שִׂכֵּל אֶת יָדָיו, וּבִבְחִינַת (שמות טו): מִקְדָּשׁ ה' כּוֹנְנוּ יָדֶיךָ.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Therefore, one who is spiritually sensitive should direct his will so that he draws the blessing of *SeKheL* (intellect). This is as in (Genesis 48:14), “He *SiKeL* (crossed) his hands.” This also corresponds to (Exodus 15:17), “A sanctuary, God, may Your hands establish.”


###### Likutei Moharan 24:5:3
[Likutei Moharan 24:5:3](https://torahapp.org/share/book/Likutei%20Moharan/r/24:5:3)

וְזֶה בְּחִינַת חֶסֶד גְּבוּרָה תִּפְאֶרֶת שֶׁמַּלְבִּישִׁין אֶת חָכְמָה בִּינָה דַּעַת:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is the concept of *Chesed, Gevurah, Tiferet* enclothing *Chokhmah, Binah, Daat .*


###### Likutei Moharan 24:6:1
[Likutei Moharan 24:6:1](https://torahapp.org/share/book/Likutei%20Moharan/r/24:6:1)

ו וְצָרִיךְ לְהַמְשִׁיךְ אֱמוּנָה לְתוֹךְ בִּרְכַּת הַשֵּׂכֶל, כִּי אֵין לִסְמֹךְ עַל הַשֵּׂכֶל בְּעַצְמוֹ, כַּיָּדוּעַ.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**6.** It is also necessary to draw faith into the blessing of intellect. For one should not rely solely upon the intellect, as is known.


###### Likutei Moharan 24:6:2
[Likutei Moharan 24:6:2](https://torahapp.org/share/book/Likutei%20Moharan/r/24:6:2)

וְזֶה בְּחִינַת (משלי כ״ח:כ׳): אִישׁ אֱמוּנוֹת רַב בְּרָכוֹת, וּבְחִינַת (שמות י״ז:י״ב): וַיְהִי יָדָיו אֱמוּנָה, וּבְחִינַת (שמואל־א כד): וְקָמָה בְּיָדְךָ מַמְלֶכֶת יִשְׂרָאֵל, הַיְנוּ שֶׁיַּמְשִׁיךְ אֱמוּנָה לְתוֹךְ בִּרְכַּת הַיָּדַיִם.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This corresponds to (Proverbs 28:20), “A man of faith, abundant in blessing”; and to (Exodus 17:12), “His hands were faith”; and to (1 Samuel 24:21), “The *malkhut* (kingdom) of Israel will be established in your hand”—in other words, one should draw faith into the blessing of the hands.


###### Likutei Moharan 24:6:3
[Likutei Moharan 24:6:3](https://torahapp.org/share/book/Likutei%20Moharan/r/24:6:3)

וְזֶהוּ בְּחִינַת (שמואל־א ב): וּבָנִיתִי לוֹ בַּיִת נֶאֱמָן, וְזֶה בְּחִינַת (תהלים פט): אֱמוּנָתְךָ בִּקְהַל קְדוֹשִׁים; קֹדֶשׁ זֶה בְּחִינַת מֹחִין.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And this is the meaning of (1 Samuel 2:35), “I will build him a faithful house.” And this is (Psalms 89:6), “… your faithfulness in the assembly of the holy ones.” Holy corresponds to mentalities.


###### Likutei Moharan 24:6:4
[Likutei Moharan 24:6:4](https://torahapp.org/share/book/Likutei%20Moharan/r/24:6:4)

וְזֶה בְּחִינַת: מַלְכוּת דִּיצִירָה נַעֲשֶׂה מִמֶּנָּה חָכְמָה בִּינָה דַּעַת דַּעֲשִׂיָּה:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is the concept of *Chokhmah, Binah, Daat* of the World of Action being made from the *Malkhut* of the World of Formation.


###### Likutei Moharan 24:7:1
[Likutei Moharan 24:7:1](https://torahapp.org/share/book/Likutei%20Moharan/r/24:7:1)

ז וּבִפְנִימִיּוּת בִּרְכָאָן, שֶׁהוּא דַּקּוּת הַבִּרְכָאָן, נִתְבָּרֵךְ מֵהֶם הַמְסַדֵּר וְהַמְיַשֵּׁב אֶת הַשֵּׂכֶל, שֶׁהִיא בְּחִינַת כֶּתֶר, בְּחִינַת (בראשית כ״ו:ג׳): וְאֶהְיֶה עִמְּךָ וַאֲבָרֲכֶךָּ, כֶּתֶר הוּא לְשׁוֹן הַמְתָּנָה, כְּמוֹ שֶׁכָּתוּב (איוב ל״ו:ב׳): כַּתַּר לִי זְעֵיר, כִּי כְּשֶׁשּׁוֹאֲלִין אֶת הָאָדָם אֵיזֶהוּ שֵׂכֶל, אוֹמֵר: הַמְתֵּן עַד שֶׁאֶתְיַשֵּׁב, וְגַם שָׁם צָרִיךְ אֱמוּנָה, בִּבְחִינַת אָמוֹן מֻפְלָא.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**7.** Now from the innerness of the blessings, which is the refined aspect of the blessings, the controls of the intellect are blessed. [These controls] correspond to *Keter,* as in (Genesis 26:3), “And *ehyeh* (I will be) with you, and I will bless you.” *KeTeR* is synonymous with waiting, as in (Job 36:2), “*KaTaR* (Wait) for me a while.” For when we ask a person something of intellect, he says, “Wait till I compose myself.” And there, as well, *EMuNah* (faith) is needed; corresponding to “a wondrous *ŒMaN* (tradesman).”


###### Likutei Moharan 24:7:2
[Likutei Moharan 24:7:2](https://torahapp.org/share/book/Likutei%20Moharan/r/24:7:2)

וְזֶה בְּחִינַת שֶׁמִּפְּנִימִיּוּת חֶסֶד גְּבוּרָה תִּפְאֶרֶת, וּמִפְּנִימִיּוּת מַלְכוּת דִּיצִירָה, נַעֲשֶׂה כֶּתֶר דַּעֲשִׂיָּה. וְכֵן עוֹלִין הָעוֹלָמוֹת עַד לְמַעְלָה, עַד אֲצִילוּת לְמַעְלָה לְמַעְלָה.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is the concept of *Keter* of the World of Action being made from the innerness of *Chesed, Gevurah, Tiferet,* and from the innerness of *Malkhut* of the World of Formation. This is how the worlds ascend higher, until the World of Nearness, higher and higher.


###### Likutei Moharan 24:7:3
[Likutei Moharan 24:7:3](https://torahapp.org/share/book/Likutei%20Moharan/r/24:7:3)

וְזֶה (יחזקאל ג׳:י״ב): בָּרוּךְ כְּבוֹד ה' מִמְּקוֹמוֹ. בָּרוּךְ, זֶה בְּחִינַת יָדַיִם; כְּבוֹד ה', זֶה בְּחִינַת אֱמוּנָה; מִמְּקוֹמוֹ, זֶה בְּחִינַת כֶּתֶר:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And this is the meaning of (Ezekiel 3:12), “Blessed is the glory of God from His place.” “Blessed” corresponds to the hands; “the glory of God” is synonymous with faith; “from His place” is the concept of *Keter.*


###### Likutei Moharan 24:8:1
[Likutei Moharan 24:8:1](https://torahapp.org/share/book/Likutei%20Moharan/r/24:8:1)

ח וּכְשֶׁעוֹשֶׂה וּמְתַקֵּן אֶת הַמְיַשֵּׁב וְהַמְסַדֵּר, שֶׁהוּא הַכֶּתֶר, כָּרָאוּי, וְהַמֹּחִין רוֹדְפִין לְהַשִּׂיג הָאוֹר אֵין־סוֹף, וְהַכֶּתֶר מְעַכֵּב אֶת הַשֵּׂכֶל כְּדֵי לְיַשֵּׁב אֶת הַשֵּׂכֶל, וְעַל־יְדֵי הָרְדִיפָה וְהַמְעַכֵּב, אֲזַי מַכֶּה הַמֹּחִין בְּהַמְיַשֵּׁב וְהַמְסַדֵּר, וְנַעֲשִׂין הֵיכָלִין לְאוֹר אֵין־סוֹף. וְאַף־עַל־פִּי־כֵן לָא יְדִיעַ וְלָא אִתְיְדָע,

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**8.** When a person creates and properly rectifies the controls/ *Keter,* and the mentalities race to grasp the Light of the Infinite One but the *Keter* restrains the intellect in order to compose it—then, as a result of the racing and restraining, the mentalities strike the controls, creating chambers for the Light of the Infinite One. Nevertheless, [these chambers] are neither known nor make themselves known.


###### Likutei Moharan 24:8:2
[Likutei Moharan 24:8:2](https://torahapp.org/share/book/Likutei%20Moharan/r/24:8:2)

כַּמּוּבָא בַּזֹּהַר פָּרָשַׁת נֹחַ (דף סה.): וּמִגּוֹ הַאי פְּרִיסָא בִּרְדִיפָה דְּהַאי מַחֲשָׁבָה, מְטֵי וְלָא מְטֵי. וּפְרִיסָא, זֶה הַמְסַדֵּר וְהַמְיַשֵּׁב, שֶׁהוּא בְּחִינַת כֶּתֶר, שֶׁהוּא פָּרוּס בֵּין הַנֶּאֱצָלִים לְבֵין הַמַּאֲצִיל. וְאִתְעֲבִידוּ תְּשַׁע הֵיכָלִין, דְּלָאו אִנּוּן נְהוֹרִין, וְלָא רוּחִין, וְלָא נִשְׁמָתִין, וְלֵית מָאן דְּקָיְמָא בְּהוּ, וְלָא מִתְדַּבְּקִין, וְלָא מִתְיַדְּעִין.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
As is brought in the *Zohar,* the Portion of Noach (I, 65a): “And from inside this curtain, through the chasing of the [upper] thought that reaches and does not reach”—the curtain being the controls/ *Keter,* which is spread out between the creation and the Creator—“Nine Chambers are created. They are neither [from the level of] lights nor spirits nor upper souls. There is no one who can comprehend them… they do not make themselves attainable or known.”


###### Likutei Moharan 24:8:3
[Likutei Moharan 24:8:3](https://torahapp.org/share/book/Likutei%20Moharan/r/24:8:3)

וְדַע, שֶׁזֶּה תַּכְלִית הַיְדִיעָה, כִּי תַּכְלִית הַיְדִיעָה – דְּלֹא יֵדַע.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And know! this is the culmination of knowledge. For the culmination of all knowledge [of God] is when one realizes that one knows nothing.


###### Likutei Moharan 24:8:4
[Likutei Moharan 24:8:4](https://torahapp.org/share/book/Likutei%20Moharan/r/24:8:4)

וְזֶה בְּחִינַת (ישעיהו נ״ח:י״א): וְהִשְׂבִּיעַ בְּצַחְצָחוֹת נַפְשֶׁךָ; כִּי אוֹרוֹת אֵלּוּ, הֵם הַצַּחְצָחוֹת, שֶׁהֵם לְמַעְלָה מֵהַסְּפִירוֹת, אַשְׁרֵי מִי שֶׁזּוֹכֶה שֶׁיִּרְדֹּף מַחֲשַׁבְתּוֹ לְהַשִּׂיג הַשָּׂגוֹת אֵלּוּ, אַף־עַל־פִּי שֶׁאֵין יְכֹלֶת בְּיַד הַשֵּׂכֶל לְהַשִּׂיג אוֹתָם, כִּי לָא מִתְדַּבְּקִין וְלָא יְדִיעָן:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is the meaning of (Isaiah 58:11), “He will satiate your soul with splendors.” For these lights are the Splendors, they are higher than the *sefirot.* Fortunate is he who is worthy of having his mind race to grasp these insights—even though it is not within the power of the intellect to attain them, for “they do not make themselves attainable or known.”


###### Likutei Moharan 24:8:5
[Likutei Moharan 24:8:5](https://torahapp.org/share/book/Likutei%20Moharan/r/24:8:5)

וְתִשְׁעָה הֵיכָלִין אֵלּוּ, נַעֲשִׂין עַל־יְדֵי הַבְּטִישָׁה, שֶׁמְּבַטְּשִׁין הַמֹּחִין בַּכֶּתֶר בִּשְׁעַת רְדִיפָה. וְהַמֹּחִין הֵם תְּלָת, וְכָל אֶחָד כָּלוּל מִתְּלָת, כִּי נִכְלָלִין בִּשְׁעַת רְדִיפָה. וְשָׁלֹשׁ פְּעָמִים שָׁלֹשׁ, הֵם תִּשְׁעָה, וְזֶהוּ תִּשְׁעָה הֵיכָלִין:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
As for these Nine Chambers, they are created as a result of the collision that occurs when the mentalities collide with the *Keter* while racing. The mentalities are three, and each one is comprised of three because they become encompassed [in each other] while racing. And three times three equals nine. This is the Nine Chambers.


###### Likutei Moharan 24:9:1
[Likutei Moharan 24:9:1](https://torahapp.org/share/book/Likutei%20Moharan/r/24:9:1)

[זֶה הָעִנְיָן עָמֹק עָמֹק מִי יִמְצָאֶנּוּ, כַּמּוּבָן לַמַּשְׂכִּיל, וְכַאֲשֶׁר רָמַז לִי רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה בְּעַצְמוֹ גֹּדֶל עַמְקוּת הַסּוֹד הַנּוֹרָא הַזֶּה שֶׁמַּגִּיעַ לְמַעְלָה לְמַעְלָה וְכוּ', וְכַמְבֹאָר בְּהַתּוֹרָה הַזֹּאת לַמְעַיֵּן, וְהַהֶכְרֵחַ לְבָאֵר הַדָּבָר קְצָת.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**9.** {This subject is very deep indeed, who can fathom it? As is clear to the wise, and as the Rebbe Nachman himself hinted to me about the great depths of this awesome mystery, which reaches high above… and as is clear from this lesson to those who study it. There is thus a need to clarify the matter somewhat. As follows:


###### Likutei Moharan 24:9:2
[Likutei Moharan 24:9:2](https://torahapp.org/share/book/Likutei%20Moharan/r/24:9:2)

וְהוּא: כִּי הַכֶּתֶר הוּא הַמְיַשֵּׁב וְהַמְסַדֵּר אֶת הַמֹּחִין, דְּהַיְנוּ הַכֹּחַ שֶׁיֵּשׁ בְּהַשֵּׂכֶל שֶׁל אָדָם לְיַשֵּׁב וּלְסַדֵּר אֶת הַמֹּחַ וְהַדַּעַת לְבַל יַהֲרֹס לָצֵאת חוּץ מִן הַגְּבוּל, זֶה הַכֹּחַ הוּא בְּחִינַת כֶּתֶר כַּנַּ"ל. וְזֶה הַכֹּחַ הוּא כְּמוֹ מְחִצָּה הַמַּפֶסֶקֶת בֵּין הַמֹּחִין וּבֵין הָאוֹר אֵין־סוֹף, כִּי זֶה הַכֹּחַ שֶׁהוּא הַמְיַשֵּׁב וְהַמְסַדֵּר, הוּא מְעַכֵּב אֶת הַמֹּחִין בְּעֵת מְרוּצָתָם וּרְדִיפָתָם לְבַל יֶהֶרְסוּ לַעֲלוֹת אֶל ה' לְמַעְלָה מִמְּחִצָּתָם, כִּי הַמֹּחִין רוֹדְפִין לְהַשִּׂיג הָאוֹר אֵין־סוֹף, וְזֶה הַכֹּחַ הַנַּ"ל שֶׁל הַשֵּׂכֶל שֶׁהוּא הַמְיַשֵּׁב וְהַמְסַדֵּר, שֶׁהוּא בְּחִינַת כֶּתֶר – הוּא עוֹמֵד בִּפְנֵיהֶם כְּמוֹ מְחִצָּה, וּמְעַכֵּב אוֹתָם מֵרְדִיפָתָם כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
The *Keter* is what controls the mentalities; it is the power which the human intellect has to compose and organize the mind and the seat of knowledge so that it does not hazard to cross over the boundary. This power is the aspect of *Keter,* as explained. It is like a partition which separates between the mentalities and the Light of the Infinite One. For this power, which is the controls, restrains the mentalities at the time of their running and racing so that they do not hazard ascending to God, higher than their partition. This is because the mentalities race in order to grasp the Light of the Infinite One, and this power of the intellect—the controls/ *Keter* —stands in their way like a partition and restrains them from racing, as above.


###### Likutei Moharan 24:9:3
[Likutei Moharan 24:9:3](https://torahapp.org/share/book/Likutei%20Moharan/r/24:9:3)

וְעַל־יְדֵי הָרְדִיפָה וְהַמְעַכֵּב, הַיְנוּ עַל־יְדֵי הָרְדִיפָה שֶׁהַמֹּחִין רוֹדְפִין לְהַשִּׂיג אוֹר הָאֵין־סוֹף, וְעַל־יְדֵי כֹּחַ הַמְעַכֵּב, שֶׁהוּא כֹּחַ הַמְיַשֵּׁב וְהַמְסַדֵּר, בְּחִינַת כֶּתֶר כַּנַּ"ל, עַל־יְדֵי שְׁנֵי בְּחִינוֹת אֵלּוּ, עַל־יְדֵי־זֶה מְבַטְּשִׁין וּמַכִּין הַמֹּחִין בִּבְחִינַת הַמְּחִצָּה הַנַּ"ל שֶׁהוּא הַמְיַשֵּׁב וְהַמְסַדֵּר, וְעַל־יְדֵי־זֶה נַעֲשִׂין הֵיכָלִין לְאוֹר אֵין סוֹף, דְּהַיְנוּ שֶׁנַּעֲשִׂין בְּחִינַת כֵּלִים וְהֵיכָלוֹת בְּרוּחָנִיּוּת עֶלְיוֹן, לְהַשִּׂיג עַל יָדָם בִּבְחִינַת מְטֵי וְלָא מְטֵי, אוֹר הָאֵין־סוֹף בָּרוּךְ הוּא. כִּי אִם לֹא הָיָה הַמְעַכֵּב הַנַּ"ל כְּלָל, וְלֹא הָיָה מִי שֶׁיְּעַכֵּב אֶת הַמֹּחִין מֵרְדִיפָתָם וּמְרוּצָתָם, הָיוּ מִתְבַּטְּלִין הַמֹּחִין לְגַמְרֵי. כִּי הָיָה הָאָדָם מִתְבַּטֵּל בַּמְּצִיאוּת, כִּי אוֹר הָאֵין־סוֹף אִי אֶפְשָׁר לְהַשִּׂיג. אַךְ עַל־יְדֵי שְׁנֵי הַבְּחִינוֹת, שֶׁהֵם הָרְדִיפָה וְהַמְעַכֵּב, עַל־יְדֵי־זֶה נַעֲשִׂין בְּחִינַת מְחִצּוֹת וְהֵיכָלִין הַנַּ"ל, שֶׁעַל יָדָם מַשִּׂיגִים אוֹר הָאֵין סוֹף רַק בִּבְחִינַת מְטֵי וְלָא מְטֵי.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And by virtue of the racing and restraining—i.e., the racing of the mentalities in order to grasp the Light of the Infinite One, and the power of restraint, the power of the controls/ *Keter* —because of these two concepts the mentalities collide with and strike the partition, the controls, and through this chambers are created for the Light of the Infinite One. In other words, the aspect of vessels and chambers are created in the spiritual realm through which to grasp the Light of the Infinite One, blessed is He, in the aspect of reaching and not reaching. For were there no restraining factor whatsoever, were there no one to hold the mentalities back from racing and running, the mentalities would become totally nullified. The person would be voided in Supreme Reality. This is because the Light of the Infinite One is impossible to grasp. But, by virtue of the two aspects, the racing and the restraining, the concept of partitions and chambers are created. Through them one grasps the Light of the Infinite One, [but] only in the aspect of reaching and not reaching.


###### Likutei Moharan 24:9:4
[Likutei Moharan 24:9:4](https://torahapp.org/share/book/Likutei%20Moharan/r/24:9:4)

וּפֵרוּשׁ "מְטֵי וְלָא מְטֵי" יָדוּעַ לַמְּבִינִים, דְּהַיְנוּ שֶׁמַּגִּיעַ וְאֵינוֹ מַגִּיעַ, שֶׁרוֹדֵף וּמַגִּיעַ לְהַשִּׂיג וְאַף־עַל־פִּי־כֵן אֵינוֹ מַגִּיעַ וּמַשִּׂיג, שֶׁזֶּה נַעֲשֶׂה עַל־יְדֵי הָרְדִיפָה וְהַמְעַכֵּב כַּנַּ"ל. וְאַף־עַל־פִּי שֶׁנַּעֲשִׂין אֵלּוּ הַהֵיכָלִין הַנַּ"ל, אַף־עַל־פִּי־כֵן לָא יְדִיעַ וְלָא אִתְיְדָע, וְלֵית מָאן דְּקָיְמָא בְּהוֹ, וְלָא מִתְדַּבְּקִין וְלָא יָדְעִין וְכוּ' כַּנַּ"ל. כִּי אִי אֶפְשָׁר לְצַיֵּר בַּשֵּׂכֶל הַשָּׂגוֹת אֵלּוּ הַהֵיכָלוֹת הַנַּ"ל, כִּי הֵם לְמַעְלָה מִנַּפְשִׁין רוּחִין וְנִשְׁמָתִין, לְמַעְלָה מִכָּל הַשִּׂכְלִיּוֹת, כִּי הֵם לְמַעְלָה מֵהַסְּפִירוֹת וְכוּ'. כַּמְבֹאָר לְעֵיל בִּלְשׁוֹן רַבֵּנוּ זַ"ל,

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
The explanation of “reaching and not reaching” is known to the initiated: it is attaining and not attaining. One races and strives to grasp, and nevertheless does not attain and grasp. This comes about as a result of the racing and restraining, as explained. And though these chambers are created, they are nevertheless “neither known nor make themselves known. There is no one who can comprehend them… they do not make themselves attainable or known,” as above. For it is impossible to picture the insights of these chambers in the intellect, as they are higher than *nefesh, ruach* and *neshamah* —higher than all the Intellects—because they are higher than the *sefirot,* as explained above in the Rebbe’s own language.


###### Likutei Moharan 24:9:5
[Likutei Moharan 24:9:5](https://torahapp.org/share/book/Likutei%20Moharan/r/24:9:5)

עַיֵּן שָׁם הֵיטֵב וְתָבִין, שֶׁלֹּא הוֹסַפְתִּי שׁוּם דָּבָר כְּלָל, כִּי בִּכְלַל דְּבָרָיו דְּבָרַי, רַק חָזַרְתִּי וּבֵאַרְתִּי הַדְּבָרִים קְצָת לְגֹדֶל עֹצֶם עַמְקוּתָם עַד אֵין־סוֹף.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Study [the lesson] well and understand, for I have added nothing at all. My words are all encompassed in his. I have only reviewed and explained the teachings a bit because of their great and infinite depth.


###### Likutei Moharan 24:9:6
[Likutei Moharan 24:9:6](https://torahapp.org/share/book/Likutei%20Moharan/r/24:9:6)

וּבִשְׁבִיל זֶה נַעֲשִׂין תִּשְׁעָה הֵיכָלִין דַּיְקָא, כִּי הַמֹּחִין הֵם שָׁלֹשׁ, וּמֵחֲמַת רְדִיפָתָם וְהַכָּאָתָם בְּהַמְעַכֵּב הַנַּ"ל הֵם נִכְלָלִין זֶה בָּזֶה, וְנַעֲשֶׂה כָּל אֶחָד כָּלוּל מִשָּׁלֹשׁ, וְשָׁלֹשׁ פְּעָמִים שָׁלֹשׁ הֵם תִּשְׁעָה, וְזֶהוּ בְּחִינַת תִּשְׁעָה הֵיכָלִין הַנַּ"ל:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And this is why specifically nine chambers are created. The mentalities are three, but because they race and strike the restraining factor they become encompassed in one another, so that each one is [then] made up of three; and three times three is nine. This is the concept of the Nine Chambers mentioned earlier.


###### Likutei Moharan 24:9:7
[Likutei Moharan 24:9:7](https://torahapp.org/share/book/Likutei%20Moharan/r/24:9:7)

אַשְׁרֵי מִי שֶׁיִּזְכֶּה לֵילֵךְ וְלַעֲלוֹת בְּדֶרֶךְ הַקֹּדֶשׁ הַנֶּאֱמַר בְּהַתּוֹרָה הַזֹּאת, עַד שֶׁיִּזְכֶּה לְהַשָּׂגוֹת אֵלּוּ]:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Fortunate is he who is worthy of going and ascending the path of holiness spoken of in this teaching, until he merits these insights.}


###### Likutei Moharan 24:10:1
[Likutei Moharan 24:10:1](https://torahapp.org/share/book/Likutei%20Moharan/r/24:10:1)

וְזֶה שֶׁשָּׁאֲלוּ סָבֵי דְּבֵי אַתּוּנָא:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**10.** This is the meaning of what the Wise Men of Athens asked:


###### Likutei Moharan 24:10:2
[Likutei Moharan 24:10:2](https://torahapp.org/share/book/Likutei%20Moharan/r/24:10:2)

אֶמְצָעוּתָא דְּעָלְמָא הֵיכָא. זַקְפָא אֶצְבָּעָתָא, אָמַר הָכָא. אָמְרוּ לֵהּ: מִי יֵימַר, אָמַר לְהוֹ: אַיְתוּ אַשְׁלֵי וּמוֹשְׁחוּ.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**“Where is the center of the universe?” He pointed up with his finger and said, “Here!” “Who says so?” they said to him. “Bring a measuring rope and measure it,” he answered them.**


###### Likutei Moharan 24:10:3
[Likutei Moharan 24:10:3](https://torahapp.org/share/book/Likutei%20Moharan/r/24:10:3)

שֶׁשָּׁאֲלוּ אוֹתוֹ: אֵיךְ מַשִּׂיגִין אוֹר אֵין סוֹף, שֶׁהוּא אֶמְצָעָא דְּעָלְמָא, שֶׁמִּמֶּנּוּ הַכֹּל שׁוֹאֲבִין חִיּוּת וָשֶׁפַע.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
They asked him: “How is it possible to grasp the Light of the Infinite One?”—for He is **the center of the universe**, from whom everything draws vitality and bounty.


###### Likutei Moharan 24:10:4
[Likutei Moharan 24:10:4](https://torahapp.org/share/book/Likutei%20Moharan/r/24:10:4)

זַקְפָא אֶצְבָּעָתָא, זֶה בְּחִינַת בְּרָכוֹת כַּנַּ"ל, בְּחִינַת: וַיִּשָּׂא אַהֲרֹן אֶת יָדָו וַיְבָרֲכֵם כַּנַּ"ל. הַיְנוּ שֶׁעַל־יְדֵי הַבְּרָכוֹת מְבַטְּשִׁין הַמֹּחִין בְּכֶתֶר, וְנַעֲשִׂין הֵיכָלִין כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**He pointed up with his finger —** This is the concept of blessings, corresponding to, “Aharon raised up his hands and blessed them,” as explained. In other words, through the blessings, the mentalities collide with the *Keter* and chambers are created.


###### Likutei Moharan 24:10:5
[Likutei Moharan 24:10:5](https://torahapp.org/share/book/Likutei%20Moharan/r/24:10:5)

וְאָמְרוּ לֵהּ מִי יֵימַר – מִי הוּא זֶה שֶׁיִּכְנֹס בְּהֵיכְלֵי הַתְּמוּרוֹת, לִמְקוֹם הַקְּלִפּוֹת, לְהַעֲלוֹת מִשָּׁם הַקְּדֻשָּׁה בִּבְחִינַת קְטֹרֶת כַּנַּ"ל, וְשֶׁעַל־יְדֵי עֲלִיָּתוֹ יִתְעַלֶּה הַבְּרָכוֹת כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**Who says so? they said to him —** Who is it that enters the Chambers of Exchanges, the domain of the evil forces, to elevate the holiness from there—the concept of the incense—and so that through its elevation, the blessings are elevated?


###### Likutei Moharan 24:10:6
[Likutei Moharan 24:10:6](https://torahapp.org/share/book/Likutei%20Moharan/r/24:10:6)

וְזֶה מִי יֵימַר, לְשׁוֹן תְּמוּרָה, לְשׁוֹן (ויקרא כז): אִם הָמֵר יְמִירֶנּוּ. וְהֵשִׁיב לָהֶם:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is the meaning of, “*mi yeiMaR* (who says so).” Linguistically this resembles *teMuRah* (exchange), as in (Leviticus 27:33), “if *haMeR y’MiRenu* (he exchanges it)…” And he answered them:


###### Likutei Moharan 24:10:7
[Likutei Moharan 24:10:7](https://torahapp.org/share/book/Likutei%20Moharan/r/24:10:7)

אַיְתוּ אַשְׁלֵי וּמוֹשְׁחוּ, הַיְנוּ עִקַּר עֲלִיַּת הַקְּדֻשָּׁה – עַל־יְדֵי הַשִּׂמְחָה. וְלֶעָתִיד בְּצֵאת יִשְׂרָאֵל מֵהַגָּלוּת בְּשִׂמְחָה, כְּמוֹ שֶׁכָּתוּב: כִּי בְּשִׂמְחָה תֵצֵאוּ, וְאָז יִכְלוּ הַקְּלִפּוֹת לְגַמְרֵי.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**Bring a measuring rope and measure it —** In other words, the primary elevation of holiness is through joy. And in the Future, when the Jewish people will go out of the exile with joy, as in, “For you will go out with joy”—then the evil forces will be totally destroyed.


###### Likutei Moharan 24:10:8
[Likutei Moharan 24:10:8](https://torahapp.org/share/book/Likutei%20Moharan/r/24:10:8)

וְזֶה: אַיְתוּ אַשְׁלֵי, הַיְנוּ עַל יְדֵיכֶם וְעַל כָּרְחֲכֶם יִתְבַּטְּלוּ הַקְּלִפּוֹת, כִּי אַתֶּם בְּעַצְמְכֶם תָּבִיאוּ אֶת בֵּית־יִשְׂרָאֵל מֵהַגָּלוּת, הַנִּקְרָאִים אַשְׁלֵי, הַיְנוּ חֶבֶל נַחֲלָתוֹ. כְּמוֹ שֶׁכָּתוּב (ישעיה סו): וְהֵבִיאוּ אֶת אֲחֵיכֶם בֵּית יִשְׂרָאֵל,

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is the meaning of “bring a measuring rope.” That is, through you and against your will, the evil forces will be eliminated. For you yourselves [the gentiles] will bring the House of Israel from the exile. They [the House of Israel] are called a “measuring rope,” namely, “the rope of His inheritance” (Deuteronomy 32:9). As it is written (Isaiah 66:20), “And they will bring [all] your brethren”—the House of Israel.


###### Likutei Moharan 24:10:9
[Likutei Moharan 24:10:9](https://torahapp.org/share/book/Likutei%20Moharan/r/24:10:9)

שֶׁכָּל אֶחָד וְאֶחָד מֵהָעַכּוּ"ם יָבִיאוּ בְּיָדָם אֶת בֵּית יִשְׂרָאֵל מֵהַגָּלוּת, עַל־יְדֵי רִבּוּי הַשִּׂמְחָה שֶׁיִּהְיֶה בָּעֵת הַזֹּאת, כְּמוֹ שֶׁכָּתוּב (תהילים קכ״ו:ב׳): אָז יֹאמְרוּ בַגּוֹיִם הִגְדִּיל ה' לַעֲשׂוֹת עִם אֵלֶּה וְכוּ', הָיִינוּ שְׂמֵחִים.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
With his hands, each and every gentile will bring the House of Israel from exile, by virtue of the abundant joy that will exist at that time. As is written (Psalms 126:2,3), “Then they will declare among the nations, ‘God has done greatly with these’… we were joyous.”


###### Likutei Moharan 24:10:10
[Likutei Moharan 24:10:10](https://torahapp.org/share/book/Likutei%20Moharan/r/24:10:10)

וְעַל־יְדֵי הַשִּׂמְחָה יִתְבַּטְּלוּ הַקְּלִפּוֹת, בִּבְחִינַת (שמואל־ב ח): וַיְמַדְּדֵם בַּחֶבֶל הַשְׁכֵּב אוֹתָם אַרְצָה. וְזֶה: מוֹשְׁחוּ, הַיְנוּ הַמְּדִידָה לְכַלּוֹת אוֹתָם:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And through the joy, the evil forces will be eliminated, corresponding to (2 Samuel 8:2), “And they measured them with a rope, making them lie down on the ground.” This is the meaning of, “measure it”: namely, the measuring to destroy them.