## Likutei Moharan Torah 25

###### Likutei Moharan 25:1:1
[Likutei Moharan 25:1:1](https://torahapp.org/share/book/Likutei%20Moharan/r/25:1:1)

לְשׁוֹן רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה אָמְרוּ לֵהּ: אַחֲוֵי לָן מָנָא דְּלָא שָׁוְיָא לְחַבָּלָא. אַיְתִי בּוּדְיָא. פְּשַׁטוּהוּ, וְלָא הֲוֵי עָיֵל לְתַרְעָא. אָמַר לְהוּ, אַיְתוּ מָרָא, סִתְרוּ. הַיְנוּ מָנָא דְּלָא שָׁוְיָא לְחַבָּלָא:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**They said to him, “** *Achavei Lan Mana* **(Show us something) that is not worth the damage [it causes].” He brought a mat. They spread it out but it did not fit in the doorway. He said to them, “Bring a sledgehammer and knock down [the door with the wall]. This is something that is not worth the damage [it causes]**” (Bekhorot 8b).


###### Likutei Moharan 25:1:2
[Likutei Moharan 25:1:2](https://torahapp.org/share/book/Likutei%20Moharan/r/25:1:2)

מִשֶּׁחָרַב בֵּית־הַמִּקְדָּשׁ בָּטַל הַשָּׁמִיר וְנֹפֶת צוּפִים וַאֲמָנָה: (משנה סוטה מח)

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**Ever since the de st ruction of the Holy Temple, the *shamir* worm, the honey of Tzufim and men of faith have been non-extant.** (Sotah 48a)


###### Likutei Moharan 25:1:3
[Likutei Moharan 25:1:3](https://torahapp.org/share/book/Likutei%20Moharan/r/25:1:3)

א כִּי צָרִיךְ כָּל אָדָם לְהוֹצִיא אֶת עַצְמוֹ מֵהַמְדַמֶּה, וְלַעֲלוֹת אֶל הַשֵּׂכֶל; וּכְשֶׁנִּמְשָׁךְ אַחַר הַמְדַמֶּה, זֶה בְּחִינַת שְׁרִירוּת לֵב, שֶׁהוּא הוֹלֵךְ אַחַר הַמְדַמֶּה שֶׁבַּלֵּב,

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
For every person must break the power of imagination and enter the intellect. But when he is drawn after the illusory desires, this is the aspect of “the vision of the heart” (cf. Deuteronomy 29:18). He follows his heart’s inclination.


###### Likutei Moharan 25:1:4
[Likutei Moharan 25:1:4](https://torahapp.org/share/book/Likutei%20Moharan/r/25:1:4)

וּכְשֶׁיּוֹצֵא מִשְּׁרִירוּת הַלֵּב, וּמְשַׁבֵּר לִבּוֹ הָאֶבֶן – זֶה בְּחִינַת שָׁמִיר, שֶׁעַל יָדוֹ נִכְנָע הָאֶבֶן, וְאֵינוֹ הוֹלֵךְ אַחַר תַּאֲווֹת הַמְדֻמִּיּוֹת, וְהוֹלֵךְ אַחַר הַשֵּׂכֶל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And when he extricates himself from the heart’s vision and breaks his “heart of stone” (Ezekiel 11:19) —this is the concept of the shamir worm. Through this the heart of stone is broken and humbled, so that he does not go after his illusory desires but after the intellect.


###### Likutei Moharan 25:1:5
[Likutei Moharan 25:1:5](https://torahapp.org/share/book/Likutei%20Moharan/r/25:1:5)

וְכָל זְמַן שֶׁלֹּא הוֹצִיא שִׂכְלוֹ אֶל הַפֹּעַל שֶׁלֹּא הִשְׁתַּמֵּשׁ בְּשִׂכְלוֹ עֲדַיִן – אָז אֶצְלוֹ הַשֵּׂכֶל בְּכֹחַ, אַף־עַל־פִּי שֶׁכְּבָר שָׁבַר הַמְדַמֶּה, אָז נִתְקוֹמֵם תְּכוּנַת שִׂכְלוֹ. כִּי כְּשֶׁזֶּה קָם, זֶה נוֹפֵל (כמובא ברש"י ריש פרשת תולדות), אֲבָל הַשֵּׂכֶל עֲדַיִן בְּכֹחַ.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And as long as he has not transformed his intellect from potential to actual—as yet not used his intellect—then for him the intellect is latent, even if he has already broken the imagination. The characteristic of his intellect has surfaced, for “when one surfaces the other recedes,” yet the intellect is still in potential.


###### Likutei Moharan 25:1:6
[Likutei Moharan 25:1:6](https://torahapp.org/share/book/Likutei%20Moharan/r/25:1:6)

וְאַחַר־כָּךְ כְּשֶׁחוֹקֵר בְּשִׂכְלוֹ וּמִשְׁתַּמֵּשׁ בּוֹ, אֲזַי הַשֵּׂכֶל בְּפֹעַל. וְזֶה בְּחִינַת נֹפֶת צוּפִים, בִּבְחִינַת (שה"ש ד): נֹפֶת תִּטֹּפְנָה שִׂפְתוֹתַיִךְ – שֶׁהוֹצִיא מְתִיקוּת שִׂכְלוֹ מִכֹּחַ אֶל הַפֹּעַל. [וְזֶה: שִׂפְתוֹתַיִךְ, הוּא בְּחִינַת מוֹצִיא מִכֹּחַ אֶל הַפֹּעַל, שֶׁהוּא בְּחִינַת הַדִּבּוּר].

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Afterwards, when he probes with his intellect and uses it, then the intellect is actualized. This is the concept of the honey of Tzufim. It corresponds to (Song of Songs 4:11), “Your lips drip like a honeycomb”—he has shifted the sweetness of his intellect from latent to active. {This being the meaning of “your lips,” the actualization of potential, which is the concept of speech.}


###### Likutei Moharan 25:1:7
[Likutei Moharan 25:1:7](https://torahapp.org/share/book/Likutei%20Moharan/r/25:1:7)

וְאַחַר־כָּךְ כְּשֶׁמַּשִּׂיג בְּשִׂכְלוֹ כָּל מַה שֶּׁיֵּשׁ בְּיַד אֱנוֹשִׁי לְהַשִּׂיג, אָז שִׂכְלוֹ שָׁב שֵׂכֶל הַנִּקְנֶה, כְּמוֹ שֶׁכָּתְבוּ הַמְּחַקְּרִים, שֶׁיֵּשׁ שֵׂכֶל בְּכֹחַ, וְשֵׂכֶל הַפֹּעַל, וְשֵׂכֶל הַנִּקְנֶה.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And afterwards, when he grasps with his intellect all that the human intellect has the power to comprehend, then his intellect reverts to acquired intellect. As the scholars have written: there is potential intellect, actualized intellect, and acquired intellect.


###### Likutei Moharan 25:1:8
[Likutei Moharan 25:1:8](https://torahapp.org/share/book/Likutei%20Moharan/r/25:1:8)

וְעִקַּר קִיּוּמוֹ שֶׁל אָדָם לְאַחַר מִיתָתוֹ, אֵינוֹ אֶלָּא שֵׂכֶל הַנִּקְנֶה, וְזֶה הַשְׁאָרוֹתָיו לְאַחַר הַמִּיתָה. וְזֶה בְּחִינַת אֲמָנָה, כִּי אֲמָנָה – לְשׁוֹן קִיּוּם דָּבָר, כִּי שֵׂכֶל הַנִּקְנֶה, הוּא קִיּוּם שֶׁל אָדָם לְאַחַר מוֹתוֹ.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Now, the essence of man’s existence after his death is only acquired intellect. This is what remains of him after death. And this is the concept of *amanah* (men of faith). For *AMaNah* implies lasting existence, as in (1 Kings 8:26), “May Your words *y’AMeN* (be everlasting)”. For acquired intellect is man’s lasting existence after he dies.


###### Likutei Moharan 25:1:9
[Likutei Moharan 25:1:9](https://torahapp.org/share/book/Likutei%20Moharan/r/25:1:9)

וְשֵׂכֶל הַנִּקְנֶה נִקְרָא, מַה שֶּׁאָדָם יוֹדֵעַ הַרְבֵּה דְּבָרִים בִּידִיעָה אַחַת, כִּי קֹדֶם צָרִיךְ לֵידַע הַרְבֵּה הַקְדָּמוֹת קֹדֶם שֶׁיֵּדַע אֵיזֶהוּ דָּבָר, וְאַחַר־כָּךְ כְּשֶׁמַּשִּׂיג אֶת הַדָּבָר, מַשְׁלִיךְ הַקְדָּמוֹתָיו, וְיוֹדֵעַ אֶת הַדָּבָר בִּידִיעָה אַחַת.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
“Acquired intellect” is the name given to that which a person knows many things with one knowing. At first, it is necessary to know much introductory material before one knows some matter. But afterwards, once one has grasped the matter, one discards its introductions and knows the thing with a single knowing.


###### Likutei Moharan 25:1:10
[Likutei Moharan 25:1:10](https://torahapp.org/share/book/Likutei%20Moharan/r/25:1:10)

וְעִקַּר הַמַּעְיַן הַחָכְמָה מִן הַמִּקְדָּשׁ יָצָא, כִּי שָׁם הָיוּ מַקְרִיבִין הַקָּרְבָּנוֹת, שֶׁהֵם הַבַּהֲמִיּוּת וְכֹחַ הַדִּמְיוֹן. כְּמוֹ שֶׁכָּתוּב (תהילים נ״א:י״ט): זִבְחֵי אֱלֹקִים רוּחַ נִשְׁבָּרָה – שֶׁשְּׁבִירַת הַדִּמְיוֹן הֵם הַקָּרְבָּנוֹת. וּבִשְׁבִיל זֶה אָמְרוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה: כְּשֶׁחָרַב בֵּית־הַמִּקְדָּשׁ בָּטַל הַשָּׁמִיר וְכוּ'. וּכְשֶׁיִּבָּנֶה בֵּית־הַמִּקְדָּשׁ, אָז יִתְקַיֵּם (יואל ד): וּמַעְיָן מִן הַמִּקְדָּשׁ יֵצֵא:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Now, the main fountain of wisdom flowed from the Temple, because that was where the sacrifices were brought. [What is sacrificed] is the animal nature and the power of illusion. As is written (Psalms 51:19), “The sacrifices of God are a broken spirit”—the breaking of the illusion is achieved through the sacrifices. Because of this our Sages said: When the Holy Temple was destroyed, the shamir worm… became non-extant. But when the Holy Temple will be rebuilt, “A fountain will flow from the Temple” (Joel 4:18) will be fulfilled.


###### Likutei Moharan 25:2:1
[Likutei Moharan 25:2:1](https://torahapp.org/share/book/Likutei%20Moharan/r/25:2:1)

ב וְדַע שֶׁבְּכָל עוֹלָם וְעוֹלָם וּבְכָל מַדְרֵגָה וּמַדְרֵגָה, יֵשׁ שָׁם דִּמְיוֹנוֹת אֵלּוּ, וְהֵם הֵם הַקְּלִפּוֹת הַקּוֹדְמִין לַפְּרִי, וְסוֹבְבִים אֶת הַקְּדֻשָּׁה, בִּבְחִינַת (תהילים י״ב:ט׳): סָבִיב רְשָׁעִים יִתְהַלָּכוּן.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**2.** And know! in each and every world and on each and every level these illusions exist. They are the shells that precede the fruit and surround that which is holy, corresponding to (Psalms 12:9), “The wicked walk round about.”


###### Likutei Moharan 25:2:2
[Likutei Moharan 25:2:2](https://torahapp.org/share/book/Likutei%20Moharan/r/25:2:2)

וּכְשֶׁאָדָם נֶעְתָּק מִמַּדְרֵגָה לְמַדְרֵגָה, אָז צָרִיךְ לוֹ לֵילֵךְ דֶּרֶךְ אֵלּוּ הַדִּמְיוֹנוֹת, כְּדֵי לְהַגִּיעַ אֶל הַקְּדֻשָּׁה. וְתֵכֶף כְּשֶׁעוֹלֶה לְהַמַּדְרֵגָה, אֲזַי נִתְעוֹרְרִין הַקְּלִפּוֹת שֶׁבַּמַּדְרֵגָה, וּמְסַבְּבִין אוֹתוֹ. וְצָרִיךְ לְהַכְנִיעַ אוֹתָם וּלְשַׁבֵּר אוֹתָם, וּלְטַהֵר אוֹתוֹ הַמָּקוֹם מִקְּלִפּוֹת:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And when a person moves on from one level to the next, he then has to pass through these illusions in order to attain holiness. As soon as he ascends to the level, the evil forces on this level are aroused and they surround him on every side. He has to subdue and break them in order to purify that place from the forces of evil.


###### Likutei Moharan 25:3:1
[Likutei Moharan 25:3:1](https://torahapp.org/share/book/Likutei%20Moharan/r/25:3:1)

ג וְדַע שֶׁאֵין שְׁנֵי בְּנֵי אָדָם שָׁוִין זֶה לָזֶה, כִּי כָּל הַנְּשָׁמוֹת הֵם זֶה לְמַעְלָה מִזֶּה, וְזֶה מַלְבּוּשׁ לָזֶה, וּפְנִימִית שֶׁל תַּחְתּוֹן נַעֲשֶׂה לְבוּשׁ וְחִיצוֹנִיּוּת לְחִיצוֹנִיּוּת עֶלְיוֹן.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**3.** And know! no two people are alike. This is because all souls are on different levels. One enclothes the other, with the inner aspect of the lower one becoming a cloak for the outer aspect of the upper one.


###### Likutei Moharan 25:3:2
[Likutei Moharan 25:3:2](https://torahapp.org/share/book/Likutei%20Moharan/r/25:3:2)

נִמְצָא, כְּשֶׁאֶחָד רוֹצֶה לַעֲלוֹת מִמַּדְרֵגָתוֹ לְמַדְרֵגָה עֶלְיוֹנָה, אֲזַי הוֹלֵךְ וְנֶעְתָּק הָאָדָם הָעוֹמֵד בַּמַּדְרֵגָה הָעֶלְיוֹנָה, וְהוֹלֵךְ וְנֶעְתָּק לַמַּדְרֵגָה הַיּוֹתֵר עֶלְיוֹנָה, כִּי אִי אֶפְשָׁר שֶׁיִּהְיוּ שְׁנֵי אֲנָשִׁים בְּמַדְרֵגָה אַחַת. וְאֵינוֹ נֶעְתָּק מֵהָאָדָם הָעֶלְיוֹן, אֶלָּא הַפְּנִימִיּוּת שֶׁלּוֹ, וְהַחִיצוֹנִיּוּת נִשְׁאָר. וְגַם הָאָדָם שֶׁבַּמַּדְרֵגָה הַתַּחְתּוֹנָה, אֵינוֹ נֶעְתָּק וְעוֹלֶה, אֶלָּא הַפְּנִימִיּוּת. וְהַפְּנִימִיּוּת שֶׁל הַתַּחְתּוֹן, נַעֲשֶׂה חִיצוֹנִיּוּת לְחִיצוֹנִיּוּת עֶלְיוֹן.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Therefore, when a person wants to ascend from his level to a higher level, then the person on the higher level goes and moves on to a still higher level. This is because it is impossible for two people to be on the same level. But only the inner aspect of the upper man moves on. The outer aspect remains there. Likewise, from the man on the lower level, only the inner aspect moves on and ascends. The inner aspect of the lower one becomes the outer aspect to the outer aspect of the upper one.


###### Likutei Moharan 25:3:3
[Likutei Moharan 25:3:3](https://torahapp.org/share/book/Likutei%20Moharan/r/25:3:3)

וְאַף־ עַל־פִּי שֶׁכְּבָר נִשְׁבַּר הַקְּלִפָּה שֶׁבַּמַּדְרֵגָה עֶלְיוֹנָה עַל־יְדֵי הָאָדָם הָעֶלְיוֹן, אַף־עַל־פִּי־כֵן, כְּשֶׁפְּנִימִיּוּת שֶׁל הָעֶלְיוֹן נֶעְתָּק מִשָּׁם. וְחִיצוֹנִיּוּת (נ"א וּפְנִימִיּוּת) הַתַּחְתּוֹן עוֹלֶה, אֲזַי הַקְּלִפָּה חוֹזֵר וְנֵעוֹר. כִּי לֹא נִכְנַעַת אֶלָּא לִפְנֵי הָאוֹר הַפְּנִימִיּוּת שֶׁל הָעֶלְיוֹן, אֲבָל לִפְנֵי הַתַּחְתּוֹן, אֲפִלּוּ לִפְנֵי פְּנִימִיּוּתָיו, יֵשׁ כֹּחַ בְּיָדָהּ לְהִתְעוֹרֵר כְּנֶגְדּוֹ. וּבִשְׁבִיל זֶה צָרִיךְ לוֹ לְשַׁבֵּר אוֹתָהּ וּלְהַכְנִיעַ אוֹתָהּ מֵחָדָשׁ.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And though the husk on the higher level has already been broken by the upper man, nevertheless, when the inner aspect of the upper one moves on from there and the inner aspect of the lower one ascends, the evil force is then reawakened. This is because it is only subdued before the light of the inner aspect of the upper one. But before the lower one, even before his inner aspect, it has the power to rise up against him. Because of this, he has to break it and subdue it anew.


###### Likutei Moharan 25:3:4
[Likutei Moharan 25:3:4](https://torahapp.org/share/book/Likutei%20Moharan/r/25:3:4)

וּפְנִימִיּוּת וְחִיצוֹנִיּוּת, הֵם שְׁנֵי מִינֵי עֲבוֹדוֹת: עֲבוֹדָה שֶׁל תּוֹרָה וּתְפִלָּה וּמִצְווֹת, הֵם פְּנִימִיּוּת; וַעֲבוֹדַת אֲכִילָה וּשְׁתִיָּה וּשְׁאָר צָרְכֵי הַגּוּף, הֵם חִיצוֹנִיּוּת. וַעֲבוֹדַת חִיצוֹנִיּוּת, הַיְנוּ אֲכִילָה וּשְׁתִיָּה, שֶׁל הָאָדָם הָעוֹמֵד בַּמַּדְרֵגָה הָעֶלְיוֹנָה, הִיא מְאִירָה וּמְשֻׁבַּחַת יוֹתֵר מֵעֲבוֹדוֹת פְּנִימִיּוֹת, הַיְנוּ תּוֹרָה וּתְפִלָּה, שֶׁל הָאָדָם הָעוֹמֵד בַּמַּדְרֵגָה הַתַּחְתּוֹנָה. וּבִשְׁבִיל זֶה פְּנִימִיּוּת הַתַּחְתּוֹן נַעֲשֶׂה לְבוּשׁ לַחִיצוֹנִיּוּת הָעֶלְיוֹן:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Now, the inner aspect and the outer aspect are two types of devotions. The devotion of Torah study, prayer and mitzvot are the inner aspect; the devotion of eating, drinking and other physical needs are the outer aspect. And the outer devotion—namely, eating and drinking—of a person located on a higher level radiates more and is more laudable than the inner devotion—namely, Torah, prayer and mitzvot—of a person located on the lower level. Because of this, the inner aspect of the lower one becomes a cloak for the outer aspect of the upper one. { **“A throne of glory exalted from the beginning is the place of our Temple”** (Jeremiah 17:12). }


###### Likutei Moharan 25:3:5
[Likutei Moharan 25:3:5](https://torahapp.org/share/book/Likutei%20Moharan/r/25:3:5)

וְזֶה פֵּרוּשׁ (ירמיה יז): כִּסֵּא כָבוֹד מָרוֹם וְכוּ', כִּסֵּא זֶה בְּחִינַת פְּנִימִיּוּת, לְשׁוֹן אִתְכַּסְיָא. כָּבוֹד, זֶה חִיצוֹנִיּוּת וּלְבוּשׁ, כְּמוֹ שֶׁכָּתוּב (שבת קיג): רַבִּי יוֹחָנָן קָרָא לְמָאנֵהּ וְכוּ'. מָרוֹם מֵרִאשׁוֹן – הַיְנוּ כְּשֶׁנִּתְרוֹמֵם וְנִתְעַלֶּה מִמַּדְרֵגָה הָרִאשׁוֹנָה, וְאָז נַעֲשֶׂה מִפְּנִימִיּוּת חִיצוֹנִיּוּת. בִּשְׁבִיל זֶה, מְקוֹם מִקְדָּשֵׁנוּ – צָרִיךְ לְקַדֵּשׁ אֶת הַמָּקוֹם מֵחָדָשׁ, כִּי הַקְּלִפּוֹת חוֹזְרִים וּנְעוֹרִים כַּנַּ"ל:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is the explanation of, “A *kisay* (throne) of glory exalted….” [The word] *KiSaY* corresponds to the inner aspect, it is linguistically similar to *itKaSYa* (covered over). “Glory” is the outer aspect and a cloak, as is written (Shabbat 113a), “Rabbi Yochanan called his clothing, ‘My glory.’” [The expression] “exalted from the beginning” refers to the inner aspect becoming the outer aspect, when one is exalted and elevated from the initial level. As a result, “the place of our Temple”—it is necessary to sanctify the place anew. This is because the forces of evil are reawakened, as above.


###### Likutei Moharan 25:4:1
[Likutei Moharan 25:4:1](https://torahapp.org/share/book/Likutei%20Moharan/r/25:4:1)

ד וְאִי אֶפְשָׁר לְהַכְנִיעַ הַקְּלִפּוֹת, הַיְנוּ הַדִּמְיוֹנוֹת וְהַמַּחֲשָׁבוֹת וְהַתַּאֲווֹת וְהַבִּלְבּוּלִים וְהַמְּנִיעוֹת שֶׁבַּמַּדְרֵגָה, אֶלָּא עַל־יְדֵי גְּדֻלּוֹת הַבּוֹרֵא,

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**4.** However it is only possible to subdue the evil forces—i.e., the illusions, evil thoughts, desires, confusions and obstacles—of a particular level, through the greatness of the Creator.


###### Likutei Moharan 25:4:2
[Likutei Moharan 25:4:2](https://torahapp.org/share/book/Likutei%20Moharan/r/25:4:2)

כַּמּוּבָא בַּכַּוָּנוֹת שֶׁל הוֹדוּ לַה' קִרְאוּ בִשְׁמוֹ, שֶׁזֶּה הַמִּזְמוֹר נִתְקַן לְהַכְנִיעַ הַקְּלִפּוֹת שֶׁבַּיְצִירָה, כִּי נִתְעוֹרְרִים נֶגֶד עֲשִׂיָּה שֶׁעוֹלָה בַּיְצִירָה, וְעַל־יְדֵי שֶׁמַּזְכִּירִין גְּדֻלּוֹת הַבּוֹרֵא – נִכְנָעִין, עַיֵּן שָׁם.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
As is brought in the *Kavanot* for “Give thanks to God, call upon His name” (1 Chronicles 16:8-36): This song was instituted in order to subdue the evil forces in the World of Formation. This is because [the forces of evil] rise up against the World of Action which ascends to the World of Formation. But by proclaiming the greatness of the Creator, they are subdued. Study there.


###### Likutei Moharan 25:4:3
[Likutei Moharan 25:4:3](https://torahapp.org/share/book/Likutei%20Moharan/r/25:4:3)

כִּי פְּנִימִיּוּת הַיְצִירָה עוֹלֶה לַבְּרִיאָה, וּפְנִימִיּוּת עֲשִׂיָּה עוֹלֶה וּמַלְבִּישׁ לְחִיצוֹנִיּוּת יְצִירָה עַיֵּן שָׁם.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
For the inner aspect of the World of Formation ascends to the World of Creation, and the inner aspect of the World of Action ascends and enclothes the outer aspect of the World of Formation. Study there.


###### Likutei Moharan 25:4:4
[Likutei Moharan 25:4:4](https://torahapp.org/share/book/Likutei%20Moharan/r/25:4:4)

וְהַהִתְגַּלּוּת גְּדֻלּוֹת הַבּוֹרֵא, הוּא עַל־יְדֵי צְדָקָה שֶׁנּוֹתְנִין לְעָנִי הָגוּן, כִּי עִקַּר הַגְּדֻלָּה וְהַפְּאֵר הוּא הִתְגַּלּוּת הַגְּוָנִין, וְכֶסֶף וְזָהָב הֵן הֵן הַגְּוָנִין, כִּי גְּוָנִין עִלָּאִין בָּהֶם, וּגְוָנִין עִלָּאִין הַמְלֻבָּשִׁים בְּכֶסֶף וְזָהָב, אֵין מְאִירִין אֶלָּא כְּשֶׁבָּאִים לָאִישׁ הַיִּשְׂרְאֵלִי, כִּי שָׁם מְקוֹמָם, וְנִכְלָלִים זֶה בָּזֶה, וּמִתְנַהֲרִין אֵלּוּ הַגְּוָנִין, בִּבְחִינַת (ישעיהו מ״ט:ג׳): יִשְׂרָאֵל אֲשֶׁר בְּךָ אֶתְפָּאָר; כִּי מְקוֹם הַגְּוָנִין אֵינוֹ אֶלָּא אֵצֶל אִישׁ הַיִּשְׂרְאֵלִי,

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Now, the greatness of the Creator is revealed through the charity that is given to a deserving person in need. This is because the primary greatness and splendor is the revelation of the Supernal Colors. And silver and gold are themselves the Colors, for the Supernal Colors are in them. But the Supernal Colors which are enclothed in silver and gold do not shine unless they come to a Jew. For that is their place. One becomes encompassed in the other, and these Colors radiate, as in (Isaiah 49:3), “Israel, in whom I take pride.” This is because the place of the Colors is only with Israel.


###### Likutei Moharan 25:4:5
[Likutei Moharan 25:4:5](https://torahapp.org/share/book/Likutei%20Moharan/r/25:4:5)

וּכְשֶׁמִּתְנַהֲרִין הַגְּוָנִין, אֲזַי הַקָּדוֹשׁ־בָּרוּךְ־הוּא מִתְגַּדֵּל וּמִתְפָּאֵר בָּהֶם, בִּבְחִינַת (חגי ב׳:ח׳): לִי הַכֶּסֶף וְלִי הַזָּהָב, וְנַעֲשֶׂה מֵהֶם בִּגְדֵי יֶשַׁע. יֶשַׁע – אִסְתַּכְּלוּתָא, כְּמוֹ יִשְׁעוֹ אֶל ה' – מֵחֲמַת הַפְּאֵר הַכֹּל מִסְתַּכְּלִין בּוֹ, כִּי כֻּלָּם מִתְאַוִּין לְהִסְתַּכֵּל בּוֹ.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And when the Colors radiate, the Holy One then exults and takes pride in them, as in (Haggai 2:8), “Mine is the silver, Mine is the gold.” From them “garments of *yesha* (salvation)” (Isaiah 61:10) are made. “*YeShA*” is looking, as in (2 Samuel 22:42), “*YiSh’Au* (they looked) to God.” Due to the splendor, everyone looks at Him, because they all desire to look at Him.


###### Likutei Moharan 25:4:6
[Likutei Moharan 25:4:6](https://torahapp.org/share/book/Likutei%20Moharan/r/25:4:6)

אֲבָל כָּל זְמַן שֶׁהַכֶּסֶף וְזָהָב אֵצֶל הָעַכּוּ"ם, אֲזַי הַגְּוָנִין נֶעֱלָמִים אוֹרָם, וְאֵינָם מְאִירִין, כִּי אֵין שָׁם מְקוֹמָם, כִּי אֵין מְקוֹמָם אֶלָּא אֵצֶל אִישׁ הַיִּשְׂרְאֵלִי, בִּבְחִינַת: יִשְׂרָאֵל אֲשֶׁר בְּךָ אֶתְפָּאָר, כִּי שָׁם פְּאֵר הַגְּוָנִין.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
However, as long as the silver and gold are by the nations, the Colors’ lights disappear and do not shine, because that is not their place. They only belong with the Jew, as in, “Israel, in whom *etPaER* (I take pride).” For the *Pe’ER* (splendor) of the Colors is there.


###### Likutei Moharan 25:4:7
[Likutei Moharan 25:4:7](https://torahapp.org/share/book/Likutei%20Moharan/r/25:4:7)

וּבִשְׁבִיל זֶה הָעַכּוּ"ם תְּאֵבִין לְמָמוֹן יִשְׂרָאֵל; אַף־עַל־פִּי שֶׁיֵּשׁ לְהָעַכּוּ"ם כֶּסֶף וְזָהָב הַרְבֵּה, תְּאֵבִים לְדִינָר שֶׁל יְהוּדִי, כְּאִלּוּ לֹא רָאָה מָמוֹן מֵעוֹלָם, וְזֶה מֵחֲמַת שֶׁהַכֶּסֶף וְזָהָב שֶׁיֵּשׁ תַּחַת יָדָם, אֵין הַגְּוָנִין מְאִירִין, וְאֵין הַחֵן שׁוֹרֶה עַל מָמוֹן שֶׁלָּהֶם, כִּי עִקַּר הַפְּאֵר וְהַחֵן לֹא נִתְגַּלֶּה אֶלָּא אֵצֶל יִשְׂרָאֵל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And as a result, the nations crave the money of Israel. Although they have a great deal of silver and gold, they crave the dinar of the Jew. As if he never saw money. This is because in the silver and the gold which they possess, the Colors do not shine. Grace and value do not rest on their money. For the splendor and grace are only revealed with Israel. { **“Beware of rulers for they befriend someone only for their own benefit; they act friendly when it is to their advantage”** (Avot 2:3). }


###### Likutei Moharan 25:4:8
[Likutei Moharan 25:4:8](https://torahapp.org/share/book/Likutei%20Moharan/r/25:4:8)

וּבִשְׁבִיל זֶה נִקְרָאִים רָשִׁים, כְּמוֹ (אבות פ"ב): הֱווּ זְהִירִים בָּרָשׁוּת, כִּי הֵם רָשִׁים וַעֲנִיִּים, כִּי אֵין לָהֶם הֲנָאָה מִמָּמוֹנָם, כְּאִלּוּ הֵם עֲנִיִּים, וּתְאֵבִין לְמָמוֹן שֶׁל יִשְׂרָאֵל, כִּי עַל מָמוֹנָם שֶׁל הַיִּשְׂרְאֵלִי שׁוֹרֶה הַפְּאֵר וְהַחֵן, וְהַכֹּל תְּאֵבִין לְהִסְתַּכֵּל עַל הַפְּאֵר וְהַחֵן.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Because of this the gentiles are called “impoverished,” as in, “Beware of *RaShut* (rulers)”—for they are *RaShim* (impoverished) and poor. They have no pleasure whatsoever from their money, as though they were impoverished and poor. They therefore crave the money of Israel, because the splendor and grace rest upon the money of a Jew. And everyone craves to look at the splendor and the grace.


###### Likutei Moharan 25:4:9
[Likutei Moharan 25:4:9](https://torahapp.org/share/book/Likutei%20Moharan/r/25:4:9)

אֲבָל דַּע, תֵּכֶף וּמִיָּד כְּשֶׁהָעַכּוּ"ם מְקַבֵּל מָמוֹן יִשְׂרָאֵל, תֵּכֶף וּמִיָּד נִתְעַלֵּם הַחֵן וְהַפְּאֵר בְּתוֹךְ הַמָּמוֹן, וּבִשְׁבִיל זֶה הָעַכּוּ"ם בְּכָל פַּעַם תּוֹבֵעַ מָמוֹן אַחֵר מִיִּשְׂרָאֵל, וְשׁוֹכֵחַ הַמָּמוֹן שֶׁכְּבָר קִבֵּל, כִּי נִתְעַלֵּם הַחֵן כְּשֶׁבָּא לְיַד הָעַכּוּ"ם, וְזֶהוּ (שם): שֶׁאֵין מְקָרְבִין אֶלָּא בִּשְׁעַת הֲנָיָתָן.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
But know! no sooner does the non-Jew receive the money of Israel, than the grace and splendor immediately disappear within the money. Because of this, the non-Jew is always demanding some further money from Israel. He forgets about the money he has already received because the grace disappeared as soon as it reached his hands. This is the meaning of, “for they befriend someone only… when it is to their advantage.”


###### Likutei Moharan 25:4:10
[Likutei Moharan 25:4:10](https://torahapp.org/share/book/Likutei%20Moharan/r/25:4:10)

וְזֶה בְּחִינַת (בראשית ו׳:ח׳): חֵן בְּעֵינֵי ה' – עֵינֵי ה' זֶה גְּוָנִין עִלָּאִין, שֶׁהֵם בְּחִינַת כֶּסֶף וְזָהָב, שָׁם עִקַּר הַחֵן וְהַפְּאֵר:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This corresponds to (Genesis 6:8), “grace in God’s eyes.” “God’s eyes” is the Supernal Colors, the concept of silver and gold. The primary grace and splendor is there.


###### Likutei Moharan 25:4:11
[Likutei Moharan 25:4:11](https://torahapp.org/share/book/Likutei%20Moharan/r/25:4:11)

וְזֶה שֶׁאָמַר אֲבִימֶלֶךְ לְשָׂרָה: הִנֵּה נָתַתִּי אֶלֶף כֶּסֶף לְאָחִיךְ, הִנֵּה הוּא לָךְ כְּסוּת עֵינַיִם (בראשית כ׳:ט״ז). הַיְנוּ: כְּשֶׁיָּצָא הַמָּמוֹן מִיַּד עַכּוּ"ם לְיַד הַיִּשְׂרְאֵלִי, תֵּכֶף נִתְגַּלּוּ הַגְּוָנִין, וְנַעֲשׂוּ בִּבְחִינַת בִּגְדֵי יֶשַׁע, הַיְנוּ כְּסוּת עֵינַיִם, שֶׁהַכֹּל מִסְתַּכְּלִין בָּהֶם, שֶׁהַכֹּל תְּאֵבִים לְהִסְתַּכֵּל בָּהֶם.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And this is what Avimelekh said to Sarah (Genesis 20:16), “Behold, I have given a thousand pieces of silver to your brother. Let it be to you a cloak for the eyes.” In other words, when the money went from the hands of the non-Jew to the hands of the Jew, the Colors were immediately revealed and became the aspect of “garments of *yesha*”—i.e., a “cloak for the eyes”—which everyone looks at, which everyone craves to look at.


###### Likutei Moharan 25:4:12
[Likutei Moharan 25:4:12](https://torahapp.org/share/book/Likutei%20Moharan/r/25:4:12)

וְעַל־יְדֵי צְדָקָה שֶׁנּוֹתֵן מִמָּמוֹנוֹ, נִתְתַּקֵּן כָּל מָמוֹנוֹ, וְנִתְגַּלִּין הַגְּוָנִין וּמְאִירִין, וְנַעֲשֶׂה כָּל מָמוֹנוֹ בִּבְחִינַת: לִי הַכֶּסֶף וְלִי הַזָּהָב, בִּבְחִינַת (ישעיהו ס״א:י׳): בִּגְדֵי יֶשַׁע מְעִיל צְדָקָה יְעָטָנִי.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Now, by virtue of the charity which he gives from his money, he rectifies all his money so that the Colors are revealed and shine. All his money takes on the aspect of “Mine is the silver, Mine is the gold,” and “… garments of salvation, covered me with the robe of charity.”


###### Likutei Moharan 25:4:13
[Likutei Moharan 25:4:13](https://torahapp.org/share/book/Likutei%20Moharan/r/25:4:13)

וַאֲפִלּוּ זֶה הַמָּעוֹת שֶׁלּוֹקְחִין הָעַכּוּ"ם מֵאִתָּנוּ, נֶחֱשָׁב לִצְדָקָה, כְּמוֹ שֶׁאָמְרוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה (ב"ב ט): וְנוֹגְשַׂיִךְ צְדָקָה.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And even the money which the nations take from us is considered charity. This is as our Sages taught (Bava Batra 9a) concerning the phrase “and your taskmasters, charity” (Isaiah 60:17). { **“Your eyes are pools in Cheshbon, by the gate of Bat-rabbim”** (Song of Songs 7:5). }


###### Likutei Moharan 25:4:14
[Likutei Moharan 25:4:14](https://torahapp.org/share/book/Likutei%20Moharan/r/25:4:14)

וְזֶהוּ (שיר השירים ז׳:ה׳): עֵינַיִךְ בְּרֵכוֹת בְּחֶשְׁבּוֹן. עֵינַיִךְ, זֶה הַגְּוָנִין, בְּחִינַת כֶּסֶף וְזָהָב, נִתְבָּרְכִין עַל־יְדֵי צְדָקָה, שֶׁכָּל פְּרוּטָה נִצְטָרֵף לְחֶשְׁבּוֹן גָּדוֹל (ב"ב שם).

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And this is the meaning of, “Your eyes are *BReiKhot* (pools) in Cheshbon.” “Your eyes”—this is the Colors, corresponding to silver and gold. They are *BaRuKh* (blessed) as a result of charity. “In Cheshbon”—each and every penny adds up to a big *cheshbon* (sum) (Bava Batra 9b).


###### Likutei Moharan 25:4:15
[Likutei Moharan 25:4:15](https://torahapp.org/share/book/Likutei%20Moharan/r/25:4:15)

וַאֲפִלּוּ עַל־יְדֵי הַמָּמוֹן שֶׁבָּא לְתוֹךְ יַד הָעַכּוּ"ם, הַנִּקְרָאִים בַּת רַבִּים, גַּם זֶה נֶחֱשָׁב לִצְדָקָה, כְּמוֹ שֶׁכָּתוּב: וְנוֹגְשַׂיִךְ צְדָקָה. וְזֶה דַּוְקָא: עַל שַׁעַר בַּת רַבִּים, כְּשֶׁעֲדַיִן עַל הַשַּׁעַר, קֹדֶם שֶׁבָּא לְיַד הָעַכּוּ"ם, עֲדַיִן שׁוֹרֶה הַחֵן עַל הַמָּמוֹן, אֲבָל אַחַר־כָּךְ נֶעֱלָם הַחֵן כַּנַּ"ל:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And even through the money which comes into the hand of those called “Bat-rabbim,” this is also considered charity, as explained. This is why it is specifically “by the gate of Bat-rabbim.” When it is yet “by the gate,” before it reaches the hand of the non-Jew, the grace still rests on the money. But afterwards, the grace disappears, as above.


###### Likutei Moharan 25:4:16
[Likutei Moharan 25:4:16](https://torahapp.org/share/book/Likutei%20Moharan/r/25:4:16)

וְזֶהוּ שֶׁאָמְרוּ סָבֵי דְּבֵי אַתּוּנָא:

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


###### Likutei Moharan 25:4:17
[Likutei Moharan 25:4:17](https://torahapp.org/share/book/Likutei%20Moharan/r/25:4:17)

אַחֲוֵי לָן מָנָא דְּלָא שָׁוְיָא לְחַבָּלָא. וְאַיְתֵי בּוּדְיָא וּפְשַׁטוּהוּ, וְלָא עָיֵל לְתַרְעָא. וְאָמַר לוֹן, אַיְתוּ מָרָא וְסַתְרִי לַפֶּתַח עִם הַכֹּתֶל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**“Show us something that is not worth the damage [it causes].” He brought a *budya* (a mat). They spread it out but it did not fit in the doorway. He said to them, “Bring a sledgehammer and knock down the door with the *kotel* (wall).”**


###### Likutei Moharan 25:4:18
[Likutei Moharan 25:4:18](https://torahapp.org/share/book/Likutei%20Moharan/r/25:4:18)

פֵּרוּשׁ: בּוּדְיָא, זֶה בְּדָיוֹת הַלֵּב, מַה שֶּׁבּוֹדֶה מִלִּבּוֹ, הַיְנוּ הַמְדַמֶּה הַנַּ"ל, הַיְנוּ בְּחִינַת שְׁרִירוּת לֵב הַנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
***BuDYa*** — This alludes to the *B’DaYot* (imaginings) of the heart, that which he fantasizes from his heart—i.e., the imagination. This is the “vision of the heart” mentioned above.


###### Likutei Moharan 25:4:19
[Likutei Moharan 25:4:19](https://torahapp.org/share/book/Likutei%20Moharan/r/25:4:19)

כְּשֶׁזֶּה הַכֹּחַ הַמְדַמֶּה שֶׁבַּלֵּב גּוֹבֵר וּמִתְפַּשֵּׁט עַל הָאָדָם, שֶׁעוֹלֶה מִמַּדְרֵגָה הַתַּחְתּוֹנָה לְמַדְרֵגָה עֶלְיוֹנָה. וְהַקְּלִפָּה הַזֹּאת שֶׁהִיא הַמְדַמֶּה, לָא שָׁוְיָא לְנֶגֶד עֵינֶיהָ הַהֶפְסֵד וְחַבָּלָה שֶׁנִּפְסֶדֶת כְּבָר מֵהָאִישׁ שֶׁהָיָה בְּמַדְרֵגָה עֶלְיוֹנָה, וְאַף־עַל־פִּי־כֵן הִיא מִתְגַּבֶּרֶת אַחַר־כָּךְ כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
When this power of imagination in the heart takes control and envelops a person who is ascending from a lower level to a higher level, the evil force, which is the imagination, does not consider the worth of the loss and damage that it has already suffered because of the person standing on the higher level. He has broken and subdued it, and yet it later on controls the lower man, as explained.


###### Likutei Moharan 25:4:20
[Likutei Moharan 25:4:20](https://torahapp.org/share/book/Likutei%20Moharan/r/25:4:20)

וְלָא עָיֵל לְתַרְעָא – הַיְנוּ שֶׁלֹּא יָכוֹל הָאִישׁ לִכָּנֵס לְשַׁעַר קְדֻשָּׁה, שֶׁהִיא הַשֵּׂכֶל, מֵחֲמַת הִתְגַּבְּרוּת הַמְדַמֶּה.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**and spread it out,** **and it did not fit in the doorway —** That is, it spreads out and takes control, and it’s impossible for a Jew to enter the doorway of holiness—the intellect—because of the imagination’s control.


###### Likutei Moharan 25:4:21
[Likutei Moharan 25:4:21](https://torahapp.org/share/book/Likutei%20Moharan/r/25:4:21)

וְעֵצָה הַיְעוּצָה עַל זֶה: סְתִירַת הַפֶּתַח, שֶׁהוּא הַמְדַמֶּה, שֶׁהוּא הַטֻּמְאָה, כְּמוֹ: הַבָּא לִטָּמֵא פּוֹתְחִין לוֹ (יומא לח:), וְהוּא בְּחִינַת (בראשית ד׳:ז׳): לַפֶּתַח חַטָּאת רוֹבֵץ. וּסְתִירָתוֹ – עַל־יְדֵי הַגְּוָנִין הַנַּ"ל, שֶׁהוּא גְּדֻלַּת הַבּוֹרֵא הַנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**Bring a sledgehammer and knock down the door with the *kotel* —** In other words, the advice which is given for this is to “knock down the door,” which is the imagination, defilement. This is as in: Someone who comes to defile himself, the door is opened for him (Yoma 38b). It corresponds to (Genesis 4:7), “Sin crouches at the door.” [The imagination] is “knocked down” by means of the above mentioned Colors, which is the greatness of the Creator, as explained.


###### Likutei Moharan 25:4:22
[Likutei Moharan 25:4:22](https://torahapp.org/share/book/Likutei%20Moharan/r/25:4:22)

וְהֵם בְּחִינַת כּוֹתֶל – כו־תֵּל (זוהר משפטים דף קטז.). כ"ו זֶה בְּחִינַת שֵׁם הַקָּדוֹשׁ, שֶׁהוּא בְּחִינַת גְּוָנִין, כְּמוֹ שֶׁכָּתוּב (תהלים כז): ה' אוֹרִי – שֶׁהוּא אוֹרוֹת הַגְּוָנִין. וְיִשְׁעִי – שֶׁהוּא בְּחִינַת בִּגְדֵי יֶשַׁע הַנַּ"ל. וְהוּא תֵּל שֶׁהַכֹּל פּוֹנִין לוֹ (זוהר שם), וּתְאֵבִין לְהִסְתַּכֵּל בּוֹ: מִסִּימָן כ"ד עַד כָּאן – לְשׁוֹן רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And this is the concept of “the door with the *kotel.*” That is, the knocking down of the door is by means of the concept of the *kotel* — *ko, tel. Ko* corresponds to the Holy Name, which is the concept of Colors. As it is written (Psalms 27:1), “*YHVH* is my light”—the lights of the Colors; “and *yish’i* (my salvation)”—the garments of *yesha.* And He is “the *tel* (mound) to which everyone turns” and craves to look at.


###### Likutei Moharan 25:5:1
[Likutei Moharan 25:5:1](https://torahapp.org/share/book/Likutei%20Moharan/r/25:5:1)

ה גַּם דַּע, שֶׁכְּדֵי לְהַכְנִיעַ הַקְּלִפָּה הַמְסַבֶּבֶת שֶׁבְּכָל מַדְרֵגָה כַּנַּ"ל, עַל־זֶה צָרִיךְ שֶׁיְּעוֹרֵר שִׂמְחָה שֶׁל מִצְוָה עַל עַצְמוֹ, הַיְנוּ שֶׁיִּשְׂמַח עַל־יְדֵי שֶׁיִּזְכֹּר שֶׁזָּכָה לְהִתְקָרֵב לְהַשֵּׁם יִתְבָּרַךְ, וְזָכָה לְהִתְקָרֵב לַצַּדִּיקִים הַמְקָרְבִין אוֹתוֹ לְהַשֵּׁם יִתְבָּרַךְ, וְעַל־יְדֵי הַשִּׂמְחָה זוֹ, הוּא מְשַׁבֵּר הַקְּלִפָּה וְנִכְנָס לְמַדְרֵגָה שְׁנִיָּה:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**5 .** Know too! in order to subdue the surrounding evil force that is at every level, it is necessary to arouse the joy of a mitzvah [and draw it] upon himself. That is, he should rejoice by remembering that he has merited coming closer to the Holy One and merited coming closer to the tzaddikim who bring him closer to the Holy One. And through this joy, he breaks the forces of evil and enters holiness.


###### Likutei Moharan 25:6:1
[Likutei Moharan 25:6:1](https://torahapp.org/share/book/Likutei%20Moharan/r/25:6:1)

(שַׁיָּךְ לְאוֹת א):

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**6.** The following relates to section 1:


###### Likutei Moharan 25:6:2
[Likutei Moharan 25:6:2](https://torahapp.org/share/book/Likutei%20Moharan/r/25:6:2)

זִבְחֵי אֱלֹקִים רוּחַ נִשְׁבָּרָה, שֶׁשְּׁבִירַת הַדִּמְיוֹן הֵם הַקָּרְבָּנוֹת וְכוּ' עַיֵּן שָׁם. וְזֶה בְּחִינַת סְמִיכָה עַל הַקָּרְבָּנוֹת, כִּי הַקָּרְבָּנוֹת מְבִיאִין מִבְּהֵמוֹת, שֶׁהֵם בְּחִינַת כֹּחַ הַמְדַמֶּה, כִּי הַבְּהֵמָה יֵשׁ לָהּ גַּם כֵּן כֹּחַ הַמְדַמֶּה, וּכְשֶׁאָדָם הוֹלֵךְ אַחַר הַמְדַמֶּה שֶׁבַּלֵּב, דְּהַיְנוּ אַחַר תַּאֲווֹתָיו, חַס וְשָׁלוֹם, שֶׁבָּאִין מִכֹּחַ הַמְדַמֶּה – זֶהוּ מַעֲשֵׂה בְּהֵמָה מַמָּשׁ, כִּי גַּם הַבְּהֵמָה יֵשׁ לָהּ כֹּחַ הַמְדַמֶּה.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**“The sacrifices of God are a broken spirit”—the breaking of the illusion** **is achieved through** **the sacrifices.** Study there. This is the concept of pressing on the sacrifice. For sacrifices are brought from animals, which correspond to the power of imagination, because an animal also has the power of imagination. Now, when a person follows the imagination of his heart—namely, after his desires, God forbid, which come from the power of imagination—this is literally animalistic behavior. For an animal also has the power of imagination.


###### Likutei Moharan 25:6:3
[Likutei Moharan 25:6:3](https://torahapp.org/share/book/Likutei%20Moharan/r/25:6:3)

וְעַל כֵּן כְּשֶׁאָדָם חוֹטֵא חַס וְשָׁלוֹם, וְכָל הַחֲטָאִים בָּאִין עַל־יְדֵי כֹּחַ הַמְדַמֶּה, שֶׁמִּשָּׁם נִמְשָׁכִין כָּל הַתַּאֲווֹת, עַל כֵּן הוּא צָרִיךְ לְהָבִיא קָרְבָּן מִבְּהֵמוֹת וְצָרִיךְ לִסְמֹךְ עָלָיו וּלְהִתְוַדּוֹת כָּל חֲטָאָיו עַל הַקָּרְבָּן בִּשְׁעַת הַסְּמִיכָה, וְעַל־יְדֵי־זֶה נִמְשָׁכִין כָּל הַחֲטָאִים וְכָל כֹּחַ הַמְדַמֶּה עַל הַבְּהֵמָה, שֶׁהִיא בְּחִינַת מְדַמֶּה כַּנַּ"ל. וְאַחַר־כָּךְ: תֵּכֶף לִסְמִיכָה – שְׁחִיטָה, וְשׁוֹחֲטִין הַבְּהֵמָה לְקָרְבָּן, וְעַל־יְדֵי־זֶה נִכְנָע וְנִשְׁבָּר הַמְדַמֶּה:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Therefore, when a person sins, heaven forfend—with all sins coming from the imagination, from where all desires are drawn—he consequently has to bring an animal as a sacrifice. And he has to press his hands on it and at that time confess all his sins over the sacrifice. By doing this, all the sins and all the power of the imagination are drawn onto the animal, which corresponds to imagination, as explained. Afterwards, immediately after the pressing, the slaughter. The animal is slaughtered as a sacrifice, and through this the imagination is subdued and broken.


###### Likutei Moharan 25:7:1
[Likutei Moharan 25:7:1](https://torahapp.org/share/book/Likutei%20Moharan/r/25:7:1)

(שַׁיָּךְ לְאוֹת ב' ג'):

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**7.** The following relates to sections 2 and 3:


###### Likutei Moharan 25:7:2
[Likutei Moharan 25:7:2](https://torahapp.org/share/book/Likutei%20Moharan/r/25:7:2)

מְבֹאָר שָׁם, שֶׁכְּשֶׁאָדָם נֶעְתָּק מִמַּדְרֵגָה לְמַדְרֵגָה, אָז צָרִיךְ לוֹ לֵילֵךְ דֶּרֶךְ אֵלּוּ הַדִּמְיוֹנוֹת כְּדֵי לְהַגִּיעַ אֶל הַקְּדֻשָּׁה. וְתֵכֶף כְּשֶׁעוֹלֶה לְהַמַּדְרֵגָה הַשְּׁנִיָּה, אֲזַי נִתְעוֹרְרִין הַקְּלִפּוֹת שֶׁבַּמַּדְרֵגָה וּמְסַבְּבִין אוֹתוֹ, וְצָרִיךְ לְהַכְנִיעַ אוֹתָם מֵחָדָשׁ וְכוּ' עַיֵּן שָׁם. וְאַף־עַל־פִּי שֶׁכְּבָר נִשְׁבַּר הַקְּלִפָּה שֶׁבַּמַּדְרֵגָה הָעֶלְיוֹנָה וְכוּ', אַף־עַל־פִּי־כֵן כְּשֶׁפְּנִימִיּוּת שֶׁל הָעֶלְיוֹן נֶעְתָּק מִשָּׁם וְחִיצוֹנִיּוּת (וּפְנִימִיּוּת) הַתַּחְתּוֹן עוֹלֶה, אֲזַי הַקְּלִפָּה חוֹזֵר וְנֵעוֹר וְכוּ' עַיֵּן שָׁם. וְאָמַר אָז בְּזֶה הַלָּשׁוֹן:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
It is explained there that **when a person moves on from one level to the next, he then has to pass by these illusions in order to attain holiness. As soon as he ascends to the second level, the evil forces on the level are aroused and they surround him. He has to subdue them anew….** Study there. **And though the husk on the higher level has already been broken… nevertheless, when the inner aspect of the upper one moves on from there, and the** **inner aspect** **of the lower one ascends, the evil force is then reawakened.** Study there. [Rebbe Nachman] then said the following:


###### Likutei Moharan 25:7:3
[Likutei Moharan 25:7:3](https://torahapp.org/share/book/Likutei%20Moharan/r/25:7:3)

וּבָזֶה טוֹעִין הַחֲסִידִים הַרְבֵּה, שֶׁפִּתְאֹם נִדְמֶה לָהֶם שֶׁנָּפְלוּ מֵעֲבוֹדַת ה', וּבֶאֱמֶת אֵין זֶה נְפִילָה כְּלָל, רַק מֵחֲמַת שֶׁצְּרִיכִין לַעֲלוֹת מִמַּדְרֵגָה לְמַדְרֵגָה, וְאָז מִתְעוֹרְרִין וּמִתְגַּבְּרִין מֵחָדָשׁ הַקְּלִפּוֹת, שֶׁהֵם הַתַּאֲווֹת וְהַבִּלְבּוּלִים וְהַדִּמְיוֹנוֹת וְהַמַּחֲשָׁבוֹת וְהַמְּנִיעוֹת כַּנַּ"ל, עַל כֵּן צְרִיכִין לְהִתְגַּבֵּר בְּכָל פַּעַם מֵחָדָשׁ לַחֲזֹר וּלְהַכְנִיעַ וּלְשַׁבֵּר הַקְּלִפּוֹת וְהַמְּנִיעוֹת וְכוּ' שֶׁבְּכָל מַדְרֵגָה וּמַדְרֵגָה מֵחָדָשׁ, אֲבָל בֶּאֱמֶת אֵין זֶה נְפִילָה כְּלָל כַּנַּ"ל:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
In this, the chassidim are very mistaken. It suddenly seems to them that they have fallen from their devotion to God. The truth is that they have not fallen at all. Rather, because they have to ascend from level to level, the forces of evil then awaken and take control anew. These are the desires, confusions, illusions, evil thoughts and obstacles, as above. This is why it is necessary to renew one’s strength all over again, to return and subdue and break anew the evil forces and the obstacles that are on each and every level. In truth, however, this is not at all a fall, as above.


###### Likutei Moharan 25:8:1
[Likutei Moharan 25:8:1](https://torahapp.org/share/book/Likutei%20Moharan/r/25:8:1)

(שַׁיָּךְ לְאוֹת ג):

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**8.** The following relates to section 3:


###### Likutei Moharan 25:8:2
[Likutei Moharan 25:8:2](https://torahapp.org/share/book/Likutei%20Moharan/r/25:8:2)

וְדַע שֶׁאֵין שְׁנֵי בְּנֵי אָדָם שָׁוִין וְכוּ', נִמְצָא כְּשֶׁאֶחָד רוֹצֶה לַעֲלוֹת מִמַּדְרֵגָתוֹ לְמַדְרֵגָה עֶלְיוֹנָה יוֹתֵר, אֲזַי הוֹלֵךְ וְנֶעְתָּק הָאָדָם הָעוֹמֵד בְּאוֹתָהּ הַמַּדְרֵגָה הָעֶלְיוֹנָה, וְהוֹלֵךְ וְנֶעְתָּק לַמַּדְרֵגָה הַיּוֹתֵר עֶלְיוֹנָה וְכוּ'. וְאָמַר אָז בְּזֶה הַלָּשׁוֹן:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**And know! no two people are alike…. Therefore, when a person wants to ascend from his level to an even higher level, then the person on the higher level goes and moves on to a st ill higher level.** [Rebbe Nachman] then said the following:


###### Likutei Moharan 25:8:3
[Likutei Moharan 25:8:3](https://torahapp.org/share/book/Likutei%20Moharan/r/25:8:3)

וְזֶה בְּחִינַת הֲרָמָה, מַה שֶּׁאֶחָד מֵרִים וּמַגְבִּיהַּ אֶת חֲבֵרוֹ, כִּי עַל־יְדֵי שֶׁזֶּה הָאָדָם שֶׁבַּמַּדְרֵגָה הַתַּחְתּוֹנָה עָלָה מִדַּרְגָּא לְדַרְגָּא, עַל־יְדֵי־ זֶה הִגְבִּיהַּ וְהֵרִים אֶת חֲבֵרוֹ שֶׁבַּמַּדְרֵגָה הָעֶלְיוֹנָה לַעֲלוֹת לְמַעֲלָה עֶלְיוֹנָה יוֹתֵר. וְכֵן חֲבֵרוֹ דַּחֲבֵרוֹ, הַגָּבוֹהַּ עוֹד יוֹתֵר מֵחֲבֵרוֹ, עָלָה עוֹד יוֹתֵר לְמַעְלָה, וְכֵן לְמַעְלָה לְמַעְלָה, כִּי אִי אֶפְשָׁר שֶׁיִּהְיוּ שְׁנֵי בְּנֵי אָדָם בְּמַדְרֵגָה אַחַת כַּנַּ"ל:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is the concept of lifting up, that which one person lifts and raises up his friend. By virtue of the person on the lower level ascending from level to level, through this he raises and lifts up his friend who is on the higher level so that he ascends to an even higher level. Likewise his friend’s friend, who is even higher than his friend—he has ascended even higher. And so it is, higher and higher, because it is impossible for two people to be on the same level, as above.


###### Likutei Moharan 25:9:1
[Likutei Moharan 25:9:1](https://torahapp.org/share/book/Likutei%20Moharan/r/25:9:1)

אַחַר שֶׁאָמַר מַאֲמָר הַנַּ"ל, וְשָׁם מְכַנֶּה וְקוֹרֵא כָּל תַּאֲווֹת הַיֵּצֶר הָרָע בְּשֵׁם כֹּחַ הַמְדַמֶּה, אָמַר אָז: צְרִיכִין לִקְרֹא לוֹ וּלְכַנּוֹת לוֹ שֵׁם אַחֵר, הַיְנוּ לְהַבַּעַל־דָּבָר וְהַיֵּצֶר הָרָע צְרִיכִין לִקְרוֹת אוֹתוֹ בְּשֵׁם אַחֵר, דְּהַיְנוּ שֶׁלֹּא לִקְרוֹתוֹ עוֹד בְּשֵׁם יֵצֶר הָרָע רַק בְּשֵׁם כֹּחַ הַמְדַמֶּה. וְאָמַר זֹאת בְּדֶרֶךְ שְׂחוֹק, אֲבָל הֵבַנְתִּי שֶׁהָיָה לוֹ בָּזֶה כַּוָּנָה שְׁלֵמָה, וְלֹא זָכִיתִי לְהָבִין כַּוָּנָתוֹ בָּזֶה:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**9.** After delivering this lesson, in which he calls and refers to all the desires of the evil inclination as the power of imagination, [Rebbe Nachman] then said: “We should call and refer to it by some other name.” That is, Satan, the evil inclination, has to be called something else; i.e., no longer call it “evil inclination,” but “power of imagination.” He said this in a jesting manner. Even so, I realized that he intended something by it, though I did not merit to understand what he had in mind.