## Likutei Moharan Torah 27

###### Likutei Moharan 27:1:1
[Likutei Moharan 27:1:1](https://torahapp.org/share/book/Likutei%20Moharan/r/27:1:1)

לְשׁוֹן רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה רְצִיצָא דְּמָיֵת בְּבֵיעוּתֵהּ, הֵיכָא נָפֵק רוּחָא. אָמַר לְהוֹ: בְּהַיְנוּ דְּעָל:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**“A** *Retzitza* **(chick) that dies in its shell, through where does the spirit-of-life exit ?” He said to them, “Through where it entered.”** (Bekhorot 8b)


###### Likutei Moharan 27:1:2
[Likutei Moharan 27:1:2](https://torahapp.org/share/book/Likutei%20Moharan/r/27:1:2)

א כִּי לִמְשֹׁךְ אֶת כָּל הָעוֹלָם לַעֲבוֹדָתוֹ לְעָבְדוֹ שְׁכֶם אֶחָד, וְכֻלָּם יַשְׁלִיכוּ אֱלִילֵי כַּסְפָּם וּזְהָבָם וְיִתְפַּלְּלוּ אֶל הַשֵּׁם יִתְבָּרַךְ לְבַד – זֶה הַדָּבָר נַעֲשֶׂה בְּכָל דּוֹר וָדוֹר לְפִי הַשָּׁלוֹם שֶׁבַּדּוֹר, כִּי עַל־יְדֵי הַשָּׁלוֹם שֶׁיֵּשׁ בֵּין בְּנֵי הָאָדָם, וְהֵם חוֹקְרִים וּמַסְבִּירִים זֶה לָזֶה הָאֱמֶת, עַל־יְדֵי־זֶה מַשְׁלִיךְ כָּל אִישׁ אֶת שֶׁקֶר אֱלִילֵי כַּסְפּוֹ, וּמְקָרֵב אֶת עַצְמוֹ לְהָאֱמֶת:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
To draw the entire world to His service, “to serve Him in unison,” so that all [people] cast off their gods of silver and gold and pray to God alone—this happens in each and every generation commensurate with the peace that exists in that generation. As a result of the peace that exists between people—with them investigating and explaining the truth to each other—each person casts off the falsehood of his money worship and draws closer to the truth.


###### Likutei Moharan 27:2:1
[Likutei Moharan 27:2:1](https://torahapp.org/share/book/Likutei%20Moharan/r/27:2:1)

ב וְאִי אֶפְשָׁר לָבוֹא לִבְחִינַת שָׁלוֹם, אֶלָּא עַל־יְדֵי הֶאָרַת־פָּנִים, הַדְרַת־פָּנִים.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**2.** But it is only possible to come to the aspect of peace by means of a radiant countenance and a majestic countenance.


###### Likutei Moharan 27:2:2
[Likutei Moharan 27:2:2](https://torahapp.org/share/book/Likutei%20Moharan/r/27:2:2)

וְזֶה (בראשית ל״ג:י״ח): וַיָּבֹא יַעֲקֹב שָׁלֵם עִיר שְׁכֶם – אִתְעָרוּתָא שֶׁל בְּחִינַת (צפניה ג׳:ט׳): לְעָבְדוֹ שְׁכֶם אֶחָד, הוּא עַל־יְדֵי שָׁלוֹם. וְשָׁלוֹם הוּא עַל־יְדֵי בְּחִינַת יַעֲקֹב, שֶׁהוּא הֶאָרַת פָּנִים, בְּחִינַת שׁוּפְרֵהּ דְּיַעֲקֹב כְּעֵין שׁוּפְרֵהּ דְּאָדָם (ב"מ פד. ע"ש), וְזֶה בְּחִינַת (תהילים כ״ד:ו׳): מְבַקְשֵׁי פָנֶיךָ יַעֲקֹב:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is (Genesis 33:18), “Yaakov arrived *ShaLeM* (whole) in the city of SheKheM”—the concept of “to serve Him *SheKheM echad* (in unison)” is awakened through *ShaLoM* (peace). And peace comes through the aspect of Yaakov. He is the radiant countenance, corresponding to: The beauty of Yaakov resembled the beauty of Adam (Bava Metzia 84a). This is synonymous with (Psalms 24:6), “Those who search for Your countenance, Yaakov.”


###### Likutei Moharan 27:3:1
[Likutei Moharan 27:3:1](https://torahapp.org/share/book/Likutei%20Moharan/r/27:3:1)

ג וְהַדְרַת־פָּנִים זֶה בְּחִינַת דְּרוּשֵׁי הַתּוֹרָה, שֶׁהַתּוֹרָה נִדְרֶשֶׁת בִּשְׁלֹשׁ עֶשְׂרֵה מִדּוֹת, הַנִּמְשָׁכִים מִי"ג (שְׁלֹשׁ־ עֶשְׂרֵה) תִּקּוּנֵי דִּקְנָא (זוהר אחרי סב.), מִבְּחִינַת הַדְרַת פָּנִים, כְּמוֹ שֶׁכָּתוּב (ויקרא י״ט:ל״ב): וְהָדַרְתָּ פְּנֵי זָקֵן:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**3.** And a majestic countenance corresponds to Torah expositions. For the Torah is expounded by Thirteen Principles, which are drawn from the Thirteen Rectifications of the *ZaKaN* (Beard)—the aspect of a majestic countenance. As it is written (Leviticus 19:32), “Show reverence for the presence of the *ZaKeN* (elder).”


###### Likutei Moharan 27:4:1
[Likutei Moharan 27:4:1](https://torahapp.org/share/book/Likutei%20Moharan/r/27:4:1)

ד וּלְפִי הַהִזְדַּכְּכוּת חָכְמָתוֹ בְּי"ג (בִּשְׁלֹשׁ־עֶשְׂרֵה) מִדּוֹת אֵלּוּ הַנַּ"ל, כֵּן הִזְדַּכְּכוּת קוֹל רִנָּתוֹ. בִּבְחִינַת: זָקֵן – זֶה קָנָה חָכְמָה (קידושין לב:), הַקָּנֶה מוֹצִיא קוֹל (ברכות סא ועיין זוהר פנחס דף רלב רלד רלה:).

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**4 .** Commensurate with the refining of his wisdom by these Thirteen Principles, is the refinement of the voice of his song. This is as in: An elder is one who has *KaNaH* (acquired) wisdom (Kiddushin 32b). The *KaNeH* (windpipe) emits the voice. **{“Let Me see your countenance, let Me hear your voice”** (Song of Songs 2:14). }


###### Likutei Moharan 27:4:2
[Likutei Moharan 27:4:2](https://torahapp.org/share/book/Likutei%20Moharan/r/27:4:2)

וְזֶה (שיר השירים ב׳:י״ד): הַרְאִינִי אֶת מַרְאַיִךְ, זֶה בְּחִינַת הַדְרַת־פָּנִים, בְּחִינַת זָקֵן כַּנַּ"ל. הַשְׁמִיעִנִי אֶת קוֹלֵךְ – כִּי הַקּוֹל לְפִי הַחָכְמָה שֶׁל דְּרוּשֵׁי הַתּוֹרָה, לְפִי הַשֵּׂכֶל שֶׁל שְׁלֹשׁ־עֶשְׂרֵה מִדּוֹת שֶׁהוּא דּוֹרֵשׁ בָּהֶם אֶת הַתּוֹרָה. וְזֶהוּ (עמוס ה׳:ד׳): דִּרְשׁוּנִי וִחְיוּ, כִּי הַחָכְמָה תְּחַיֶּה אֶת בְּעָלֶיהָ (קהלת ז׳:י״ב):

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is the meaning of: “Let Me see your countenance”—this is the concept of a majestic countenance, the elder, as explained. “Let Me hear your voice”—for the voice is in accordance with the wisdom of the Torah expositions, in accordance with the intellect of the Thirteen Principles through which he *DoReSh* (expounds) the Torah. And this is (Amos 5:4), “*DiRShuni* (seek Me) and live,” for “Wisdom gives life to the one who possesses it” (Ecclesiastes 7:12).


###### Likutei Moharan 27:5:1
[Likutei Moharan 27:5:1](https://torahapp.org/share/book/Likutei%20Moharan/r/27:5:1)

ה וּכְשֶׁנִּזְדַּכֵּךְ קוֹלוֹ, אָז עַל־יְדֵי הַשְׁמָעַת קוֹלוֹ לְבַד בְּלֹא דִּבּוּר, הַקָּדוֹשׁ־בָּרוּךְ־הוּא מוֹשִׁיעוֹ בְּעֵת צָרָתוֹ, בִּבְחִינַת (תהילים ק״ו:מ״ד): וַיַּרְא (ה') בַּצַּר לָהֶם, בְּשָׁמְעוֹ אֶת רִנָּתָם – עַל־יְדֵי שְׁמִיעַת קוֹלוֹ, הַקָּדוֹשׁ־בָּרוּךְ־הוּא רוֹאֶה מִי שֶׁמֵּצֵר לוֹ, אֵיזֶהוּ עַכּוּ"ם מֵצֵר לָנוּ.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**5.** Now, when his voice is refined, then by making only his voice heard, even without speech, the Holy One saves him in his time of affliction. This is as in (Psalms 106:44), “He saw their affliction, when He heard their *rinah*”—by making his voice heard the Holy One sees whom it is that afflicts him.


###### Likutei Moharan 27:5:2
[Likutei Moharan 27:5:2](https://torahapp.org/share/book/Likutei%20Moharan/r/27:5:2)

וְזֶהוּ (דברים כ״ז:ח׳): בַּאֵר הֵיטֵב – בְּשִׁבְעִים לָשׁוֹן, שֶׁפֵּרוּשִׁים וּדְרוּשֵׁי הַתּוֹרָה, שֶׁמִּשָּׁם תּוֹצְאוֹת הַקּוֹל, עַל יָדָם הֵיטִיב לָנוּ בְּכָל הַלְּשׁוֹנוֹת וּבְכָל הָעַכּוּ"ם, בִּבְחִינַת בְּשָׁמְעוֹ אֶת רִנָּתָם, רָאשֵׁי־תֵבוֹת בַּאֵר, וּבַאֵר הוּא לְשׁוֹן פֵּרוּשׁ וּדְרוּשׁ:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is the meaning of (Deuteronomy 27:8), “a good *baer* (clarification).” Rashi explains: In seventy languages. In other words, by means of the expositions of the Torah, through which the voice is emitted, He gave us good in all the seventy languages. This is as in, *B ’shamo Et Rinatam* (“when He heard their song/supplication/outcry”), the first letters of which form the word *BaER,* and *baer* indicates explanation and exposition.


###### Likutei Moharan 27:6:1
[Likutei Moharan 27:6:1](https://torahapp.org/share/book/Likutei%20Moharan/r/27:6:1)

ו וּלְהַדְרַת־פָּנִים הַנַּ"ל אִי אֶפְשָׁר לָבוֹא אֶלָּא עַל־יְדֵי תִּקּוּן הַבְּרִית, בִּבְחִינַת (דברי הימים א ט״ז:כ״ז): "הוֹד וְהָדָר לְפָנָיו", כְּשֶׁ"עֹז וְחֶדְוָה בִּמְקוֹמוֹ", שֶׁהוּא בְּרִית, הַנִּקְרָא בֹּעַז, וְהוּא חֶדְוָה דְּמַטְרוֹנִיתָא.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**6.** But it is only possible to attain a majestic countenance by rectification of the *brit*. This is as in (1 Chronicles 16:27), “Splendor and majesty are on His countenance,” when “*oz* (might) and gladness are in His place.” *OZ* is the *brit,* which is called *boAZ* ; and it is the gladness of the Matron. { **“God is my might and song / He has become my deliverance / This is my Lord and I will glorify Him”** (Exodus 15:2). }


###### Likutei Moharan 27:6:2
[Likutei Moharan 27:6:2](https://torahapp.org/share/book/Likutei%20Moharan/r/27:6:2)

וְזֶה (שמות ט״ו:ב׳): עָזִּי – זֶה בְּחִינַת בְּרִית. וְזִמְרָת – זֶה בְּחִינַת קוֹל. וַיְהִי לִי לִישׁוּעָה – בִּבְחִינַת וַיַּרְא (ה') בַּצַּר לָהֶם וְכוּ':

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is the meaning of, “God is my might and song / He has become my deliverance.” “My might” alludes to the *brit* ; “and song” is the concept of voice; “He has become my deliverance” corresponds to “He saw their affliction….”


###### Likutei Moharan 27:6:3
[Likutei Moharan 27:6:3](https://torahapp.org/share/book/Likutei%20Moharan/r/27:6:3)

וְזֶה שֶׁאָמְרוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה (סוטה ל:): כְּשֶׁעָלוּ יִשְׂרָאֵל מִן הַיָּם, נָתְנוּ עֵינֵיהֶם לוֹמַר שִׁירָה. כִּי עַל הַיָּם נִתְגַּלָּה בְּחִינַת בְּרִית, כְּמוֹ שֶׁאָמְרוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה: הַיָּם רָאָה וַיָּנֹס (וַיָנָס) – וַיֵּצֵא הַחוּצָה (מ"ר וישב פרשה ז).

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is what our Sages taught: When the Jews ascended from the Sea, they raised their eyes to offer songs of praise (Sotah 30b). This is because at the Sea, the aspect of the *brit* was revealed. As our Sages said (Bereishit Rabbah 87:8): “The Sea saw and fled” (Psalms 114:3)—saw “and fled and went outside” (Genesis 39:12).


###### Likutei Moharan 27:6:4
[Likutei Moharan 27:6:4](https://torahapp.org/share/book/Likutei%20Moharan/r/27:6:4)

נָתְנוּ עֵינֵיהֶם – זֶה בְּחִינַת הַדְרַת־פָּנִים, בְּחִינַת זָקֵן – זֶה קָנָה חָכְמָה, כְּמוֹ שֶׁפֵּרֵשׁ רַשִׁ"י (בראשית ג׳:ז׳): וַתִּפָּקַחְנָה עֵינֵי שְׁנֵיהֶם – עַל שֵׁם הַחָכְמָה נֶאֱמַר. לוֹמַר שִׁירָה – זֶה בְּחִינַת קוֹל, שֶׁנִּתְגַּלָּה עַל־יְדֵי הַחָכְמָה.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
“They raised their eyes.” This corresponds to a majestic countenance, the concept of “an elder is one who has acquired wisdom.” As Rashi explains: “Then the eyes of both of them were opened” (Genesis 3:7) —this was said regarding wisdom. “To offer songs of praise” corresponds to the voice, which is revealed through wisdom.


###### Likutei Moharan 27:6:5
[Likutei Moharan 27:6:5](https://torahapp.org/share/book/Likutei%20Moharan/r/27:6:5)

וְזֶה שֶׁאָמְרוּ (סוטה שם): עוֹלְלִים וְיוֹנְקִים אָמְרוּ: זֶה אֵלִי וְאַנְוֵהוּ, זֶה – בְּחִינַת בְּרִית, בְּחִינַת (שמות ג׳:י״ב): וְזֶה לְךָ הָאוֹת. וְאַנְוֵהוּ – זֶה בְּחִינַת הַדְרַת־פָּנִים.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And this is what [the Sages] taught: The babes and sucklings said, “*Zeh* (this) is my Lord and I will glorify Him” (Sotah 30b). “*Zeh*” alludes to the *brit,* as in (Exodus 3:12), “and *zeh* will be your sign.” “And I will glorify Him,” this corresponds to a majestic countenance.


###### Likutei Moharan 27:6:6
[Likutei Moharan 27:6:6](https://torahapp.org/share/book/Likutei%20Moharan/r/27:6:6)

וְזֶהוּ פֵּרוּשׁ (משלי כ״ט:ג׳): רֹעֶה זוֹנוֹת יְאַבֶּד הוֹן, הוֹן זֶה בְּחִינַת קוֹל, כְּמוֹ שֶׁאָמְרוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה: כַּבֵּד אֶת ה' מֵהוֹנְךָ – אַל תִּקְרֵי מֵהוֹנְךָ אֶלָּא מִגְּרוֹנְךָ. (כמובא בבאר היטב סי' נג בשם הפסיקתא וכן ברש"י משלי ג בהג"ה שם. ולשון הפסיקתא אלא מחננך וכו' אם נתן לך קול ערב וכו'); וּכְשֶׁפּוֹגֵם בַּבְּרִית, נִפְגָּם קוֹלוֹ.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is also the explanation of (Proverbs 29:3), “He who keeps company with harlots wastes his wealth.” This is the loss of the voice. As our Sages taught: “Honor God with your wealth” (ibid. 3:9) —do not read this “with *honkha* (your wealth),” but “with *gronkha* (your voice)” (Pesikta Rabbati #25). Thus by blemishing the *brit,* one’s voice becomes blemished.


###### Likutei Moharan 27:6:7
[Likutei Moharan 27:6:7](https://torahapp.org/share/book/Likutei%20Moharan/r/27:6:7)

וְיַעֲקֹב שֶׁשָּׁמַר בְּרִיתוֹ, כְּמוֹ (בראשית מ״ט:ג׳): רֵאשִׁית אוֹנִי, זָכָה לַקּוֹל, בִּבְחִינַת (שם כז): הַקֹּל קוֹל יַעֲקֹב.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
But Yaakov, who safeguarded his *brit* —as is written (Genesis 49:3), “the first of my manhood”—merited a voice. This is as in (ibid. 27:22), “The voice is the voice of Yaakov.”


###### Likutei Moharan 27:6:8
[Likutei Moharan 27:6:8](https://torahapp.org/share/book/Likutei%20Moharan/r/27:6:8)

וּמִבְּחִינַת קוֹל זוֹכֶה לְשָׁלוֹם, בִּבְחִינַת (שיר השירים א׳:א׳): שִׁיר הַשִּׁירִים אֲשֶׁר לִשְׁלֹמֹה – לַמֶּלֶךְ שֶׁהַשָּׁלוֹם שֶׁלּוֹ.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And with the concept of voice one merits peace, as in (Song of Songs 1:1), “The song of songs of ShLoMo”—to the King to whom *ShaLoM* (peace) belongs (Shir HaShirim Rabbah 1:11).


###### Likutei Moharan 27:6:9
[Likutei Moharan 27:6:9](https://torahapp.org/share/book/Likutei%20Moharan/r/27:6:9)

וּבִשְׁבִיל זֶה, תֵּכֶף אַחַר קוֹל רִנָּה שֶׁל שִׁירַת הַיָּם זָכוּ לְשַׁבַּת שָׁלוֹם. כְּמוֹ שֶׁכָּתוּב (שמות ט״ו:כ״ג): וַיָּבֹאוּ מָרָתָה, וְשַׁבָּת בְּמָרָה נִצְטַוָּה (כשארז"ל סנהדרין נו:).

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Because of this, immediately after the voice of *rinah* associated with the Song of the Sea, the [Jewish people] merited the Sabbath of Peace. As is written (Exodus 15:23), “Then they came to Marah,” and Sabbath was instituted in Marah (Sanhedrin 56b).


###### Likutei Moharan 27:6:10
[Likutei Moharan 27:6:10](https://torahapp.org/share/book/Likutei%20Moharan/r/27:6:10)

וְזֶה (שמות שם): וַתַּעַן לָהֶם מִרְיָם שִׁירוּ לַה' – רָאשֵׁי־תֵבוֹת שָׁלוֹם, שֶׁעַל־יְדֵי שִׁירָה זָכוּ לְשָׁלוֹם:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is (Exodus 15:21), *Vataan Lahem Miriam Shiru L’Hashem* (“Miriam led them in song, ‘Sing to God’”), the first letters of which form the word *ShaLOM.* In other words, through the voice they merited peace.


###### Likutei Moharan 27:7:1
[Likutei Moharan 27:7:1](https://torahapp.org/share/book/Likutei%20Moharan/r/27:7:1)

ז וְדַוְקָא בְּמָרָה קִבְּלוּ שַׁבַּת־שָׁלוֹם, כִּי כֵן דֶּרֶךְ הַשָּׁלוֹם לְהִתְלַבֵּשׁ בְּמָרָה, בִּבְחִינַת (ישעיהו ל״ח:י״ז): הִנֵּה לְשָׁלוֹם מַר לִי מָר – כְּמוֹ שֶׁכָּל הָרְפוּאוֹת הֵם בְּסַמִּים מָרִים, כֵּן הַשָּׁלוֹם, שֶׁהוּא רְפוּאָה לְכָל הַדְּבָרִים, בִּבְחִינַת (שם נז): שָׁלוֹם לָרָחוֹק וְלַקָּרוֹב אָמַר ה' וּרְפָאתִיו.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**7.** { **“Behold, in peace I had great bitterness; but You loved my soul and kept it from the pit, for You have overlooked all my sins”** (Isaiah 38:17). } It was specifically in MaRah that they received the Sabbath of Peace. For such is the nature of peace, to be enclothed in *M ’Rirut* (bitterness). This corresponds to, “Behold, in peace I had great bitterness.” Just as all cures are in bitter remedies, so too, peace, which is a cure for all things; as in (ibid. 57:19), “‘Peace, both for those far and near,’ says God, ‘and I will heal him.’”


###### Likutei Moharan 27:7:2
[Likutei Moharan 27:7:2](https://torahapp.org/share/book/Likutei%20Moharan/r/27:7:2)

וְלִפְעָמִים הַחֻלְשָׁה גּוֹבֶרֶת כָּל כָּךְ, עַד שֶׁאֵין יְכֹלֶת בְּיַד הַחוֹלֶה לִסְבֹּל מְרִירוּת הָרְפוּאוֹת, וְאָז הָרוֹפְאִים מוֹשְׁכִין יְדֵיהֶם מִן הַחוֹלֶה וּמְיָאֲשִׁים אוֹתוֹ – כָּךְ כְּשֶׁהָעֲווֹנוֹת, שֶׁהֵם חֳלִי הַנֶּפֶשׁ, גּוֹבְרִים מְאֹד, אָז אֵין יָכוֹל לִסְבֹּל מְרִירוּת הָרְפוּאוֹת, וְאָז: אֵין שָׁלוֹם אָמַר לָרְשָׁעִים (ישעיה מח נז).

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
But sometimes the illness is so overpowering that the patient is unable to bear the bitterness of the remedies. The doctors then abandon the patient and give up on him. This is likewise so when the sins, which are the illness of the soul, become very overpowering. It is then impossible for him to bear the bitterness of the remedies. And then, “‘there is no peace,’ says God, ‘for the wicked’” (ibid. 48:22).


###### Likutei Moharan 27:7:3
[Likutei Moharan 27:7:3](https://torahapp.org/share/book/Likutei%20Moharan/r/27:7:3)

וְזֶה שֶׁשִּׁבַּח חִזְקִיָּה אֶת הַקָּדוֹשׁ־בָּרוּךְ־הוּא, שֶׁהִשְׁלִיךְ כָּל חַטֹּאתָיו אַחַר כְּתֵפוֹ, כְּדֵי שֶׁלֹּא יִצְטָרֵךְ לְהַלְבִּישׁ אֶת הַשָּׁלוֹם בִּמְרִירוּת הַרְבֵּה. וְזֶה, הִנֵּה לְשָׁלוֹם מַר לִי מָר (שם לח), הַיְנוּ זֶה יָדוּעַ, כִּי לְשָׁלוֹם צָרִיךְ מְרִירוּת. וְאַתָּה חָשַׁקְתָּ נַפְשִׁי מֵרֶדֶת שָׁחַת (שָׁם כָּתוּב מִשַּׁחַת בְּלִי, וּפֵרֵשׁ רַשִׁ"י: מִבְּלִי רֶדֶת שַׁחַת) – כִּי יָדַעְתָּ שֶׁאֵין בִּי כֹּחַ לִסְבֹּל מְרִירוּת לְפִי חַטָּאתִי. וְהִשְׁלַכְתָּ אַחַר גֵּוְךָ כָּל חֲטָאָי – כְּדֵי שֶׁיִּתְלַבֵּשׁ הַשָּׁלוֹם בִּמְרִירוּת כְּפִי יְכָלְתִּי.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
It was for this that Chizkiyah praised the Holy One, who overlooked all his sins so that He would not have to enclothe the peace in a great deal of bitterness. This is the meaning of, “Behold, in peace I had great bitterness.” That is, it is known that peace requires bitterness. “But You loved my soul and kept it from descending to the pit,” because You know that I have not the strength to bear the bitterness commensurate with my sins. “For You have overlooked all my sins,” so that peace would be enclothed in a bitterness which I can handle. { **“Avraham was old, well advanced in years, and God had blessed Avraham with everything”** (Genesis 24:1). }


###### Likutei Moharan 27:7:4
[Likutei Moharan 27:7:4](https://torahapp.org/share/book/Likutei%20Moharan/r/27:7:4)

וְזֶה (בראשית כ״ד:א׳): וְאַבְרָהָם זָקֵן – עַל־יְדֵי זָקֵן הַנַּ"ל, עַל־יְדֵי־זֶה: וַה' בֵּרַךְ אֶת אַבְרָהָם בַּכֹּל – זֶה שָׁלוֹם, כְּמוֹ שֶׁכָּתוּב: עוֹשֶׂה שָׁלוֹם וּבוֹרֵא אֶת הַכֹּל:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And this is the meaning of “Avraham was old”—as a result of the aspect of elder mentioned above. Because of this, “God had blessed Avraham with everything.” “With everything” is peace, as is written (Daily Liturgy), “Who makes peace and creates everything.”


###### Likutei Moharan 27:8:1
[Likutei Moharan 27:8:1](https://torahapp.org/share/book/Likutei%20Moharan/r/27:8:1)

ח וְשָׁלוֹם בְּגוּפוֹ (שַׁבָּת לג: דָּרְשׁוּ עַל פָּסוּק "וַיָּבֹא יַעֲקֹב שָׁלֵם": שָׁלוֹם בְּגוּפוֹ, שָׁלוֹם בְּמָמוֹנוֹ וְכוּ') – בְּאַרְבַּע מָרוֹת שֶׁלֹּא תִּתְגַּבֵּר אַחַת עַל חֲבֶרְתָּהּ. שָׁלוֹם בְּמָמוֹנוֹ – שֶׁלֹּא יִהְיֶה בָּא זֶה וְאָכַל אֶת זֶה, כְּמוֹ שֶׁאָמְרָה בַּת נַקְדִּימוֹן בֶּן גֻּרְיוֹן (כתובות סו:). שָׁלוֹם בְּתוֹרָתוֹ – בְּלֹא קֻשְׁיוֹת. וְאָז: וַיָּבֹא יַעֲקֹב שָׁלֵם עִיר שְׁכֶם כַּנַּ"ל:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**8.** Thus when a person achieves the aspect of a radiant and majestic countenance, he merits a refined voice, as above. And with a refined voice, he merits “peace in his body” so that none of the four humors overpowers any of the others; “peace in his money” so that this one does not come and devour the other, as in the words of Nakdimon ben Guryon’s daughter (Ketuvot 66b) ; “peace in his Torah,” free of any conundrums. As a result, “Yaakov arrived whole in the city of Shekhem.”


###### Likutei Moharan 27:9:1
[Likutei Moharan 27:9:1](https://torahapp.org/share/book/Likutei%20Moharan/r/27:9:1)

וְזֶה פֵּרוּשׁ:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**9.** This is the explanation [of the opening teaching]: { **“A *Retzitza* (chick) that dies in *baiuteh* (its shell), through where does the spirit -of-life exit?” He said to them, “Through where it entered.”** }


###### Likutei Moharan 27:9:2
[Likutei Moharan 27:9:2](https://torahapp.org/share/book/Likutei%20Moharan/r/27:9:2)

רְצִיצָא – בְּחִינַת קָנֶה רָצוּץ, שֶׁהֵם הָעַכּוּ"ם, שֶׁהֵם רְחוֹקִים מִבְּחִינַת זָקֵן – זֶה קָנָה חָכְמָה, מֵהַדְרַת־פָּנִים, וְהֵם דְּבֵקִים בְּקָנֶה רָצוּץ, כְּמוֹ שֶׁכָּתוּב (תהילים ס״ח:ל״א): גְּעַר חַיַּת קָנֶה.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**A *ReTZiTZa* —** This corresponds to “*kaneh RaTZuTZ* (a broken reed)” (Isaiah 36:6), which is the nations. They are distant from the aspect of “an elder is one who has *kanah* wisdom,” from the majestic countenance. But they are attached to the “*kaneh ratzutz,*” as in (Psalms 68:31), “Rebuke the wild beast of the *kaneh* (reed).”


###### Likutei Moharan 27:9:3
[Likutei Moharan 27:9:3](https://torahapp.org/share/book/Likutei%20Moharan/r/27:9:3)

דְּמָיֵת בְּבֵיעוּתֵהּ – הַיְנוּ לְהָמִית וּלְבַטֵּל בָּעוּתָם וּצְלוֹתָם, מִלְּבַקֵּשׁ עוֹד מֵאֱלֹקִים אֲחֵרִים, אֶלָּא לִקְרֹא כֻּלָּם בְּשֵׁם ה'.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**that dies in *BAiUTeh* —** In other words, to terminate and eliminate their further *BAUTa* (prayers) and entreaties to other gods. Rather, they should all call in the name of God.


###### Likutei Moharan 27:9:4
[Likutei Moharan 27:9:4](https://torahapp.org/share/book/Likutei%20Moharan/r/27:9:4)

הֵיכָא נָפֵק רוּחָא – הַיְנוּ זֹאת הַבְּחִינָה אִי אֶפְשָׁר, אֶלָּא עַל־יְדֵי תִּקּוּן בְּרִית, שֶׁהוּא בְּחִינַת (יהושע ב׳:י״א): וְלֹא קָמָה עוֹד רוּחַ בְּאִישׁ.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**where does the spirit-of-life exit —** That is, this concept is only possible through rectification of the *brit.* This corresponds to (Joshua 2:11), “nor did the spirit-of-life again rise up in any man.”


###### Likutei Moharan 27:9:5
[Likutei Moharan 27:9:5](https://torahapp.org/share/book/Likutei%20Moharan/r/27:9:5)

וְאֵיךְ מַפִּיק וּמוֹצִיא נִיצוֹצֵי הַקְּדֻשָּׁה שֶׁנָּפְלוּ עַל־יְדֵי פְּגַם הַבְּרִית, וְאָמַר לָהֶם:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Still, how does one take out and remove the sparks of holiness that fell because of a blemish of the *brit?* And he said to them:


###### Likutei Moharan 27:9:6
[Likutei Moharan 27:9:6](https://torahapp.org/share/book/Likutei%20Moharan/r/27:9:6)

בְּהַיְנוּ דְּעָל – בָּזֶה שֶׁנִּכְנָס בּוֹ רוּחַ, הַיְנוּ בָּזֶה שֶׁנִּכְנָס בּוֹ רוּחַ שְׁטוּת, הַיְנוּ הִרְהוּרֵי זְנוּת, וְהוּא מְשַׁבֵּר תַּאֲוָתוֹ – בָּזֶה הוּא מַפִּיק וּמוֹצִיא נִיצוֹצֵי הַקְּדֻשָּׁה שֶׁל פְּגַם הַבְּרִית, כִּי זֶה הוּא בְּחִינַת תְּשׁוּבַת הַמִּשְׁקָל (איכה ה):

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**Through where it entered —** In the one into whom the spirit-of-life entered. That is, in the one into whom the spirit-of-folly, the licentious thoughts, entered. By his breaking his desire, he takes out and removes the sparks of holiness that fell because of a blemish of the *brit*. For this is the concept of a fitting repentance.


###### Likutei Moharan 27:9:7
[Likutei Moharan 27:9:7](https://torahapp.org/share/book/Likutei%20Moharan/r/27:9:7)

זְקֵנִים מִשַּׁעַר שָׁבָתוּ בַּחוּרִים מִנְּגִינָתָם: (עַד כָּאן לְשׁוֹן רַבֵּנוּ זַ"ל)

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
“The elders have ceased from the gate, the youths from their music” (Lamentations 5:14).


###### Likutei Moharan 27:10:1
[Likutei Moharan 27:10:1](https://torahapp.org/share/book/Likutei%20Moharan/r/27:10:1)

(שַׁיָּךְ לְעֵיל):

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**10.** The following relates above.


###### Likutei Moharan 27:10:2
[Likutei Moharan 27:10:2](https://torahapp.org/share/book/Likutei%20Moharan/r/27:10:2)

וַיַּרְא (ה') בַּצַּר לָהֶם בְּשָׁמְעוֹ אֶת רִנָּתָם – עַל־יְדֵי שְׁמִיעַת קוֹלוֹ, הַקָּדוֹשׁ־בָּרוּךְ־הוּא רוֹאֶה מִי שֶׁמֵּצֵר לוֹ, אֵיזֶה עַכּוּ"ם מֵצֵר לָנוּ וְכוּ'. וְאָמַר, שֶׁעַל־כֵּן כְּשֶׁיֵּשׁ, חַס וְשָׁלוֹם, אֵיזֶה גְּזֵרָה וְצָרָה לְיִשְׂרָאֵל מֵאֵיזֶה עַכּוּ"ם, אֲזַי טוֹב לְנַגֵּן הַנִּגּוּן שֶׁל אוֹתָהּ הָעַכּוּ"ם שֶׁמֵּצֵר לָהֶם, חַס וְשָׁלוֹם. וְזֶהוּ: בְּשָׁמְעוֹ אֶת רִנָּתָם – רִנָּתָם דַּיְקָא, הַיְנוּ רִנָּה וְנִגּוּן שֶׁלָּהֶם, שֶׁל אוֹתָהּ הָעַכּוּ"ם שֶׁמְּצֵרָה לְיִשְׂרָאֵל, חַס וְשָׁלוֹם:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**“He saw their affliction, when He heard their *rinah*”—by making his voice heard the Holy One sees who it is that afflicts him, which nation afflicts us.** And [Rebbe Nachman] said that, therefore, when the Jews suffer some decree and affliction from some nation, God forbid, it is then good to play the music of that nation which afflicts them. This is the meaning of, “when He heard their *rinah.*” Specifically “their *rinah*”—i.e., the singing and music of that nation that afflicts the Jewish people, God forbid.