## Likutei Moharan Torah 29

###### Likutei Moharan 29:1:1
[Likutei Moharan 29:1:1](https://torahapp.org/share/book/Likutei%20Moharan/r/29:1:1)

הַאי גַּבְרָא דְּאָזֵל בָּעֵי אִתְּתָא וְלָא קָיָהֲבִי לֵהּ, מַאי חָזֵי דְּאָזֵל לְהֵיכָא דְּמִדְלֵי מִנַּהּ. שְׁקַל סִכְּתָא דָּצָהּ לְתַתָּא לָא עָל, דָּלֵי דָּצָהּ לְעֵלָּא עָל. אָמַר: הַאי נַמִּי מִתְרַמִיָא לֵהּ בַּת מַזָּלֵהּ:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**“A certain man went seeking a wife, but they didn’t give [her] to him. What did he see that made him go to where there was a better one?” He took a peg and pressed it in below. It did not go in. He raised it up and pressed it in higher up. It went in. He said, “That one, too, has found his** *bat mazleh* **(de st ined mate)”** (Bekhorot 8b).


###### Likutei Moharan 29:1:2
[Likutei Moharan 29:1:2](https://torahapp.org/share/book/Likutei%20Moharan/r/29:1:2)

הַאי גַּבְרָא דְּאָזֵל בָּעֵי אִתְּתָא וְלָא קָיָהֲבִי לֵהּ וְכוּ':

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**“*Hai Gavra D’azil* (A certain man went) seeking a wife, but they didn’ t give her to him….”**


###### Likutei Moharan 29:1:3
[Likutei Moharan 29:1:3](https://torahapp.org/share/book/Likutei%20Moharan/r/29:1:3)

א כִּי לֹא כָּל דִּבּוּר נִקְרָא דִּבּוּר, כִּי דִּבּוּר שֶׁאֵינוֹ נִשְׁמָע וְנִתְקַבֵּל אֵינוֹ נִקְרָא דִּבּוּר, בְּחִינַת (תהילים י״ט:ד׳): אֵין אֹמֶר וְאֵין דְּבָרִים בְּלִי נִשְׁמָע קוֹלָם.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Not all words are considered speech. For words which are not heard or accepted are not called speech, as in (Psalms 19:4), “There is no speech and no words without their voice being heard.”


###### Likutei Moharan 29:1:4
[Likutei Moharan 29:1:4](https://torahapp.org/share/book/Likutei%20Moharan/r/29:1:4)

וְעִקַּר מַה שֶּׁנִּתְקַבֵּל הַדִּבּוּר, הוּא מֵחֲמַת הַטּוֹב שֶׁיֵּשׁ בּוֹ, כִּי טוֹב הַכֹּל חֲפֵצִים. וְעַל כֵּן כְּשֶׁיֵּשׁ טוֹב בְּהַדִּבּוּר, אֲזַי הַדִּבּוּר נִשְׁמָע וְנִתְקַבֵּל, אֲבָל כְּשֶׁאֵין טוֹב בְּהַדִּבּוּר אֵינוֹ נִתְקַבֵּל:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Now the main reason words are accepted has to do with the good they contain, because everyone desires good. Therefore, when the words contain good, then speech is heard and accepted. But when the words have no good in them, they are not accepted.


###### Likutei Moharan 29:1:5
[Likutei Moharan 29:1:5](https://torahapp.org/share/book/Likutei%20Moharan/r/29:1:5)

וְאֵיךְ עוֹשִׂין הַטּוֹב בְּהַדִּבּוּר, הוּא עַל־יְדֵי שֶׁלּוֹקְחִין הַדִּבּוּר מֵהַדַּעַת, אֲזַי יֵשׁ בּוֹ טוֹב. אֲבָל כְּשֶׁהַדִּבּוּר בְּלֹא דַּעַת, אֲזַי אֵין בּוֹ טוֹב. בִּבְחִינַת (משלי י״ט:ב׳): גַּם בְּלֹא דַּעַת נֶפֶשׁ לֹא טוֹב, נֶפֶשׁ הוּא הַדִּבּוּר, כְּמוֹ שֶׁכָּתוּב (בראשית ב׳:ז׳): וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה, וְתַרְגּוּמוֹ: לְרוּחַ מְמַלְּלָא:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And how do we create the good in the words? This is done by taking speech from *daat* (holy knowledge). Then it has good in it. But when speech is without *daat,* then it has no good, as in (Proverbs 19:2), “Also, for the soul to be without knowledge is not good.” The soul is speech, as is written (Genesis 2:7), “Man became a living soul,” the Aramaic translation of which is “a speaking spirit.”


###### Likutei Moharan 29:2:1
[Likutei Moharan 29:2:1](https://torahapp.org/share/book/Likutei%20Moharan/r/29:2:1)

ב וּלְהָקִים וּלְרוֹמֵם אֶת הַדַּעַת, הוּא עַל־יְדֵי שֶׁבַח הַצַּדִּיקִים; כְּשֶׁמְּשַׁבְּחִין וּמְפָאֲרִין אֶת הַצַּדִּיקִים, עַל־יְדֵי־זֶה נִתְרוֹמֵם הַדַּעַת. בִּבְחִינַת (דברים ל״ב:י״א): כַּנֶּשֶׁר יָעִיר קִנּוֹ, נִשְׁרָא – דָּא רוּחָא (כמובא בתיקון ג' מהי"א תיקונים), דָּא בְּחִינַת צַדִּיק, בִּבְחִינַת (במדבר כ״ז:י״ח): אִישׁ אֲשֶׁר רוּחַ בּוֹ. יָעִיר קִנּוֹ – שֶׁהוּא מְעוֹרֵר הַמֹּחִין מִתַּרְדֵּמוּתָן, מִבְּחִינַת מֹחִין דְּקַטְנוּת, מִבְּחִינַת שֵׁנָה. קִנּוֹ – דָּא קְנֵה חָכְמָה קְנֵה בִּינָה (משלי ד׳:ה׳), שֶׁהֵם הַמֹּחִין.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**2.** Now, raising and enhancing *daat* is accomplished through praise of the tzaddikim. By praising and extolling the tzaddikim, *daat* is elevated, corresponding to (Deuteronomy 32:11), “Like a *nesher* (eagle) arousing its *kein* (nest).” *Nishra* is the spirit, the concept of tzaddik, as in (Numbers 27:18), “A man in whom there is the spirit of God.” “Arousing its *kein*”—he arouses the “mentalities” from their slumber, from the aspect of constricted consciousness, from the aspect of sleep. “*KeiN*” alludes to (Proverbs 4:5), “*KNei* (acquire) wisdom, *KNei* understanding”; these being the mentalities, as in known. { **“Bless the Lord, O His angels; the st rong warriors who do His word, so as to hear the sound of His word”** (Psalms 103:20). }


###### Likutei Moharan 29:2:2
[Likutei Moharan 29:2:2](https://torahapp.org/share/book/Likutei%20Moharan/r/29:2:2)

וַאֲפִלּוּ מַלְאָכִים כְּשֶׁרוֹצִים לַעֲשׂוֹת דִּבּוּר שֶׁיִּהְיֶה נִשְׁמָע וְנִתְקַבֵּל אֶצְלָם, בִּבְחִינַת: עֹשֵׂי דְבָרוֹ לִשְׁמֹעַ בְּקוֹל דְבָרוֹ, אֲזַי הֵם מְשַׁבְּחִין וּמְפָאֲרִין אֶת הַשֵּׁם יִתְבָּרַךְ תְּחִלָּה, שֶׁהוּא צַדִּיקוֹ שֶׁל עוֹלָם, בְּחִינַת (תהילים קמ״ה:י״ז): צַדִּיק ה' בְּכָל דְּרָכָיו, וְעַל־יְדֵי־זֶה נַעֲשֶׂה הַדִּבּוּר, בִּבְחִינַת: לִשְׁמֹעַ וְכוּ'.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Even angels, when they want to utter a word that will be heard and accepted among them—corresponding to, “do His word, so as to hear the sound of His word”—they then praise and extol the Holy One first. For He is the Tzaddik of the world, as in (Psalms 145:17), “God is a tzaddik in all His ways.” Because of this, the word is in the category of “to hear the sound of His word.”


###### Likutei Moharan 29:2:3
[Likutei Moharan 29:2:3](https://torahapp.org/share/book/Likutei%20Moharan/r/29:2:3)

וְזֶה (תהילים ק״ג:כ׳): בָּרְכוּ ה' מַלְאָכָיו, הַיְנוּ הַשֶּׁבַח שֶׁמְּשַׁבְּחִין תְּחִלָּה אֶת הַשֵּׁם יִתְבָּרַךְ, שֶׁהוּא צַדִּיקוֹ שֶׁל עוֹלָם, וְאַחַר־כָּךְ עַל־יְדֵי־זֶה: עוֹשֵׂי דְבָרוֹ לִשְׁמֹעַ בְּקוֹל דְּבָרוֹ, שֶׁעוֹשִׂין הַדִּבּוּר שֶׁהוּא נִשְׁמָע וְנִתְקַבֵּל:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And this is, “Bless the Lord, O His angels”—i.e., the praise and splendor with which they first praise and extol the Holy One, who is the Tzaddik of the world. And afterwards, through this they “do His word, so as to hear the sound of His word.” They create the word which is heard and accepted.


###### Likutei Moharan 29:3:1
[Likutei Moharan 29:3:1](https://torahapp.org/share/book/Likutei%20Moharan/r/29:3:1)

ג וְזֶה בְּחִינַת בְּגָדִים לְבָנִים, הַיְנוּ תִּקּוּן הַדִּבּוּר, שֶׁהוּא בְּחִינַת מַלְכוּת פֶּה, הוּא בְּחִינַת בְּגָדִים לְבָנִים. כִּי צָרִיךְ לִשְׁמֹר מְאֹד אֶת הַבְּגָדִים, שֶׁלֹּא יְבַזֶּה אֶת הַבְּגָדִים, רַק לְשָׁמְרָן כָּרָאוּי שֶׁלֹּא יָבוֹא עֲלֵיהֶם שׁוּם כֶּתֶם וּרְבָב.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**3.** This is the concept of white garments. In other words, speech—which is the concept of “*Malkhut,* mouth” (Tikkuney Zohar, Introduction) —corresponds to white garments. For it is necessary to take great care of one’s clothing; not to abuse the clothing, but to care for them properly so that no spot or stain gets on them.


###### Likutei Moharan 29:3:2
[Likutei Moharan 29:3:2](https://torahapp.org/share/book/Likutei%20Moharan/r/29:3:2)

וְכָל מִי שֶׁהוּא גָּדוֹל יוֹתֵר, צָרִיךְ לִשְׁמֹר אֶת הַבְּגָדִים יוֹתֵר, כִּי כָל מִי שֶׁגָּדוֹל יוֹתֵר, מְדַקְדְּקִין עִמּוֹ יוֹתֵר. וְעַל כֵּן תַּלְמִיד־חָכָם שֶׁנִּמְצָא רְבָב עַל בְּגָדָיו חַיָּב מִיתָה (שבת קיג), כִּי עִמּוֹ מְדַקְדְּקִין יוֹתֵר,

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And the greater the person, the more he has to protect the garments. For the greater the person, the more stringently he is dealt with. Thus a Torah scholar who has a stain on his garment deserves to die (Shabbat 114a), because he is dealt with more stringently.


###### Likutei Moharan 29:3:3
[Likutei Moharan 29:3:3](https://torahapp.org/share/book/Likutei%20Moharan/r/29:3:3)

כִּי הַבְּגָדִים בְּעַצְמָם הֵם דָּנִין אוֹתוֹ, בִּבְחִינַת דִּינָא דְּמַלְכוּתָא, כִּי הַבְּגָדִים הֵם בְּחִינַת מַלְכוּת, כִּי רַבִּי יוֹחָנָן קָרָא לְמָאנֵהּ מְכַבְּדוּתָא (שבת קיג.), שֶׁזֶּהוּ בְּחִינַת מַלְכוּת, בְּחִינַת (תהילים כ״ד:ז׳): מֶלֶךְ הַכָּבוֹד. וְהֵם בְּחִינַת צֶדֶק מַלְכוּתָא קַדִּישָׁא, שֶׁזֶּה בְּחִינַת הַבְּגָדִים, בְּחִינַת (איוב כ״ט:י״ד): צֶדֶק לָבַשְׁתִּי. וְהַמְבַזֶּה אוֹתָם, נִמְצָא שֶׁהוּא כְּמוֹרֵד בְּמַלְכוּת, וְאָז דִּינָא דְּמַלְכוּתָא דָּן אוֹתוֹ.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
For the clothes themselves judge him, corresponding to “the law of the *malkhut* (the kingdom)” (Nedarim 28a). The reason is that garments are an aspect of *Malkhut .* Thus Rabbi Yochanan called his clothing “my honorers” (Sabbath 113a) ; this being the concept of *Malkhut* (Kingship), the concept of (Psalms 24:8) “the King of honor.” And these correspond to “justice is the holy *Malkhut*” (Tikkuney Zohar, Introduction), for this is the concept of garments, the concept of (Job 29:14) “I clothed myself in justice.” Thus someone who abuses them is like one who rebels against the kingdom, and then “the law of the *malkhut*” judges him.


###### Likutei Moharan 29:3:4
[Likutei Moharan 29:3:4](https://torahapp.org/share/book/Likutei%20Moharan/r/29:3:4)

וְעַל־יְדֵי־זֶה עוֹשֶׂה פֵּרוּד בֵּין קֻדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּהּ, בִּבְחִינַת נָחָשׁ מַשִּׁיךְ לָהּ לְגַבַּהּ וְאַטִּיל בַּהּ זֻהֲמָא, בִּבְחִינַת דַּם נִדָּה, בִּבְחִינַת (ישעיהו ס״ג:ב׳): מַדּוּעַ אָדֹם לִלְבוּשֶׁךָ.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
By virtue of this, he creates a separation between the Holy One and His *Shekhinah* (Divine Presence), in the aspect of “the Serpent drew her to himself and poisoned her” (Zohar III, 79a). This is the aspect of the *DaM* (blood) of a menstruating woman, as in (Isaiah 63:2), “Why is your clothing *aDoM* (red)?”


###### Likutei Moharan 29:3:5
[Likutei Moharan 29:3:5](https://torahapp.org/share/book/Likutei%20Moharan/r/29:3:5)

וְזֶהוּ בְּחִינַת הַכֶּתֶם וְהָרְבָב שֶׁנִּמְצָא עַל בִּגְדוֹ, שֶׁעַל־יְדֵי־זֶה נִפְרֶדֶת בְּחִינַת הַמַּלְכוּת הַנַּ"ל, שֶׁהִיא שְׁכִינַת עֻזּוֹ, מִקֻּדְשָׁא בְּרִיךְ הוּא. וְאָז (ירמיהו כ״ה:ל׳): שָׁאֹג יִשְׁאַג עַל נָוֵהוּ – עַל נָוֶה דִּילֵהּ.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And because of the spot and the stain found on his garment, the above mentioned aspect of *Malkhut* —the *Shekhinah* of His strength—is separated from the Holy One. And then, “He will roar mightily over His habitation” (Jeremiah 25:30) —over *His* habitation (Zohar III, 74b).


###### Likutei Moharan 29:3:6
[Likutei Moharan 29:3:6](https://torahapp.org/share/book/Likutei%20Moharan/r/29:3:6)

וְאָז שׁוֹלֶטֶת שִׁפְחָה בִּישָׁא, שֶׁהוּא מַלְכוּת דְּסִטְרָא אָחֳרָא, בִּבְחִינַת (משלי ל׳:כ״ג): שִׁפְחָה כִּי תִירַשׁ גְּבִרְתָּהּ, שֶׁהִיא אִשָּׁה רָעָה, שֶׁהִיא בְּחִינַת עֵת רָעָה, כִּי יֵשׁ כ"ח [עֶשְׂרִים וּשְׁמוֹנֶה] עִתִּים, עִתִּים לְטוֹבָה, עִתִּים לְרָעָה.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Then, the evil handmaid, which is the *Malkhut* of the Other Side, rules; as in (Proverbs 30:23), “… and a handmaid that is heir to her mistress.” She is a bad wife, an aspect of “a bad time.” For there are twenty-eight times: fourteen for good, fourteen for bad (cf. Ecclesia st es 3).


###### Likutei Moharan 29:3:7
[Likutei Moharan 29:3:7](https://torahapp.org/share/book/Likutei%20Moharan/r/29:3:7)

וְצָרִיךְ לְהַכְנִיעַ שִׁפְחָה בִּישָׁא, שֶׁהִיא עֵת רָעָה, בִּבְחִינַת (קהלת ט׳:ח׳): בְּכָל עֵת יִהְיוּ בְגָדֶיךָ לְבָנִים, בְּכָל עֵת דַּיְקָא. בְגָדֶיךָ לְבָנִים, הַיְנוּ בְּלֹא רְבָב, הַיְנוּ בְּחִינַת טָהֳרַת הַשְּׁכִינָה מִנִּדָּתָהּ, בִּבְחִינַת דָּם נֶעְכָּר וְנַעֲשֶׂה חָלָב (בכורות ו: נדה ט).

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And it is necessary to subdue the evil handmaid, who is “a bad time,” as in (ibid. 9:8), “At all times let your garments be white.” Specifically “at all times.” “Your garments be white,” that is, without a stain. This is the concept of purifying the *Shekhinah* from her impurity, corresponding to (Bekhorot 6b), “The blood is decomposed and converted into milk.”


###### Likutei Moharan 29:3:8
[Likutei Moharan 29:3:8](https://torahapp.org/share/book/Likutei%20Moharan/r/29:3:8)

וְהָרְשָׁעִים בַּעֲווֹנוֹתֵיהֶם גּוֹרְמִין אַפְרָשׁוּתָא בֵּין קֻדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּיהּ, כִּי גּוֹרְמִין לָהּ דַּם נִדָּה, וְאָז הִיא נִקְרֵאת עִיר הַדָּמִים (נחום ג), וְעַל־שֵׁם זֶה רְשָׁעִים נִקְרָאִים אַנְשֵׁי דָּמִים.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
But the wicked, through their sins, cause a separation between the Holy One and His *Shekhinah.* This is because they generate menstrual blood in her, at which point she is called “city of blood” (Ezekiel 22:2). And by virtue of this, the wicked are called “men of bloodshed” (Psalms 55:24).


###### Likutei Moharan 29:3:9
[Likutei Moharan 29:3:9](https://torahapp.org/share/book/Likutei%20Moharan/r/29:3:9)

כִּי שְׁסָ"ה לֹא תַעֲשֶׂה תְּלוּיִים בִּשְׁסָ"ה גִּידִים, שֶׁשָּׁם תַּהֲלוּכַת הַדָּמִים. וּלְפִי בְּחִינַת לֹא תַעֲשֶׂה שֶׁעוֹבְרִים, כֵּן מְעוֹרְרִים דַּם נִדָּה לְהַשְּׁכִינָה,

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Now, the three hundred sixty-five prohibitive commandments are complementary to the three hundred sixty-five *gidim* through which the blood flows. Commensurate with the aspect of the prohibitive commandment that they transgress, they arouse the blood in the *Shekhinah.*


###### Likutei Moharan 29:3:10
[Likutei Moharan 29:3:10](https://torahapp.org/share/book/Likutei%20Moharan/r/29:3:10)

כִּי כַּמָּה מִינֵי דָּמִים יֵשׁ; בְּכֵן צָרִיךְ לְהַמְתִּיק אֶת הַדָּמִים הָאֵלּוּ, הַיְנוּ לְתַקֵּן הַלָּאוִין שֶׁהֵם הַגִּידִין, וּלְהַמְשִׁיךְ לָהֶם לַבְנוּנִית, בִּבְחִינַת: דָּם נֶעְכָּר וְנַעֲשֶׂה חָלָב.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
For there are a number of types of blood (Niddah 19a). It is therefore necessary to whiten these bloods—i.e., to rectify the prohibitions/ *gidim* and draw whiteness to them, as in, “The blood is decomposed and converted into milk.”


###### Likutei Moharan 29:3:11
[Likutei Moharan 29:3:11](https://torahapp.org/share/book/Likutei%20Moharan/r/29:3:11)

וְזֶהוּ: בְּכָל עֵת יִהְיוּ בְגָדֶיךָ לְבָנִים – בְּגִידֶיךָ דַּיְקָא, לְהַמְשִׁיךְ לָהֶם לַבְנוּנִית:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And this is, “At all times let your *B’GaDekha* (garments) be white.” Specifically *B’GiDekha* (in your veins and nerves)—to draw whiteness into them.


###### Likutei Moharan 29:4:1
[Likutei Moharan 29:4:1](https://torahapp.org/share/book/Likutei%20Moharan/r/29:4:1)

ד וּלְתַקֵּן כָּל הָעֲבֵרוֹת בִּפְרָטִיּוּת הֵם רַבִּים מְאֹד, וְכָבֵד עַל הָאָדָם, וְאִי אֶפְשָׁר לְתַקֵּן אוֹתָם, כִּי יֵשׁ דִּקְדּוּקִים וּפְרָטִים רַבִּים בְּכָל לָאו וְלָאו.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**4.** Now, to correct all the sins individually—they are very many, and the task is an onerous one! It is impossible to rectify them, because in each and every prohibition there are many fine points and details.


###### Likutei Moharan 29:4:2
[Likutei Moharan 29:4:2](https://torahapp.org/share/book/Likutei%20Moharan/r/29:4:2)

בְּכֵן צָרִיךְ לְתַקֵּן כְּלָלִיּוּת הִגִּידִים, שֶׁהוּא בְּחִינַת (דברים ד׳:י״ג): וַיַּגֵּד לָכֶם אֶת בְּרִיתוֹ, וְאָז, עַל־יְדֵי תִּקּוּן הַבְּרִית, שֶׁהוּא כְּלָלִיּוּת הַגִּידִין, נִתְתַּקֵּן מִמֵּילָא כָּל הַלָּאוִין שֶׁעָבַר, וְנִמְשָׁךְ לָהֶם לַבְנוּנִית.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
It is therefore necessary to rectify the generality of the *GiDim,* corresponding to (Deuteronomy 4:13), “And *yaGeD* (He announced) to you His *brit* (covenant).” Then, by rectifying the *brit,* which is the generality of the *gidim,* all the prohibitions that he transgressed are rectified as a matter of course, and whiteness is drawn into them.


###### Likutei Moharan 29:4:3
[Likutei Moharan 29:4:3](https://torahapp.org/share/book/Likutei%20Moharan/r/29:4:3)

וְעַל שֵׁם זֶה נִקְרָא כְּלָלִיּוּת הַגִּידִין שֶׁהוּא הַבְּרִית־קֹדֶשׁ, שַׁדַּי, עַל־שֵׁם שֶׁשָּׁדֵי וְיוֹרֶה כְּחֵץ לַבְנוּנִית וְתִקּוּנִים לְכָל פְּרָט וּפְרָט כְּפִי צָרְכּוֹ, וַאֲפִלּוּ לַמְּקוֹמוֹת הַצָּרִים וְהַדַּקִּים. כִּי יֵשׁ מְקוֹמוֹת צָרִים וְדַקִּים שֶׁאִי אֶפְשָׁר לָבוֹא לְשָׁם שׁוּם תִּקּוּן כִּי אִם עַל־יְדֵי תִּקּוּן הַכְּלָלִי, שֶׁהוּא זוֹרֵק לַבְנוּנִית וְתִקּוּנִים גַּם לַמְּקוֹמוֹת הַצָּרִים וְהַדַּקִּים. בִּבְחִינַת (איוב כ״ב:כ״ה): וְהָיָה שַׁדַּי בְּצָרֶיךָ – שֶׁשָּׁדֵי וְיוֹרֶה תִּקּוּנִין לְכָל מְקוֹמוֹת הַצָּרִים.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Because of this, the generality of the *gidim,* which is the holy *brit,* is called *ShaDaI* ; because it *ShaDI* (shoots) and fires whiteness and rectifications to each and every detail according to its needs, even to those places which are narrow and tiny. For there are places that are so narrow and tiny that no rectification can reach there except the General Remedy which shoots whiteness and rectification even to the narrow and tiny places; as in (Job 22:25), “And *Shadai* (the Almighty) will be *b’TZaRekha.*” That is, the concept of rectifying the *brit* / *Shadai* shoots and fires rectifications like an arrow to all the *TZaR* (narrow) and tiny places, as explained.


###### Likutei Moharan 29:4:4
[Likutei Moharan 29:4:4](https://torahapp.org/share/book/Likutei%20Moharan/r/29:4:4)

וְעַל שֵׁם זֶה נִקְרָא בְּרִית: זֹהַר הָרָקִיע, כִּי קֹדֶם הַתִּקּוּן, אֲזַי הָרָקִיעַ הוּא בִּבְחִינַת (איוב כ׳:כ״ז): יְגַלּוּ שָׁמַיִם עֲווֹנוֹ. וְאַחַר הַתִּקּוּן, אֲזַי מַזְהִיר וּמְטַהֵר אֶת הָרָקִיעַ, בִּבְחִינַת לָשׁוֹן שֶׁל זְהוֹרִית, שֶׁהוּא מַלְבִּין עֲווֹנוֹתֵיהֶן שֶׁל שְׁסָ"ה לָאוִין, וּמַשְׁפִּיעַ לַבְנוּנִית בִּשְׁסָ"ה גִּידִין, בִּבְחִינַת: בְּכָל עֵת יִהְיוּ בְּגָדֶיךָ לְבָנִים.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And because of this, *brit* is called “the brightness of the firmament.” For then, prior to rectification, it is in the category of (Job 20:27), “The heaven will reveal his transgression.” But after rectification, it then brightens and purifies the firmament—corresponding to the crimson-colored strap which whitens the transgressions of the three hundred sixty-five *gidim,* the three hundred sixty-five prohibitions (Yoma 67a) —and causes whiteness to flow into the three hundred sixty-five *gidim,* corresponding to, “At all times let your garments be white.” { **“Like a *nesher* (an eagle) arousing its *kein* (ne st), hovering over its *gozel* (young)”** (Deuteronomy 32:11). }


###### Likutei Moharan 29:4:5
[Likutei Moharan 29:4:5](https://torahapp.org/share/book/Likutei%20Moharan/r/29:4:5)

כִּי כָּל הַלַּבְנוּנִית נִמְשָׁךְ מִן הַמֹּחַ, בְּחִינַת: וְנוֹזְלִים מִן לְבָנוֹן – מִן לִבּוּנָא דְּמֹחָא (זוהר פנחס דף רלה:). וְעַל־יְדֵי תִּקּוּן כְּלָלִיּוּת הַגִּידִין נִתְרוֹמֵם הַמֹּחִין, בִּבְחִינַת: כַּנֶּשֶׁר יָעִיר קִנּוֹ. נִשְׁרָא דָּא רוּחָא, שֶׁהוּא כְּלָלִיּוּת הַגִּידִין, בְּחִינַת (יהושע ב׳:י״א): וְלֹא קָמָה עוֹד רוּחַ בְּאִישׁ. יָעִיר קִנּוֹ – שֶׁהוּא מְעוֹרֵר "קְנֵה חָכְמָה קְנֵה בִּינָה" מִבְּחִינַת שֵׁנָה.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Now, this whiteness is drawn from the mind, as in (Song of Songs 4:15), “flowing from LeBaNon”—from the *LiBuNa* (whiteness) of the mind. It comes through the rectification of the generality of the *gidim,* as in, “Like a *nesher* arousing its *kein.*” *Nishra* is the spirit, the concept of the *brit,* as in (Joshua 2:11), “Neither did there arise any more spirit-of-life in man”—i.e., the holy Covenant. “Arousing its *kein*”—he arouses the mentalities, corresponding to “*Knei* wisdom, *knei* understanding,” from the aspect of sleep.


###### Likutei Moharan 29:4:6
[Likutei Moharan 29:4:6](https://torahapp.org/share/book/Likutei%20Moharan/r/29:4:6)

עַל גּוֹזָלָיו יְרַחֵף – שֶׁהוּא מְרַחֵף וּמֵגֵן עַל הַמֹּחִין שֶׁהָיוּ מִתְּחִלָּה נִגְזָלִין, בִּבְחִינַת (משלי כ״ח:כ״ד): גּוֹזֵל אָבִיו וְאִמּוֹ, הֵם הַמֹּחִין, שֶׁהֵם אָב בְּחָכְמָה וְאֵם לַבִּינָה.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
“Hovering over its *GoZeL* (young).” He hovers over and protects the mentalities which were at first *niGZaLin,* as in (Proverbs 28:24), “He *gozel* (steals) from his father and his mother.” These are the mentalities—namely, “father in *Chokhmah* (Wisdom)” and “mother to *Binah* (Understanding).”


###### Likutei Moharan 29:4:7
[Likutei Moharan 29:4:7](https://torahapp.org/share/book/Likutei%20Moharan/r/29:4:7)

וְזֶה בְּחִינַת (ברכות ג): תִּינוֹק יוֹנֵק מִשְּׁדֵי אִמּוֹ. תִּינוֹק, הַיְנוּ הַמֹּחִין דְּקַטְנוּת, שֶׁהוּא יוֹנֵק וְנִגְדָּל מִקַּטְנוּתוֹ, עַל־יְדֵי תִּקּוּן הַכְּלָלִי, שֶׁהוּא שָׁדֵי וְיוֹרֶה כְּחֵץ.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is the meaning of (Berakhot 3a): “An infant nourishes from the *ShDaI* (breasts) of his mother.” “An infant” alludes to constricted mentalities. He is nourished and raised from infant-like constriction by means of the General Remedy, which shoots and fires rec-tifications, as explained.


###### Likutei Moharan 29:4:8
[Likutei Moharan 29:4:8](https://torahapp.org/share/book/Likutei%20Moharan/r/29:4:8)

וְזֶה: אִמּוֹ, דָּא כְּנֵסִיָּה, כְּמוֹ שֶׁכָּתוּב (משלי כ״ג:כ״ב): אַל תָּבוּז כִּי זָקְנָה אִמֶּךָ. פֵּרֵשׁ רַשִׁ"י: כְּנֵסִיָּתְךָ, שֶׁשָּׁם נִתְכַּנְּסִין וְנִכְלָלִין כָּל הַתִּקּוּנִים:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And this is the meaning of “his mother”—this is the Gathering of Israel. As is written (Proverbs 23:22), “Do not despise your mother when she is old.” [“Your mother,”] Rashi explains, is “your gathering,” because all the attributes and rectifications are gathered and encompassed there.


###### Likutei Moharan 29:4:9
[Likutei Moharan 29:4:9](https://torahapp.org/share/book/Likutei%20Moharan/r/29:4:9)

וְזֶה עִקַּר הִתְקָרְבוּת יִשְׂרָאֵל לַאֲבִיהֶם שֶׁבַּשָּׁמַיִם, הַיְנוּ עַל יְדֵי תִּקּוּן הַבְּרִית, עַל־יְדֵי־זֶה עִקַּר הַהִתְקָרְבוּת שֶׁל יִשְׂרָאֵל לַאֲבִיהֶם שֶׁבַּשָּׁמַיִם, בִּבְחִינַת (שמות י״ט:ד׳): וָאֶשָּׂא אֶתְכֶם עַל כַּנְפֵי נְשָׁרִים וָאָבִא אֶתְכֶם אֵלָי. נִשְׁרָא זֶה תִּקּוּן הַכְּלָלִי, שֶׁהוּא בְּחִינַת: וַיַּגֵּד לָכֶם אֶת בְּרִיתוֹ כַּנַּ"ל, הַיְנוּ תִּקּוּן הַבְּרִית. עַל־יְדֵי־זֶה דַּיְקָא, וָאָבִא אֶתְכֶם אֵלָי – שֶׁנִּתְקָרְבוּ אֵלָיו יִתְבָּרַךְ. כִּי עִקַּר הַהִתְקָרְבוּת לְהַשֵּׁם יִתְבָּרַךְ, הוּא עַל־יְדֵי תִּקּוּן הַבְּרִית כַּנַּ"ל:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is the essence of Israel’s coming closer to its Father in heaven, i.e., through rectification of the *brit.* This is the primary means through which Israel comes closer to its Father in heaven, as in (Exodus 19:4), “I carried you on *kanfei nesharim* (the wings of eagles), and I brought you to Me.” “*Nishra*” is the General Remedy, as in, “And He announced to you His covenant”—namely, rectification of the *brit,* as explained. Specifically through this, “I brought you to Me.” They came closer to the Holy One, for the main way to come closer to the Holy One is through the rectification of the *brit* .


###### Likutei Moharan 29:5:1
[Likutei Moharan 29:5:1](https://torahapp.org/share/book/Likutei%20Moharan/r/29:5:1)

ה וּבָזֶה תָּלוּי פַּרְנָסָה בְּלִי טֹרַח, שֶׁהוּא בְּחִינַת (שם טז): לֶחֶם מִן הַשָּׁמַיִם. הַיְנוּ עַל־יְדֵי תִּקּוּן הַכְּלָלִי, שֶׁהוּא תִּקּוּן הַבְּרִית, שֶׁהוּא בְּחִינַת (משלי ל׳:י״ט): דֶּרֶךְ הַנֶּשֶׁר בַּשָּׁמַיִם.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**5.** Earning a livelihood without struggle, the aspect of manna, “bread from heaven” (Exodus 16:4), is also dependent on this—on the General Remedy, rectification of the *brit.* This corresponds to (Proverbs 30:19), “the way of the eagle is in heaven.”


###### Likutei Moharan 29:5:2
[Likutei Moharan 29:5:2](https://torahapp.org/share/book/Likutei%20Moharan/r/29:5:2)

וְזֶה (במדבר י״א:ז׳): וְהַמָּן כִּזְרַע גַּד הוּא – זֶרַע גַּד, דָּא טִפָּה חִוַּרְתָּא (תיקונים תיקון כא נב:), הַיְנוּ בְּחִינַת: וְנוֹזְלִים מִן לְבָנוֹן, שֶׁזֶּה בְּחִינַת תִּקּוּן הַבְּרִית, שֶׁבָּזֶה תָּלוּי פַּרְנָסָה בְּלִי טֹרַח, שֶׁהוּא בְּחִינַת מָן, בְּחִינַת לֶחֶם מִן הַשָּׁמָיִם כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is the meaning of (Numbers 11:7), “The manna was like the seed of *GaD* (coriander)”—the seed of the *GiD* is a white drop, the aspect of “flowing from Lebanon.” For this is the concept of rectification of the *brit,* upon which a livelihood without struggle—the aspect of manna, “bread from heaven”—is dependent.


###### Likutei Moharan 29:5:3
[Likutei Moharan 29:5:3](https://torahapp.org/share/book/Likutei%20Moharan/r/29:5:3)

כִּי פַּרְנָסָה שֶׁהוּא בְּטִרְחָא וּבִכְבֵדוּת, הוּא מֵחֲמַת שֶׁלֹּא תִּקֵּן תִּקּוּן הַכְּלָלִי, שֶׁהוּא תִּקּוּן הַבְּרִית. כִּי מָאן דְּזָרֵק פֵּרוּרִין דְּנַהֲמָא עֲנִיּוּת רָדֵף אַבַּתְרֵהּ, כָּל שֶׁכֵּן מָאן דְּזָרֵק פֵּרוּרִין דְּמֹחָא (זוהר פנחס דף רמד.):

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
[But] a livelihood which is earned with struggle and difficulty is the result of one’s not having effected the General Remedy, which is rectification of the *brit.* This is because: One who throws away crumbs of bread, poverty pursues him. All the more so someone who throws away the “crumbs” of his mind (Zohar III, 244a). { **“You shall not eat on blood; you shall not *nachashu* (act on the basis of omens); you shall not *onainu* (act on the basis of auspicious times)”** (Leviticus 19:26). }


###### Likutei Moharan 29:5:4
[Likutei Moharan 29:5:4](https://torahapp.org/share/book/Likutei%20Moharan/r/29:5:4)

וְזֶה לֹא תֹאכְלוּ עַל הַדָּם (ויקרא י״ט:כ״ו) – הַיְנוּ עַל יְדֵי הַדָּמִים, שֶׁהֵם גּוֹרְמִים לַשְּׁכִינָה בְּחִינַת דָּם נִדָּה, בִּבְחִינַת עִיר הַדָּמִים, בִּבְחִינַת: מַדּוּעַ אָדֹם לִלְבוּשֶׁךְ, בִּבְחִינַת שֶׁנִּמְצָא רְבָב עַל בְּגָדָיו, הַיְנוּ עַל־יְדֵי פְּגַם הַבְּרִית, שֶׁהוּא בְּחִינַת פְּגַם כְּלָלִיּוּת הַגִּידִין, שֶׁזֶּהוּ בְּחִינַת פְּגַם הַבְּגָדִים כַּנַּ"ל, עַל־יְדֵי־זֶה: לֹא תֹאכְלוּ – הַיְנוּ פַּרְנָסָה בְּטֹרַח.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And this is the meaning of, “You shall not eat on blood”—that is, because of the bloods which generate an aspect of menstruation in the *Shekhinah,* corresponding to “the city of blood”/”Why is your clothing red?”/a stain was found on his garments. In other words, because of a blemish of the *brit,* which is a blemish in the generality of the *gidim* —this being a blemish of the garments, as explained—“you shall not eat,” i.e., your livelihood will be a struggle.


###### Likutei Moharan 29:5:5
[Likutei Moharan 29:5:5](https://torahapp.org/share/book/Likutei%20Moharan/r/29:5:5)

וְזֶה: לֹא תְנַחֲשׁוּ וְלֹא תְעוֹנֵנוּ – שֶׁהֵם גּוֹרְמִים בְּחִינַת נָחָשׁ מַשִּׁיךְ לָהּ לְגַבַּהּ, וְגוֹרְמִים שְׁלִיטַת הַשִּׁפְחָה בִּישָׁא, שֶׁהִיא עֵת רָעָה.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
“You shall not act on the basis of omens. You shall not act on the basis of auspicious times.” For they bring on the aspect of “the Serpent draws her to himself” and cause the evil handmaid, who is “a bad time,” to rule.


###### Likutei Moharan 29:5:6
[Likutei Moharan 29:5:6](https://torahapp.org/share/book/Likutei%20Moharan/r/29:5:6)

וְזֶה: לֹא תְנַחֲשׁוּ – שֶׁלֹּא לִגְרֹם, חַס וְשָׁלוֹם, נָחָשׁ מַשִּׁיךְ לָהּ לְגַבַּהּ וְכוּ' כַּנַּ"ל. וְלֹא תְעוֹנֵנוּ – שֶׁהוּא לְשׁוֹן עֵת וְעוֹנָה, הַיְנוּ שֶׁלֹּא לִגְרֹם, חַס וְשָׁלוֹם, שְׁלִיטַת הָעֵת רָעָה שֶׁל הַכ"ח עִתִּים, וְכַנַּ"ל:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is the meaning of, “You shall not *NaChaShu*”—do not, God forbid, bring about that “the *NaChaSh* (Serpent) draws her to himself and pollutes her,” as above. And “you shall not *ONainu*”—this has the connotation of time and *ONah* (season). In other words, do not, God forbid, bring about the rule of the “bad time” of the twenty-eight times, as above.


###### Likutei Moharan 29:5:7
[Likutei Moharan 29:5:7](https://torahapp.org/share/book/Likutei%20Moharan/r/29:5:7)

וְזֶה שֶׁבִּקֵּשׁ יַעֲקֹב (בראשית כ״ח:כ׳): וְנָתַן לִי לֶחֶם לֶאֱכֹל וּבֶגֶד לִלְבֹּשׁ; כִּי זֶה תָּלוּי בָּזֶה, כִּי פַּרְנָסָה תָּלוּי בִּבְחִינַת בְּגָדִים לְבָנִים. וְזֶה (ישעיהו כ״ג:י״ח): לֶאֱכֹל לְשָׂבְעָה וְלִמְכַסֶּה עָתִיק.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And this was Yaakov’s request (Genesis 28:20), “… and if He gives me bread to eat and clothing to wear.” For one is dependent upon the other; a livelihood is dependent upon the concept of white garments. And this is (Isaiah 23:18), “to eat to satiation and for majestic clothing.”


###### Likutei Moharan 29:5:8
[Likutei Moharan 29:5:8](https://torahapp.org/share/book/Likutei%20Moharan/r/29:5:8)

וְיַעֲקֹב שֶׁהִמְשִׁיךְ לַבְנוּנִית, בִּבְחִינַת (בראשית ל׳:ל״ז): מַחְשׂף הַלָּבָן, עַל־יְדֵי תִּקּוּן הַכְּלָלִי, כְּמוֹ שֶׁכָּתוּב (שם מט): רֵאשִׁית אוֹנִי, נֶאֱמַר בּוֹ (שם כה): יוֹשֵׁב אֹהָלִים, הַיְנוּ בְּחִינַת שָׁמַיִם, כְּמוֹ שֶׁכָּתוּב (ישעיהו מ׳:כ״ב): וַיִּמְתָּחֵם כָּאֹהֶל לָשָׁבֶת, הַיְנוּ בְּחִינַת: דֶּרֶךְ הַנֶּשֶׁר בַּשָּׁמַיִם, בְּחִינַת זֹהַר הָרָקִיעַ, בְּחִינַת לָשׁוֹן שֶׁל זְהוֹרִית, שֶׁמַּלְבִּין עֲווֹנוֹתֵיהֶן וְהַדָּמִים שֶׁל שְׁסָ"ה גִּידִין, בִּבְחִינַת (שם א): אִם יַאְדִּימוּ כַתּוֹלָע כַּצֶּמֶר יִהְיוּ:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Now, Yaakov drew whiteness—the aspect of “the white layer” (Genesis 30:37) —through the General Remedy; as is written (ibid. 49:3), “the first of my manhood.” He is described as “a tent dweller” (ibid. 25:27) — i.e., the aspect of heaven; as it is written (Isaiah 40:22), “He spread [the heavens] out like a tent to dwell in.” This corresponds to “the way of the eagle is in heaven”/”the brightness of the firmament”/the crimson-colored strap which whitens their transgressions and the three hundred sixty-five *gidim,* as in (ibid. 1:18), “Though they be red like crimson, they shall be as white wool.”


###### Likutei Moharan 29:6:1
[Likutei Moharan 29:6:1](https://torahapp.org/share/book/Likutei%20Moharan/r/29:6:1)

ו וְכָל זְמַן שֶׁלֹּא תִּקֵּן תִּקּוּן הַכְּלָלִי, וְהַשְּׁכִינָה הִיא בִּבְחִינַת: מַדּוּעַ אָדֹם לִלְבוּשֶׁךָ, בְּחִינַת דַּם נִדָּה, אֲזַי הַדִּבּוּר אָסוּר, בִּבְחִינַת (תהילים ל״ט:ג׳): נֶאֱלַמְתִּי דּוּמִיָּה, שֶׁמֵּאֵלּוּ הַדָּמִים נַעֲשֶׂה בִּבְחִינַת דּוּמִיָּה. כִּי עִקַּר הַדִּבּוּר תָּלוּי בַּתִּקּוּן הַכְּלָלִי, שֶׁהוּא בְּחִינַת: וַיַּגֵּד לָכֶם אֶת בְּרִיתוֹ כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**6.** But as long as he has yet to effect the General Remedy, and the *Shekhinah* is in the category of “Why is your clothing red?”/menstruation, then speech is forbidden. This is as in (Psalms 39:3), “I became mute with *dumiyah* (silence).” From these *DaMim* (bloods), the aspect of *DuMiyah* is made. For the essence of speech is dependent upon the General Remedy, corresponding to, “He announced to you His covenant.” { **“In the days of Rabbi Shimon, each person would say to his fellow, ‘Open your mouth and your words will shine.’ After Rabbi Shimon died, they would say, ‘Do not let your mouth cause your flesh to sin’”** (Zohar III, 79a). }


###### Likutei Moharan 29:6:2
[Likutei Moharan 29:6:2](https://torahapp.org/share/book/Likutei%20Moharan/r/29:6:2)

וְזֶה בְּחִינַת: בָּתַר דִּשְׁכִיב רַבִּי שִׁמְעוֹן הֲוָה אָמַר חַד לְחַבְרֵהּ: אַל תִּתֵּן אֶת פִּיךָ לַחֲטִיא אֶת בְּשָׂרֶךָ (זוהר ויקרא דף עט. ודף קה:), כִּי רַבִּי שִׁמְעוֹן הָיָה קֶשֶׁת הַבְּרִית, בְּחִינַת: וַיַּגֵּד לָכֶם אֶת בְּרִיתוֹ, הַיְנוּ כְּלָלִיּוּת הַגִּידִין.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is the concept of: “After Rabbi Shimon died, each person would say to his fellow (Ecclesia st es 5:5), ‘Do not let your mouth cause your flesh to sin.’” This is because Rabbi Shimon is the aspect of the “bow of the Covenant,” corresponding to, “He announced to you His covenant”—i.e., the generality of the *gidim.*


###### Likutei Moharan 29:6:3
[Likutei Moharan 29:6:3](https://torahapp.org/share/book/Likutei%20Moharan/r/29:6:3)

וּכְשֶׁאֵין תִּקּוּן הַכְּלָלִי, אֲזַי הַדִּבּוּר אָסוּר, בִּבְחִינַת: נֶאֱלַמְתִּי דּוּמִיָּה, בְּחִינַת: אַל תִּתֵּן אֶת פִּיךָ כַּנַּ"ל. וּמִי שֶׁהוּא מְדַבֵּר אָז, כְּשֶׁאֵין תִּקּוּן הַכְּלָלִי, הוּא עוֹבֵר עַל: לֹא תֵלֵךְ רָכִיל בְּעַמֶּךָ (ויקרא י״ט:ט״ז), וְהוּא הוֹלֵךְ רָכִיל מְגַלֶּה סוֹד (משלי י״א:י״ג).

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And when the General Remedy is lacking, speech is then forbidden. This is as in, “I became mute with silence,” and, “Do not let your mouth,” as explained. And someone who speaks then, when the General Remedy is lacking, violates [the commandment], “Do not go gossiping among your people” (Leviticus 19:16). He “goes gossiping, revealing secrets” (Proverbs 11:13).


###### Likutei Moharan 29:6:4
[Likutei Moharan 29:6:4](https://torahapp.org/share/book/Likutei%20Moharan/r/29:6:4)

אֲבָל בְּיוֹמוֹי דְּרַבִּי שִׁמְעוֹן, הֲוָה אָמַר חַד לְחַבְרֵהּ: פְּתַח פִּיךָ. כִּי כְּשֶׁיֵּשׁ תִּקּוּן הַכְּלָלִי שֶׁהוּא קֶשֶׁת הַבְּרִית, אֲזַי הַדִּבּוּר מֻתָּר. כִּי הַדָּמִים כְּבָר נִתְתַּקְּנוּ, בִּבְחִינַת: דָּם נֶעְכָּר וְנַעֲשֶׂה חָלָב, בִּבְחִינַת: בְּכָל עֵת יִהְיוּ בְּגָדֶיךָ לְבָנִים:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
However, “in the days of Rabbi Shimon, each person would say to his fellow, ‘Open your mouth [and your words will shine].’” This is because when the General Remedy/”the bow of the Covenant” is present, speech is then permitted. For the blood has already been rectified, as in, “The blood is decomposed and converted into milk,” and as in, “At all times let your garments be white.”


###### Likutei Moharan 29:6:5
[Likutei Moharan 29:6:5](https://torahapp.org/share/book/Likutei%20Moharan/r/29:6:5)

וְזֶה (תהילים ל׳:י״ג): לְמַעַן יְזַמֶּרְךָ כָבוֹד וְלֹא יִדֹּם. כָּבוֹד, זֶה בְּחִינַת בְּגָדִים כַּנַּ"ל. שֶׁנִּתְלַבְּנִין מִבְּחִינַת: מַדּוּעַ אָדֹם לִלְבוּשֶׁךָ, מִבְּחִינַת דַּם נִדָּה. וְאָז: וְלֹא יִדֹּם – כִּי נִמְשָׁךְ לַבְנוּנִית בְּהַדָּמִים, מִבְּחִינַת: וְנוֹזְלִים מִן לְבָנוֹן כַּנַּ"ל. וְאָז הַדִּבּוּר מֻתָּר, בִּבְחִינַת: פְּתַח פִּיךָ:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is the meaning of (Psalms 30:13), “So that it will sing to Your honor, and will not be silenced.” “Honor” corresponds to garments, which have been whitened from the aspects of “Why is your clothing red?”/the *DaM* of a menstruating woman. And so, “it will not *yiDoM* (be silenced).” For whiteness is drawn into the blood from the aspect of “flowing from Lebanon,” as explained. And then speech is permitted, corresponding to, “Open your mouth.”


###### Likutei Moharan 29:7:1
[Likutei Moharan 29:7:1](https://torahapp.org/share/book/Likutei%20Moharan/r/29:7:1)

ז וְזֶה בְּחִינַת חֳלִי נוֹפֵל, רַחֲמָנָא לִצְלָן, הַיְנוּ כְּשֶׁהַדָּמִים מִתְגַּבְּרִין וְהֵם מַתִּיזִין לְהַמֹּחַ, וְעַל־יְדֵי־זֶה נִלְחָץ הַמֹּחִין, וְעַל־יְדֵי לְחִיצַת הַמֹּחִין, רוֹעֲשִׁין הָאֵיבָרִים. כִּי הַמֹּחַ הוּא שַׂר צָבָא, וּכְשֶׁהַשּׂוֹנֵא בָּא עַל הַשַּׂר צָבָא, אֲזַי רוֹעֲשִׁים כָּל צְבָאָיו, כִּי כֻּלָּם תְּלוּיִים בּוֹ. וַאֲזַי הַשְּׁכִינָה נוֹפֶלֶת, חַס וְשָׁלוֹם, בִּבְחִינַת (עמוס ט׳:י״א): סֻכַּת דָּוִד הַנּוֹפָלֶת.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**7.** Conceptually, this is the malady [known as] *nophel* (epilepsy), God spare us, when the blood surges and shoots up to the brain and puts pressure on the mind. Because of the pressure on the mind, the limbs tremble. The reason for this is that the brain is the commander of the army, and when the enemy attacks the commander, all his soldiers are in an uproar because they are dependent upon him. And then the Divine Presence *NoPheLet* (falls), God forbid, as in (Amos 9:11), “the booth of David that *NoPhaLet* (has fallen).”


###### Likutei Moharan 29:7:2
[Likutei Moharan 29:7:2](https://torahapp.org/share/book/Likutei%20Moharan/r/29:7:2)

וְעַל־יְדֵי תִּקּוּן הַכְּלָלִי שֶׁמְּעוֹרֵר הַמֹּחִין כַּנַּ"ל, וּמַמְשִׁיךְ לַבְנוּנִית לְהַגִּידִין, בִּבְחִינַת: בְּכָל עֵת יִהְיוּ בְגָדֶיךָ לְבָנִים, אֲזַי נִתְרַפֵּאת מֵחוֹלַאַת הַנְּפִילָה. וְאָז: נָפְלָה וְלֹא תּוֹסִיף, קוּם בְּתוּלַת יִשְׂרָאֵל (שם ה). וְאָז הַדִּבּוּר מֻתָּר, בִּבְחִינַת: פְּתַח פִּיךָ:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
But through the General Remedy—which arouses the mind and draws whiteness to the *gidim,* as in, “At all times let your garments be white”—she is healed from the malady of *NoPheL.* Then, “she *NaPhLah* (fell), but will no more. Arise, O maiden of Israel” (ibid. 5:2). And then speech is permitted, corresponding to, “Open your mouth.”


###### Likutei Moharan 29:7:3
[Likutei Moharan 29:7:3](https://torahapp.org/share/book/Likutei%20Moharan/r/29:7:3)

וְזֶהוּ: לֹא תֵלֵךְ רָכִיל, וְלֹא תַעֲמֹד עַל דַּם רֵעֶךָ – רֵעֶךָ, הַיְנוּ הַמֹּחִין, שֶׁהֵם תְּרֵין רֵעִין דְּלָא מִתְפָּרְשִׁין – כְּשֶׁהֵם אֵינָם עוֹמְדִים וְנִתְבַּטְּלִין מִלַּעֲשׂוֹת פְּעֻלָּתָם עַל־יְדֵי תִּגְבֹּרֶת הַדָּמִים הַלּוֹחֲצִים אֶת הַמֹּחִין, עַל־יְדֵי־זֶה לֹא תַּעֲבֹר עַל: לֹא תֵלֵךְ רָכִיל, כִּי אָז הַדִּבּוּר מֻתָּר, בְּחִינַת פְּתַח פִּיךָ בְּיוֹמוֹי דְּרַבִּי שִׁמְעוֹן וְכוּ':

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is the meaning of: “Do not go gossiping… Do not stand idly over your friend’s blood.” “Your friend” alludes to the mentalities, which are “two friends who never separate” (Zohar III, 4b). When they are not silenced or prevented from doing their job by a surge of blood pressuring the mind, you will not be guilty of “Do not go about gossiping.” This is because speech is then permitted; the aspect of “Open your mouth” in the days of Rabbi Shimon, etc.


###### Likutei Moharan 29:8:1
[Likutei Moharan 29:8:1](https://torahapp.org/share/book/Likutei%20Moharan/r/29:8:1)

ח וְזֶה בְּחִינַת: וְאַף כִּי הַיַּיִן בּוֹגֵד (חבקוק ב׳:ה׳). בּוֹגֵד, הַיְנוּ בְּחִינַת גִּידִין הַנַּ"ל, שֶׁעַל יָדוֹ הוֹלֵךְ רָכִיל מְגַלֶּה סוֹד, בִּבְחִינַת: נִכְנַס יַיִן – יָצָא סוֹד (סנהדרין לח). כִּי הַיַּיִן הוּא בְּחִינַת גִּידִין, הִתְגַּבְּרוּת הַדָּמִים, בִּבְחִינַת (משלי כ״ג:ל״א): אַל תֵּרֶא יַיִן כִּי יִתְאַדָּם, שֶׁאַחֲרִיתוֹ דָּם (סנהדרין ע).

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**8.** And this is (Habakkuk 2:5), “Moreover, wine is *boged* (a traitor).” The word “*boGeD*” alludes to the *GiDim.* Because of [wine], one “goes about gossiping, revealing secrets,” as in: Wine enters, secrets emerge (Sanhedrin 38a). For wine corresponds to the *gidim,* a surge of the blood, as in: “Look not at the wine, for *yitaDaM* (it is red)” (Proverbs 23:31) —its end is *DaM* (Sanhedrin 70a).


###### Likutei Moharan 29:8:2
[Likutei Moharan 29:8:2](https://torahapp.org/share/book/Likutei%20Moharan/r/29:8:2)

וְעַל־שֵׁם־זֶה נִקְרָא תִּירוֹשׁ, וְלָמְדוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה מִזֶּה (יומא עו:): זָכָה – נַעֲשֶׂה רֹאשׁ, לֹא זָכָה – נַעֲשֶׂה רָשׁ. הַיְנוּ כְּשֶׁלֹּא זָכָה, שֶׁאֵינוֹ מְזַכֵּךְ אֶת הַדָּמִים, עַל־יְדֵי־זֶה נַעֲשֶׂה רָשׁ – שֶׁאֵין לוֹ לֶחֶם מִן הַשָּׁמַיִם כַּנַּ"ל. אֲבָל זָכָה – נַעֲשֶׂה רֹאשׁ, בִּבְחִינַת מֹחִין, הַיְנוּ בְּחִינַת הַמְשָׁכַת הַלַּבְנוּנִית מִן הַמֹּחִין, בִּבְחִינַת: וְנוֹזְלִים מִן לְבָנוֹן כַּנַּ"ל:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is also the reason [wine] is called *tiRoSh.* From this our Sages learned (Yoma 76b): If he is worthy, he becomes *RoSh* (head); if he is unworthy, he becomes *RaSh* (a pauper). In other words, when he is not *ZaKhah* (worthy)—i.e., he does not *ZaKhekh* (purify) the blood—he becomes poor, for he is not given any “bread from heaven.” But if he is *zakhah* —i.e., he is *zakhekh* the blood—he becomes *rosh,* corresponding to the mentalities. This alludes to drawing the whiteness from the brain, as in, “flowing from Lebanon”—from the whiteness of the mind, as above.


###### Likutei Moharan 29:9:1
[Likutei Moharan 29:9:1](https://torahapp.org/share/book/Likutei%20Moharan/r/29:9:1)

ט וְזֶה בְּחִינַת מַשָּׂא וּמַתָּן בֶּאֱמוּנָה, כִּי מִי שֶׁאֵינוֹ עוֹשֶׂה מַשָּׂא וּמַתָּן בֶּאֱמוּנָה, וְהוּא מְשֻׁקָּע בְּתַאֲוַת מָמוֹן, וְגוֹזֵל אֶת חֲבֵרוֹ – אֲזַי הוּא מְעוֹרֵר דָּמִים הַנַּ"ל, בִּבְחִינַת: מַדּוּעַ אָדֹם לִלְבוּשֶׁךָ הַנַּ"ל, וְגוֹרֵם דַּם נִדָּה לַשְּׁכִינָה, בִּבְחִינַת (יחזקאל ז׳:י״ט): וּזְהָבָם לְנִדָּה. וְזֶהוּ: דָּמִים תַּרְתֵּי מַשְׁמַע (מגילה יד: ועיין חידושי אגדות שבת קלט ד"ה כי כפיכם), הַיְנוּ דַּם נִדָּה עַל־יְדֵי הַמָּמוֹן.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**9.** This is the concept of earning a living faithfully. Someone who does not earn his living with faith, and is filled with a craving for money so that he steals from his friend—he arouses the above mentioned blood, corresponding to, “Why is your clothing red?” He generates in the *Shekhinah* the blood of *niddah* (menstruation), as in (Ezekiel 7:19), “their gold shall be *niddah* (impure).” This is the meaning of: *Damim* implies two (Megillah 14b) —that is, the *dam* of menstruation is the result of money.


###### Likutei Moharan 29:9:2
[Likutei Moharan 29:9:2](https://torahapp.org/share/book/Likutei%20Moharan/r/29:9:2)

בִּשְׁבִיל זֶה נִקְרָא גְּזֵלָה בְּחִינַת בֶּגֶד, כְּמוֹ שֶׁכָּתוּב (ישעיהו כ״ד:ט״ז): וּבֶגֶד בּוֹגְדִים בָּגָדוּ, הַיְנוּ פְּגַם הַבְּגָדִים הַנַּ"ל, בְּחִינַת שֶׁנִּמְצָא רְבָב עַל בְּגָדָיו. וְזֶה שֶׁתִּרְגֵּם יוֹנָתָן (על פסוק ובגד בוגדים בגדו הנ"ל ובסנהדרין צד): בָּזוּזֵי וּבָזוּזֵי דְּבָזוּזֵי, הַיְנוּ בְּחִינַת תַּאֲוַת מָמוֹן, שֶׁכָּל מַה שֶּׁיֵּשׁ לוֹ יוֹתֵר הוּא חוֹמֵד יוֹתֵר:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And this is why stealing is called *beged,* as in (Isaiah 24:16), “And *beged bogdim bagadu* (those who betrayed the traitors have betrayed)”—i.e., the blemishing of garments, as in, “a stain was found on his *beged* (garment).” Thus Yonatan ben Uziel translates (ibid.): “*bazuzei u’bazuzei d’bazuzei*”—i.e., the aspect of craving money. For the more he has, the more he craves.


###### Likutei Moharan 29:9:3
[Likutei Moharan 29:9:3](https://torahapp.org/share/book/Likutei%20Moharan/r/29:9:3)

וְזֶה עִקַּר תִּקּוּנוֹ שֶׁל הַמַּשָּׂא וּמַתָּן – שֶׁיְּכַוֵּן בְּכָל הִלּוּךְ וְהִלּוּךְ, וּבְכָל דִּבּוּר וְדִבּוּר, שֶׁהוּא הוֹלֵךְ וּמְדַבֵּר בִּשְׁעַת הַמַּשָּׂא וּמַתָּן, שֶׁכַּוָּנָתוֹ כְּדֵי שֶׁיַּרְוִיחַ כְּדֵי שֶׁיִּתֵּן צְדָקָה. וְזֶה הוּא בְּחִינַת תִּקּוּן הַכְּלָלִי שֶׁל הַדָּמִים,

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
For this is the primary rectification of earning a living: to keep in mind that the sole purpose of every step he takes and every word he speaks while earning a living is to be able to give charity from his earnings. This is the concept of the General Remedy as it relates to money and the *gidim*.


###### Likutei Moharan 29:9:4
[Likutei Moharan 29:9:4](https://torahapp.org/share/book/Likutei%20Moharan/r/29:9:4)

כִּי הַצְּדָקָה הוּא בְּחִינַת כְּלָלִיּוּת הַגִּידִין, בִּבְחִינַת (הושע י׳:י״ב): זִרְעוּ לָכֶם לִצְדָקָה, בִּבְחִינַת זֶרַע גַּד, הוּא טִפָּה חִוַּרְתָּא, שֶׁעַל־יְדֵי הַתִּקּוּן הַזֶּה נִתְרוֹמֵם הַמֹּחִין, בִּבְחִינַת: מֹחָא חִוַּרְתָּא כְּכַסְפָּא.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is because charity corresponds to the generality of *gidim,* as in (Hoshea 10:12), “*ZiRu* (Sow) for yourselves for charity”— *ZeRa gad* (the seed of coriander) is a white drop. Through this remedy the mind is elevated, in the aspect of “a mind as white as silver” (Tikkuney Zohar #70, p. 129a).


###### Likutei Moharan 29:9:5
[Likutei Moharan 29:9:5](https://torahapp.org/share/book/Likutei%20Moharan/r/29:9:5)

וְעַל־שֵׁם־זֶה נִקְרָא מַשָּׂא וּמַתָּן, לְהוֹרוֹת שֶׁיֵּשׁ בּוֹ תִּקּוּן לִבְחִינַת בְּגָדִים הַנַּ"ל, לִבְחִינַת דָּמִים הַנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is why it is called *masa u ’matan* (the give-and-take of livelihood), to indicate that it contains a rectification for the aspect of garments/blood, as mentioned.


###### Likutei Moharan 29:9:6
[Likutei Moharan 29:9:6](https://torahapp.org/share/book/Likutei%20Moharan/r/29:9:6)

מַשָּׂא, זֶה בְּחִינַת (תהילים ל״ח:ה׳): כִּי עֲוֹנוֹתַי עָבְרוּ רֹאשִׁי כְּמַשָּׂא כָבֵד יִכְבְּדוּ מִמֶּנִּי, שֶׁהֵם הַשְּׁסָ"ה לָאוִין הַנַּ"ל, שֶׁמִּתְגַּבְּרִין עַל הָרֹאשׁ שֶׁהוּא הַמֹּחִין, בִּבְחִינַת: לֹא תַעֲמֹד עַל דַּם רֵעֶךָ כַּנַּ"ל, וְהוּא בְּחִינַת פְּגַם הַבְּגָדִים הַנַּ"ל כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
*Masa* (take) is alluded to in (Psalms 38:5), “For my transgressions have gone over my head; like a *masa* (burden) which is heavy, they are too heavy for me.” These are the three hundred sixty-five prohibitions which overpower the head, the mentalities, as in, “Do not stand idly over your friend’s blood.” It also corresponds to the blemishing of the garments, as explained.


###### Likutei Moharan 29:9:7
[Likutei Moharan 29:9:7](https://torahapp.org/share/book/Likutei%20Moharan/r/29:9:7)

וְזֶה: כָבֵד יִכְבְּדוּ, הַיְנוּ בְּחִינַת מֶלֶךְ הַכָּבוֹד הַנַּ"ל. כָּבֵד, הַיְנוּ בְּחִינַת הַדָּמִים, שֶׁהַכָּבֵד מָלֵא דָּם, שֶׁהוּא בְּחִינַת דַּם נִדָּה הַנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And this is the meaning of “*KhaVeD yiKhVDu* (heavy, they are too heavy)”—an aspect of “the King of *KaVoD* (honor).” Furthermore, “*KhaVeD*” corresponds to the blood, because the *KaVeD* (the liver) is full of blood. This is an aspect of the blood of menstruation, as mentioned above.


###### Likutei Moharan 29:9:8
[Likutei Moharan 29:9:8](https://torahapp.org/share/book/Likutei%20Moharan/r/29:9:8)

וּמַתָּן, הוּא בְּחִינַת תִּקּוּן הַכְּלָלִי, שֶׁהוּא הַצְּדָקָה, בְּחִינַת (משלי י״ח:ט״ז): מַתַּן אָדָם יַרְחִיב לוֹ. בְּחִינַת קֶשֶׁת הַבְּרִית, שֶׁהוּא הַצַּדִּיק, בְּחִינַת (תהילים ל״ז:כ״א): צַדִּיק חוֹנֵן וְנוֹתֵן. וְזֶה שֶׁאָמְרוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה (ר"ה ו): בְּפִיךָ – זוֹ צְדָקָה, שֶׁאָז הַדִּבּוּר מֻתָּר:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And *matan* (give) is an aspect of the General Remedy, which is charity, as in (Proverbs 18:16), “A man’s *matan* (gift) opens the way for him.” This corresponds to “the bow of the Covenant,” which is the *TZeDaKah* (charity), as in (Psalms 37:21), “The TZaDdiK has pity and gives.” And this is what our Sages said: “With your mouth” (Deuteronomy 23:24) —this is charity (Rosh HaShanah 6a), for then speech is permitted.


###### Likutei Moharan 29:10:1
[Likutei Moharan 29:10:1](https://torahapp.org/share/book/Likutei%20Moharan/r/29:10:1)

י וְהִנֵּה הַכְּלָל – שֶׁצָּרִיךְ לְתַקֵּן תְּחִלָּה תִּקּוּן הַכְּלָלִי, וְעַל יְדֵי זֶה מִמֵּילָא יְתֻקַּן הַכֹּל בִּפְרָט. וְאַף שֶׁתִּקּוּן הַכְּלָלִי הוּא גָּבוֹהַּ וּמְרוֹמָם יוֹתֵר מִתִּקּוּן כָּל דָּבָר בִּפְרָט, עִם כָּל זֶה מֵחֲמַת שֶׁתִּקּוּן כָּל דָּבָר תָּלוּי בְּהַמֹּחַ, דְּהַיְנוּ לְהַמְשִׁיךְ לַבְנוּנִית מִן הַמֹּחַ, בִּבְחִינַת: וְנוֹזְלִים מִן לְבָנוֹן; וּלְרוֹמֵם הַמֹּחַ אִי אֶפְשָׁר כִּי־אִם עַל־יְדֵי תִּקּוּן הַכְּלָלִי, בִּבְחִינַת: כְּנֶשֶׁר יָעִיר קִנּוֹ כַּנַּ"ל, עַל כֵּן צָרִיךְ לֵילֵךְ מִתְּחִלָּה אֶל הַמַּדְרֵגָה הַיּוֹתֵר עֶלְיוֹנָה מִזֶּה, דְּהַיְנוּ תִּקּוּן הַכְּלָלִי, כְּדֵי לְתַקֵּן וּלְרוֹמֵם הַמֹּחַ, וְעַל יְדֵי זֶה נִתַּקֵּן הַכֹּל מִמֵּילָא כַּנַּ"ל:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**10.** The general rule is this: One must first effect the General Remedy, and through this all the individual matters will be rectified as a matter of course. And even though the General Remedy is higher and more exalted than the individual remedy for any thing, nevertheless, because the rectification of every thing depends upon the mind—i.e., drawing whiteness from the mind, as in, “flowing from Lebanon”—and elevating the mind is only possible through the General Remedy— as in, “Like a *nesher* arousing its *kein*”—it is therefore necessary to first go to the higher level, the General Remedy, in order to rectify and elevate the mind. Then all things are rectified by themselves, as explained.


###### Likutei Moharan 29:11:1
[Likutei Moharan 29:11:1](https://torahapp.org/share/book/Likutei%20Moharan/r/29:11:1)

וְזֶה פֵּרוּשׁ: הַאי גַּבְרָא דְּאָזֵל בָּעֵי אִתְּתָא, וְלָא קָיָהֲבוּ לֵהּ. הַיְנוּ בְּחִינַת אִשָּׁה יִרְאַת ה'. הַיְנוּ מִי שֶׁפָּגַם בַּעֲווֹנוֹת, וְגָרַם דַּם נִדָּה לַשְּׁכִינָה כַּנַּ"ל, שֶׁעַל־יְדֵי־זֶה נָחָשׁ מַשִּׁיךְ לָהּ לְגַבַּהּ וְכוּ', וְנַעֲשֶׂה פֵּרוּד בֵּין קֻדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּהּ. וְזֶהוּ:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**11 .** This is the explanation **[of what the Wise Men of Athens asked]: A certain man went see king a wife, but they didn’t give her to him —** “A wife” alludes to “a God-fearing woman” (Proverbs 31:30). In other words, one who blemished by sinning generated in the *Shekhinah* an aspect of menstruation. Because of this, “the Serpent draws her to himself” and a separation is made between the Holy One and His *Shekhinah.* Thus:


###### Likutei Moharan 29:11:2
[Likutei Moharan 29:11:2](https://torahapp.org/share/book/Likutei%20Moharan/r/29:11:2)

וְלָא קָיָהֲבִי לֵהּ – בְּחִינַת שָׁאֹג יִשְׁאַג עַל נָוֵהוּ כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**They didn’t give her to him —** This corresponds to, “He will roar mightily over His habitation,” as above.


###### Likutei Moharan 29:11:3
[Likutei Moharan 29:11:3](https://torahapp.org/share/book/Likutei%20Moharan/r/29:11:3)

מַאי חֲזָא דְּאָזֵל לְהֵיכָא דְּמִדְלֵי מִנַּהּ – הַיְנוּ כְּשֶׁרוֹצֶה לְטַהֵר אֶת הַמַּלְכוּת מֵהַדָּמִים, הוּא הוֹלֵךְ אֶל הַמַּדְרֵגָה הַיּוֹתֵר עֶלְיוֹנָה, הַיְנוּ תִּקּוּן הַכְּלָלִי שֶׁהוּא לְמַעְלָה מֵאִשָּׁה יִרְאַת ה', בְּחִינַת (שמואל־ב כג): צַדִּיק מוֹשֵׁל בְּיִרְאַת אֱלֹקִים, כִּי הַצַּדִּיק שֶׁהוּא בְּחִינוֹת תִּקּוּן הַכְּלָלִי הוּא לְמַעְלָה, וְהוּא מוֹשֵׁל בְּיִרְאַת אֱלֹקִים, שֶׁהוּא בְּחִינַת מַלְכוּת, כְּמוֹ שֶׁכָּתוּב (אבות פ"ג): אִלְמָלֵא מוֹרָאָהּ שֶׁל מַלְכוּת. וְזֶהוּ:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**What did he see that made him go to where there was a better one? —** That is, when he wants to purify the *Shekhinah* from her impurity, he goes to the highest level—i.e., the General Remedy, which is higher than “a God-fearing woman.” This is alluded to in (2 Samuel 23:3), “The tzaddik rules with the fear of God.” For the tzaddik, who corresponds to the General Remedy, is above. He “rules with the fear of God,” which corresponds to *Malkhut,* as is written (Avot 3:2): “Were it not for the fear of the *malkhut* ….” And this is:


###### Likutei Moharan 29:11:4
[Likutei Moharan 29:11:4](https://torahapp.org/share/book/Likutei%20Moharan/r/29:11:4)

שְׁקַל סִכְּתָא דָּצָהּ לְתַתָּא וְכוּ' – סִכְּתָא הֵם יְתֵדוֹת וּמַסְמְרוֹת, כְּמוֹ שֶׁפֵּרֵשׁ רַשִׁ"י. הַיְנוּ בְּחִינַת דִּבְרֵי תּוֹרָה, כְּמוֹ שֶׁכָּתוּב (קהלת י״ב:י״א): דִּבְרֵי חֲכָמִים כַּדָּרְבוֹנוֹת וּכְמַסְמְרוֹת.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**He took a peg and pressed it in below —** “A peg,” as Rashi explains, is a spike or a nail. It alludes to the words of Torah, as is written (Ecclesia st es 12:11), “The words of the wise are like spurs and nails.”


###### Likutei Moharan 29:11:5
[Likutei Moharan 29:11:5](https://torahapp.org/share/book/Likutei%20Moharan/r/29:11:5)

דָּצָהּ לְתַתָּא – הַיְנוּ בְּחִינַת מַדְרֵגוֹת הַתַּחְתּוֹנוֹת, כְּשֶׁאֵין תִּקּוּן הַכְּלָלִי, בְּחִינַת: בָּתַר דְּאִסְתְּלֵק רַבִּי שִׁמְעוֹן, שֶׁאָז הַדִּבּוּר אָסוּר. וְזֶהוּ:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**pressed it in below —** This refers to the lower levels, where there is no General Remedy. This is, “after Rabbi Shimon died,” for then speech is forbidden. Therefore:


###### Likutei Moharan 29:11:6
[Likutei Moharan 29:11:6](https://torahapp.org/share/book/Likutei%20Moharan/r/29:11:6)

וְלָא עָאל – הַיְנוּ שֶׁלֹּא הָיָה אֶפְשָׁר אָז לְדַבֵּר דִּבְרֵי תּוֹרָה כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**It did not go in —** It was impossible then to speak words of Torah, as above.


###### Likutei Moharan 29:11:7
[Likutei Moharan 29:11:7](https://torahapp.org/share/book/Likutei%20Moharan/r/29:11:7)

דָּצָהּ לְעֵלָּא וְעָאל – הַיְנוּ בְּחִינוֹת בְּיוֹמוֹי דְּרַבִּי שִׁמְעוֹן, שֶׁהוּא קֶשֶׁת הַבְּרִית, שֶׁהוּא תִּקּוּן הַכְּלָלִי, שֶׁאָז הַדִּבּוּר מֻתָּר.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**He pressed it in higher up and it went in —** This alludes to “in the days of Rabbi Shimon”—“the bow of the Covenant,” the General Remedy—when speech is permitted.


###### Likutei Moharan 29:11:8
[Likutei Moharan 29:11:8](https://torahapp.org/share/book/Likutei%20Moharan/r/29:11:8)

הַיְנוּ שֶׁהֶרְאָה לָהֶם, שֶׁאִי אֶפְשָׁר לְתַקֵּן הַדִּבּוּר כִּי אִם עַל־יְדֵי שֶׁבַח הַצַּדִּיקִים, שֶׁהוּא תִּקּוּן הַכְּלָלִי לְהַדִּבּוּר, וְהוּא הַדִּין כָּל הַדְּבָרִים אִי אֶפְשָׁר לְתַקֵּן, כִּי אִם עַל יְדֵי תִּקּוּן הַכְּלָלִי, כְּדֵי לְהָרִים אֶת הַמֹּחַ שֶׁמִּשָּׁם נִמְשָׁךְ כָּל הַלַּבְנוּנִית כַּנַּ"ל. וְזֶה:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
In other words, [Rabbi Yehoshua] showed them that it is impossible to rectify speech except by praising the tzaddikim, as this is the General Remedy for speech. And the same holds true for all things. The only way to rectify them is through the General Remedy, so as to elevate the mind from which all whiteness is drawn, as explained. And this is:


###### Likutei Moharan 29:11:9
[Likutei Moharan 29:11:9](https://torahapp.org/share/book/Likutei%20Moharan/r/29:11:9)

הַאי נַמִּי אִתְרַמְיָא לֵהּ בַּת מַזְלֵהּ, הַיְנוּ בְּחִינַת הַמֹּחִין, בְּחִינַת וְנוֹזְלִים מִן לְבָנוֹן.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**He said: That one, too, has found his de st ined mate —** This alludes to the mentalities, corresponding to, “flowing from Lebanon.”


###### Likutei Moharan 29:11:10
[Likutei Moharan 29:11:10](https://torahapp.org/share/book/Likutei%20Moharan/r/29:11:10)

הַיְנוּ שֶׁתָּפַס לָהֶם לְדֻגְמָא אֶת הַדִּבּוּר, וְהֶרְאָה לָהֶם, שֶׁאִי אֶפְשָׁר לְתַקֵּן כִּי אִם עַל־יְדֵי תִּקּוּן הַכְּלָלִי. וְהָרְאָיָה, כִּי בִּימֵי רַבִּי שִׁמְעוֹן הָיָה הַדִּבּוּר עַל תִּקּוּנוֹ, וּבָתַר דְּאִסְתְּלֵק נֶאֱמַר: אַל תִּתֵּן אֶת פִּיךָ וְגוֹ', וְזֶהוּ: דָּצָהּ לְתַתָּא וְכוּ' כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
In other words, he chose for them the example of speech and showed them that rectification is impossible without the General Remedy. He showed them that while Rabbi Shimon was alive speech was perfected, but after the death of Rabbi Shimon, they said, “Do not let your mouth cause your flesh to sin.” As explained, this is the meaning of: **He pressed it in below….**


###### Likutei Moharan 29:11:11
[Likutei Moharan 29:11:11](https://torahapp.org/share/book/Likutei%20Moharan/r/29:11:11)

וּכְמוֹ כֵן כָּל הַדְּבָרִים, צָרִיךְ לְתַקֵּן עַל־יְדֵי תִּקּוּן הַכְּלָלִי הַשַּׁיָּךְ לוֹ. כְּגוֹן מַשָּׂא וּמַתָּן – עַל־יְדֵי צְדָקָה,

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is likewise the case for all things; each one must be rectified through the General Remedy which applies to it. Earning a living, for example, is [rectified] through charity.


###### Likutei Moharan 29:11:12
[Likutei Moharan 29:11:12](https://torahapp.org/share/book/Likutei%20Moharan/r/29:11:12)

וְכֵן כֻּלָּם צָרִיךְ לְתַקֵּן כָּל דָּבָר עַל־יְדֵי תִּקּוּן הַכְּלָלִי הַשַּׁיָּךְ לוֹ. וְזֶה מֵחֲמַת שֶׁצָּרִיךְ לְהָרִים אֶת הַמֹּחִין, לְהַמְשִׁיךְ מִשָּׁם לַבְנוּנִית, לְתַקֵּן וּלְלַבֵּן כָּל הַפְּגָמִים, וְזֶה אִי אֶפְשָׁר כִּי־אִם עַל־יְדֵי תִּקּוּן הַכְּלָלִי כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
The same is true of everything else; each thing has to be rectified by its particular General Remedy. This is because it is necessary to elevate the mentalities so as to draw whiteness from there, in order to rectify and whiten all the blemishes. And this is only possible through the General Remedy, as explained.


###### Likutei Moharan 29:11:13
[Likutei Moharan 29:11:13](https://torahapp.org/share/book/Likutei%20Moharan/r/29:11:13)

וְזֶה בְּחִינַת: הַאי נַמִּי אִתְרַמֵי לֵהּ בַּת מַזָּלֵהּ, בְּחִינַת: וְנוֹזְלִים מִן לְבָנוֹן, מִן לִבּוּנָא דְּמֹחָא כַּנַּ"ל (משלי י):

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And this is: **That one, too, has found *bat maZLeh* —** This corresponds to “*noZLim* from LeBaNon”—from the *LiBuNa* (whiteness) of the mind, as above.


###### Likutei Moharan 29:11:14
[Likutei Moharan 29:11:14](https://torahapp.org/share/book/Likutei%20Moharan/r/29:11:14)

כֶּסֶ'ף נִבְחָ'ר לְשׁוֹ'ן צַדִּי'ק: (בֵּאוּר זֶה הָעִנְיָן וּמַה שַּׁיָּכוּת יֵשׁ לְפָסוּק זֶה לְהַתּוֹרָה הַנַּ"ל יִתְבָּאֵר בְּמָקוֹם אַחֵר):

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
[All this is alluded to in the words (Proverbs 10:20),] “*keseF nivchaR leshoN tzaddiK* —choice silver is the tongue of the tzaddik,” [the last letters of which spell *FRaNK.*] {The explanation of this la st piece and the verse’s connection to the lesson will be clarified elsewhere.}


###### Likutei Moharan 29:12:1
[Likutei Moharan 29:12:1](https://torahapp.org/share/book/Likutei%20Moharan/r/29:12:1)

(שַׁיָּךְ לְאוֹת ח):

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


###### Likutei Moharan 29:12:2
[Likutei Moharan 29:12:2](https://torahapp.org/share/book/Likutei%20Moharan/r/29:12:2)

וְעַל כֵּן אִשָּׁה שֶׁדָּמֶיהָ מְרֻבִּים וְאֵין לָהּ וֶסֶת, אַף שֶׁיַּיִן מַזִּיק לָהּ כַּנַּ"ל, בְּחִינַת: יַיִן כִּי יִתְאַדָּם, שֶׁאַחֲרִיתוֹ דָּם, בְּחִינַת: נִכְנַס יַיִן – יָצָא סוֹד כַּנַּ"ל. עִם כָּל זֶה רְפוּאָתָהּ עַל־יְדֵי יַיִן שֶׁהִסְתַּכֵּל בּוֹ צַדִּיק אֲמִתִּי,

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Thus, although wine is harmful for a woman whose menstrual flow is heavy and her period irregular—corresponding to, “‘wine when it is red,’ for its end is blood,” and, “Wine enters, secrets emerge”—nevertheless, her cure is to drink wine looked at by a true tzaddik.


###### Likutei Moharan 29:12:3
[Likutei Moharan 29:12:3](https://torahapp.org/share/book/Likutei%20Moharan/r/29:12:3)

כִּי הָעֵינַיִם הֵם בְּחִינַת שְׂעָרוֹת. כִּי שִׁבְעָה גִּלְדֵי עֵינָא (בהקדמת התיקונים יב ובתיקון ע) הֵם בְּחִינַת (שופטים ט״ז:י״ט): שֶׁבַע מַחְלְפוֹת ראֹשׁוֹ, וְהֵם בְּחִינַת הַמֹּחִין, כִּי הַשְּׂעָרוֹת הֵם מוֹתְרֵי מֹחִין, וְעַל כֵּן הֵם בְּחִינַת שֶׁבַע מַחְלְפוֹת וְכוּ', בְּחִינַת שֶׁבַע מִדּוֹת, שֶׁחוֹלְפִין וְעוֹבְרִין בַּמַּחֲשָׁבָה שֶׁבַּמֹּחַ. כִּי הַמַּחֲשָׁבָה שֶׁבַּמֹּחַ הוּא כְּפִי הַמִּדּוֹת שֶׁבָּאָדָם, וּכְפִי הַמִּדָּה שֶׁהָאָדָם אוֹחֵז בָּהּ, כֵּן חוֹלְפִין וְעוֹבְרִין עָלָיו הַמַּחֲשָׁבוֹת שֶׁבַּמֹּחַ. וְזֶה: שֶׁבַע מַחְלְפוֹת ראֹשׁוֹ – לְשׁוֹן חָלַף וְעָבַר כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
The reason is that the eyes correspond to the hair, for the “seven coatings of the eyes” (Tikkuney Zohar #70, p.128a) are an aspect of the “seven locks of his head” (Judges 16:19), which are the mentalities. This is because hair is the extraneous matter of the mentalities. It therefore corresponds to the “seven locks,” which are the seven attributes that pass through and cross as thoughts of the mind. For the thoughts of the mind are in accordance with a person’s attributes; the attribute to which a person presently adheres determines the thoughts that pass through and cross his mind. Thus “seven *maChL’Phot* (locks) of his head” has the connotation of *ChaLaPh* (pass through) and cross.


###### Likutei Moharan 29:12:4
[Likutei Moharan 29:12:4](https://torahapp.org/share/book/Likutei%20Moharan/r/29:12:4)

וּכְשֶׁפּוֹגְמִין בְּהַשְּׂעָרוֹת, נִפְגָּם הָרְאִיָּה, שֶׁהִיא שִׁבְעָה גִּלְדֵי עֵינָא. וְעַל כֵּן שִׁמְשׁוֹן שֶׁפָּגַם בְּשֶׁבַע מַחְלְפוֹת ראֹשׁוֹ, נֶאֱמַר בּוֹ (שם): וַיְנַקְּרוּ פְלִשְׁתִּים אֶת עֵינָיו.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Therefore, when one blemishes the hair, sight—the “seven coatings of the eyes”—is blemished. Thus it is said of Shimshon, who blemished the “seven locks of his head,” that “the Philistines gouged out his eyes” (ibid. 16:21).


###### Likutei Moharan 29:12:5
[Likutei Moharan 29:12:5](https://torahapp.org/share/book/Likutei%20Moharan/r/29:12:5)

וְעַל־כֵּן עַל־יְדֵי שִׁבְעָה גִּלְדֵי עֵינָא, מְתַקְּנִין בְּחִינַת שֶׁבַע מַחְלְפוֹת ראֹשׁוֹ, שֶׁהֵם הַשְּׂעָרוֹת, בִּבְחִינַת (דניאל ז׳:ט׳): וּשְׂעַר רֵאשֵׁהּ כַּעֲמַר נָקִי, בִּבְחִינַת לָשׁוֹן שֶׁל זְהוֹרִית, שֶׁהוּא מַלְבִּין הָאַדְמִימוּת שֶׁל הַשְּׁסָ"ה גִּידִין, בִּבְחִינַת: אִם יַאְדִּימוּ כַתּוֹלָע כַּצֶּמֶר יִהְיוּ. נִמְצָא שֶׁנִּתְתַּקֵּן עַל יְדֵי זֶה הָאַדְמִימוּת, שֶׁהוּא בְּחִינַת דַּם נִדָּה כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And so, by means of the “seven coatings of the eyes” we rectify the “seven locks of his head”—these are the hairs, in an aspect of, “The hair of his head is like whitened wool” (Daniel 7:9). This corresponds to the crimson-colored strap which whitens the redness of the three hundred sixty-five *gidim,* as in, “Though they be red like crimson, they shall be white as wool.” Thus through this, the redness, which is an aspect of menstrual blood, is rectified.


###### Likutei Moharan 29:12:6
[Likutei Moharan 29:12:6](https://torahapp.org/share/book/Likutei%20Moharan/r/29:12:6)

וְזֶה בְּחִינַת (תהילים קי״ח:ה׳): מִן הַמֵּצַר קָרָאתִי יָהּ, אוֹתִיּוֹת צֶמֶר. כַּמּוּבָא בַּכַּוָּנוֹת, עַיֵּן שָׁם וְהָבֵן:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And this is (Psalms 118:5), “I called out to God from the *MeiTZaR* (the narrow straits)”—the same letters as *TZeMeR* (wool). This is explained in the *Kavanot.* Study there and understand.