## Likutei Moharan Torah 36

###### Likutei Moharan 36:1:1
[Likutei Moharan 36:1:1](https://torahapp.org/share/book/Likutei%20Moharan/r/36:1:1)

לְשׁוֹן רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה בִּקְרֹב עָלַי מְרֵעִים לֶאֱכֹל אֶת בְּשָׂרִי וְכוּ': (תהלים כז)

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
“*Bikrov Alaiy Mrei’im* (When Evildoers Come Close) to devour my flesh—it is they, my foes and my enemies, who stumble and fall.” (Psalms 27:2)


###### Likutei Moharan 36:1:2
[Likutei Moharan 36:1:2](https://torahapp.org/share/book/Likutei%20Moharan/r/36:1:2)

א וְזֶהוּ כְּלָל, כִּי כָּל נֶפֶשׁ מִיִּשְׂרָאֵל הוּא מֻשְׁרָשׁ בְּשִׁבְעִים נֶפֶשׁ שֶׁל בֵּית יַעֲקֹב, וְשִׁבְעִים נֶפֶשׁ שֶׁל בֵּית יַעֲקֹב, מֻשְׁרָשִׁים בְּשִׁבְעִים פָּנִים שֶׁל תּוֹרָה.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Now, the principle is that every Jewish soul is rooted in the seventy souls of the House of Yaakov. And the seventy souls of the House of Yaakov are rooted in the seventy faces of the Torah.


###### Likutei Moharan 36:1:3
[Likutei Moharan 36:1:3](https://torahapp.org/share/book/Likutei%20Moharan/r/36:1:3)

וְזֶה לְעֻמַּת זֶה עָשָׂה הָאֱלֹקִים, שֶׁכְּנֶגֶד שִׁבְעִים נֶפֶשׁ שֶׁל בֵּית יַעֲקֹב, הֵם שִׁבְעִים לָשׁוֹן, שֶׁכָּל לָשׁוֹן וְלָשׁוֹן יֵשׁ לָהּ מִדָּה רָעָה בִּפְנֵי עַצְמָהּ, מַה שֶּׁאֵין בַּחֲבֶרְתָּהּ, וּמֵחֲמַת הַמִּדּוֹת הָאֵלּוּ הֵם מְרֻחָקִים מִשִּׁבְעִים פָּנִים שֶׁל תּוֹרָה.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
But “God made one to contrast the other” (Ecclesiastes 7:14), so that in contrast to the seventy souls of the House of Yaakov there are seventy languages. Each and every language has its own evil trait, which another does not have. And because of these traits, they are distant from the seventy faces of the Torah.


###### Likutei Moharan 36:1:4
[Likutei Moharan 36:1:4](https://torahapp.org/share/book/Likutei%20Moharan/r/36:1:4)

וּכְשֶׁהַנֶּפֶשׁ שֶׁל בֵּית יַעֲקֹב בָּאָה בַּגָּלוּת תַּחַת יַד שִׁבְעִים לְשׁוֹנוֹת, הַיְנוּ בְּמִדּוֹתֵיהֶם הָרָעִים, אֲזַי הִיא רָאמַת שִׁבְעִין קָלִין, כַּיּוֹלֶדֶת שֶׁקֹּדֶם הַלֵּדָה הִיא צוֹעֶקֶת שִׁבְעִין קָלִין (זוהר פנחס רמט:), כְּנֶגֶד שִׁבְעִין תֵּבִין שֶׁבְּמִזְמוֹר יַעַנְךָ, שֶׁבְּלֹא זֶה אִי אֶפְשָׁר לָהּ לֵילֵד.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Thus when the soul from the House of Yaakov goes into exile under the control of the seventy nations—i.e., into their evil traits—she then cries seventy calls. This is like the pregnant woman who before the birth screams seventy screams parallel to the seventy words in the psalm “*Yaankha.*” For without this it would be impossible for her to give birth.


###### Likutei Moharan 36:1:5
[Likutei Moharan 36:1:5](https://torahapp.org/share/book/Likutei%20Moharan/r/36:1:5)

וְזֶהוּ כְּלָל, שֶׁכָּל נֶפֶשׁ מִיִּשְׂרָאֵל קֹדֶם שֶׁיֵּשׁ לָהּ הִתְגַּלּוּת בְּתוֹרָה וּבַעֲבוֹדָה, אֲזַי מְנַסִּין וּמְצָרְפִים אֶת הַנֶּפֶשׁ בְּגָלוּת שֶׁל שִׁבְעִים לָשׁוֹן, הַיְנוּ בְּתַאֲווֹתֵיהֶן. וּכְשֶׁהִיא בָּאָה בְּמִדּוֹתֵיהֶן בַּגָּלוּת, אֲזַי הִיא רָאמַת שִׁבְעִין קָלִין, כִּי הִתְגַּלּוּת הִיא בְּחִינַת לֵדָה,

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
The principle is that before any Jewish soul has a revelation in Torah and Divine service, the soul is tested and refined in the exile of the seventy languages—i.e., in their desires. And so when she comes in contact with their traits in exile, she screams seventy screams. This is because revelation is an aspect of birth.


###### Likutei Moharan 36:1:6
[Likutei Moharan 36:1:6](https://torahapp.org/share/book/Likutei%20Moharan/r/36:1:6)

כִּי קֹדֶם הִתְגַּלּוּת שֶׁל תּוֹרָה, אֲזַי הִיא בִּבְחִינַת עִבּוּר, שֶׁהַתּוֹרָה הִיא נֶעְלָם מִמֶּנּוּ, כַּעֲצָמִים בְּבֶטֶן הַמְּלֵאָה, בִּבְחִינַת (דברים לא): וְאָנֹכִי הַסְתֵּר אַסְתִּיר, הַיְנוּ בַּגָּלוּת בַּמִּדּוֹת הָרָעוֹת שֶׁל שִׁבְעִים לָשׁוֹן. כִּי הַקְּלִפָּה קָדְמָה לַפְּרִי, וּמִי שֶׁרוֹצֶה לֶאֱכֹל הַפְּרִי, צָרִיךְ לְשַׁבֵּר מִקֹּדֶם הַקְּלִפָּה. לָכֵן קֹדֶם הַהִתְגַּלּוּת, מֻכְרָח הַנֶּפֶשׁ לָבוֹא בַּגָּלוּת, הַיְנוּ בְּמִדּוֹתֵיהֶם, כְּדֵי לְשַׁבְּרָם, וְלָבוֹא אַחַר־כָּךְ לַהִתְגַּלּוּת:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
For prior to a revelation of Torah, she is in the aspect of pregnancy, in that the Torah is hidden from him “like the bones within the womb of the pregnant woman” (Ecclesiastes 11:5) —corresponding to “As for Me, I will utterly hide” (Deuteronomy 31:18). In other words, [the soul is] in exile, in the evil traits of the seventy languages. For the shell preceded the fruit, and so anyone who would eat the fruit must first break the shell. Therefore, before the revelation, the soul is obliged to go into exile—i.e., into their traits—in order to break them and so afterwards come to a revelation.


###### Likutei Moharan 36:2:1
[Likutei Moharan 36:2:1](https://torahapp.org/share/book/Likutei%20Moharan/r/36:2:1)

ב וְדַע, שֶׁכְּלָלוּת שֶׁל שִׁבְעִים לָשׁוֹן, שֶׁל מִדּוֹתֵיהֶן הָרָעוֹת הַלָּלוּ, הִיא תַּאֲוַת נִאוּף. וְהוּא תִּקּוּן הַכְּלָלִי, מִי שֶׁמְּשַׁבֵּר הַתַּאֲוָה הַזֹּאת, אֲזַי בְּקַל יָכוֹל לְשַׁבֵּר כָּל הַתַּאֲווֹת.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**2.** And know! encompassing all the seventy languages, [all] these evil traits of theirs, is the desire for adultery. Thus, anyone who breaks this desire can then easily break all the desires.


###### Likutei Moharan 36:2:2
[Likutei Moharan 36:2:2](https://torahapp.org/share/book/Likutei%20Moharan/r/36:2:2)

וּבִשְׁבִיל זֶה, מֹשֶׁה רַבֵּנוּ, לְפִי שֶׁהוּא כְּלָל שֶׁל הִתְגַּלּוּת הַתּוֹרָה, שֶׁהוּא בְּחִינַת דַּעַת, כִּי הַתּוֹרָה נִקְרָא רֵאשִׁית דַּעַת (משלי א׳:ז׳). גַּם אִיתָא מֹשֶׁה רַבֵּינוּ עוֹלֶה בְּגִימַטְרִיָּא תַּרְיַ"ג (ספר הקנה י"ב, רוקח סי' רצו, מגלה עמוקות אופן קיג), שֶׁהוּא כְּלָלוּת כָּל הַתּוֹרָה, וּבִשְׁבִיל זֶה הָיָה צָרִיךְ לִפְרֹשׁ אֶת עַצְמוֹ מִכָּל וָכֹל, כְּמוֹ שֶׁכָּתוּב (דברים ה׳:כ״ח): וְאַתָּה פֹּה עֲמֹד עִמָּדִי.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is why Moshe Rabbeinu, being the embodiment of Torah revelation—he is an aspect of *daat* (holy knowledge), for the Torah is called “the beginning of *daat*” (Proverbs 1:7) ; and *MoSheH RaBbeINU* has the same numerical value as *TaRYaG,* which encompasses the entire Torah—accordingly had to separate himself entirely, as is written (Deuteronomy 5:28), “but you remain here with Me.”


###### Likutei Moharan 36:2:3
[Likutei Moharan 36:2:3](https://torahapp.org/share/book/Likutei%20Moharan/r/36:2:3)

וּבִלְעָם שֶׁהָיָה כְּנֶגֶד מֹשֶׁה בַּקְּלִפָּה, כְּמוֹ שֶׁכָּתוּב (במדבר כ״ד:ט״ז): וְיוֹדֵעַ דַּעַת עֶלְיוֹן, גַּם אוֹתִיּוֹת בִּלְעָם מְרַמְּזִין שֶׁהוּא בַּקְּלִפָּה כְּנֶגֶד הַתּוֹרָה, כִּי ב' הִיא הַתְחָלַת הַתּוֹרָה, וְל' הִיא סוֹף הַתּוֹרָה, וְע' כְּנֶגֶד שִׁבְעִים פָּנִים, וּמ' כְּנֶגֶד אַרְבָּעִים יוֹם שֶׁנִּתְּנָה תּוֹרָה. וּמֵחֲמַת שֶׁהוּא בַּקְּלִפָּה, לְפִיכָךְ הוּא מְשֻׁקָּע בַּתַּאֲוָה הַזֹּאת בְּיוֹתֵר, כְּמוֹ שֶׁכָּתוּב (שם כב): הַהַסְכֵּן הִסְכַּנְתִּי.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
But Bilaam—who is Moshe’s parallel within the forces of evil, as is written (Numbers 24:16), “who knows the *Daat* of the Most High”; and also the letters *BiLAaM* hint that he is the Torah’s parallel within the evil forces, for the *Bet* is the beginning of the Torah, the *Lamed* is the end of the Torah, the *Ayin* stands for the *ayin* (70) faces, and the *Mem* stands for the *mem* (40) days in which the Torah was given—because he was within the forces of evil, he was therefore exceedingly immersed in this desire, as is written (Numbers 22:30), “Have I been in the habit?”


###### Likutei Moharan 36:2:4
[Likutei Moharan 36:2:4](https://torahapp.org/share/book/Likutei%20Moharan/r/36:2:4)

גַּם יוֹסֵף, קֹדֶם שֶׁהָיְתָה לוֹ הִתְגַּלּוּת בַּתּוֹרָה, הַיְנוּ חָכְמָה בִּינָה, כְּמוֹ שֶׁכָּתוּב (תהילים קי״א:י׳): רֵאשִׁית חָכְמָה; כִּי אִם לַבִּינָה תִקְרָא (משלי ב׳:ג׳). וְקֹדֶם שֶׁזָּכָה לְהִתְגַּלּוּת הַתּוֹרָה, הֻצְרַךְ לָבוֹא בְּנִסָּיוֹן בְּצֵרוּף בְּתוֹךְ הַתַּאֲוָה הַכְּלָלִיוּת שֶׁל שִׁבְעִים לָשׁוֹן הַנַּ"ל, וְעַל־יְדֵי שֶׁעָמַד בַּנִּסָּיוֹן וְשִׁבֵּר הַקְּלִפָּה שֶׁקָּדְמָה לַפְּרִי, זָכָה לַפְּרִי, הַיְנוּ לְהִתְגַּלּוּת הַתּוֹרָה, שֶׁהִיא חָכְמָה וּבִינָה, כְּמוֹ שֶׁכָּתוּב (בראשית מ״א:ל״ט): אֵין נָבוֹן וְחָכָם כָּמוֹךָ:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Yosef, too, before he could have a revelation in Torah—i.e., *Chokhmah* and *Binah,* as is written, “The beginning of wisdom” (Psalms 111:10), for “If you call to understanding” (Proverbs 2:3) —had to be tested, refined within the above mentioned all-encompassing desire of the seventy languages. By withstanding the test and breaking the shell that preceded the fruit, he merited the fruit—i.e., the revelation of the Torah, which is *Chokhmah* and *Binah,* as is written (Genesis 41:39), “there can be no one with as much understanding and wisdom as you.”


###### Likutei Moharan 36:2:5
[Likutei Moharan 36:2:5](https://torahapp.org/share/book/Likutei%20Moharan/r/36:2:5)

וּבִשְׁבִיל זֶה דָּרְשׁוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה (ברכות יב:) עַל פָּסוּק: אַחֲרֵי לְבַבְכֶם וְכוּ', (אַחֲרֵי לְבַבְכֶם – זֶהוּ מִינוּת, וְאַחֲרֵי עֵינֵיכֶם – זוֹ נִאוּף). גַּם שִׁמְשׁוֹן הָלַךְ אַחַר עֵינָיו (שם, וסוטה ט:), גַּם בִּלְעָם נִקְרָא שְׁתוּם הָעָיִן (במדבר כ״ד:ג׳), מֵחֲמַת שֶׁהוּא כְּלָלִיּוּת מִדָּה רָעָה שֶׁל מִדּוֹת רָעוֹת שֶׁל הַשִּׁבְעִים לָשׁוֹן:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is the reason our Sages (Berakhot 12b) expounded the verse “after your hearts…” (Numbers 15:39). {“After your hearts” is heresy; “after your eyes” is adultery.} Shimshon, too, went after his eyes. Likewise, Bilaam was called “one whose eye is open” (ibid. 24:3), because he is the all-encompassing evil trait of the evil traits of the seventy languages.


###### Likutei Moharan 36:3:1
[Likutei Moharan 36:3:1](https://torahapp.org/share/book/Likutei%20Moharan/r/36:3:1)

ג לְפִיכָךְ כְּשֶׁקּוֹרִין פָּסוּק רִאשׁוֹן שֶׁל קְרִיאַת־שְׁמַע, צָרִיךְ לְהַעֲצִים אֶת עֵינָיו, בִּבְחִינַת: עוּלִימְתָּא שַׁפִּירְתָּא דְּלֵית לָהּ עֵינִין (סבא משפטים דף צה. וכמובא בכתבי האר"י ז"ל עיין בשע"ת סי' סא ס"ק ג).

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**3.** Therefore, when reciting the first verse of the *Keriat Shema,* a person has to shut his eyes, corresponding to “a beautiful maiden who has no eyes.” This is because the rectification for the lustful thoughts that come to a person is for him to recite *Shema* and *Barukh shem* *kvod malkhuto l’olam va’ed* with great concentration.


###### Likutei Moharan 36:3:2
[Likutei Moharan 36:3:2](https://torahapp.org/share/book/Likutei%20Moharan/r/36:3:2)

כִּי תִּקּוּן שֶׁל הִרְהוּרֵי זְנוּת שֶׁבָּא לָאָדָם – שֶׁיֹּאמַר "שְׁמַע" וּ"בָרוּךְ שֵׁם". כִּי תַּאֲוַת נִאוּף הִיא בָּאָה מֵעֲכִירַת דָּמִים, הַיְנוּ מִטְּחוֹל, שֶׁהִיא לִילִית, שֶׁהִיא שִׁפְחָה בִּישָׁא, אִמָּא דְּעֵרֶב רַב, שֶׁהִיא מַלְכוּת הָרְשָׁעָה.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is because the desire for adultery comes from a turbidity of the blood—i.e., from the spleen, which is Lilit, the evil maidservant, the mother of the mixed multitude, who is the Kingdom of Evil.


###### Likutei Moharan 36:3:3
[Likutei Moharan 36:3:3](https://torahapp.org/share/book/Likutei%20Moharan/r/36:3:3)

וּמַלְכוּתָא דִּשְׁמַיָּא הוּא בִּבְחִינַת גְּבִירְתָּא, אִשָּׁה יִרְאַת ה', שֶׁהִיא בִּבְחִינַת יָם שֶׁל שְׁלֹמֹה הָעוֹמֶדֶת עַל שְׁנֵים עָשָׂר בָּקָר, שֶׁהֵם שְׁנֵים עָשָׂר שִׁבְטֵי יָהּ (זוהר ויחי דף רמא).

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
But the Kingdom of Holiness corresponds to a mistress, “a God-fearing woman” (Proverbs 31:30). She is an aspect of the sea of Shlomo that stands on twelve oxen, who are the Twelve Tribes of God.


###### Likutei Moharan 36:3:4
[Likutei Moharan 36:3:4](https://torahapp.org/share/book/Likutei%20Moharan/r/36:3:4)

וּכְשֶׁאָדָם מְקַבֵּל עָלָיו עֹל מַלְכוּת שָׁמַיִם בְּאֵלּוּ הַפְּסוּקִים, שֶׁכּוֹלֵל אֶת נִשְׁמָתוֹ בִּשְׁנֵים עָשָׂר שִׁבְטֵי יָהּ, וּמַפְרִישׁ אֶת נִשְׁמָתוֹ מִנִּשְׁמַת עֵרֶב־רַב, הַבָּאִים מֵאִשָּׁה זוֹנָה, שֶׁהִיא שִׁפְחָה בִּישָׁא, שֶׁהִיא בִּבְחִינַת (בראשית טז): מִפְּנֵי שָׂרַי גְּבִרְתִּי אָנֹכִי בּוֹרַחַת, שֶׁהַתַּאֲוָה בּוֹרַחַת וְנִפְרֶדֶת מִמֶּנָּה. וְאִם אֵינוֹ מִשְׁתַּדֵּל לְגָרֵשׁ אֶת הָאִשָּׁה זוֹנָה, אֲזַי הוּא בִּבְחִינַת (משלי ל׳:כ״ג): שִׁפְחָה תִּירַשׁ גְּבִרְתָּהּ:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
So when a person accepts upon himself the yoke of the Kingdom of Heaven with these verses, through which his soul is encompassed in the Twelve Tribes of God, he separates his soul from the soul of the mixed multitude, who stem from the promiscuous woman, the evil maidservant. Then, he is in the aspect of “I am running away from my mistress Sarai” (Genesis 16:8) —the desire runs away and disengages from her. But if he does not labor to expel the promiscuous woman, then God forbid, he brings about the aspect of “a maidservant who usurps her mistress” (Proverbs 30:23).


###### Likutei Moharan 36:3:5
[Likutei Moharan 36:3:5](https://torahapp.org/share/book/Likutei%20Moharan/r/36:3:5)

כִּי בִּשְׁנֵי פְּסוּקִים אֵלּוּ יֵשׁ שְׁתֵּים־עֶשְׂרֵה תֵּבוֹת, נֶגֶד שְׁנֵים־עָשָׂר שִׁבְטֵי יָהּ, וְאַרְבָּעִים וְתֵשַׁע אוֹתִיּוֹת, כְּנֶגֶד אַרְבָּעִים וְתֵשַׁע אוֹתִיּוֹת שֶׁבִּשְׁמוֹת שִׁבְטֵי יָהּ. וּבְקַבָּלַת עֹל מַלְכוּת שָׁמַיִם, הוּא בְּחִינַת יָם שֶׁל שְׁלֹמֹה, הוּא נִפְרָד מִנִּשְׁמוֹתֵיהֶן דְּעֵרֶב־רַב, שֶׁהִיא שִׁפְחָה בִּישָׁא, אִשָּׁה זוֹנָה, וְנִכְלָל בְּנִשְׁמוֹת שִׁבְטֵי יָהּ, בְּחִינַת אִשָּׁה יִרְאַת ה',

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
For in these two verses there are twelve words, paralleling the Twelve Tribes of God. And there are forty-nine letters, paralleling the forty-nine letters in the names of the Tribes of God. By accepting the yoke of the Kingdom of Heaven with the two verses that are an aspect of the sea of Shlomo, he disengages from the souls of the mixed multitude/evil maidservant/promiscuous woman, and is encompassed in the souls of the Tribes of God, an aspect of “a God-fearing woman.”


###### Likutei Moharan 36:3:6
[Likutei Moharan 36:3:6](https://torahapp.org/share/book/Likutei%20Moharan/r/36:3:6)

אֲזַי הוּא בְּחִינַת סְגִירַת עֵינַיִם בִּשְׁעַת קַבָּלַת עֹל מַלְכוּת שָׁמַיִם, לְהוֹרוֹת שֶׁעַל־יְדֵי קַבָּלַת עֹל מַלְכוּת שָׁמַיִם, הוּא בִּבְחִינַת עוּלִימְתָּא שַׁפִּירְתָּא דְּלֵית לָהּ עֵינִין, שֶׁהִיא הַתַּאֲוָה שֶׁכּוֹלֶלֶת הַמִּדּוֹת רָעוֹת שֶׁל שִׁבְעִים לְשׁוֹנוֹת:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is an aspect of closing the eyes when accepting the yoke of the Kingdom of Heaven, to show that by accepting the yoke of the Kingdom of Heaven he is in the aspect of “a beautiful maiden who has no eyes”—[the eyes being] the desire that encompasses the evil traits of the seventy languages.


###### Likutei Moharan 36:4:1
[Likutei Moharan 36:4:1](https://torahapp.org/share/book/Likutei%20Moharan/r/36:4:1)

ד וְכָל זֶה כְּשֶׁיֵּשׁ לוֹ לָאָדָם הִרְהוּר בְּאַקְרַאי בְּעַלְמָא, אֲזַי דַּי לוֹ בַּאֲמִירַת שְׁנֵי פְּסוּקִים הַנַּ"ל. אֲבָל אִם הוּא, חַס וְשָׁלוֹם, רָגִיל בְּהִרְהוּר שֶׁל הַתַּאֲוָה הַכְּלָלִיּוּת, רַחֲמָנָא לִצְלָן, וְאֵינוֹ יָכוֹל לְהַפְרִיד מִמֶּנָּה, אֲזַי צָרִיךְ גַּם כֵּן לְהוֹרִיד דְּמָעוֹת בִּשְׁעַת קַבָּלַת מַלְכוּת שָׁמַיִם.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**4.** Now, all this is so when a person has a [lustful] thought occasionally. Then, it is enough to recite the above mentioned two verses. But if, God forbid, he regularly has thoughts about the all-encompassing desire, and cannot disengage from it, then he also has to shed tears when accepting the yoke of the Kingdom of Heaven.


###### Likutei Moharan 36:4:2
[Likutei Moharan 36:4:2](https://torahapp.org/share/book/Likutei%20Moharan/r/36:4:2)

כִּי אִיתָא, שֶׁהַדְּמָעוֹת הֵם מִמּוֹתְרוֹת הַמָּרָה שְׁחוֹרָה, וּמָרָה שְׁחוֹרָה הִיא טְחוֹל (תיקון נ"ו), שֶׁהִיא בְּחִינַת מַלְכוּת הָרְשָׁעָה, אִשָּׁה זוֹנָה, שֶׁמִּשָּׁם נִשְׁמוֹתֵיהֶן דְּעֵרֶב־רַב, וּכְשֶׁמּוֹרִיד דְּמָעוֹת, אֲזַי נִדְחִין וְיוֹצְאִין לַחוּץ הַמּוֹתָרוֹת, הַיְנוּ הַתַּאֲווֹת נִאוּף, הַבָּאִים מֵעֲכִירַת דָּמִים שֶׁל טְחוֹל וּמֵהַמּוֹתָרוֹת, וְכוֹלֵל נִשְׁמָתוֹ בְּמַלְכוּת שָׁמַיִם.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
For it is brought in the *Shviley Emunah* that the tears come from the excess matter of melancholy. Melancholy is the spleen, which is an aspect of the Kingdom of Evil, the promiscuous woman, from which come the souls of the mixed multitude. And when he sheds tears while accepting the yoke of the Kingdom of Heaven, then the excess matter—i.e., the lustful desires which stem from the turbidity of the blood of the spleen and from the excess matter—are expelled and come out. He thus includes his soul in the Kingdom of Heaven.


###### Likutei Moharan 36:4:3
[Likutei Moharan 36:4:3](https://torahapp.org/share/book/Likutei%20Moharan/r/36:4:3)

וְזֶה שֶׁתִּרְגֵּם יוֹנָתָן עַל פָּסוּק (במדבר כ״ה:ו׳): וְהֵמָּה בּוֹכִים פֶּתַח אֹהֶל מוֹעֵד – בַּכְיָן וְקוֹרִין אֶת שְׁמַע, וְזֶה לֹא עָשׂוּ אֶלָּא כְּדֵי לְהִנָּצֵל מֵהִרְהוּר שֶׁל אִשָּׁה זוֹנָה, שֶׁהִיא קְלִפָּה הַקּוֹדֶמֶת לַפְּרִי, וְלָבוֹא לְהִתְגַּלּוּת הַתּוֹרָה:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is as Yonatan renders the verse “they were weeping at the entrance to the Tent of Meeting” (Numbers 25:6): they were weeping and reciting the *Shema.* They did this only so that they might be spared from lustful thoughts, which is the shell that precedes the fruit, and so come to a revelation of Torah.


###### Likutei Moharan 36:5:1
[Likutei Moharan 36:5:1](https://torahapp.org/share/book/Likutei%20Moharan/r/36:5:1)

ה וּכְשֶׁבָּא לְהִתְגַּלּוּת הַתּוֹרָה, אֲזַי נַעֲשֶׂה מֵהַהִתְגַּלּוּת נְשָׁמוֹת חֲדָשׁוֹת, כְּמוֹ שֶׁכָּתוּב: לְמֶעְבַּד נִשְׁמָתִין וְרוּחִין חַדְתִּין בְּתַרְתֵּין וּבִתְלָתִין – הִיא הַתּוֹרָה שֶׁיֵּשׁ בָּהּ שְׁלֹשִׁים וּשְׁנַיִם נְתִיבוֹת הַחָכְמָה; וּבִתְלָתָא שִׁבְשִׁין – הַיְנוּ אוֹרַיְתָא תְּלִיתָאִי (שבת פח).

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**5. {“Thereby creating new souls and spirits with the thirty-two and with the three branches”** (Azamer Bishvachin) **. }** And when a person comes to a revelation of Torah, then from the revelation there comes new souls, as is written, “thereby creating new souls and spirits with the thirty-two”—this is the Torah, which contains thirty-two paths of Wisdom—“and with the three branches”—i.e., a threefold teaching.


###### Likutei Moharan 36:5:2
[Likutei Moharan 36:5:2](https://torahapp.org/share/book/Likutei%20Moharan/r/36:5:2)

נִמְצָא, כְּשֶׁהַצַּדִּיק מְגַלֶּה אֵיזֶה דְּבַר תּוֹרָה, אֲזַי מוֹרִיד נִשְׁמָתִין חַדְתִּין, לְכָל אֶחָד מֵהַשּׁוֹמְעִין הַתּוֹרָה לְפִי בְּחִינָתוֹ וּתְפִיסָתוֹ. כִּי הַתּוֹרָה יֵשׁ לָהּ שְׁנֵי כֹּחוֹת: לְהָמִית וּלְהַחֲיוֹת, כְּמוֹ שֶׁאָמְרוּ וְשַׂמְתֶּם – זָכָה, נַעֲשֵׂית לוֹ סַם חַיִּים וְכוּ' (יומא עב:, ועיין תענית ז), וּכְתִיב (הושע י״ד:י׳): יְשָׁרִים דַּרְכֵי ה' צַדִּיקִים יֵלְכוּ בָם וְכוּ'.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Thus it is that when the tzaddik reveals some true Torah teaching, he brings down new souls to those who hear the teaching, each one commensurate with his aspect and comprehension. This is because the Torah has two potentials: for death and for life. As [our Sages] taught: “Place them…” (Deuteronomy 11:18) —if he is deserving, it becomes his elixir of life; [but if he is not deserving, it becomes his potion of death] (Yoma 72b). And it is written, “The ways of God are straight; the righteous will go in them, [but the wicked will stumble on them]” (Hosea 14:10).


###### Likutei Moharan 36:5:3
[Likutei Moharan 36:5:3](https://torahapp.org/share/book/Likutei%20Moharan/r/36:5:3)

כָּךְ הַתּוֹרָה שֶׁל הַצַּדִּיק לְכָל אֶחָד כְּפִי תְּפִיסָתוֹ: יֵשׁ אָדָם שֶׁנַּעֲשֶׂה לוֹ נְשָׁמָה חֲדָשָׁה מֵהִתְגַּלּוּת הַתּוֹרָה, וְיֵשׁ אָדָם שֶׁהוּא, חַס וְשָׁלוֹם, לְהִפּוּךְ, כְּמוֹ שֶׁכָּתוּב: צַדִּיקִים יֵלְכוּ בָם. הַכֹּל לְפִי הַכְּלִי שֶׁלּוֹ, הַיְנוּ כְּפִי תְּפִיסָתוֹ, תְּפִיסַת הַמֹּחִין שֶׁלּוֹ.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Likewise, for each person the Torah teaching of the tzaddik is commensurate with his comprehension. One person will have a new soul for serving God made for him from the revelation of the teaching, and one person the opposite, God forbid, as in, “the righteous will go in them.” It all depends upon his vessel—i.e., commensurate with his mind’s comprehension.


###### Likutei Moharan 36:5:4
[Likutei Moharan 36:5:4](https://torahapp.org/share/book/Likutei%20Moharan/r/36:5:4)

דְּזֶה הוּא כְּלָל גָּדוֹל, שֶׁאִי אֶפְשָׁר לְשׁוּם אָדָם לְהַשִּׂיג וְלִתְפֹּס בְּדִבּוּרוֹ שֶׁל הַצַּדִּיק, אִם לֹא שֶׁתִּקֵּן תְּחִלָּה אוֹת בְּרִית קֹדֶשׁ כָּרָאוּי, וַאֲזַי יָכוֹל לְהָבִין וְלִתְפֹּס דִּבּוּרוֹ שֶׁל הַצַּדִּיק. דְּאִיתָא בַּזֹּהַר: סִלּוּקָא דִּיסוֹדָא עַד אַבָּא וְאִמָּא, שֶׁהֵם בְּחִינַת חָכְמָה וּבִינָה, שֶׁהֵם י"ה, שֶׁהֵם מֹחִין.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
For this is a major principle: It is impossible for any person to grasp and comprehend the tzaddik’s teaching unless he has first properly rectified the sign of the holy Covenant. Then, he can understand and comprehend the tzaddik’s teaching. As we find in the *Zohar*: The ascent of *Yesod* is until *Abba* and *Imma,* which are an aspect of *Chokhmah* and *Binah, Yod Heh,* the mentalities.


###### Likutei Moharan 36:5:5
[Likutei Moharan 36:5:5](https://torahapp.org/share/book/Likutei%20Moharan/r/36:5:5)

נִמְצָא, כְּשֶׁתִּקֵּן אוֹת בְּרִית קֹדֶשׁ כָּרָאוּי, אֲזַי הַמֹּחִין שֶׁלּוֹ בִּשְׁלֵמוּת, וְיָכוֹל לְהָבִין דִּבּוּרוֹ שֶׁל הַצַּדִּיק. כְּפִי הַתִּקּוּן שֶׁל כָּל אֶחָד, כָּךְ הוּא הַשָּׂגָתוֹ:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Consequently, when he has rectified the sign of the holy Covenant as it should be, then his mentalities are whole and he is able to understand the teaching of the tzaddik in accordance with his personal rectification.


###### Likutei Moharan 36:6:1
[Likutei Moharan 36:6:1](https://torahapp.org/share/book/Likutei%20Moharan/r/36:6:1)

ו וְזֶה הוּא כְּלָל גָּדוֹל, כִּי מִפִּי עֶלְיוֹן לֹא תֵצֵא כִּי אִם אוֹר פָּשׁוּט, אַךְ לְפִי בְּחִינַת כְּלִי הַמְקַבֵּל אֶת הָאוֹר, כָּךְ נִצְטַיֵּר הָאוֹר בְּתוֹכוֹ; אִם הַכְּלִי הוּא בִּשְׁלֵמוּת, אֲזַי הוּא מְקַבֵּל בִּבְחִינַת מְאוֹרוֹת מָלֵא, וְאִם, חַס וְשָׁלוֹם, הַכְּלִי אֵינוֹ בִּשְׁלֵמוּת, אֲזַי הוּא מְקַבֵּל בִּבְחִינַת מְאֹרֹת חָסֵר וָאו, כְּמוֹ שֶׁכָּתוּב (משלי ג׳:ל״ג): מְאֵרַת ה' בְּבֵית רָשָׁע. וְזֶה הוּא: צַדִּיקִים יֵלְכוּ בָם [וְכוּ'],

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**6.** And this is a major principle: From the mouth of the Most High comes only undifferentiated light. However, depending on the aspect of the vessel that receives the light, that is how the light within it takes shape. If the vessel is whole, then he receives full light. But if, God forbid, the vessel is not whole, then he receives the light in the aspect of *me’orot* lacking a *vav,* as is written, “The *me’eirat* (curse) of God is on the house of the wicked” (Proverbs 3:33). This is, “the righteous will go in them….”


###### Likutei Moharan 36:6:2
[Likutei Moharan 36:6:2](https://torahapp.org/share/book/Likutei%20Moharan/r/36:6:2)

כִּי אוֹר הַפָּשׁוּט הַבָּא מִלְּעֵיל, הוּא בְּחִינַת קְמִיץ וּסְתִים, אַךְ לְפִי בְּחִינַת הַכְּלִי הַמְקַבְּלִים, הוּא בְּחִינַת צֵירֵי, שֶׁנִּצְטַיֵּר הָאוֹר לְפִי בְּחִינַת הַכְּלִי.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
For the undifferentiated light that comes from Above is [in] an aspect of closed and sealed, and only afterwards the light opens. But with regard to the aspect of the vessels of those who receive it, it is in an aspect of *TZeYRey.* The light *niTZtaYeiR* (takes shape) commensurate with the aspect of the vessel.


###### Likutei Moharan 36:6:3
[Likutei Moharan 36:6:3](https://torahapp.org/share/book/Likutei%20Moharan/r/36:6:3)

וְעַל כֵּן כְּתִיב בְּבִלְעָם (במדבר כ״ג:כ׳): הִנֵּה בָרֵךְ לָקָחְתִּי – בְּקָמַץ. וּבֵרֵךְ וְלֹא אֲשִׁיבֶנוּ – בְּצֵירֵי. כִּי אֲפִלּוּ הַלְּקִיחָה שֶׁהִיא אָז בִּבְחִינַת קְמִיץ וּסְתִים, הִיא בִּבְחִינַת בֵּרֵךְ. רְאָיָה לָזֶה, כִּי הוּא הָיָה רוֹצֶה לְהִצְטַיֵּר לְפִי בְּחִינַת הַכְּלִי שֶׁלּוֹ, שֶׁהִיא בְּחִינַת קְלָלָה, וְלֹא הָיָה יָכוֹל לְהָשִׁיב וּלְצָרֵף וּלְהִצְטַיֵּר כְּלָל לְפִי בְּחִינָתוֹ. וְזֶה: וּבֵרֵךְ וְלֹא אֲשִׁיבֶנוּ; וּמִפְּנֵי שֶׁהָיָה בִּשְׁעַת לְקִיחָה, הוּא בְּחִינַת בֵּרֵךְ.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**{“It is a blessing that I have taken, and when there is such blessing, I cannot reverse it”** (Numbers 23:20)**.}** Therefore, it is said in connection with Bilaam, “It is *BaReiKh* that I have taken”—with a *KaMaTZ* —“and when there is such *BeiReiKh,* I cannot reverse it”—with a *tzeyrey.* For even the “taking,” in general an aspect *KMiTZ* (closed) and sealed, was an aspect of *beireikh.* He would have wanted the light to take shape coinciding with his vessel, which is an aspect of curse, of *me’orot* lacking [a *vav*]. But he was unable to shape it or respond in accord with his aspect. This is the meaning of “and when there is such *beireikh,* I cannot reverse it.”


###### Likutei Moharan 36:6:4
[Likutei Moharan 36:6:4](https://torahapp.org/share/book/Likutei%20Moharan/r/36:6:4)

וּמִפְּנֵי מָה, לְפִי שֶׁהֵעִיד עֲלֵיהֶם הַכָּתוּב שֶׁיִּשְׂרָאֵל נִקְרְאוּ שִׁבְטֵי יָהּ, כְּמוֹ (שֶׁפֵּרְשׁוּ) [שֶׁפֵּרֵשׁ רַשִׁ"י] זַ"ל עַל הַחֲנוֹכִי (במדבר כו): שְׁמִי מֵעִיד עֲלֵיהֶם, שֵׁם יָהּ, שֶׁהוּא בְּחִינַת מֹחִין, כְּמוֹ שֶׁמּוּבָא (בַּגְּמָרָא) [בַּמִּדְרָשׁ], שֶׁהָעַכּוּ"ם הָיוּ אוֹמְרִים: אִם בְּגוּפָם הָיוּ מוֹשְׁלִים וְכוּ', לְפִיכָךְ הֵעִיד הַכָּתוּב עֲלֵיהֶם.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And why was it so? It was because, as Scripture attests concerning them, [the Jewish people] had pure and clear vessels. As Rashi explains regarding “HachanokhY” (Numbers 26:5): My name bears witness for them—that they are the Tribes of *YaH,* which are mentalities. As is brought in the Midrash: The nations would say, “If over their bodies they had control, [then certainly over their wives].” Therefore, Scripture bore witness concerning them (Shir HaShirim Rabbah 4:12).


###### Likutei Moharan 36:6:5
[Likutei Moharan 36:6:5](https://torahapp.org/share/book/Likutei%20Moharan/r/36:6:5)

וְזֶה שֶׁכָּתוּב (דברים י״א:כ״ו): רְאֵה אָנֹכִי נוֹתֵן לִפְנֵיכֶם – דַּיְקָא, כִּי לְמַעְלָה [הוּא] בִּבְחִינַת קָמַץ, שֶׁקָּמַץ וּסְתִים, אֲבָל לִפְנֵיכֶם לְמַטָּה נִצְטַיֵּר הָאוֹר לְפִי בְּחִינַת הַכְּלִי.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is also as is written (Deuteronomy 11:26), “See, this day I set before you [blessing and curse].” The language is exact. Above, [the light] is in an aspect of *kamatz,* closed and sealed. But “before you,” below, the light takes shape in accordance with the aspect of the vessel.


###### Likutei Moharan 36:6:6
[Likutei Moharan 36:6:6](https://torahapp.org/share/book/Likutei%20Moharan/r/36:6:6)

וּבִשְׁבִיל זֶה יָעַץ בִּלְעָם לְבָלָק לְהַכְשִׁילָם בִּדְבַר עֶרְוָה, כְּדֵי לְקַלְקֵל כְּלֵיהֶם. וְזֶה שֶׁכָּתְבוּ חַכְמֵי הָרְפוּאוֹת, שֶׁהַסֵּרוּס רְפוּאָה לִמְשֻׁגָּע. וְזֶה הוּא: סִלּוּקָא דִּיסוֹדָא עַד אַבָּא וְאִמָּא, הַיְנוּ בְּחִינַת: שְׁמִי מֵעִיד עֲלֵיהֶם:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
It was because of this that Bilaam advised Balak to entice them with immorality, in order to ruin their vessels. This is as the medical experts write, that castration cures insanity so that the mentalities become pure and clear, as above. And this corresponds to “The ascent of *Yesod* is until *Abba* and *Imma*”—i.e., corresponding to “My name bears witness for them.”


###### Likutei Moharan 36:7:1
[Likutei Moharan 36:7:1](https://torahapp.org/share/book/Likutei%20Moharan/r/36:7:1)

וְזֶה:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**7.** Thus, this is [the explanation of the opening verse]: **{“When *mrei’im* (evildoers) come close to devour my flesh—it is they, my foes and my enemies, who stumble and fall.”}**


###### Likutei Moharan 36:7:2
[Likutei Moharan 36:7:2](https://torahapp.org/share/book/Likutei%20Moharan/r/36:7:2)

בִּקְרֹב עָלַי מְרֵעִים, תְּרֵין רֵעִין דְּלָא מִתְפָּרְשִׁין (זוהר ויקרא דף ד.), הַיְנוּ הַמֹּחִין.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**When *mrei’im* come close —** “Two *rei’in* (lovers) who never part”—i.e., *Abba* and *Imma*, the mentalities.


###### Likutei Moharan 36:7:3
[Likutei Moharan 36:7:3](https://torahapp.org/share/book/Likutei%20Moharan/r/36:7:3)

וַאֲכִילָתָם, שֶׁנֶּאֱמַר (שיר השירים ה׳:א׳): אִכְלוּ רֵעִים; הַיְנוּ הִתְחַזְּקוּתָם, הוּא בְּשַׂר קֹדֶשׁ, הַיְנוּ: לֶאֱכֹל אֶת בְּשָׂרִי, שֶׁהוּא בְּחִינַת סִלּוּקָא דִּיסוֹדָא, הַיְנוּ תִּקּוּנוֹ מַגִּיעַ עַד הַמֹּחִין, שֶׁהֵם אַבָּא וְאִמָּא. וְהוּא תִּקּוּן הַכְּלָלִי, שֶׁעַל יָדוֹ: צָרַי וְאֹיְבַי לִי הֵמָּה כָּשְׁלוּ וְנָפָלוּ, שֶׁהֵם בְּחִינַת שִׁבְעִים לְשׁוֹנוֹת. וּכְשֶׁיְּשַׁבֵּר הַתַּאֲוָה הַזֹּאת, מִמֵּילָא נוֹפְלִים כָּל הַתַּאֲווֹת רָעוֹת:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
[**to devour my flesh —** This alludes that] their eating—as it is said, “Eat, lovers” (Song of Song 5:1) —namely, their strengthening, is “consecrated flesh” (Haggai 2:12). This is **to devour my flesh,** the aspect of “The ascent of *Yesod* is until *Abba* and *Imma*” is the vessel through which **it is they, my foes and my enemies, who stumble and fall —** They are the aspect of the seventy languages. In other words, when this desire is broken, all the evil desires recede on their own.


###### Likutei Moharan 36:8:1
[Likutei Moharan 36:8:1](https://torahapp.org/share/book/Likutei%20Moharan/r/36:8:1)

זֹאת הַתּוֹרָה הִיא לְשׁוֹן רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה. וְאָמַר, שֶׁהִיא סוֹד כַּוָּנוֹת קִדּוּשׁ, וְיִתְבָּאֵר בְּמָקוֹם אַחֵר אִם יִרְצֶה הַשֵּׁם: עוֹד מָצָאתִי מִכְּתַב יַד קֹדֶשׁ שֶׁל אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ, זִכְרוֹנוֹ לִבְרָכָה, מֵעִנְיַן הַתּוֹרָה הַזֹּאת בְּשִׁנּוּי לָשׁוֹן קְצָת, וְהַנְּיָר הָיָה קָרוּעַ חֶצְיוֹ, וּמַה שֶּׁנִּמְצָא כָּתוּב עַל הַנִּשְׁאָר הֶעְתַּקְתִּי. וְזֶהוּ:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**8.** {This lesson is *leshon Rabbeinu z’l.* He said that it contains the mystical *kavanot* -meditations of *Kiddush,* and that, God willing, he would explain this elsewhere. I also found a manuscript belonging to our holy master and teacher, of blessed memory, on the topics of this lesson, worded somewhat differently. But a part of the paper had been torn off. That which was recorded on the remaining part I’ve copied below:.


###### Likutei Moharan 36:8:2
[Likutei Moharan 36:8:2](https://torahapp.org/share/book/Likutei%20Moharan/r/36:8:2)

צָפְנַת פַּעְנֵחַ דִּמְגַלְיָן… שִׁבְעִים פָּנִים… תּוֹרָה… סוֹד אַחֵר, כְּמוֹ שֶׁכָּתוּב (משלי כ״ה:ט׳): וְסוֹד אַחֵר אַל תְּגָל, כַּמּוּבָא בַּזֹּהַר (בתיקונים תיקון לד נו סט), כְּשֶׁמַּפְסִיק הַנְּקֻדָּה מֵהַדָּלֶ"ת שֶׁל אֶחָד, וְהַנְּקֻדָּה הִיא אוֹת בְּרִית, אֲזַי נַעֲשֶׂה אַחֵר. הַיְנוּ כְּשֶׁמַּכְנִיס בְּרִיתוֹ בְּזוֹנָה, הַנִּקְרֵאת מַלְכוּת הָרְשָׁעָה, הַנִּקְרָא אֵל אַחֵר, אֲבָל מִי שֶׁמְּקַדֵּשׁ אֶת עַצְמוֹ מִזֹּאת הַתַּאֲוָה, אֲזַי הוּא נִתְקַשֵּׁר בְּמַלְכוּת שָׁמַיִם (א'), הַנִּקְרָא אֲנִי, כְּמוֹ שֶׁכָּתוּב (ויקרא י״ט:ב׳): קְדוֹשִׁים תִּהְיוּ כִּי קָדוֹשׁ אֲנִי, וּבְכָל מָקוֹם שֶׁאַתָּה מוֹצֵא גֶּדֶר עֶרְוָה תִּמְצָא קְדֻשָּׁה – זֹהַר

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
“Tzaphnat-Paaneach” that we reveal… seventy faces… Torah… the secret of *acher* (another), as is written (Proverbs 25:9), “but do not reveal the secret of another.” As is brought in the *Zohar*: When the point of the *dalet* of *echaD* —this point being the sign of the Covenant—is detached, *acheR* is made (Tikkuney Zohar #34, p.77b). This is when he defiles his *brit* in a prostitute, who is called Kingdom of Evil, *el acheR* (an other-god). But someone who sanctifies himself from this desire is bound with the Kingdom of Heaven, which is called *Ani,* as is written (Leviticus 19:2), “You shall be holy, because holy am *Ani* (I).” And wherever you find a barrier against immoral sexual behavior you will find holiness (Zohar I, 204b).


###### Likutei Moharan 36:8:3
[Likutei Moharan 36:8:3](https://torahapp.org/share/book/Likutei%20Moharan/r/36:8:3)

מִקֵּץ (דף רד:). אֲבָל מָאן דְּגָלֵי עֲרָיִין, הָכִי אִיהוּ אִתְגַּלִי בֵּין אִנּוּן עֲרָיִין, דְּאִנּוּן אֱלֹקִים אֲחֵרִים – תִּקּוּנִים (תיקון נו) דַּף צג. וּבִשְׁבִיל [זֶה] מוּבָא בַּזֹּהַר (קדושים פד): כַּד חָזֵי רַבִּי שִׁמְעוֹן נָשֵׁי שַׁפִּירִין, אָמַר: אַל תִּפְנוּ אֶל אֱלִילִים; כִּי נִאוּף הִיא עֲרָיוֹת, אֱלֹקִים אֲחֵרִים, מַלְכוּת הָרְשָׁעָה.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
But one who uncovers nakedness will certainly be exiled among the naked, who are other-gods— *Tikkunim* (Tikkuney Zohar #56) page 90. Because of this it is brought in the *Zohar* (III, 84a): When Rebbe Shimon saw beautiful women, he said, “Do not turn aside to false gods” (Leviticus 19:4). This is because adultery is nakedness, other gods, the Kingdom of Evil.


###### Likutei Moharan 36:8:4
[Likutei Moharan 36:8:4](https://torahapp.org/share/book/Likutei%20Moharan/r/36:8:4)

וּבִשְׁבִיל זֶה, סְגֻלָּה לְבַטֵּל הִרְהוּרֵי נִאוּף, לִקְרֹא שְׁמַע יִשְׂרָאֵל וּבָרוּךְ שֵׁם כְּבוֹד וְכוּ', כַּמּוּבָא עַל פָּסוּק: וַיַּקְרֵב אֶל אֶחָיו הַמִּדְיָנִית וְכוּ' – דַף א. נִמְצָא, שֶׁעִקַּר הַנִּסָּיוֹן וְהַצֵּרוּף שֶׁמְּנַסִּין לָאָדָם, אֵין מְנַסִּין אוֹתוֹ אֶלָּא בְּנִאוּף, שֶׁהִיא כְּלוּלָה מִשִּׁבְעִים אֻמּוֹת, שֶׁהִיא כְּלוּלָה מִסּוֹד אַחֵר, אֵל אַחֵר.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Because of this, an especially propitious method for eliminating lustful thoughts is to recite *Shema Yisrael* and *Barukh shem k’vod…* As is brought on the verse, “he brought forth a Midianite woman to his brethren…” (Numbers 25:6). Thus we find that the main test by which a person is tested and refined is in no matter other than adultery, which is comprised of seventy nations and of the “secret of *acher*”/ *el acher.*


###### Likutei Moharan 36:8:5
[Likutei Moharan 36:8:5](https://torahapp.org/share/book/Likutei%20Moharan/r/36:8:5)

וּכְשֶׁצּוֹעֵק לֵאלֹקִים, כְּמוֹ שֶׁכָּתוּב (תהילים מ״ב:ב׳): כֵּן נַפְשִׁי תַעֲרֹג אֵלֶיךָ; וְצוֹעֵק שִׁבְעִין קָלִין לֹא פָּחוֹת, אֲזַי נִפְתָּחִין לוֹ סוֹדוֹת הַתּוֹרָה, דְּמִטַּמְּרִין מְגַלִּין לֵהּ, וּמוֹלִיד נַפְשִׁין חַדְתִּין, כִּי מוֹלִיד תּוֹרָה, וְהַתּוֹרָה הִיא כְּלוּלָה מִנַּפְשׁוֹת יִשְׂרָאֵל. וּמְגַלֶּה הַפָּנִים שֶׁל הַתּוֹרָה, כִּי עַד עַכְשָׁו הָיְתָה סְתוּמָה בִּקְלִפִּין, כִּי הַקְּלִפָּה קָדְמָה לַפְּרִי. וְיָכוֹל הַצַּדִּיק לְהוֹרִישׁ בְּתוֹרָתוֹ שֶׁמְּחַדֵּשׁ נִשְׁמָתִין חַדְתִּין, לְכָל אֶחָד מֵאַנְשֵׁי מְקֹרָבָיו הַמְקֻשָּׁרִים בְּתוֹרָתוֹ. כַּמּוּבָא בְּהַזֶּמֶר: לְמֶעְבַּד נִשְׁמָתִין חַדְתִּין בְּתַרְתֵּין וּבִתְלָתִין, הַיְנוּ בְּהַתּוֹרָה הַמַּתְחֶלֶת בְּבֵית וּמְסַיֶּמֶת בְּלָמֶד, וּבִתְלָתָא שִׁבְשִׁין, הַיְנוּ אוֹרַיְתָא תְּלִיתָאָה, הוּא עָבֵד נִשְׁמָתִין וְרוּחִין חַדְתִּין.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
But when a person cries out to God, as is written (Psalms 42:2), “that is how my soul cries for You,” and he cries out seventy calls, not fewer, then the secrets of the Torah open up for him. That which is hidden is revealed to him, and he gives birth to new souls. For he gives birth to Torah, and the Torah is comprised of all the souls of Israel. And he reveals the face of the Torah, which until now was closed up within the shells. For the shell preceded the fruit. But through the Torah teachings which the tzaddik originates he is able to bestow new souls to each one of his followers who are attached to his teaching. As in the song: “thereby creating new souls and spirits with the thirty-two”—i.e., with the Torah, which begins with a *Bet* and concludes with a *Lamed* —“and with the three branches”—i.e., a three-fold Torah, he makes new souls and spirits.


###### Likutei Moharan 36:8:6
[Likutei Moharan 36:8:6](https://torahapp.org/share/book/Likutei%20Moharan/r/36:8:6)

וְהַתּוֹרָה זָכָה – נַעֲשֶׂה לוֹ סַם חַיִּים, וְלֹא זָכָה וְכוּ', כְּמוֹ שֶׁאָמְרוּ: וְשַׂמְתֶּם וְכוּ', וּכְמוֹ שֶׁכָּתוּב: צַדִּיקִים יֵלְכוּ בָם וְכוּ'; לְכָל אֶחָד וְאֶחָד כְּפִי שֶׁמְּקַבֵּל. אֲבָל מֵאִתּוֹ לֹא תֵּצֵא הָרָעוֹת, כְּמוֹ שֶׁכָּתוּב (איכה ג׳:ל״ח): מִפִּי עֶלְיוֹן לֹא תֵצֵא הָרָעוֹת.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
As for the Torah, if he is deserving, it becomes his elixir of life; but if he is not deserving, [it becomes his potion of death]. As is taught: “Place them…,” and as in, “the righteous will go in them, [but the wicked will stumble on them].” It comes to each and every person commensurate with the way he receives [it], whereas from Him no evil comes. As is written (Lamentations 3:38), “It is not from the mouth of the Most High that evil comes.”


###### Likutei Moharan 36:8:7
[Likutei Moharan 36:8:7](https://torahapp.org/share/book/Likutei%20Moharan/r/36:8:7)

וְהַבְּרָכָה וְהַקְּלָלָה נַעֲשֶׂה אֵצֶל הָאָדָם כְּפִי הַכְּלִי שֶׁיֵּשׁ לוֹ. כְּמוֹ שֶׁכָּתוּב: רְאֵה אָנֹכִי נוֹתֵן לִפְנֵיכֶם בְּרָכָה וּקְלָלָה, לִפְנֵיכֶם דַּיְקָא, כִּי מִלִּפְנֵי הַקָּדוֹשׁ־בָּרוּךְ־הוּא יוֹצֵא אוֹר פָּשׁוּט, הַיְנוּ אוֹתִיּוֹת פְּשׁוּטִים, וּלְפִי הָאָדָם כֵּן נַעֲשֶׂה הַצֵּרוּף: אִם הוּא אָדָם טוֹב, נַעֲשֶׂה צֵרוּף שֶׁל בְּרָכָה. וְאִם לָאו, לְהֵפֶךְ. וְזֶה: לִפְנֵיכֶם בְּרָכָה וּקְלָלָה – דַּיְקָא, כִּי לִפְנֵי ה' עֲדַיִן אֵין צִיּוּר לַצֵּרוּף הַזֶּה, אִם הוּא בְּרָכָה אִם לָאו.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Rather, the blessing or curse is made by man, in accordance with his particular vessel, as in, “See, this day I set before you blessing and curse.” Specifically “before *you,*” because before the Holy One the light emerges undifferentiated—i.e., individual letters. The combination [which turns them into words] is made in accordance with the person. If he is a good person, a combination for blessing is made; but if not, then the reverse. This is “before you blessing and curse”—exactly! because before God, this combination is as yet without shape, neither for blessing nor otherwise.


###### Likutei Moharan 36:8:8
[Likutei Moharan 36:8:8](https://torahapp.org/share/book/Likutei%20Moharan/r/36:8:8)

וְזֶה שֶׁהִתְמִיהַּ אֶת עַצְמוֹ בִּלְעָם עַל זֶה: הִנֵּה בָּרֵךְ לָקַחְתִּי וּבֵרֵךְ וְלֹא אֲשִׁיבֶנָּה, בָּרֵךְ בְּקָמַץ, גַּם לָקַחְתִּי מַשְׁמַע בִּרְצוֹנוֹ לָקַח…

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And this is why Bilaam wondered to himself about this, “It is *bareikh* that I have taken, and when there is such *beireikh,* I cannot reverse it.” *Bareikh,* with a *kamatz.* Likewise, “I have taken” indicates that he took it of his own accord….