## Likutei Moharan Torah 38

###### Likutei Moharan 38:1:1
[Likutei Moharan 38:1:1](https://torahapp.org/share/book/Likutei%20Moharan/r/38:1:1)

לְשׁוֹן רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה מַרְכְּבֹת פַּרְעֹה וְחֵילוֹ יָרָה בַיָּם וְכוּ': (שמות ט״ו:ד׳)

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
“*Markevot Paraoh V’cheilo* (Pharaoh’s Chariots and Army) He cast into the sea; his select officers were drowned in the Red Sea.” (Exodus 15:4)


###### Likutei Moharan 38:1:2
[Likutei Moharan 38:1:2](https://torahapp.org/share/book/Likutei%20Moharan/r/38:1:2)

א כִּי צָרִיךְ כָּל אָדָם לְפַשְׁפֵּשׁ אֶת עַצְמוֹ בְּכָל עֵת, אִם הוּא דָּבוּק בְּהַשֵּׁם יִתְבָּרַךְ. וְהַסִּימָן שֶׁל דְּבֵקוּת הוּא תְּפִלִּין, כִּי תְּפִלִּין הֵם סִימָן עַל הַדְּבֵקוּת:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
At all times, every person has to examine himself to see whether he is attached to God. And the indicator of attachment is *tefilin,* for the *tefilin* are a sign of attachment.


###### Likutei Moharan 38:2:1
[Likutei Moharan 38:2:1](https://torahapp.org/share/book/Likutei%20Moharan/r/38:2:1)

ב וְאִי־אֶפְשָׁר לָבוֹא לִבְחִינַת תְּפִלִּין אֶלָּא שֶׁיַּעֲלֶה אֶת הַדִּבּוּר וִיתַקְּנֵהוּ. כִּי הַדִּבּוּר שֶׁהוּא רוּחַ פִּיו שֶׁל הַקָּדוֹשׁ־בָּרוּךְ־הוּא, שֶׁהוּא בְּחִינַת: מַלְכוּת – פֶּה, הוּא בְּחִינַת יָם, שֶׁכָּל הַנְּחָלִים הוֹלְכִים לְתוֹכוֹ, כְּמוֹ שֶׁכָּתוּב (קהלת א׳:ז׳): כָּל הַנְּחָלִים הוֹלְכִים אֶל הַיָּם;

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**2.** But it is impossible to achieve attachment, the aspect of *tefilin,* except by elevating speech to its source and rectifying it. This is because the spoken word is the breath of the Holy One, an aspect of “*Malkhut* is mouth” (Tikkuney Zohar, Introduction, p.17a). And it is an aspect of the sea, for all the streams flow and are drawn into it, as is written (Ecclesiastes 1:7), “All streams flow into the sea.”


###### Likutei Moharan 38:2:2
[Likutei Moharan 38:2:2](https://torahapp.org/share/book/Likutei%20Moharan/r/38:2:2)

וְהוּא בְּחִינַת אֲדֹנָי, כְּמוֹ שֶׁכָּתוּב (תהילים נ״א:י״ז): אֲדֹנָי שְׂפָתַי תִּפְתָּח.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
[The spoken word] is also an aspect of *Adonoy,* as is written (Psalms 51:17), “*Adonoy,* open my lips.”


###### Likutei Moharan 38:2:3
[Likutei Moharan 38:2:3](https://torahapp.org/share/book/Likutei%20Moharan/r/38:2:3)

וּכְשֶׁפּוֹגְמִין הַדִּבּוּר, שֶׁהוּא אֲדֹנָי, אָז עַל־יְדֵי הַפְּגָם, נַעֲשֶׂה מֵרוּחַ פִּיו, רוּחַ סְעָרָה. כִּי כ"ז אוֹתִיּוֹת כָּל אֶחָד כָּלוּל מֵעֲשָׂרָה, גִּימַטְרִיָּא ר"ע. וְנַעֲשֶׂה מִבְּחִינַת הַדִּבּוּר, הַיְנוּ מִבְּחִינַת אֲדֹנָי ר"ע אוֹתִיּוֹת, סְעָרָה; ס"ה הוּא אֲדֹנָי, וְר"ע אוֹתִיּוֹת.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Thus when speech/ *Adonoy* is blemished, the blemish turns the “*ruach* of His mouth” into a *ruach se’arah* (storm wind). For there are twenty-seven letters; the entire Hebrew alphabet together with the five end-letters are twenty-seven. And each letter is comprised of ten. This yields the same numerical value as *RA* (evil). The aspect of speech, which is *Adonoy,* is thus turned into *Reish Ayin* letters. *Se’ARaH* — *Samakh Heh* is *ADoNoY,* and *Reish Ayin* letters.


###### Likutei Moharan 38:2:4
[Likutei Moharan 38:2:4](https://torahapp.org/share/book/Likutei%20Moharan/r/38:2:4)

וְזֶה בְּחִינַת (תהילים קמ״ח:ח׳): רוּחַ סְעָרָה עוֹשָׂה דְבָרוֹ – שֶׁעוֹשִׂים וּמְתַקְּנִים אֶת הַדִּבּוּר, וּמַעֲלִים אוֹתוֹ מִבְּחִינַת רוּחַ סְעָרָה.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is the aspect of (Psalms 148:8), “a storm wind that executes His word”—they execute and rectify the spoken word and elevate it from the aspect of storm wind.


###### Likutei Moharan 38:2:5
[Likutei Moharan 38:2:5](https://torahapp.org/share/book/Likutei%20Moharan/r/38:2:5)

וְרוּחַ סְעָרָה הַזֶּה הוּא מְקַטְרֵג הַגָּדוֹל, שֶׁמִּמֶּנּוּ בָּאִים כָּל הַקִּטְרוּגִים וְהַנִּסְיוֹנוֹת, וְהוּא אַחַר הַדְּבָרִים, שֶׁהוּא יוֹנֵק מֵהַדִּבּוּר, כְּשֶׁמּוֹצֵא פֶּתַח לִינֹק. הַיְנוּ: לַפֶּתַח חַטָּאת (בראשית ד׳:ז׳); וּכְתִיב (מיכה ז׳:ה׳): שְׁמֹר פִּתְחֵי פִיךָ וְכוּ'. וּכְמוֹ שֶׁכָּתוּב בַּזֹּהַר (וירא קיט:): וַיְהִי אַחַר הַדְּבָרִים וְהָאֱלֹקִים נִסָּה אֶת אַבְרָהָם,

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Now, this storm wind is the Great Accuser. From it come all accusations and tests. It is “after the *d’varim* (words),” for it draws sustenance from the spoken word when it finds an opening to tap—i.e., “sin [couches] at the door” (Genesis 4:7) ; and it is also written (Micah 7:5), “Guard the openings of your mouth.” And as is written in the *Zohar* (I, 119b): “Then, after the *d’varim,* the Lord tested Avraham” (Genesis 22:1).


###### Likutei Moharan 38:2:6
[Likutei Moharan 38:2:6](https://torahapp.org/share/book/Likutei%20Moharan/r/38:2:6)

וְהוּא מְסָעֵר גּוּפֵהּ דְּבַר־נַשׁ. וְכָל הַמַּלְשִׁינוּת וְהָרָעוֹת שֶׁדּוֹבְרִים עַל אָדָם בָּא מֵרוּחַ סְעָרָה, מֵאַחַר הַדְּבָרִים הַזֶּה, כִּי הוּא בְּחִינַת קֵץ כָּל בָּשָׂר (בראשית ו׳:י״ג) – שֶׁעוֹשֶׂה קֵץ וְסוֹף לְכָל בָּשָׂר.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
[The storm wind] is also what causes a person’s body to become agitated. Also, all the libel and evil spoken about a person come from the storm wind, from this “after the *d’ varim,*” for it is an aspect of “an end to all flesh” (Genesis 6:13) —it brings an end and a finish to all flesh.


###### Likutei Moharan 38:2:7
[Likutei Moharan 38:2:7](https://torahapp.org/share/book/Likutei%20Moharan/r/38:2:7)

וּבְנֵי אָדָם שֶׁהֵם דָּנִים אֶת כָּל אָדָם לְכַף חוֹבָה, וְחוֹקְרִים תָּמִיד עַל חוֹבוֹת בְּנֵי אָדָם, הֵם מִבְּחִינַת קֵץ כָּל בָּשָׂר, כְּמוֹ שֶׁכָּתוּב (איוב כ״ח:ג׳): קֵץ שָׂם לַחֹשֶׁךְ וּלְכָל תַּכְלִית הוּא חוֹקֵר, (עיין בזוהר מקץ קצג.) – שֶׁהוּא חוֹקֵר תָּמִיד לַעֲשׂוֹת תַּכְלִית וְכִלָּיוֹן לְכָל דָּבָר, וּלְעוֹרֵר דִּין וּלְהַלְּשִׁין וּלְקַטְרֵג, כְּמוֹ שֶׁכָּתוּב (ישעיהו נ״ז:כ׳): וְהָרְשָׁעִים כַּיָּם נִגְרָשׁ, כִּי הַשְׁקֵט לֹא יוּכָל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Likewise, people who judge their fellow men unfavorably and constantly scrutinize other people’s shortcomings, are from the aspect of “an end to all flesh.” As is written (Job 28:3), “He puts an end to darkness, he scrutinizes every limit”—he scrutinizes constantly in order to put limit and utter ruin to every matter, and to arouse judgment, to libel and to accuse, as is written (Isaiah 57:20), “But the wicked are like the troubled sea which cannot be still.”


###### Likutei Moharan 38:2:8
[Likutei Moharan 38:2:8](https://torahapp.org/share/book/Likutei%20Moharan/r/38:2:8)

וְצָרִיךְ כָּל אָדָם לִרְאוֹת לְאַכְפְּיָא סִטְרָא דְּקֵץ כָּל בָּשָׂר תַּחַת הַדִּבּוּר שֶׁל הַקְּדֻשָּׁה, כְּמוֹ שֶׁכָּתוּב בַּזֹּהַר (וַיחי רלח. ובזוהר בלק רז.): אֹסְרִי לַגֶּפֶן עִירֹה – גֶּפֶן דָּא כְּנֶסֶת־יִשְׂרָאֵל, כְּמוֹ שֶׁכָּתוּב (תהילים פ׳:ט״ו): וּפְקֹד גֶּפֶן זֹאת; וּכְמוֹ שֶׁכָּתוּב (בראשית מט): וְזֹאת אֲשֶׁר דִּבֶּר.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Thus every person must try to subdue the side of “an end to all flesh” to the spoken word of holiness. As is written in the *Zohar*: “He loads down his donkey with a grapevine” (Genesis 49:11) —“grapevine” is the Community of Israel (Zohar I, 238a). [This is] as it is written (Psalms 80:15), “attend to *this* grapevine,” and as is written (Genesis 49:28), “and *this* was [what their father] said.”


###### Likutei Moharan 38:2:9
[Likutei Moharan 38:2:9](https://torahapp.org/share/book/Likutei%20Moharan/r/38:2:9)

וּכְשֶׁהוּא כּוֹפֵף אֶת רוּחוֹ סְעָרָה, דְּהַיְנוּ שֶׁהוּא נוֹטֵל מִמֶּנּוּ כָּל הַדִּבּוּרִים שֶׁנָּפְלוּ לְתוֹכוֹ, אָז: יָקֵם סְעָרָה לִדְמָמָה (תהילים ק״ז:כ״ט):

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And when he subdues the storm wind—i.e., he takes from it all the words that fell into it—then the verse “He reduces the storm to a calm” will be fulfilled (Psalms 107:29).


###### Likutei Moharan 38:3:1
[Likutei Moharan 38:3:1](https://torahapp.org/share/book/Likutei%20Moharan/r/38:3:1)

ג וְצָרִיךְ לְהַעֲלוֹת אֶת הַדִּבּוּר לְשָׁרְשׁוֹ, שֶׁהוּא הַזְּרוֹעַ, שֶׁהֵם חָמֵשׁ אֶצְבָּעִין שֶׁבְּיַד שְׂמֹאל, שֶׁהֵם חֲמִשָּׁה גְּבוּרוֹת, שֶׁהֵם בְּחִינַת חֲמֵשֶׁת מוֹצָאוֹת הַפֶּה. כִּי עִקַּר הַדִּבּוּר – עַל־יְדֵי חֲמֵשֶׁת מוֹצָאוֹת הַפֶּה, שֶׁהֵם הַגְּבוּרוֹת. כְּמוֹ שֶׁכָּתוּב (שם קו): מִי יְמַלֵּל גְּבוּרוֹת ה'; שֶׁעַל יְדֵי גְּבוּרוֹת נַעֲשֶׂה הַדִּבּוּר, כְּמוֹ שֶׁכָּתוּב (שם קמה): וּגְבוּרָתְךָ יְדַבֵּרוּ; וּכְמוֹ שֶׁכָּתוּב (ירמיהו כ״ג:כ״ט): הֲלוֹא כֹּה דְבָרִי כָּאֵשׁ נְאֻם ה':

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**3.** Now, it is necessary to elevate the spoken word to its source. This is the arm, the five fingers on the left hand, which are the five *gevurot* (severities), the five articulators. For speech is essentially from the five articulators, which are five *gevurot,* as is written (Psalms 106:2), “Who can articulate the *gevurot* (mighty acts) of God?” That by means of the *gevurot,* the spoken word is made, as is written (Psalms 145:11), “and Your *gevurot,* they will speak”; and as is written (Jeremiah 23:29), “Is not My word like fire, declares God.”


###### Likutei Moharan 38:3:2
[Likutei Moharan 38:3:2](https://torahapp.org/share/book/Likutei%20Moharan/r/38:3:2)

וְהַתְחָלַת עֲלִיּוֹת שֶׁל הַדִּבּוּר, הוּא מֵרֹאשׁוֹ, הַיְנוּ מֵהַמֻּבְחָר הָאֱמֶת שֶׁיֵּשׁ בְּהַדִּבּוּר, שֶׁהוּא נִקְרָא רֹאשׁ. כִּי יֵשׁ כַּמָּה אֱמֶת, כְּמוֹ שֶׁאָמְרוּ (סנהדרין צז): אֱמֶת נַעֲשֶׂה עֲדָרִים, וּכְמוֹ שֶׁכָּתוּב (תהילים קי״ט:ק״ס): רֹאשׁ דְּבָרְךָ אֱמֶת.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And the spoken word’s elevation begins from its head—i.e., from the most select part of the truth in the word, which is called “head.” For there are a number of truths, as [the Sages] taught: Truth has been splintered (Sanhedrin 97a). And as it is written, “The head of Your word is truth” (Psalms 119:160).


###### Likutei Moharan 38:3:3
[Likutei Moharan 38:3:3](https://torahapp.org/share/book/Likutei%20Moharan/r/38:3:3)

כִּי קֹדֶם תִּקּוּנוֹ, הָיָה בִּבְחִינוֹת (דניאל ח׳:י״ב): וַתַּשְׁלֵךְ אֱמֶת אַרְצָה; וְלֹא הָיָה יָכוֹל לְדַבֵּר שׁוּם דְּבַר אֱמֶת, מֵחֲמַת שֶׁרוּחַ סְעָרָה בִּלְבֵּל אוֹתוֹ, כְּמוֹ שֶׁכָּתוּב (תהילים ק״ז:כ״ו): יַעֲלוּ שָׁמַיִם יֵרְדוּ תְהוֹמוֹת; וּכְשֶׁמְּתַקְּנוֹ, אֲזַי אֵין לוֹ בִּלְבּוּל. וְזֶה בְּחִינוֹת (פסחים ג): עִקֵּם הַכָּתוּב תֵּשַׁע אוֹתִיּוֹת, שֶׁלֹּא לְהוֹצִיא דָּבָר מְגֻנֶּה מִפִּיו. זֶה רֶמֶז, כְּשֶׁרוּחַ סְעָרָה שׁוֹלֵט, אֲזַי אֵין בִּיכֹלֶת לְדַבֵּר בְּדֶרֶךְ יֹשֶׁר, כִּי הָרוּחַ מְבַלְבֵּל אוֹתוֹ, וְצָרִיךְ לְעַקֵּם אֶת הַדֶּרֶךְ:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is because before its rectification it was in an aspect of “she hurled truth to the ground” (Daniel 8:12). Thus it was impossible to speak a word of truth, because of the storm wind that confused him, as is written (Psalms 107:26), “They rise heavenward, they descend to the depths.” But when he rectifies it, then he is not confused. This corresponds to: Scripture went roundabout, [adding] nine letters, so as to avoid saying an unrefined word (Pesachim 3a). This indicates that when the storm wind is in control, a person cannot speak in a direct manner, because the storm wind confuses him. He has to take a roundabout path.


###### Likutei Moharan 38:4:1
[Likutei Moharan 38:4:1](https://torahapp.org/share/book/Likutei%20Moharan/r/38:4:1)

ד וְתִקּוּן הַדִּבּוּר הוּא עַל יְדֵי הַתּוֹרָה שֶׁלּוֹמְדִין בַּצַּר לָאָדָם, בַּעֲנִיּוּת וּבְדַחֲקוּת, שֶׁהוּא בְּחִינַת לַיְלָה*, שֶׁאָז שֻׁלְטְנוּתָא דְּקֵץ כָּל בָּשָׂר. כְּמוֹ שֶׁכָּתוּב: קֵץ שָׂם לַחֹשֶׁךְ, וּכְתִיב (בראשית א׳:ה׳): וְלַחֹשֶׁךְ קָרָא לָיְלָה.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**4.** And speech is rectified through the Torah a person studies under difficult circumstances, in poverty and distress. This is an aspect of night. For then “an end to all flesh” rules, as in, “He puts an end to darkness”; and as is written, “and the darkness He called Night” (Genesis 1:5). **{“With the first light of morning, the men were sent on their way together with their donkeys”** (Genesis 44:3)**.}**


###### Likutei Moharan 38:4:2
[Likutei Moharan 38:4:2](https://torahapp.org/share/book/Likutei%20Moharan/r/38:4:2)

וַחֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה אָמְרוּ (חגיגה יב:): הַלּוֹמֵד תּוֹרָה בַּלַּיְלָה, מוֹשְׁכִין עָלָיו חוּט שֶׁל חֶסֶד בַּיּוֹם. חֶסֶד, הוּא בְּחִינַת בֹּקֶר דְּאַבְרָהָם. כְּמוֹ שֶׁכָּתוּב בַּזֹּהַר (מקץ דף רג.): הַבֹּקֶר אוֹר – דָּא בֹּקֶר דְּאַבְרָהָם; וְהָאֲנָשִׁים שֻׁלְּחוּ – אִנּוּן מָארֵי דְּדִינִין; הֵמָּה וַחֲמוֹרֵיהֶם – אִנּוּן וְכָל סְטָר מְסָאֳבָא.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Also, our Sages taught: Whoever studies Torah at night has a thread of lovingkindness drawn over him during the day (Chagigah 12b). Lovingkindness is an aspect of “the morning of Avraham,” as is written in the *Zohar*: “With the first light of morning”—this is the morning of Avraham; “the men were sent on their way”—these are the masters of judgment; “together with their donkeys”—they and the entire side of impurity.


###### Likutei Moharan 38:4:3
[Likutei Moharan 38:4:3](https://torahapp.org/share/book/Likutei%20Moharan/r/38:4:3)

וּכְמוֹ שֶׁכָּתוּב (רות ג׳:י״ג): שִׁכְבִי עַד הַבֹּקֶר. אֲזַי נוֹפְלִים כָּל הַמְקַטְרְגִים הַשּׁוֹלְטִים עַל הַדִּבּוּר, וְאָז הַדִּבּוּר יוֹצֵא בְּשִׁיר וָשֶׁבַח וְהַלֵּל לְהַקָּדוֹשׁ־בָּרוּךְ־הוּא, כְּמוֹ שֶׁכָּתוּב (תהלים פג): אֱלֹקִים אַל דֳּמִי לָךְ; וּכְמוֹ שֶׁכָּתוּב (תהילים ל׳:י״ג): לְמַעַן יְזַמֶּרְךָ כָבוֹד וְלֹא יִדֹּם; וְאָז: בְּרָן יַחַד כּוֹכְבֵי בֹּקֶר וְכוּ' (איוב ל״ח:ז׳).

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is as it is written (Ruth 3:13), “Lie down until morning.” Then, all the opposing forces that rule over speech fall away. At that time the spoken word emerges in song, praise and acclaim for the Holy One, as is written, “O Lord, do not keep Yourself silent” (Psalms 83:2) ; and as is written, “so that [my] soul might sing to You and not be stilled” (Psalms 30:13). For then “the morning stars sang together” (Job 38:7).


###### Likutei Moharan 38:4:4
[Likutei Moharan 38:4:4](https://torahapp.org/share/book/Likutei%20Moharan/r/38:4:4)

וְזֶהוּ (תהילים קכ״ב:ב׳): עוֹמְדוֹת הָיוּ רַגְלֵינוּ; כִּי הַדִּבּוּר נִקְרָא רֶגֶל, כְּמוֹ שֶׁכָּתוּב (ישעיהו מ״א:ב׳): צֶדֶק יִקְרָאֵהוּ לְרַגְלוֹ; וּכְמוֹ שֶׁכָּתוּב (תהילים נ״ח:ב׳): צֶדֶק תְּדַבֵּרוּן. בִּשְׁעָרַיִךְ יְרוּשָׁלָיִם – עַל־יְדֵי הַתּוֹרָה, כְּפֵרוּשׁ רַשִׁ"י (והוא מדברי רז"ל מכות י):

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**{“Our feet stood inside your gates, O Yerushalayim”** (Psalms 122:2)**.}** And this is the meaning of “Our feet stood.” For speech is called a foot, as is written, “whom righteousness met wherever he set his foot” (Isaiah 41:2), and as is written, “you should speak righteousness” (Psalms 58:2). “Inside your gates, O Yerushalayim”—by means of the Torah, as Rashi explains.


###### Likutei Moharan 38:5:1
[Likutei Moharan 38:5:1](https://torahapp.org/share/book/Likutei%20Moharan/r/38:5:1)

ה וּכְשֶׁמַּעֲלֶה אֶת הַדִּבּוּר לְשָׁרְשׁוֹ, הַיְנוּ לִגְבוּרוֹת, וּמַתְחִיל לְדַבֵּר בֵּינוֹ לְבֵין קוֹנוֹ בְּשַׁלְהֶבֶת הַגְּבוּרוֹת, וּמְעוֹרֵר אֶת עַצְמוֹ לַעֲבוֹדַת הַשֵּׁם יִתְבָּרַךְ, אֲזַי נִכְנָס אוֹר שֹׁרֶשׁ שֶׁל הַגְּבוּרוֹת, הַיְנוּ חֲמִימוּת הַלֵּב*. כִּי שֹׁרֶשׁ הַגְּבוּרוֹת הֵם בַּלֵּב, כְּמוֹ שֶׁכָּתוּב (תהילים ל״ט:ד׳): חַם לִבִּי בְּקִרְבִּי בַּהֲגִיגִי וְכוּ'. וְשָׁם שֹׁרֶשׁ אֲמִתִּי שֶׁל הָאֱמֶת שֶׁל הַדִּבּוּר, כְּמוֹ שֶׁכָּתוּב (שם טו): וְדוֹבֵר אֱמֶת בִּלְבָבוֹ; וּמַתְחִיל לְדַבֵּר בַּחֲמִימוּת שֶׁבַּלֵּב, דְּבַר אֱמֶת שֶׁבַּלֵּב.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**5.** Now, when one elevates the spoken word to its source—i.e., to the *gevurot* —and begins speaking to His Creator with the flame of the *gevurot* and rouses himself to the service of God, then the light of the root of the *gevurot* —i.e., the warmth of the heart—moves inside. This is because the heart is the root of the *gevurot,* as is written, “My heart grew warm within me, in my meditation [a fire blazed]” (Psalms 39:4). And the true source of the spoken word’s truth is there, as is written, “and speaks the truth [that is] in his heart” (ibid. 15:2). Thus he starts speaking with the warmth in his heart—the true word in his heart.


###### Likutei Moharan 38:5:2
[Likutei Moharan 38:5:2](https://torahapp.org/share/book/Likutei%20Moharan/r/38:5:2)

וּכְשֶׁמְּדַבֵּר בֵּינוֹ לְבֵין קוֹנוֹ דִּבְרֵי אֱמֶת שֶׁבְּלִבּוֹ, בְּהִתְעוֹרְרוּת בִּתְשׁוּבָה, וְרוֹאֶה פְּחִיתוּתָיו וּגְדֻלַּת הַבּוֹרֵא. כִּי עַד עַכְשָׁו הִשְׁלִיךְ חַטֹּאתָיו אַחַר כְּתֵפָיו וְלֹא עִיֵּן בָּהֶם, וְעַכְשָׁו כְּשֶׁיּוֹדֵעַ אוֹתָם, אֲזַי נִכְנָס בּוֹ בּוּשָׁה גְּדוֹלָה עַל גֹּדֶל פְּשָׁעָיו, כְּנֶגֶד רַב וְשַׁלִּיט עִקָּרָא וְשָׁרְשָׁא דְּכָל עָלְמִין. (י"א שבכאן צריכין להעתיק ההגה השלישית, וכן הוא בכת"י, והכל עולה בקנה אחד, ועיין פע"ח).

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And when a person speaks the true words in his heart to His Creator, with an arousal for repentance, and he realizes and recognizes his own shortcomings and the Creator’s greatness—for until now he disregarded his sins and paid them no mind, but now he acknowledges them—then he is filled with great embarrassment for having seriously transgressed against the Master, Ruler, Essence and Root of all worlds.


###### Likutei Moharan 38:5:3
[Likutei Moharan 38:5:3](https://torahapp.org/share/book/Likutei%20Moharan/r/38:5:3)

וְהַבּוּשָׁה הַזֹּאת עֲדַיִן אֵינֶנָּה בְּפֹעַל, הַיְנוּ שֶׁהַבּוּשָׁה הוּא בַּפְּנִימִיּוּת, וְאֵין מִתְגַּלֶּה עַל פָּנָיו, כְּמוֹ שֶׁכָּתוּב (תהילים ס״ט:ח׳): כִּסְּתָה כְלִמָּה פָנַי. כִּי זֹאת הַבּוּשָׁה הִיא קֹדֶם הַתְּשׁוּבָה, וְזֶה יָדוּעַ אֵין דּוֹמֶה בֶּן כְּפָר לְבֶן כְּרָךְ, כָּל מַה שֶּׁמְּקֹרָב בְּיוֹתֵר אֶל הַמֶּלֶךְ, בָּשְׁתּוֹ גָּדוֹל, וְכָל מַה שֶּׁיּוֹדֵעַ בְּיוֹתֵר בִּכְבוֹד הַמֶּלֶךְ, הוּא בּוֹשׁ יוֹתֵר מֵהַמֶּלֶךְ. וְקֹדֶם הַתְּשׁוּבָה, עֲדַיִן יְדִיעָתוֹ בְּקַטְנּוּת, עַל־יְדֵי־זֶה בָּשְׁתּוֹ אֵינוֹ בְּפֹעַל עַל פָּנָיו, כִּי חַטֹּאתָיו מְטַמְטְמִין שִׂכְלוֹ וִידִיעָתוֹ, עַל־יְדֵי רוּחַ שְׁטוּת שֶׁבְּקִרְבּוֹ, כְּמוֹ שֶׁאָמְרוּ (סוטה ג): אֵין אָדָם עוֹבֵר עֲבֵרָה וְכוּ'*.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Now, this embarrassment is not yet manifest. In other words, the embarrassment is still within him and does not show on his face, corresponding to, “my face covered the shame” (Psalms 69:8). This is because this embarrassment precedes repentance. And this is known: There is no comparison between a villager and a city-dweller (Chagigah 13b). The closer he is to the king, the greater his embarrassment. And the more aware he is of the kings glory, the more he feels embarrassment before the king. But prior to repenting, his awareness is still limited and as a result his embarrassment is not manifest on his face. For his sins clog his intellect and awareness, because of the spirit-of-folly he has within him. As [our Sages] taught: A person only sins [when infected by a spirit-of-folly] (Sotah 3a).


###### Likutei Moharan 38:5:4
[Likutei Moharan 38:5:4](https://torahapp.org/share/book/Likutei%20Moharan/r/38:5:4)

אֲבָל אַחַר־כָּךְ כְּשֶׁעוֹשֶׂה תְּשׁוּבָה, וּמֵסִיר מִמֶּנּוּ הַטִּפְּשׁוּת, וְנִתּוֹסֵף בּוֹ שִׂכְלוֹ – אֲזַי הוּא מִתְבַּיֵּשׁ בְּיוֹתֵר, וְנִתְגַּלֶּה הַבּוּשָׁה עַל פָּנָיו. וְהַבּוּשָׁה הַזֹּאת הוּא בְּחִינַת אוֹר הַתְּפִלִּין, * שֶׁנִּתְגַּלֶּה עַל פָּנָיו בְּמִצְחוֹ. וְעִקַּר הִתְגַּלּוּת הַבּוּשָׁה הִיא בַּמֵּצַח, כְּמוֹ שֶׁכָּתוּב (ירמיהו ג׳:ג׳): וּמֵצַח אִשָּׁה זוֹנָה הָיָה לָךְ, מֵאַנְתְּ הִכָּלֵם.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
However, afterwards, when he repents completely and frees himself of foolishness—so that his intellect grows—then he becomes exceedingly embarrassed and the embarrassment shows on his face. And this embarrassment is an aspect of the light of the *tefilin* which becomes visible on his face, on his forehead. Thus the primary disclosure of embarrassment is on the forehead, as is written, “You had the forehead of a prostitute, you refused to be ashamed” (Jeremiah 3:3).


###### Likutei Moharan 38:5:5
[Likutei Moharan 38:5:5](https://torahapp.org/share/book/Likutei%20Moharan/r/38:5:5)

וְזֶה פֵּרוּשׁ (משלי ב): אָז תָּבִין יִרְאַת ה', כַּמּוּבָא בַּזֹּהַר הַקָּדוֹשׁ (בהקדמת התיקונים דף ט:): תְּפִלִּין הֵם בְּחִינַת אִמָּא עַל בְּרָא, וְאִם לַבִּינָה תִּקְרָא (משלי ב).

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**{“Then you will understand the fear of God and attain awareness of the Lord”** (Proverbs 2:5)**.}** This is the explanation of “Then you will understand the fear of God” (Proverbs 2:5). As is brought in the holy *Zohar* (Tikkuney Zohar, Introduction, p.9b): *Tefilin* are an aspect of *Imma* (Mother) over her son. And *Imma* is *Binah,* corresponding to “*Em* you call to *Binah.*”


###### Likutei Moharan 38:5:6
[Likutei Moharan 38:5:6](https://torahapp.org/share/book/Likutei%20Moharan/r/38:5:6)

וְזֶה פֵּרוּשׁ: אָז תָּבִין; הַיְנוּ עַל־יְדֵי בִּינָה יְתֵרָה שֶׁיִּהְיֶה בְּהַכָּרַת הַבּוֹרֵא, עַל־יְדֵי־זֶה: יִרְאַת ה', הַיְנוּ בְּחִינַת תְּפִלִּין, כְּמוֹ שֶׁאָמְרוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה (ברכות ו): וְרָאוּ כָל עַמֵּי הָאָרֶץ כִּי שֵׁם ה' נִקְרָא עָלֶיךָ וְיָרְאוּ מִמֶּךָּ, אֵלּוּ תְּפִלִּין. כִּי הַיִּרְאָה הוּא הַבּוּשָׁה, כְּמוֹ שֶׁאָמְרוּ (נדרים כ): יִרְאַת ה' עַל פְּנֵיכֶם – זֶה הַבּוּשָׁה, שֶׁהִיא עַל הַפָּנִים, הַיְנוּ בְּחִינַת תְּפִלִּין עַל־יְדֵי בִּינָה, שֶׁהִיא אִמָּא עַל בְּרָא.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This explains “Then you will understand”—i.e., by means of the added *Binah* (Understanding) that he will have in recognizing the Creator. Through this [he will have] “the fear of God”—i.e., the aspect of *tefilin*. As our Sages taught: “All the nations of the world will see that God’s name is associated with you, and they will fear you” (Deuteronomy 28:10) —this is *tefilin* (Berakhot 6a). For fear is embarrassment, as is written, ‘the fear of God be on your faces’—this is embarrassment (Nedarim 20a), which is on the face. In other words, it is the aspect of *tefilin* made by added *Binah,* which is “*Imma* over her son.”


###### Likutei Moharan 38:5:7
[Likutei Moharan 38:5:7](https://torahapp.org/share/book/Likutei%20Moharan/r/38:5:7)

וְזֶה שֶׁאָמְרוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה (ברכות יא): תְּפִלִּין נִקְרָאִין פְּאֵר, שֶׁנֶּאֱמַר: פְּאֵרְךָ חֲבוֹשׁ עָלֶיךָ. וּפְאֵר הוּא כְּלָלִיּוּת הַגְּוָנִין, כִּי הַהִתְפָּאֲרוּת – עַל־יְדֵי כְּלָלִיּוּת הַגְּוָנִין, כְּמוֹ שֶׁכָּתוּב (ישעיהו מ״ט:ג׳): יִשְׂרָאֵל אֲשֶׁר בְּךָ אֶתְפָּאָר; כִּי הֵם כְּלוּלִין מִגְּוָנִין סַגִּיאִין. וְזֶה שֶׁאָנוּ רוֹאִים, כְּשֶׁאָדָם מִתְבַּיֵּשׁ נַעֲשֶׂה כַּמָּה גְּוָנִין.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is as our Sages taught (Berakhot 11a): *Tefilin* are called *pe’er* (glory), for it is said (Ezekiel 24:17), “Put on your *pe’er.*” And *Pe ’ER* is the encompassing of the colors, because *hitPe’ARut* (a show of pride) is through an encompassing of the colors, as is written, “Israel, in you *etPa’ER* (I take pride)” (Isaiah 49:3). For [the Jewish people] are comprised of many colors. And this is as we see, that when a person is embarrassed, he turns different colors.


###### Likutei Moharan 38:5:8
[Likutei Moharan 38:5:8](https://torahapp.org/share/book/Likutei%20Moharan/r/38:5:8)

וּבָזֶה יְכוֹלִים אָנוּ לְהָבִין, אִם יֵשׁ לְאָדָם יִרְאַת שָׁמַיִם, הַיְנוּ בּוּשָׁה, לְאַחַר תִּקּוּן הַחֵטְא, כְּשֶׁאָנוּ מִסְתַּכְּלִין עַל פָּנָיו, וְנוֹפֵל עָלֵינוּ יִרְאָה וּבוּשָׁה, הַיְנוּ שֶׁנִּמְשָׁךְ עָלֵינוּ דַּעַת בִּגְדֻלַּת הַבּוֹרֵא יִתְבָּרַךְ שְׁמוֹ.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
From this we are able to discern whether after rectifying the sin that person has fear of God, i.e., embarrassment—if, when we look at his face, we are subjected to fear and embarrassment. In other words, we are filled with awareness of the Creator’s greatness, blessed be His Name.


###### Likutei Moharan 38:5:9
[Likutei Moharan 38:5:9](https://torahapp.org/share/book/Likutei%20Moharan/r/38:5:9)

וְזֶה פֵּרוּשׁ: אָז תָּבִין יִרְאַת ה', פֵּרוּשׁ, בָּזֶה תָּבִין שֶׁיֵּשׁ לוֹ יִרְאַת ה'. וְדַעַת אֱלֹקִים תִּמְצָא, הַיְנוּ כְּשֶׁיִּמָּצֵא גַּם לְךָ דֵּעָה בִּגְדֻלַּת הַבּוֹרֵא, הַיְנוּ בּוּשָׁה וְיִרְאָה. וְזֶה בְּחִינַת: וְרָאוּ כָל עַמֵּי הָאָרֶץ וְכוּ' וְיָרְאוּ מִמֶּךָּ; הַיְנוּ שֶׁנִּמְשָׁךְ עֲלֵיהֶם גַּם כֵּן יִרְאָה:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is the explanation of “Then you will understand the fear of God and attain awareness of the Lord.” The explanation is: With this you will understand that he possesses fear of God—if you “attain awareness of the Lord,” that is, when you too attain awareness of the Creator’s greatness, namely, embarrassment and fear. This corresponds to “All the nations of the world will see… and they will fear you”—i.e., when they are also filled with fear.


###### Likutei Moharan 38:6:1
[Likutei Moharan 38:6:1](https://torahapp.org/share/book/Likutei%20Moharan/r/38:6:1)

ו וּמֹשֶׁה גַּם כֵּן זָכָה לְאוֹר הַתְּפִלִּין, כְּמוֹ שֶׁכָּתוּב בַּזֹּהַר (בהשמטות בראשית רסב): וַיִּתְנַצְּלוּ אֶת עֶדְיָם – דָּא תְּפִלִּין. וּמֹשֶׁה יִקַּח אֶת הָאֹהֶל – שֶׁלָּקַח אוֹתָן הָאוֹרוֹת, מִלְּשׁוֹן (איוב כ״ט:ג׳): בְּהִלּוֹ נֵרוֹ עֲלֵי רֹאשִׁי. (עיין בזוהר בראשית דף נב: כי תשא דף קצד.).

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**6. {“They stripped off their jewelry…. Then Moshe took the *ohel* (tent)”** (Exodus 33:6, 7) **. }** Now, Moshe also merited the light of *tefilin,* as is written in the *Zohar* (I, 262a): “They stripped off their jewelry”—this is *tefilin*. “Then Moshe took the *oHeL*”—he took those lights, as indicated in (Job 29:3), “When his lamp *HiLo* (shone) over my head.”


###### Likutei Moharan 38:6:2
[Likutei Moharan 38:6:2](https://torahapp.org/share/book/Likutei%20Moharan/r/38:6:2)

וְזֶהוּ (שמות ל״ד:כ״ט): כִּי קָרַן עוֹר פָּנָיו; עַל שֵׁם: קֶרֶן אַחַת הָיָה לוֹ בְּמִצְחוֹ (חולין ס). זֶה בְּחִינַת תְּפִלִּין, שֶׁהוּא בַּמֵּצַח, וְעַל־יְדֵי־זֶה: וַיִּרְאוּ מִגֶּשֶׁת אֵלָיו, כִּי הֵאִיר עֲלֵיהֶם הַיִּרְאָה, כְּמוֹ שֶׁכָּתוּב: אָז תָּבִין יִרְאַת ה' וְכוּ'.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**{“Aharon and all the Israelites saw that the skin of Moshe ’s face *karan* (was radiant), and they were afraid to come close to him”** (Exodus 34:30) **. }** And this is the meaning of “that the skin of Moshe’s face *KaRaN,*” similar to, “it had a single *KeReN* (horn) on its forehead” (Chullin 60a). This is the aspect of *tefilin,* which is [worn] atop the forehead. Because of this “they were afraid to come close to him”—for he shone the fear upon them, as in, “Then you will understand the fear of God, [and attain awareness of the Lord].”


###### Likutei Moharan 38:6:3
[Likutei Moharan 38:6:3](https://torahapp.org/share/book/Likutei%20Moharan/r/38:6:3)

וְזֶה שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (ברכות יב:): הָעוֹבֵר עֲבֵרָה וּמִתְבַּיֵּשׁ בָּהּ מוֹחֲלִין לוֹ מִיָּד; כִּי הָעֲבֵרָה מַכְנִיס בָּאָדָם רוּחַ שְׁטוּת, וְעַל־יְדֵי בּוּשָׁה מַחֲזִיר הַמֹּחִין, כְּמוֹ שֶׁכָּתוּב: אָז תָּבִין יִרְאַת ה' כַּנַּ"ל:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is also as our Sages taught: Whoever sins and is embarrassed by it, his sins are forgiven (Berakhot 12b). This is because the sin instills in a person the spirit-of-folly. But through embarrassment, he restores the mentalities, as in, “Then you will understand the fear of God,” as explained.


###### Likutei Moharan 38:6:4
[Likutei Moharan 38:6:4](https://torahapp.org/share/book/Likutei%20Moharan/r/38:6:4)

וְזֶה שֶׁאָמְרוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה (נדרים כ): מִי שֶׁיֵּשׁ בּוֹ עַזּוּת, בְּיָדוּעַ שֶׁלֹּא עָמְדוּ רַגְלֵי אֲבוֹתָיו עַל הַר סִינַי; כִּי אָדָם הָרִאשׁוֹן פָּגַם בִּבְחִינַת תְּפִלִּין, שֶׁהֵם בְּחִינַת עֵץ הַחַיִּים, כְּמוֹ שֶׁכָּתוּב (ישעיהו ל״ח:ט״ז): ה' עֲלֵיהֶם יִחְיוּ; וְדִבֵּק אֶת עַצְמוֹ בְּאִילָנָא דְּמוֹתָא, וְעַל־יְדֵי־זֶה: וַיְגָרֶשׁ אוֹתוֹ מִגַּן עֵדֶן (בראשית ג׳:כ״ג); כִּי עַזּוּת־ פָּנִים לְגֵיהִנֹּם (אבות פ"ה); וְכַד תָּב בִּתְיוּבְתָּא, כְּתִיב (שם): וַיַּעַשׂ לָהֶם כָּתְנוֹת עוֹר – דָּא תְּפִלִּין (כמובא בתיקונים תיקון סט דף קה.):

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And this is as our Sages taught: Whoever is brazen-faced, it is a certainty that his ancestors’ feet never stood at Mount Sinai (Nedarim 20a). For the First Man blemished the aspect of *tefilin,* which is an aspect of the Tree of Life, as our Sages taught (Menachot 44a): Whoever dons *tefilin* merits life, for it is said (Isaiah 38:16), “O God, [with these things] on them, they live.” And he attached himself to the Tree of Death. As a result, He drove him away from the Garden of Eden (cf. Genesis 3:24). For the brazen-faced person [is destined] for Gehennom (Avot 5:23). But when he repented, it is written (Genesis 3:21), “[God] made them leather garments”—this is *tefilin* .


###### Likutei Moharan 38:6:5
[Likutei Moharan 38:6:5](https://torahapp.org/share/book/Likutei%20Moharan/r/38:6:5)

וְזֶה פֵּרוּשׁ (חולין ס): שׁוֹר שֶׁהִקְרִיב אָדָם הָרִאשׁוֹן קֶרֶן אַחַת הָיְתָה לוֹ בְּמִצְחוֹ; כִּי עַל־יְדֵי הַקָּרְבָּן, הַיְנוּ עַל־יְדֵי הַתְּשׁוּבָה, זָכָה לִבְחִינַת תְּפִלִּין, שֶׁהוּא בְּחִינַת קֵרוּן עוֹר הַפָּנִים.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is the explanation of: The ox that the First Man sacrificed had a single *keren* on its forehead. For by means of the sacrifice, by repenting, [Adam] merited the aspect of *tefilin* —which corresponds to the *keirun* (radiance) of the skin of the face.


###### Likutei Moharan 38:6:6
[Likutei Moharan 38:6:6](https://torahapp.org/share/book/Likutei%20Moharan/r/38:6:6)

וְקַיִן, שֶׁהָיָה מִזֻּהֲמַת הַנָּחָשׁ, כְּתִיב בֵּהּ (בראשית ד׳:ו׳): לָמָּה נָפְלוּ פָנֶיךָ; שֶׁהוּא בְּחִינַת אוֹר הַתְּפִלִּין, שֶׁהוּא קֵרוּן עוֹר הַפָּנִים. וְקַיִן הֵבִיא מִפְּסֹלֶת, שֶׁרָאָה חוֹב לְכָל אֶחָד, וְאִיתָא (במדרש תנחומא פ' בראשית): וַיָּשֶׂם לְקַיִן אוֹת – שֶׁזָּרַח לוֹ קֶרֶן, הַיְנוּ כַּנַּ"ל. וְזֶה שֶׁכָּתוּב בְּקַיִן (שם): וַיֵּשֶׁב בְּאֶרֶץ נוֹד קִדְמַת עֵדֶן. פֵּרוּשׁ, שֶׁלֹּא זָכָה לְעֵדֶן, עַל־יְדֵי שֶׁפָּגַם בְּאוֹר הַתְּפִלִּין. וְזֶה קִדְמַת, רָאשֵׁי־תֵּבוֹת: קַרְקַפְתָּא דְּלָא מַנָּח תְּפִלִּין.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
But concerning Kayin, who was from the pollution of the Serpent, it is written (Genesis 4:6), “Why is your face fallen?” This is an aspect of the *tefilin’s* light, which is the radiance of the facial skin. And he brought a sacrifice from the dregs (Bereishit Rabbah 22:5) —seeing fault in everyone. We also find: “Then He placed a mark on Kayin” (Genesis 4:15) —a *keren* shone from him, as explained above. This is as is written of Kayin (ibid.: 16), “He settled in Nod, *kidmat* (east of) Eden.” The explanation is that he did not merit Eden because he blemished the light of the *tefilin*. This is *KiDMaT,* an acrostic for *Karkafta D’lo Manach Tefilin* (a skull that did not wear *tefilin*).


###### Likutei Moharan 38:6:7
[Likutei Moharan 38:6:7](https://torahapp.org/share/book/Likutei%20Moharan/r/38:6:7)

וְזֶה שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (תענית ז:): מִי שֶׁיֵּשׁ בּוֹ עַזּוּת, בְּיָדוּעַ שֶׁנִּכְשַׁל בְּאֵשֶׁת אִישׁ; כִּי קַיִן עָמַד עַל תְּאוֹמָתוֹ שֶׁל הֶבֶל, כְּמוֹ שֶׁכָּתוּב (שם): וַיְהִי בִּהְיוֹתָם בַּשָּׂדֶה.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And this is as our Sages taught: Whoever is brazen-faced, it is certain that he is guilty of adultery (Taanit 7b). As is brought in the *Tikkuney Zohar,* Kayin came upon Hevel’s twin sister, as is written (Genesis 4:8), “Then, when they were in the field.”


###### Likutei Moharan 38:6:8
[Likutei Moharan 38:6:8](https://torahapp.org/share/book/Likutei%20Moharan/r/38:6:8)

וְיִשְׂרָאֵל שֶׁעָמְדוּ עַל הַר סִינַי, פָּסְקָה זֻהֲמָתָן, הַיְנוּ זֻהֲמַת הַנָּחָשׁ; וְעַכּוּ"ם שֶׁלֹּא עָמְדוּ, לֹא פָּסְקָה זֻהֲמָתָן (שבת קמו). וְזֶה: בְּיָדוּעַ שֶׁלֹּא עָמְדוּ רַגְלֵי אֲבוֹתָיו; רַגְלֵי דַּיְקָא, כִּי אֵין לָהֶם רַגְלַיִם, כְּמוֹ שֶׁכָּתוּב (בראשית ג׳:י״ד): עַל גְּחֹנְךָ תֵלֵךְ.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Thus Israel, who stood at Mount Sinai, were cleansed of their pollution, i.e., the pollution of the Serpent. But the nations, who did not stand [there], were not cleansed of their pollution (Shabbat 146a). This is, “it is certain that his ancestors’ feet never stood.” Specifically “the feet,” because they lack the aspect of feet, corresponding to the Serpent’s pollution, as is written (Genesis 3:14), “On your belly you will crawl.”


###### Likutei Moharan 38:6:9
[Likutei Moharan 38:6:9](https://torahapp.org/share/book/Likutei%20Moharan/r/38:6:9)

וְזֶה שֶׁכָּתוּב (בַּזֹּהַר): וַיָּשֶׂם ה' לְקַיִן אוֹת, [פֵּרֵשׁ רַשִׁ"י]: הֶחֱזִיר מוֹרָאוֹ עֲלֵיהֶם, כְּמוֹ שֶׁכָּתוּב: וְרָאוּ כָל עַמֵּי הָאָרֶץ; כְּמוֹ שֶׁכָּתוּב [בַּזֹּהַר]: כַּד תָּב בִּתְיוּבְתָּא, וַיָּשֶׂם ה' לְקַיִן אוֹת (תיקון סט דף קח:):

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is as it is written: “Then God placed a mark on Kayin”—He restored their fear of him in them. As is written, “All the nations of the world will see [that God’s name is associated with you, and they will fear you].” As is written {in the *Zohar* }: When he repented, “then God placed a mark on Kayin” (Tikkuney Zohar #69, p.118b).


###### Likutei Moharan 38:7:1
[Likutei Moharan 38:7:1](https://torahapp.org/share/book/Likutei%20Moharan/r/38:7:1)

ז וְזֶה שֶׁסִּפֵּר הַתַּנָּא (בכורות נז:): אֶרֶז נָפַל בִּמְקוֹמֵנוּ, וְעָבְרוּ עָלָיו י"ו (שִׁשָּׁה־עָשָׂר) קְרָנוֹת עַל חֻדּוֹ.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**7.** This is what the Talmudic Sage related: A cedar fell in our vicinity, and sixteen wagons went across its edge (Bekhorot 57b).


###### Likutei Moharan 38:7:2
[Likutei Moharan 38:7:2](https://torahapp.org/share/book/Likutei%20Moharan/r/38:7:2)

כִּי יָדוּעַ, שֶׁהַצַּדִּיק שֶׁעוֹבֵד אֶת ה' בִּדְבֵקוּת גָּדוֹל וּבְשֵׂכֶל גָּדוֹל, כְּשֶׁנּוֹפֵל לְאֵיזֶה מַדְרֵגָה פְּחוּתָה מִמֶּנָּה, אַף־עַל־פִּי שֶׁזֹּאת הַמַּדְרֵגָה שֶׁהוּא עַכְשָׁו בָּהּ, גַּם הִיא מַדְרֵגָה גְּדוֹלָה לְעֵרֶךְ שְׁאָר הַצַּדִּיקִים, אֲבָל מֵחֲמַת שֶׁלְּפִי עֶרְכּוֹ הֲוֵי לֵהּ נְפִילָה, הוּא מִתְבַּיֵּשׁ בְּזֶה הַמַּדְרֵגָה כְּאִלּוּ חָטָא אֵיזֶה חֵטְא, וְעוֹשֶׂה תְּשׁוּבָה עַל־זֶה כְּאִלּוּ חָטָא, וּבָא עַל־יְדֵי־זֶה לְבוּשָׁה גְּדוֹלָה, הַיְנוּ בְּחִינַת תְּפִלִּין, בְּחִינַת: אָז תָּבִין יִרְאַת ה'; וּבָא לִבְחִינַת יְדִיעָה חֲדָשָׁה וְהַכָּרָה.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
For it is known of the tzaddik who serves God with great attachment and intellect that sometimes, when he falls to a lower level than that, then even though his present level is still a great level in comparison with other tzaddikim, he is nevertheless embarrassed by this level. This is because for someone of his esteem, it is a fall. It is as if he committed a serious transgression, and he repents for this as if he had sinned. Through this he comes to great embarrassment—i.e., the aspect of *tefilin,* corresponding to “Then you will understand the fear of God”—and he comes to an aspect of new awareness and recognition.


###### Likutei Moharan 38:7:3
[Likutei Moharan 38:7:3](https://torahapp.org/share/book/Likutei%20Moharan/r/38:7:3)

וְעִקַּר הֶאָרַת הַתְּפִלִּין בָּאִים עַל־יְדֵי הַלּוּחוֹת, כַּמּוּבָא (בזוהר בראשית וכי תשא הנ"ל): כְּשֶׁאָמְרוּ יִשְׂרָאֵל נַעֲשֶׂה וְנִשְׁמַע, זָכוּ לַחֲגִירַת זַיְנָא עִלָּאָה. וּמֹשֶׁה זָכָה לְקֵרוּן עוֹר פָּנִים, מֵאוֹר הַלּוּחוֹת, כִּי הֵם הַמֹּחִין בְּעַצְמָן, כִּי עַל־יְדֵי חִדּוּד הַשֵּׂכֶל בַּתּוֹרָה נִתְחַדְּדוּ הַמֹּחִין, וְנִתּוֹסֵף בּוֹ הַכָּרָה וּמִתְבַּיֵּשׁ בְּיוֹתֵר. וְהַלּוּחוֹת הֵם שֹׁרֶשׁ הַתּוֹרָה, וְנִקְרָאִים י"ו, עַל־שֵׁם עֲשֶׂרֶת הַדִּבְּרוֹת, וְאָרְכָּן וָאו וְרָחְבָּן וָאו (ב"ב יד),

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Now, the primary light of the *tefilin* comes from the Tablets. As is brought: When the Jewish people said (Exodus 24:7), “We will do and we will hear,” they merited a supernal coat of armor. And from the Tablets’ light Moshe merited a radiance of the facial skin, because [the Tablets] are the mentalities themselves. For by sharpening the intellect through the Torah, the mentalities are sharpened. One gains added perception in recognizing God and becomes exceedingly embarrassed before God. This is because the Tablets are the root of the Torah. They are called *yod vav*: *yod* because of the Ten Commandments, *vav* because the Tablets were six handbreadths long by six handbreadths wide.


###### Likutei Moharan 38:7:4
[Likutei Moharan 38:7:4](https://torahapp.org/share/book/Likutei%20Moharan/r/38:7:4)

וְהַצַּדִּיק נִקְרָא אֶרֶז בַּלְּבָנוֹן.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And the tzaddik is called “a cedar in Lebanon,” as is written (Psalms 92:13), “The tzaddik will bloom like a date palm, like a cedar in Lebanon….”


###### Likutei Moharan 38:7:5
[Likutei Moharan 38:7:5](https://torahapp.org/share/book/Likutei%20Moharan/r/38:7:5)

וְזֶה שֶׁסִּפֵּר הַתַּנָּא בְּשִׁבְחוֹ שֶׁל הַצַּדִּיק, שֶׁהָיָה צַדִּיק בְּדוֹרוֹ, וְנָפַל בִּמְקוֹמֵנוּ, כִּי בְּוַדַּאי מַדְרֵגַת הַתַּנָּא הָיְתָה גַּם כֵּן גְּדוֹלָה, אֲבָל לְפִי עֵרֶךְ הַצַּדִּיק הָיְתָה נְפִילָה. וְעָבְרוּ – לְשׁוֹן הִתְגַּלּוּת, כְּמוֹ שֶׁכָּתוּב (שמות י״ב:כ״ג): וְעָבַר ה' לִנְגֹּף אֶת מִצְרַיִם; וְתִרְגֵּם אֻנְקְלוֹס: וְאִתְגְּלִי. י"ו קְרָנוֹת עַל חֻדּוֹ – הַיְנוּ עַל־יְדֵי חִדּוּד שִׂכְלוֹ וְחִדּוּשׁ שִׂכְלוֹ, שֶׁקִּבֵּל עַל־יְדֵי הַתּוֹרָה שֶׁנִּקְרָא י"ו כַּנַּ"ל, נִתְגַּלֶּה קֵרוּן עוֹר הַפָּנִים, הַיְנוּ בּוּשָׁה, בְּחִינַת תְּפִלִּין.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is what the Talmudic Sage related in praise of the tzaddik, a tzaddik of his generation, who “fell in our vicinity.” Certainly the level of the Talmudic Sage was also great, however, vis-à-vis the tzaddik it was a fall. This is “in our vicinity.” “Went across” implies a revelation, as is written (Exodus 12:23), “Then God will cross through to strike Egypt.” Onkelos renders this as “will reveal Himself.” “*Yod vav* (16) wagons [went across] its *ChuD* (edge)”—in other words, through the *ChiDud* (sharpening) and renewal of his intellect that he received from the Torah, which is called *yod vav,* the *KeiRuN* (radiance) of the facial skin/embarrassment/ *tefilin* is revealed. This is the aspect of the above mentioned *KRaNot* (wagons).


###### Likutei Moharan 38:7:6
[Likutei Moharan 38:7:6](https://torahapp.org/share/book/Likutei%20Moharan/r/38:7:6)

גַּם הַקָּדוֹשׁ־ בָּרוּךְ־הוּא נִקְרָא מְקוֹמוֹ שֶׁל עוֹלָם. וְזֶה פֵּרוּשׁ: נָפַל בִּמְקוֹמֵנוּ; שֶׁנָּפַל לְהַשָּׂגוֹת אֱלֹקוּת לְפִי הַשָּׂגָתֵנוּ, הֲגַם שֶׁגַּם הַשָּׂגָתֵנוּ גְּדוֹלָה, אֲבָל לְפִי עֶרְכּוֹ הֲוֵי לֵהּ נְפִילָה, שֶׁשָּׁב בִּתְשׁוּבָה, וּמִתְבַּיֵּשׁ בְּהַשָּׂגָתֵנוּ.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
In addition, the Holy One is called “*Makom* of the world.” This is the explanation of “fell in our *makom* (vicinity).” He fell to a perception of God that was equivalent to our perception. And although our perception was also outstanding, yet commensurate with his esteem it was a fall, so that he engaged in repentance and was embarrassed by our perception.


###### Likutei Moharan 38:7:7
[Likutei Moharan 38:7:7](https://torahapp.org/share/book/Likutei%20Moharan/r/38:7:7)

וְזֶה פֵּרוּשׁ: בְּרֵאשִׁית – יָרֵא בֹּשֶׁת, כִּי הַיִּרְאָה הוּא הַבּוּשָׁה. תַּמָּן רָאשֵׁי תַּמָּן בַּת, אֵלֶּה רָאשֵׁי בֵית אֲבוֹתָם (שמות ו׳:י״ד), הַיְנוּ תְּלָת גְּוָנִין דְּעֵינָא בַּת עַיִן, רָמַז מְקוֹם הַתְּפִלִּין, וּלְטוֹטָפוֹת בֵּין עֵינֶיךָ (שם יג), וּתְלָת גְּוָנִין דְּעֵינָא וּבַת עַיִן, הֵם אַרְבַּע פָּרָשִׁיּוֹת:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is the explanation of *BeRAiShYT*: *YaRAi BoSheT.* This is because *YiRAh* (fear) is *BuShah* (embarrassment). For in *BeRAiShYT,* *RASheY* is there, and *BaT* is there. *Rashey* is an aspect of “*rashey* (heads) of their patriarchal houses” (Exodus 6:14). The patriarchs are the three colors of the eye; *bat* is the *bat* (pupil) of the eye. This hints to the place of the *tefilin,* corresponding to “a frontlet between your eyes” (Exodus 13:16). And so the three colors of the eye and the pupil are the four sections [of *tefilin*] that we merit [through] *BeRAiShYT*: *YaRAi BoSheT,* as explained.


###### Likutei Moharan 38:8:1
[Likutei Moharan 38:8:1](https://torahapp.org/share/book/Likutei%20Moharan/r/38:8:1)

וְזֶה פֵּרוּשׁ (ישעיהו נ״ח:י״ג): אִם תָּשִׁיב מִשַּׁבָּת רַגְלֶךָ עֲשׂוֹת חֲפָצֶךָ בְּיוֹם קָדְשִׁי.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**8.** This is the explanation of “If you *TaShiV* (restrain) your foot on Shabbat, refrain from pursuing your affairs on My holy day” (Isaiah 58:13).


###### Likutei Moharan 38:8:2
[Likutei Moharan 38:8:2](https://torahapp.org/share/book/Likutei%20Moharan/r/38:8:2)

כִּי שַׁבָּת – בְּחִינַת בּוּשָׁה.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**ShaBbat** is an aspect of *BuShah.*


###### Likutei Moharan 38:8:3
[Likutei Moharan 38:8:3](https://torahapp.org/share/book/Likutei%20Moharan/r/38:8:3)

רַגְלֶךָ – בַּתְּחִלָּה צָרִיךְ לְתַקֵּן הַדִּבּוּר, הַנִּקְרָא רֶגֶל. וְאֵיךְ תְּתַקֵּן הַדִּבּוּר,

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**your *ReGeL* (foot) —** Initially, he has to rectify the spoken word, which is called *ReGeL.* And how does one rectify speech?


###### Likutei Moharan 38:8:4
[Likutei Moharan 38:8:4](https://torahapp.org/share/book/Likutei%20Moharan/r/38:8:4)

עֲשׂוֹת חֲפָצֶךָ בְּיוֹם קָדְשִׁי. כִּי זֻהֲמַת הַנָּחָשׁ גָּרַם שְׁלֹשִׁים וְתֵשַׁע קְלָלוֹת, שְׁלֹשִׁים וְתֵשַׁע מְלָאכוֹת, וְצָרִיךְ כָּל אָדָם לְהַמְשִׁיךְ קְדֻשַּׁת שַׁבָּת, לְקַדֵּשׁ יְמֵי הַחֹל, כִּדְאִיתָא בִּמְכִילְתָּא: זָכוֹר אֶת יוֹם הַשַּׁבָּת – זָכְרֵהוּ מֵאֶחָד בְּשַׁבָּת; וּלְפִי הַקְּדֻשָּׁה שֶׁמְּקַדֵּשׁ יְמֵי הַחֹל, כֵּן נִדְחֶה זֻהֲמַת הַנָּחָשׁ, קֵץ כָּל בָּשָׂר, שֶׁהוּא בְּחִינַת רוּחַ סְעָרָה, וְעַל־יְדֵי־זֶה עוֹלֶה הַדִּבּוּר. וְזֶה פֵּרוּשׁ:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**pursuing your affairs on My holy day —** For the Serpent’s pollution brought about thirty-nine curses, the thirty-nine works. Thus, every person has to draw Shabbat’s holiness in order to sanctify the days of the week. As we find in the *Mekhilta*: “Remember the Shabbat day” (Exodus 20:8) —remember it from the first day of the week (Mekhilta, Yitro 7). And to the same degree that he sanctifies the weekdays, he dispels the Serpent’s pollution/an end to all flesh/the storm wind. Through this, the spoken word ascends. This is the explanation of:


###### Likutei Moharan 38:8:5
[Likutei Moharan 38:8:5](https://torahapp.org/share/book/Likutei%20Moharan/r/38:8:5)

עֲשׂוֹת חֲפָצֶךָ – כְּשֶׁאַתָּה עוֹשֶׂה חֲפָצֶךָ, הַיְנוּ בִּימֵי הַחֹל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**pursuing your affairs —** When you engage in your affairs, i.e., on the weekdays.


###### Likutei Moharan 38:8:6
[Likutei Moharan 38:8:6](https://torahapp.org/share/book/Likutei%20Moharan/r/38:8:6)

בְּיוֹם קָדְשִׁי – יִדְמֶה כְּאִלּוּ עַכְשָׁו יוֹם קָדְשִׁי. הַיְנוּ שֶׁתַּמְשִׁיךְ מִקְּדֻשַּׁת שַׁבָּת עַל יְמֵי הַחֹל, וְתַקְדִּישֵׁם מִשְּׁלֹשִׁים וְתֵשַׁע מְלָאכוֹת.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**on My holy day —** it should seem as though this is “My holy day.” You should draw from Shabbat’s holiness to the days of the week and so sanctify them from the thirty-nine works.


###### Likutei Moharan 38:9:1
[Likutei Moharan 38:9:1](https://torahapp.org/share/book/Likutei%20Moharan/r/38:9:1)

וְזֶה (חגיגה יב:):

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**9.** And this is:


###### Likutei Moharan 38:9:2
[Likutei Moharan 38:9:2](https://torahapp.org/share/book/Likutei%20Moharan/r/38:9:2)

תַּנְיָא רַבִּי יוֹסֵי אוֹמֵר: אוֹי לָהֶם לַבְּרִיּוֹת, רוֹאִים וְאֵינָם יוֹדְעִים מָה רוֹאִים,

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**It has been taught: Rabbi Yosi said: Woe to mankind. They see but know not what they see. [They stand but know not on what they stand. What does the land stand on? The land stands on pillars… and the pillars are on the water… and the water on the mountains… and the mountains on the wind… and the wind on the storm… and the storm on the arm of the Holy One]** (Chagigah 12b).


###### Likutei Moharan 38:9:3
[Likutei Moharan 38:9:3](https://torahapp.org/share/book/Likutei%20Moharan/r/38:9:3)

הָאָרֶץ עוֹמֶדֶת עַל עַמּוּדִים – הַיְנוּ בִּינָה, אֶרֶץ הַחַיִּים, שֶׁמִּמֶּנָּה תּוֹצְאוֹת הַתְּפִלִּין כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**The land stands on pillars —** “The land” is *Binah,* “land of the living,” from which *tefilin* emerge.


###### Likutei Moharan 38:9:4
[Likutei Moharan 38:9:4](https://torahapp.org/share/book/Likutei%20Moharan/r/38:9:4)

וְהַתְּפִילָה נִקְרָא עַמּוּד, עַל־שֵׁם (תהלים קו): וַיַּעֲמֹד פִּינְחָס.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And prayer is called an *AMuD* (pillar), similar to “Pinchas *AMaD* (stood) and prayed” (Psalms 106:30).


###### Likutei Moharan 38:9:5
[Likutei Moharan 38:9:5](https://torahapp.org/share/book/Likutei%20Moharan/r/38:9:5)

וְעַמּוּדִים – בְּחִינַת תְּפִלָּה,

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**and the pillars —** the aspect of prayer.


###### Likutei Moharan 38:9:6
[Likutei Moharan 38:9:6](https://torahapp.org/share/book/Likutei%20Moharan/r/38:9:6)

עַל הַמַּיִם – הַיְנוּ עַל הַלֵּב, כְּמוֹ שֶׁכָּתוּב (איכה ב׳:י״ט): שִׁפְכִי כַמַּיִם לִבֵּךְ נֹכַח פְּנֵי ה'.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**are on the water —** That is, on the heart, as is written (Lamentations 2:19), “pour out your heart like water before God.”


###### Likutei Moharan 38:9:7
[Likutei Moharan 38:9:7](https://torahapp.org/share/book/Likutei%20Moharan/r/38:9:7)

וּמַיִם עַל הֶהָרִים – זוֹ בְּחִינַת תּוֹרָה, שֶׁעַל־יָדָהּ נִתְעוֹרֵר חֶסֶד אַבְרָהָם. כִּי הֶהָרִים זוֹ תּוֹרָה, שֶׁהוּא מְרוֹמָם, כְּמוֹ שֶׁכָּתוּב (משלי ח׳:ט״ו): בִּי מְלָכִים יִמְלֹכוּ. גַּם אַבְרָהָם נִקְרָא הַר, כְּמוֹ שֶׁכָּתוּב (בראשית יט): הָהָרָה הִמָּלֵט.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**and the water on the mountains —** This is the aspect of Torah, through which the lovingkindness of Avraham is aroused. For the mountains are Torah, which is exalted, as is written (Proverbs 8:15), “Through me kings rule.” Also, Avraham is called a mountain, as is written (Genesis 19:17), “escape to the mountains.”


###### Likutei Moharan 38:9:8
[Likutei Moharan 38:9:8](https://torahapp.org/share/book/Likutei%20Moharan/r/38:9:8)

וְהָרִים עַל הָרוּחַ – הַיְנוּ רוּחַ פִּיו שֶׁל הַקָּדוֹשׁ־בָּרוּךְ־הוּא, הַיְנוּ בְּחִינַת דִּבּוּר, שֶׁעַל־יְדֵי הַתּוֹרַת חֶסֶד נִתְעַלֶּה הַדִּבּוּר כַּנַּ"ל, כְּמוֹ שֶׁכָּתוּב: שִׁכְבִי עַד הַבֹּקֶר.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**and the mountains on the wind —** This [wind] is the breath of the Holy One, the aspect of speech. As explained, the spoken word is elevated by means of the Torah of lovingkindness, as in, “lie down until the morning.”


###### Likutei Moharan 38:9:9
[Likutei Moharan 38:9:9](https://torahapp.org/share/book/Likutei%20Moharan/r/38:9:9)

וְרוּחַ עַל סְעָרָה – הַיְנוּ שֶׁבְּחִינַת קֵץ כָּל בָּשָׂר, הוּא בְּחִינַת אַחַר הַדְּבָרִים, הוּא יוֹנֵק מֵהַדִּבּוּר, וְנַעֲשֶׂה רוּחַ סְעָרָה כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**and the wind on the storm —** That is, the aspect of “an end to all flesh,” which corresponds to “after the words,” draws sustenance from the spoken word and becomes a storm wind, as above.


###### Likutei Moharan 38:9:10
[Likutei Moharan 38:9:10](https://torahapp.org/share/book/Likutei%20Moharan/r/38:9:10)

וּסְעָרָה עַל זְרוֹעוֹ שֶׁל הַקָּדוֹשׁ־בָּרוּךְ־הוּא – כִּי הַבְּרִיּוֹת צְרִיכִין לְקֵץ כָּל בָּשָׂר, כְּמוֹ שֶׁאָמְרוּ: וְהִנֵּה טוֹב מְאֹד – דָּא מַלְאַךְ־הַמָּוֶת (ב"ר פ"ט), וְהִשְׁתַּלְשְׁלוּתָם מִגְּבוּרוֹת עִלָּאִין, כִּי הוּא טוֹב מְאֹד. וְזֶהוּ שֶׁסְּעָרָה בִּזְרוֹעַ, זְרוֹעַ אֵלּוּ חֲמִשָּׁה גְּבוּרוֹת, שֶׁמִּשָּׁם חִיּוּתוֹ עַד זְמַן בִּלַּע הַמָּוֶת לָנֶצַח (ישעיהו כ״ה:ח׳):

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**and the storm on the arm of the Holy One —** For mankind has need of “an end to all flesh,” as is written (Genesis 1:31), “it was very good”—this is the Angel of Death (Bereishit Rabbah 9:10). Its descent is from the supernal *gevurot,* because it is “very good,” as is known. This is the meaning of “the storm on the arm”—the arm is the five *gevurot* (severities). From there [the Angel of Death] takes its vitality, until such time as “Death is swallowed up forever” (Isaiah 25:8).


###### Likutei Moharan 38:10:1
[Likutei Moharan 38:10:1](https://torahapp.org/share/book/Likutei%20Moharan/r/38:10:1)

וְזֶה פֵּרוּשׁ:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**10.** And this is the explanation [of the opening verse]: **{“Pharaoh’s *markevot* (chariots) and army *yarah bayam* (He cast into the sea), and his select *shalishav* (officers) were drowned in the Sea of *Suf* (Red Sea).”}**


###### Likutei Moharan 38:10:2
[Likutei Moharan 38:10:2](https://torahapp.org/share/book/Likutei%20Moharan/r/38:10:2)

מַרְכְּבֹת פַּרְעֹה וְחֵילוֹ – הַיְנוּ בְּחִינַת תְּפִלִּין, כַּמּוּבָא בַּזֹּהַר (ויגש ר"י.), שֶׁפַּרְעֹה הִיא אִמָּא, דְּכָל נְהִירִין אִתְפַּרְעָן וְאִתְגַּלְיָן מִנַּהּ. וּתְפִלִּין נִקְרָא מֶרְכָּבוֹת, כְּמוֹ שֶׁכָּתוּב (דברים ל״ג:כ״ו): רוֹכֵב שָׁמַיִם. וְשָׁמַיִם, אֵשׁ וּמַיִם, בְּחִינַת גְּוָנִין, כִּי תְּפִלִּין הֵם נָהֲרִין מֵאִמָּא עִלָּאָה. וְעַל־יְדֵי מַה תִּזְכֶּה לִבְחִינַת תְּפִלִּין –

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**Pharaoh’ s *markevot* and army —** This is the aspect of *tefilin*. As is brought in the *Zohar*: PhaRAoh is *Imma* (Mother), because all the lights become *PRAa* (uncovered) and revealed through her (Zohar I, 210a). And *tefilin* are called *maRKeVot* (chariots), as is written (Deuteronomy 33:26), “He who *RoKheV* (rides) the *shamayim* (heavens).” And *ShaMaYiM* — *aiSh* and *MaYiM* —is an aspect of the colors. This is because the *tefilin* shine from the supernal *Imma.* And how do you merit the aspect of *tefilin?* Through:


###### Likutei Moharan 38:10:3
[Likutei Moharan 38:10:3](https://torahapp.org/share/book/Likutei%20Moharan/r/38:10:3)

יָרָה בַּיָּם. יָרָה, הֵם הַגְּבוּרוֹת (פֵּרוּשׁ "יָרָה" עִם הַכּוֹלֵל גִּימַטְרִיָּא גְּבוּרָה). בַיָּם, הוּא בְּחִינַת דִּבּוּר, כְּשֶׁתְּקַשֵּׁר וְתַעֲלֶה אֶת הַדִּבּוּר לְשָׁרְשָׁהּ.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
***Yarah bayam* —** *Yarah* is the *gevurot,* {because *YaRaH* with one added for the word itself has the same numerical value as *GeVURaH* }. “Into the water” corresponds to speech. You should bind and elevate the spoken word to its source.


###### Likutei Moharan 38:10:4
[Likutei Moharan 38:10:4](https://torahapp.org/share/book/Likutei%20Moharan/r/38:10:4)

וְעַל־יְדֵי מָה תּוּכַל לְהַעֲלוֹת אֶת הַדִּבּוּר לְשָׁרְשָׁהּ, עַל־יְדֵי לִמּוּד הַתּוֹרָה בַּלַּיְלָה, שֶׁעַל־יְדֵי לִמּוּד הַזֶּה נִמְשָׁךְ חוּט שֶׁל חֶסֶד, וְאָז: הַבֹּקֶר אוֹר וְכוּ'; וְאָז הַדִּבּוּר עוֹלֶה וְנַעֲשֶׂה בַּת אַבְרָהָם, כְּמוֹ שֶׁאָמְרוּ (ב"ב טז:): בַּת הָיְתָה לוֹ לְאַבְרָהָם וּבַכֹּל שְׁמָהּ, בַּיָּם גִּימַטְרִיָּא בַּכֹּל. וְזֶה:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And by what means will you be able to elevate the spoken word to its source? By studying Torah at night. Through this study a thread of lovingkindness is drawn, and then “with the first light of morning….” Then, the spoken word ascends and becomes *bat* Avraham, as our Sages taught: Avraham had a *bat* (daughter), and her name was Bakol (Bava Batra 16b). *BaYaM* (“into the sea”) has the same numerical value as BaKoL. And this is:


###### Likutei Moharan 38:10:5
[Likutei Moharan 38:10:5](https://torahapp.org/share/book/Likutei%20Moharan/r/38:10:5)

וּמִבְחַר שָׁלִשָׁיו טֻבְּעוּ בְיַם, הַתּוֹרָה נִקְרָא אוֹרַיְתָא תְּלִיתָאֵי (שבת פח). וּמִבְחַר דָּא אַבְרָהָם כְּמוֹ שֶׁכָּתוּב (נחמיה ט׳:ז׳): אֲשֶׁר בָּחַרְתָּ בְּאַבְרָם. פֵּרוּשׁ, עַל־יְדֵי הַתּוֹרָה, שֶׁעַל יָדָהּ נִתְעוֹרֵר מִדַּת אַבְרָהָם, עַל־יָדָהּ נִתְתַּקֵּן הַדִּבּוּר,

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**and his select *shalishav* were drowned in the sea —** The Torah is called a threefold teaching (Shabbat 88a). And “select” is Avraham, as is written (Nehemiah 9:7), “Who selected Avram.” The explanation is: By means of the Torah, through which we awaken the attribute of Avraham, the spoken word is rectified.


###### Likutei Moharan 38:10:6
[Likutei Moharan 38:10:6](https://torahapp.org/share/book/Likutei%20Moharan/r/38:10:6)

וְקֵץ כָּל בָּשָׂר יִטְבַּע בְּנֻקְבָּא דִּתְהוֹמָא רַבָּא. וְזוֹ

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Then “an end to all flesh” will be drowned in the Hollow of the Great Deep. This is:


###### Likutei Moharan 38:10:7
[Likutei Moharan 38:10:7](https://torahapp.org/share/book/Likutei%20Moharan/r/38:10:7)

טֻבְּעוּ בְיַם סוּף – סוּף הוּא בְּחִינַת קֵץ כָּל בָּשָׂר, שֶׁהוּא דָּבוּק בְּיַם הַדִּבּוּר, יִטְבַּע בְּנֻקְבָּא דִּתְהוֹמָא רַבָּא, עַל־יְדֵי בֹּקֶר דְּאַבְרָהָם, שֶׁנִּתְעוֹרֵר עַל־יְדֵי הַתּוֹרָה כַּנַּ"ל:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**drowned in the Sea of Suf —** Suf is an aspect of “an end to all flesh,” which is attached to the sea of speech. It will be drowned in the Hollow of the Great Deep because of “the morning of Avraham,” which is aroused through the Torah, as explained.


###### Likutei Moharan 38:11:1
[Likutei Moharan 38:11:1](https://torahapp.org/share/book/Likutei%20Moharan/r/38:11:1)

(זֹאת הַתּוֹרָה הִיא סוֹד כַּוָּנוֹת תְּפִלִּין, כַּמְבֹאָר שָׁם בְּתוֹךְ דִּבְרֵי הַתּוֹרָה הַזֹּאת, וְכַנִּרְשָׁם מִן הַצַּד בַּהַגָּה אֵיךְ כָּל כַּוָּנוֹת תְּפִלִּין כְּלוּלִין שָׁם, וְהַדְּבָרִים מוּבָנִים לַמַּשְׂכִּילִים. וַעֲדַיִן צְרִיכִין בֵּאוּר רָחָב לְבָאֵר הַדָּבָר הֵיטֵב, וְאִם יִהְיֶה אֱלֹקִים עִמָּדִי, יִתְבָּאֵר הַדָּבָר בְּמָקוֹם אַחֵר בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**11.** {This lesson contains the mystical *kavanot* -meditations of *tefilin,* as has been explained within the lesson itself. The marginal notes also point out how all the meditations of *tefilin* are included there. The erudite will understand how this is so. Still, an extensive explanation is required to clarify the matter well. If God comes to my aide, the matter will be explained elsewhere, with God’s help.


###### Likutei Moharan 38:11:2
[Likutei Moharan 38:11:2](https://torahapp.org/share/book/Likutei%20Moharan/r/38:11:2)

וְדַע, שֶׁשָּׁמַעְתִּי מִפִּיו הַקָּדוֹשׁ, שֶׁחִשֵּׁב כַּמָּה וְכַמָּה תּוֹרוֹת, וְאָמַר, שֶׁכֻּלָּם הֵם סוֹד כַּוָּנוֹת תְּפִלִּין, דְּהַיְנוּ הַתּוֹרָה "בַּחֲצֹצְרוֹת וְקוֹל שׁוֹפָר", וְ"אָנֹכִי ה' אֱלֹקֶיךָ", וּ"קְרָא אֶת יְהוֹשֻׁעַ" וְכוּ', וְהַתּוֹרָה "מִי הָאִישׁ הֶחָפֵץ חַיִּים", וְ"אַתֶּם תִּהְיוּ לִי מַמְלֶכֶת כֹּהֲנִים", "אַשְׁרֵי הָעָם זַרְקָא", וְהַתּוֹרָה הַזֹּאת: "מַרְכְּבֹת פַּרְעֹה" וְכוּ'. וְעוֹד כַּמָּה וְכַמָּה תּוֹרוֹת גְּדוֹלוֹת שֶׁאֵינִי זוֹכֵר עַתָּה לְפָרְטָם. וְאָמַר שֶׁכֻּלָּם הֵם סוֹד כַּוָּנוֹת תְּפִלִּין. אַשְׁרֵי הַזּוֹכֶה לְהַשִּׂיגָם):

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And know! from his holy lips I heard a listing of a number of lessons, after which he said that they all contain the mystical meditations of *tefilin*. These were the lessons: *B’chatzotzrot v’Kol Shofar* (Lesson #5); *Anokhi HaShem Elohekha* (Lesson #4); *Kra et Yehoshua* (Lesson #6); *Mi HaIsh Hechafeitz Chaim* (Lesson #33); *V’atem Tihiyu Li Mamlekhet Kohanim* (Lesson #34); *Ashrei HaAm—Zarka* (Lesson # 35); and this lesson, *Markevot Paraoh V’cheilo,* as well as good number of the other large lessons, which I cannot presently recall. And he said, “They all contain the mystical meditations of *tefilin*. Happy is he who merits comprehending them.”}