## Likutei Moharan Torah 41

###### Likutei Moharan 41:1:1
[Likutei Moharan 41:1:1](https://torahapp.org/share/book/Likutei%20Moharan/r/41:1:1)

לְשׁוֹן רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה רִקּוּדִין, הִנֵּה אִיתָא בְּעֵץ־חַיִּים, דַּף כב: הַבִּרְכַּיִם, הַיְנוּ הָרַגְלִין, הֵם נֶצַח הוֹד, וְהֵם עוֹקְבִין. וְעָקֵב גִּימַטְרִיָּא שְׁתֵּי פְּעָמִים אֱלֹקִים, שֶׁהֵם דִּינִים, שֶׁיֵּשׁ שָׁם אֲחִיזָה לַחִיצוֹנִים, כַּיָּדוּעַ.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
It is brought in *Etz Chaim*: The knees—i.e., the legs—are *Netzach* and *Hod .* They are also the heels. And *EiKeV* (heel) has the same numerical value as twice *ELoHIM,* which are judgments because the external forces have a hold there, as is known.


###### Likutei Moharan 41:1:2
[Likutei Moharan 41:1:2](https://torahapp.org/share/book/Likutei%20Moharan/r/41:1:2)

וְהַפְּעֻלָּה לְהַבְרִיחַ הַחִיצוֹנִים מִשָּׁם, שֶׁיַּמְשִׁיךְ לְתוֹךְ הַבִּרְכַּיִם הַגְּבוּרוֹת מִשֹּׁרֶשׁ הַבִּינָה, וּכְשֶׁמַּמְשִׁיךְ שֹׁרֶשׁ הַגְּבוּרוֹת מִבִּינָה, אָז הַחִיצוֹנִים בּוֹרְחִים מִשָּׁם, וְהוּא לוֹקֵחַ הַבְּכוֹרָה וְהַבְּרָכָה, שֶׁזֶּה בְּחִינַת בִּרְכַּיִם. וְשֹׁרֶשׁ הַבְּכוֹרוֹת נִקְרָא יַיִן, כַּיָּדוּעַ, וְזֶה יַיִן הַמְשַׂמֵּחַ.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Now, the method for chasing away the external forces from there is to draw the *gevurot* (severities) from the root of *Binah* into the knees. For when one draws the root of the *gevurot* from *Binah,* the external forces then flee from there. He can then take the *BeKhoRaH* (rights of the firstborn) and the *BeRaKhaH* (blessings), which are the aspect of *BiRKayim* (knees). And the root of the *bekhorot* is called wine, as is known. This is the wine of joy.


###### Likutei Moharan 41:1:3
[Likutei Moharan 41:1:3](https://torahapp.org/share/book/Likutei%20Moharan/r/41:1:3)

וְזֶה שֶׁכָּתוּב בְּיַעֲקֹב, כְּשֶׁרָאָה שֶׁהוּא בְּחִינַת בִּרְכַּיִם בִּמְקוֹם דִּין, כִּי שְׁתֵּי פְּעָמִים אֱלֹקִים עִם עֶשֶׂר אוֹתִיּוֹת גִּימַטְרִיָּא יַעֲקֹב, אֲזַי הִמְשִׁיךְ שֹׁרֶשׁ הַגְּבוּרוֹת, בְּחִינַת יַיִן הַמְשַׂמֵּחַ. כְּמוֹ שֶׁכָּתוּב (בראשית כ״ז:כ״ה): וַיָּבֹא לוֹ יַיִן וַיֵּשְׁתְּ – שֹׁרֶשׁ שֶׁל הַבְּרָכָה.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is what is written concerning Yaakov: When he saw that he was the aspect of *birkayim* in the place of judgment—because twice *ELoHIM* with its ten letters has the same numerical value as *YaAKoV* —he drew the root of the *gevurot,* an aspect of the wine of joy, as is written (Genesis 27:25), “and [Yaakov] brought him wine and he drank”—the root of the *berakhah.*


###### Likutei Moharan 41:1:4
[Likutei Moharan 41:1:4](https://torahapp.org/share/book/Likutei%20Moharan/r/41:1:4)

נִמְצָא עַל־יְדֵי רִקּוּדִין, שֶׁשּׁוֹתֶה יַיִן הַמְשַׂמֵּחַ, שֶׁהֵם שֹׁרֶשׁ הַגְּבוּרוֹת שֶׁבַּבִּינָה, וְנִמְשָׁכִין לְמַטָּה בְּתוֹךְ הָרַגְלִין, הַיְנוּ שֶׁמְּרַקֵּד, בָּזֶה מְגָרֵשׁ הַחִיצוֹנִים מִשָּׁם, וְזֹאת הִתְלַהֲבוּת שֶׁל הָרִקּוּד, וְהוּא אִשֵּׁה רֵיחַ נִיחוֹחַ לַה' (במדבר כ״ח:ח׳).

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Thus it is that by dancing—when he drinks the wine of joy, which is the root of the *gevurot* in *Binah,* and they are drawn and revealed below within the legs, namely, he dances—he thereby expels the external forces from there. This is the excitement in dance, an aspect of “an offering by fire, a pleasing fragrance to God” (Numbers 28:8).


###### Likutei Moharan 41:1:5
[Likutei Moharan 41:1:5](https://torahapp.org/share/book/Likutei%20Moharan/r/41:1:5)

אֲבָל מִי שֶׁמְּרַקֵּד בְּהִתְלַהֲבוּת הַיֵּצֶר, זֶה נִקְרָא חֵטְא שֶׁל נָדָב וַאֲבִיהוּא, שֶׁכָּתוּב בָּהֶם (ויקרא י׳:א׳): וַיַּקְרִיבוּ אֵשׁ זָרָה.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
But when someone dances with the excitement of the evil inclination, this is called the transgression of Nadav and Avihu. Concerning them it is written (Leviticus 10:1), “They offered… a foreign fire, which He had not instructed them [to offer].”


###### Likutei Moharan 41:1:6
[Likutei Moharan 41:1:6](https://torahapp.org/share/book/Likutei%20Moharan/r/41:1:6)

נָדָב וַאֲבִיהוּא הֵם נֶצַח וָהוֹד, וְהִתְלַהֲבוּת שֶׁבִּקְּדֻשָּׁה נִקְרָא יַיִן הַמְשַׂמֵּחַ, שֶׁעַל־יָדוֹ נִמְתָּקִים הַבְּכוֹרוֹת. וְאֵשׁ זָרָה, נִקְרָא יַיִן הַמְשַׁכֵּר, הִתְלַהֲבוּת הַיֵּצֶר. וְשָׁם יֵשׁ, חַס וְשָׁלוֹם, אֲחִיזָה לְהַחִיצוֹנִים, אֲשֶׁר לֹא צִוָּה אוֹתָם:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Nadav and Avihu are *Netzach* and *Hod.* And the fire and excitement in holiness is called the wine of joy, through which the *bekhorot* are mitigated. But the foreign fire is called wine that intoxicates, the excitement of the evil inclination. That is where the external forces have a hold, God forbid.


###### Likutei Moharan 41:2:1
[Likutei Moharan 41:2:1](https://torahapp.org/share/book/Likutei%20Moharan/r/41:2:1)

וְזֶה גַּם כֵּן פִּדְיוֹן נֶפֶשׁ, כִּי הַמָּמוֹן נִקְרָא עַמּוּדִים, כְּמוֹ שֶׁכָּתוּב (דברים י״א:ו׳): וְאֶת הַיְקוּם אֲשֶׁר בְּרַגְלֵיהֶם (פסחים קיט). וּכְשֶׁהַצַּדִּיק הָעוֹשֶׂה הַפִּדְיוֹן מַנִּיחַ יָדָיו עַל הַמָּמוֹן, יְכַוֵּן כִּי יֵשׁ יָד הַגְּדוֹלָה וְכוּ', וְהַיְנוּ שָׁלֹשׁ יָדוֹת, וְשָׁלֹשׁ פְּעָמִים י"ד גִּימַטְרִיָּא מ"ב.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**2.** This is also a soul redemption, for the money is called pillars, as is written (Deuteronomy 11:6), “and all the subsistence at their feet.” Thus, when the tzaddik who performs the redemption places his hands on the money, he has in mind that there is “the great hand,” [“the strong hand” and “the exalted hand”]—i.e., the three hands. And three times *YaD* (hand) has a numerical value of forty-two.


###### Likutei Moharan 41:2:2
[Likutei Moharan 41:2:2](https://torahapp.org/share/book/Likutei%20Moharan/r/41:2:2)

וְשֵׁם מ"ב יֵשׁ בּוֹ שִׁבְעָה שֵׁמוֹת, וְכָל שֵׁם יֵשׁ בּוֹ שִׁשָּׁה אוֹתִיּוֹת, וִיכַוֵּן לְהַמְשִׁיךְ אֵלָיו הַוָּוִין, הַיְנוּ הַשִּׁבְעָה שֵׁמוֹת שֶׁיֵּשׁ בְּכָל אֶחָד שִׁשָּׁה אוֹתִיּוֹת, לְהַמְשִׁיךְ אוֹתָן לְתוֹךְ הַמָּמוֹן הַנִּקְרָא עַמּוּדִים, וְאָז נִקְרָא: וָוֵי הָעַמּוּדִים.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Now *Shem Mem-Bet* is comprised of seven names, with each name comprised of six letters. He should have in mind to draw these *vavs* —i.e., the seven names, each of which has *vav* letters—drawing them into the money, which is called pillars. Then it is called “*vavey* (the hooks of) the pillars.”


###### Likutei Moharan 41:2:3
[Likutei Moharan 41:2:3](https://torahapp.org/share/book/Likutei%20Moharan/r/41:2:3)

וְאֵלּוּ עַמּוּדִים, הַיְנוּ רַגְלִין, הַיְנוּ עֲקֵבַיִם, הֵם בְּחִינַת דִּין, כִּי שְׁתֵּי פְּעָמִים אֱלֹקִים, גִּימַטְרִיָּא עָקֵב, וְיֵשׁ שָׁם אֲחִיזָה לְהַחִיצוֹנִים. וְאֵין דִּין נִמְתָּק אֶלָּא בְּשָׁרְשׁוֹ, וְשֹׁרֶשׁ הַדִּינִים בַּבִּינָה, כְּמוֹ שֶׁכָּתוּב (זוהר ויקרא דף י:): בִּינָה דִּינִין מִתְעָרִין מִנַּהּ, אֲנִי בִּינָה לִי גְּבוּרָה (משלי ח׳:י״ד). וְשֵׁם מ"ב בַּבִּינָה.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
These pillars—i.e., the feet, the heels—are an aspect of judgment. For twice *Elohim* has the same numerical value as *EiKeV* (heel), which is where the external forces have a hold. And judgment is only mitigated at its source. The root of judgment is in *Binah,* as is written (Zohar III, 10b): Judgment is aroused from *Binah* —as is written, “I am *Binah, gevurah* (strength) is mine” (Proverbs 8:14). And *Shem Mem-Bet* is in *Binah.*


###### Likutei Moharan 41:2:4
[Likutei Moharan 41:2:4](https://torahapp.org/share/book/Likutei%20Moharan/r/41:2:4)

נִמְצָא, כְּשֶׁמַּמְשִׁיךְ שֵׁם מ"ב לְתוֹךְ עַמּוּדִים, אֲזַי הַדִּינִין נִמְתָּקִין בְּשָׁרְשָׁם.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Consequently, when one draws *Shem Mem-Bet* from *Binah* into the pillars, the judgments are then mitigated at their source.


###### Likutei Moharan 41:2:5
[Likutei Moharan 41:2:5](https://torahapp.org/share/book/Likutei%20Moharan/r/41:2:5)

וְזֶה פֵּרוּשׁ (שמות כ״ז:י׳): וָוֵי עַמּוּדִים וַחֲשֻׁקֵיהֶם כֶּסֶף; פֵּרוּשׁ, עַל־יְדֵי חֲשִׁיקָה וְהִתְחַבְּרוּת וָוֵי עִם עַמּוּדִים נַעֲשֶׂה כֶּסֶף, חֶסֶד, שֶׁנִּמְתָּקִין הַדִּינִין:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is the explanation of (Exodus 27:10), “the hooks of the pillars and their bands were silver.” The explanation is: By banding and joining *vavey* with the pillars silver is produced, which is an aspect of *Chesed.* In other words, the judgments are mitigated.


###### Likutei Moharan 41:3:1
[Likutei Moharan 41:3:1](https://torahapp.org/share/book/Likutei%20Moharan/r/41:3:1)

עֵץ חַיִּים פֶּרֶק יג (היכל הכתרים שער א"א): שֵׁם מ"ב בַּבִּינָה, וְאֵלּוּ הַמ"ב הֵם ש"ע נְהוֹרִין הַמְּאִירִין. וְעִם ח' חִוַּרְתָּא גִּימַטְרִיָּא בַּשָּׁלוֹם.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**3.** In *Etz Chaim,* Chapter 13, it is written: *Shem Mem-Bet* is in *Binah.* And these forty-two are the *ShA* (370) lights that shine. Together with the eight white [hairs], this has the same numerical value as *BaShaLOM* (in peace).


###### Likutei Moharan 41:3:2
[Likutei Moharan 41:3:2](https://torahapp.org/share/book/Likutei%20Moharan/r/41:3:2)

שָׁם בְּפֶרֶק י"ד: גִּימַטְרִיָּא חַשְׁמַל – מַלְבּוּשׁ, שֶׁזֶּה הַחַשְׁמַל שׁוֹמֵר בְּגָדִים עֶלְיוֹנִים מֵ"עָשׁ" שֶׁל קְלִפָּה, כְּמוֹ שֶׁכָּתוּב (ישעיהו נ״א:ח׳): כַּבֶּגֶד יֹאכְלֵם עָשׁ.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And in Chapter 14 it is written that this is the same numerical value as *ChaShMaL* and *MaLBUSh* (garment). This *chashmal* protects the supernal garments from the *ASh* (moth) of the evil forces, as is written (Isaiah 51:8), “The *ash* will eat them up like a garment.”


###### Likutei Moharan 41:3:3
[Likutei Moharan 41:3:3](https://torahapp.org/share/book/Likutei%20Moharan/r/41:3:3)

וְזֶה (יומא עא): הָרוֹצֶה לְנַסֵּךְ יַיִן עַל גַּבֵּי הַמִּזְבֵּחַ, יְמַלֵּא גְּרוֹנָם שֶׁל תַּלְמִידֵי־חֲכָמִים.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is: Whoever wants to *nasekh* (pour) a libation of wine on the altar should fill the throats of Torah scholars [with wine] (Yoma 71a).


###### Likutei Moharan 41:3:4
[Likutei Moharan 41:3:4](https://torahapp.org/share/book/Likutei%20Moharan/r/41:3:4)

לְנַסֵּךְ, הַיְנוּ מְלוּכָה וּמֶמְשָׁלָה, כְּמוֹ שֶׁכָּתוּב (תהילים ב׳:ו׳): וַאֲנִי נָסַכְתִּי מַלְכִּי וְכוּ'.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**to *NaSeKh* —** This is kingship and sovereignty, as is written (Psalms 2:6), “I Myself *NaSaKh* (anointed) My king….”


###### Likutei Moharan 41:3:5
[Likutei Moharan 41:3:5](https://torahapp.org/share/book/Likutei%20Moharan/r/41:3:5)

יַיִן, זֶה בְּחִינַת בִּינָה, שֹׁרֶשׁ הַבְּכוֹרָה, יַיִן הַמְשַׂמֵּחַ,

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**wine —** This is an aspect of *Binah,* the root of the firstborn rights, the wine of joy.


###### Likutei Moharan 41:3:6
[Likutei Moharan 41:3:6](https://torahapp.org/share/book/Likutei%20Moharan/r/41:3:6)

מִזְבֵּחַ זֶה בְּחִינַת דִּינִים.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**altar —** This corresponds to judgments.


###### Likutei Moharan 41:3:7
[Likutei Moharan 41:3:7](https://torahapp.org/share/book/Likutei%20Moharan/r/41:3:7)

תַּלְמִידֵי־חֲכָמִים, הֵם בְּחִינַת נֶצַח הוֹד.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**Torah scholars —** They correspond to *Netzach* and *Hod.*


###### Likutei Moharan 41:3:8
[Likutei Moharan 41:3:8](https://torahapp.org/share/book/Likutei%20Moharan/r/41:3:8)

וְזֶהוּ פֵּרוּשׁוֹ: הָרוֹצֶה לְהַמְלִיךְ וּלְהַמְשִׁיל וּלְהַמְתִּיק הַדִּינִים עַל־יְדֵי שָׁרְשָׁם, שֶׁהוּא יַיִן הַמְשַׂמֵּחַ, מַה יַּעֲשֶׂה, עֵצָה (טוֹבָה) עַל־זֶה: יְמַלֵּא גְּרוֹנָם, עַל־יְדֵי רִקּוּדִין, אוֹ עַל־יְדֵי פִּדְיוֹן, כְּמוֹ שֶׁמּוּבָא לְעֵיל. גַּם עַל־יְדֵי מִלּוּי גְּרוֹנָם, נִמְתָּק הַדִּינִין.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Thus this is its explanation: When someone wants to govern and rule and mitigate the judgments at their source, which is the wine of joy, what must he do? A {good} suggestion for this [is to] fill their throats through dancing or by means of a redemption, as mentioned above. Filling their throats also mitigates the judgments.


###### Likutei Moharan 41:3:9
[Likutei Moharan 41:3:9](https://torahapp.org/share/book/Likutei%20Moharan/r/41:3:9)

וְזֶה פֵּרוּשׁ (סוף ברכות): תַּלְמִידֵי־ חֲכָמִים מַרְבִּים שָׁלוֹם בָּעוֹלָם, שֶׁעַל יָדָם נִמְשָׁךְ שֵׁם שֶׁל מ"ב, שֶׁהֵם ש"ע נְהוֹרִין, וְעִם ח' חִוַּרְתָּא גִּימַטְרִיָּא בַּשָּׁלוֹם.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is the explanation of: Torah scholars promote peace in the world (Berakhot 64a). Through them, the wine of *Shem Mem-Bet,* which is the 370 lights, is drawn. Together with the eight white [hairs] it has the same numerical value as *BaShaLOM.*


###### Likutei Moharan 41:3:10
[Likutei Moharan 41:3:10](https://torahapp.org/share/book/Likutei%20Moharan/r/41:3:10)

וְתַלְמִידֵי־ חֲכָמִים נִקְרָאִים נֶצַח הוֹד, רַגְלִין, כְּמוֹ שֶׁמּוּבָא בַּמִּדְרָשׁ: שׁוֹקָיו עַמּוּדֵי שֵׁשׁ – הֵם תַּלְמִידֵי־חֲכָמִים.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And Torah scholars are called *Netzach* and *Hod,* the feet, as is brought in the *Midrash*: “His legs are like marble pillars” (Song of Songs 5:15) —these are the Torah scholars.


###### Likutei Moharan 41:3:11
[Likutei Moharan 41:3:11](https://torahapp.org/share/book/Likutei%20Moharan/r/41:3:11)

וְגַם מִזְבֵּחַ נִקְרָא רַגְלִין, כְּמוֹ שֶׁכָּתוּב (תהילים ד׳:ו׳): זִבְחוּ זִבְחֵי צֶדֶק; וּכְמוֹ שֶׁכָּתוּב (שם פה): צֶדֶק לְפָנָיו יְהַלֵּךְ.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
The altar is also called feet, as is written (Psalms 4:6), “Offer sacrifices of righteousness.” And righteousness is an aspect of feet, as is written (ibid. 85:14), “Righteousness walks before Him.” **{“May He grant you your heart’s wishes, and fulfill your every counsel”** (Psalms 20:5)**.}**


###### Likutei Moharan 41:3:12
[Likutei Moharan 41:3:12](https://torahapp.org/share/book/Likutei%20Moharan/r/41:3:12)

וְזֶה פֵּרוּשׁ (שם כ): יִתֵּן לְךָ כִלְבָבֶךָ; וְאֵימָתַי, כַּאֲשֶׁר: וְכָל עֲצָתְךָ יְמַלֵּא – עַל־יְדֵי מִלּוּי גְּרוֹנָם שֶׁל תַּלְמִידֵי־חֲכָמִים. כִּי תַּלְמִידֵי־חֲכָמִים נִקְרָאִים עֵצוֹת, כְּמוֹ שֶׁכָּתוּב (אבות פ"ו): וְנֶהֱנִין מִמֶּנּוּ עֵצָה וְתוּשִׁיָּה; וּכְמוֹ שֶׁכָּתוּב (שם לג): עֲצַת ה' לְעוֹלָם תַּעֲמֹד; שֶׁהֵם עַמּוּדֵי עוֹלָם. וּכְמוֹ שֶׁכָּתוּב (ישעיה יד): ה' צְבָאוֹת יָעָץ. ה' צְבָאוֹת הֵם נֶצַח וָהוֹד:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is also the explanation of “May He grant you your heart’s wishes.” When? When “and fill your every counsel”—by filling the throats of Torah scholars. This is because Torah scholars are called counsels, as is written (Avot 6:1): “From him people enjoy counsel and everlasting wisdom”; and as is written (Psalms 33:11), “God’s counsel will stand forever.” For they are the pillars of the world. And as is written (Isaiah 14:27), “The God of Hosts has counseled.” *Adonoy Tzevaot* (God of Hosts) are *Netzach* and *Hod,* as is known.