## Likutei Moharan Torah 46

###### Likutei Moharan 46:1:1
[Likutei Moharan 46:1:1](https://torahapp.org/share/book/Likutei%20Moharan/r/46:1:1)

לְשׁוֹן רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה מֶחָאַת כַּף בִּשְׁעַת הַתְּפִלָּה, זֶה בְּחִינוֹת נְתִינַת הַמִּטָּה בֵּין צָפוֹן לְדָרוֹם. כִּי מִטָּה, הַיְנוּ בְּחִינוֹת זִוּוּג, בְּחִינוֹת תְּפִלָּה (תיקון י' ועיין תיקון נח). וְצָפוֹן וְדָרוֹם, זֶה בְּחִינוֹת יָדַיִם.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
*Mechaat Kaf Bishat HaTefillah* **(Clapping during Prayer)**. This is an aspect of positioning the bed between north and south (Berakhot 5b). For a bed—i.e., an aspect of marital union—corresponds to prayer (Tikkuney Zohar #10). And north and south is an aspect of hands.


###### Likutei Moharan 46:1:2
[Likutei Moharan 46:1:2](https://torahapp.org/share/book/Likutei%20Moharan/r/46:1:2)

וְזֶה שֶׁהִתְפַּלֵּל אַבָּא בִּנְיָמִין (ברכות ה:), שֶׁיְּהֵא תְּפִלָּתוֹ סָמוּךְ לְמִטָּתוֹ, הַיְנוּ שֶׁלֹּא יִהְיֶה הֶפְרֵשׁ בֵּין הַתְּפִלָּה לַזִּוּוּג:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is what Abba Binyamin prayed: that his prayer be close to his bed—i.e., that there be no separation between prayer and union.


###### Likutei Moharan 46:2:1
[Likutei Moharan 46:2:1](https://torahapp.org/share/book/Likutei%20Moharan/r/46:2:1)

גַּם עַל־יְדֵי מֶחָאַת כַּף נִמְתָּקִים הַדִּינִים. כִּי יֵשׁ שָׁלֹשׁ הֲוָיוֹת, שֶׁהֵם בְּחִינַת שָׁלֹשׁ יָדַיִם: יָד הַגְּדוֹלָה, יָד הַחֲזָקָה, יָד הָרָמָה. וְיַד יָמִין זֶה יָד הַגְּדוֹלָה. וְיַד שְׂמֹאל, זֶה יָד הַחֲזָקָה. וּבִשְׁעַת הַכָּאָה שֶׁנִּתְחַבְּרִים יַחַד, זֶה בְּחִינַת יָד רָמָה. וְהַדִּבּוּרִים הַיּוֹצְאִים, הֵם יוֹצְאִים מֵהַגָּרוֹן, גִּימַטְרִיָּא שָׁלֹשׁ פְּעָמִים אֱלֹקִים, וְהֵם נִמְתָּקִים עַל־יְדֵי שָׁלֹשׁ הֲוָיוֹת.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**2.** Clapping hands also mitigates the judgments. For there are three *HaVaYaH.* These correspond to the three hands: the great hand, the strong hand, and the exalted hand. Now, the right hand is “a great hand”; the left hand is “a strong hand”; and while striking they join together—this is the aspect of “an exalted hand.” And the words that emerge issue from the throat—[with its] numerical value of three times *ELoHIM* —which is mitigated through the three *HaVaYaH.*


###### Likutei Moharan 46:2:2
[Likutei Moharan 46:2:2](https://torahapp.org/share/book/Likutei%20Moharan/r/46:2:2)

וְזֶה פֵּרוּשׁ (תהילים קי״ט:ק״ט): נַפְשִׁי בְכַפִּי תָמִיד וְכוּ', נֶפֶשׁ, זֶה בְּחִינוֹת דִּבּוּר. כְּמוֹ שֶׁכָּתוּב(שיר השירים ה׳:ו׳): נַפְשִׁי יָצְאָה בְדַבְּרוֹ; הַיְנוּ בְּחִינוֹת תְּפִלָּה, כְּמוֹ שֶׁכָּתוּב (איוב י״ח:ד׳): טוֹרֵף נַפְשׁוֹ בְּאַפּוֹ. בְּכַפִּי – הַיְנוּ בְּחִינוֹת מֶחָאַת הַכַּף. עַל־יְדֵי־זֶה, וְתוֹרָתְךָ לֹא שָׁכָחְתִּי – רָאשֵׁי־תֵּבוֹת שָׁלֵו, גִּימַטְרִיָּא שָׁלֹשׁ הֲוָיוֹת וְשָׁלֹשׁ אֱלֹקִים, הַיְנוּ הַמְתָּקַת הַדִּינִים.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is the explanation of “My soul is constantly in my hand, [*v’Toratkha lo shakhachti* (I did not forget Your Torah)]” (Psalms 119:109). The soul is an aspect of speech, as is written (Song of Songs 5:6), “My soul came forth when he spoke”—i.e., an aspect of prayer, as is written (Job 18:4), “He tears his soul apart in anger.” “In my hand”—this is an aspect of clapping hands, through which “*V’toratkha Lo Shakhachti* (I did not forget Your Torah).” The first letters, *ShaLeV,* have the same numerical value as three *HaVaYaH* and three *ELoHIM* —i.e., the mitigation of the judgments.


###### Likutei Moharan 46:2:3
[Likutei Moharan 46:2:3](https://torahapp.org/share/book/Likutei%20Moharan/r/46:2:3)

גַּם עִקַּר הַשִּׁכְחָה הוּא מִמֹּחִין דְּקַטְנוּת, מִבְּחִינוֹת אֱלֹקִים, וּכְשֶׁמַּמְתִּיק אֶת אֱלֹקִים בְּכַפָּיו, עַל־ יְדֵי־זֶה: וְתוֹרָתְךָ לֹא שָׁכָחְתִּי:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Forgetting is also essentially from constricted awareness, from the aspect of *Elohim.* But when a person mitigates *Elohim* through his hands—through which he is in an aspect of expanded awareness—as a result “I did not forget Your Torah.”


###### Likutei Moharan 46:2:4
[Likutei Moharan 46:2:4](https://torahapp.org/share/book/Likutei%20Moharan/r/46:2:4)

וְזֶה פֵּרוּשׁ (תהילים צ״א:י״ד): כִּי בִי חָשַׁק וַאֲפַלְּטֵהוּ. כִּי בִי גִּימַטְרִיָּא מ"ב (הקדמת התיקונים דף ז:), הַיְנוּ שָׁלֹשׁ פְּעָמִים יָד גִּימַטְרִיָּא מ"ב, שֶׁנִּתְגַּלֶּה הַחֵשֶׁק שֶׁבַּלֵּב בַּיָּדַיִם, וְזֶה בְּחִינוֹת מֶחָאַת כַּפַּיִם. עַל־יְדֵי־זֶה: וַאֲפַלְּטֵהוּ – בְּחִינוֹת הַמְתָּקַת הַדִּינִים:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And this is the explanation of “*Ki bi* (Because for Me) he yearned, I will deliver him” (Psalms 91:14). “*KI BI* (Because for Me)” has a numerical value of forty-two, which is three times *YaD* (hand) equals forty-two. The yearning in the heart is revealed in the hands, as explained elsewhere, the spirit that pulsates in the heart enters the hands. We see, then, that through the yearning in the heart it comes into the hands. This is the aspect of clapping, through which “I will deliver him”—corresponding to mitigating the judgments.


###### Likutei Moharan 46:3:1
[Likutei Moharan 46:3:1](https://torahapp.org/share/book/Likutei%20Moharan/r/46:3:1)

גַּם עַל־יְדֵי מֶחָאַת כַּף מְבַטֵּל הַמַּחֲלֹקֶת, כִּי כָּל הַמַּחֲלֹקֶת נִמְשָׁכִים מִבְּחִינַת קֹרַח עַל אַהֲרֹן, שֶׁהֵם בְּחִינַת שְׂמָאלָא וִימִינָא, וְעַל־יְדֵי מֶחָאַת כַּף נִכְלָלִים שְׂמֹאל בְּיָמִין וְיָמִין בִּשְׂמֹאל, וְנַעֲשִׂים אַחְדוּת.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**3 .** Clapping hands also eliminates strife. For all strife emanates from the aspect of Korach against Aharon (Numbers 16), they being the aspect of left and right. Thus, by clapping, the left is encompassed within the right and the right is encompassed within the left, becoming one.


###### Likutei Moharan 46:3:2
[Likutei Moharan 46:3:2](https://torahapp.org/share/book/Likutei%20Moharan/r/46:3:2)

וְזֶה פֵּרוּשׁ, (תהילים צ״ז:ד׳): הֵאִירוּ בְּרָקָיו תֵּבֵל רָאֲתָה. תֵּבֵל, זֶה בְּחִינוֹת מֶחָאַת כַּפַּיִם, כִּי יָמִין זֶה ע"ב, וּשְׂמֹאל זֶה רי"ו. וְעַל־ יְדֵי שֶׁנִּכְלָלִים זֶה בָּזֶה, נַעֲשֶׂה שְׁנֵי פְּעָמִים רי"ו, גִּימַטְרִיָּא תֵּבֵל. כִּי גַּם ע"ב, שֶׁהוּא יָמִין, יֵשׁ בּוֹ שָׁלֹשׁ פְּעָמִים ע"ב, גִּימַטְרִיָּא רי"ו. וּשְׁלֹשָׁה פְּעָמִים ע"ב, זֶה בְּחִינַת כֹּהֵן גָּדוֹל וְכֹהֵן הֶדְיוֹט וּסְגַן הַכֹּהֵן.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is the explanation of “His lightning bolts light up *tevel* (the world); [the earth] sees [and trembles]” (Psalms 97:4). “*Tevel*” is an aspect of clapping, because the right hand is *AB* and the left hand is *RaYU.* By encompassing one in the other, twice *RaYU* is made—equivalent to *TeVeL.* For also *AB,* which is the right, contains three times *AB* —equivalent to *RaYU.* And three times *AB* corresponds to the high priest, the regular priest, and the assistant priest.


###### Likutei Moharan 46:3:3
[Likutei Moharan 46:3:3](https://torahapp.org/share/book/Likutei%20Moharan/r/46:3:3)

וְעַל־יְדֵי שֶׁנִּתְרָאָה תֵּבֵל, הַיְנוּ מֶחָאַת הַכַּפַּיִם, עַל־יְדֵי־זֶה הֵאִירוּ בְּרָקָיו – נִתְתַּקֵּן הַמַּחֲלֹקֶת הַנִּקְרָא בָּרָק, כְּמוֹ שֶׁכָּתוּב (זכריה ט׳:י״ד): וַיֵּצֵא כַבָּרָק חִצּוֹ; וְחֵץ לְשׁוֹן מַחֲלֹקֶת, כְּמוֹ שֶׁכָּתוּב (בראשית מ״ט:כ״ג): וַיִּשְׂטְמוּהוּ בַּעֲלֵי חִצִּים; וְתַרְגּוּמוֹ: בַּעֲלֵי פַּלְגּוּתָא.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And by virtue of *Tevel* being seen—through clapping—“His lightning bolts light up.” There is a rectification of strife, which is called “a lightning bolt,” as is written (Zechariah 9:14), “and His arrows will flash like lightning.” And an arrow connotes strife, as is written (Genesis 49:23), “masters of the arrow made him their target,” which Onkelos renders: “masters of strife.”


###### Likutei Moharan 46:3:4
[Likutei Moharan 46:3:4](https://torahapp.org/share/book/Likutei%20Moharan/r/46:3:4)

וְזֶה פֵּרוּשׁ, (תהילים מ״ז:ב׳): כָּל הָעַמִּים תִּקְעוּ כָף, לְשׁוֹן הִתְחַבְּרוּת, כִּי שְׁנֵי פְּעָמִים ע"ב רי"ו, גִּימַטְרִיָּא תִּקְעוּ:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And this is the explanation of “All you nations, *tikeu* (join) hands” (Psalms 47:2). It connotes joining together, because twice *AB RaYU* has the same numerical value as *TiKEU.*


###### Likutei Moharan 46:4:1
[Likutei Moharan 46:4:1](https://torahapp.org/share/book/Likutei%20Moharan/r/46:4:1)

לִהְיוֹת קֹדֶם שֶׁהֶעְתַּקְתִּי תּוֹרָה זֹאת מִכְּתִיבַת יָדוֹ הַקָּדוֹשׁ, כָּתַבְתִּי מִתְּחִלָּה קְצָת מֵעִנְיָן זֶה בְּעַצְמִי, כְּפִי מַה שֶּׁשְּׁמַעְתִּיו. וְלִהְיוֹת קְצָת דְּבָרִים מְבֹאָרִים שָׁם קְצָת יוֹתֵר, עַל כֵּן הֶעְתַּקְתִּיו גַּם כֵּן, וּשְׁנֵיהֶם כְּאֶחָד טוֹבִים. וְזֶהוּ:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**4.** Seeing that before I copied this lesson from Rebbe Nachman’s holy manuscript I first wrote out some of it myself, the way I had heard it, and seeing that some matters are more fully clarified there, I have therefore recorded it below. For the two are equally good.


###### Likutei Moharan 46:4:2
[Likutei Moharan 46:4:2](https://torahapp.org/share/book/Likutei%20Moharan/r/46:4:2)

עִנְיַן הַכָּאַת כַּף אֶל כַּף בְּעֵת הַתְּפִלָּה: כָּתוּב בִּ"פְרִי־עֵץ־חַיִּים" (בשער חזרת עמידה פ"ז בסופו): שָׁלֵו הָיִיתִי וַיְפַרְפְּרֵנִי (איוב ט״ז:י״ב), שָׁלֵ"ו בְּגִימַטְרִיָּא ג' הֲוָיוֹת וְג' אֱלֹהִים. וְרָאשֵׁי־תֵבוֹת שֶׁל: וְ'יָשֵׂם לְ'ךָ שָׁ'לוֹם, גִּימַטְרִיָּא שָׁלֵ"ו. דְּהַיְנוּ שֶׁג' פְּעָמִים הֲוָיָה מַמְתִּיק ג' אֱלֹקִים.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
The matter of clapping in the time of prayer: It is written in the *Pri Etz Chaim* (Shaar Chazarat HaAmidah 7): “I had been *shalev* (tranquil), but He broke me asunder” (Job 16:12). *ShaLeV* has the same numerical value as three *HaVaYaH* and three *ELoHIM.* Moreover, the first letters of “*V’yaseim Lekha Shalom* (and give you peace)” (Numbers 6:26) are equivalent to *ShaLeV.* In other words, three times *HaVaYaH* mitigates the three *ELoHIM.*


###### Likutei Moharan 46:4:3
[Likutei Moharan 46:4:3](https://torahapp.org/share/book/Likutei%20Moharan/r/46:4:3)

כִּי יֵשׁ ג' יָדַיִם: יָד הַגְּדוֹלָה, וְיָד הַחֲזָקָה, וְיָד הָרָמָה. וְהֵן: יַד יָמִין הוּא יָד הַגְּדוֹלָה; יַד הַשְּׂמֹאל – יָד הַחֲזָקָה; וְעַל־יְדֵי חֲבוּקַת הַיָּדַיִם נַעֲשֶׂה יָד הָרָמָה.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
For there are three hands: a great hand, a strong hand, and an exalted hand. They are: the right hand is “a great hand”; the left hand, “a strong hand”; and by clasping the hands, “an exalted hand” is made.


###### Likutei Moharan 46:4:4
[Likutei Moharan 46:4:4](https://torahapp.org/share/book/Likutei%20Moharan/r/46:4:4)

וְעַל כֵּן כְּשֶׁמַכֶּה כַּף אֶל כַּף וּמְחַבֵּר הַיָּדַיִם בַּתְּפִלָה, נִמְתָּקִין הַדִּינִין, כִּי יָד הוּא בְּחִינַת הֲוָיָה, יוּד אוֹתִיּוֹת וְד' אוֹתִיּוֹת. וְעַל־יְדֵי ג' הַיָּדַיִם, שֶׁהוּא ג' הֲוָיוֹת, נִמְתָּקִין הַג' אֱלֹקִים, שֶׁהֵם הַדִּינִין הַיּוֹצְאִין מֵהַגָּרוֹן, שֶׁהוּא בְּגִימַטְרִיָּא ג' אֱלֹקִים.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Therefore, when a person claps and joins the hands while praying, the judgments are mitigated. This is because *YaD* (hand) is an aspect of *HaVaYaH* — *Yod* letters and *Dalet* letters. And through the three hands, which are the three *HaVaYaH,* the three *ELoHIM* are mitigated—these being the judgments that emerge from the *GaRON,* which has a numerical value of three *ELoHIM.*


###### Likutei Moharan 46:4:5
[Likutei Moharan 46:4:5](https://torahapp.org/share/book/Likutei%20Moharan/r/46:4:5)

וְהוּא סְגֻלָּה לְזִכָּרוֹן, כְּמוֹ שֶׁכָּתוּב (תהילים קי״ט:ק״ט): נַפְשִׁי בְכַפִּי תָמִיד.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is also a *segulah* (preternatural device) for [good] memory, as in, “My soul is constantly in my hand, [*v’Toratkha lo shakhachti* (I did not forget Your Torah)].”


###### Likutei Moharan 46:4:6
[Likutei Moharan 46:4:6](https://torahapp.org/share/book/Likutei%20Moharan/r/46:4:6)

נַפְשִׁי, הַיְנוּ בְּחִינַת תְּפִלָּה, כְּמוֹ שֶׁכָּתוּב (שיר השירים ה׳:ו׳): נַפְשִׁי יָצְאָה בְדַבְּרוֹ.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**My soul —** This is an aspect of prayer, as is written (Song of Songs 5:6), “My soul came forth when he spoke.”


###### Likutei Moharan 46:4:7
[Likutei Moharan 46:4:7](https://torahapp.org/share/book/Likutei%20Moharan/r/46:4:7)

בְכַפִּי תָמִיד, הַיְנוּ כְּשֶׁמַכֶּה כַּף אֶל כַּף בִּשְׁעַת הַתְּפִלָּה, עַל יְדֵי זֶה:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**constantly in my hand —** This is an aspect of clapping hands during prayer. Through this:


###### Likutei Moharan 46:4:8
[Likutei Moharan 46:4:8](https://torahapp.org/share/book/Likutei%20Moharan/r/46:4:8)

וְתוֹרָתְךָ לֹא שָׁכָחְתִּי, כִּי הַשִּׁכְחָה הוּא מֹחִין דְּקַטְנוּת, בְּחִינַת אֱלֹקִים,

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**I did not forget Your Torah —** This is because forgetfulness is constricted awareness, an aspect of *Elohim.*


###### Likutei Moharan 46:4:9
[Likutei Moharan 46:4:9](https://torahapp.org/share/book/Likutei%20Moharan/r/46:4:9)

וּכְשֶׁמַּמְתִּיק הַדִּינִים כַּנַּ"ל, אֲזַי הוּא בְּמֹחִין דְּגַדְלוּת, וְאֵין לוֹ שִׁכְחָה. וְעַל כֵּן וְתוֹרָתְךָ לֹא שָׁכָחְתִּי – רָאשֵׁי־תֵּבוֹת שָׁלֵ"ו, דְּהַיְנוּ עַל־יְדֵי שֶׁמַּמְתִּיק ג' אֱלֹקִים בְּג' הֲוָיוֹת כַּנַּ"ל, אֵין לוֹ שִׁכְחָה. וְזֶה דַּיְקָא בִּשְׁעַת הַתְּפִלָּה, כִּי אָז יוֹדֵעַ אִם הוּא בְּמֹחִין דְּקַטְנוּת אוֹ דְּגַדְלוּת, כִּי הַדִּבּוּר הוּא הִתְגַּלּוּת הַמֹּחִין, כְּמוֹ שֶׁכָּתוּב (משלי ב׳:ו׳): מִפִּיו דַּעַת וּתְבוּנָה:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Thus when he mitigates the judgments, as mentioned above, he is then in expanded awareness. He does not forget. Therefore, “*V’toratkha Lo Shakhachti*”—the first letters [of which are] *ShaLeV.* In other words, by mitigating three *ELoHiM* through three *HaVaYaH,* he does not forget. And this is specifically during prayer, for then he knows whether he is in constricted or expanded awareness. This is because the spoken word is a revelation of the mentalities, as is written (Proverbs 2:6), “knowledge and discernment are from His mouth.”