## Likutei Moharan Torah 56

###### Likutei Moharan 56:1:1
[Likutei Moharan 56:1:1](https://torahapp.org/share/book/Likutei%20Moharan/r/56:1:1)

וּבְיוֹם הַבִּכּוּרִים, בְּהַקְרִיבְכֶם מִנְחָה חֲדָשָׁה לַייָ בְּשָׁבֻעֹתֵיכֶם, מִקְרָא קֹדֶשׁ יִהְיֶה לָכֶם, כָּל מְלֶאכֶת עֲבוֹדָה לֹא תַעֲשׂוּ: (במדבר כ״ח:כ״ו)

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
“*U’veyom HaBikurim* (On the Day of the First Fruits), when you bring an offering of new grain to God as part of your Shavuot festival, you shall observe a holy occasion: you shall not do any mundane work.” (Numbers 28:26)


###### Likutei Moharan 56:1:2
[Likutei Moharan 56:1:2](https://torahapp.org/share/book/Likutei%20Moharan/r/56:1:2)

א כִּי יֵשׁ בְּכָל אֶחָד מִיִּשְׂרָאֵל בְּחִינַת מַלְכוּת, וְכָל אֶחָד לְפִי בְּחִינָתוֹ, כֵּן יֵשׁ לוֹ בְּחִינוֹת מַלְכוּת. יֵשׁ שֶׁהוּא שׂוֹרֵר בְּבֵיתוֹ, וְיֵשׁ שֶׁהוּא מוֹשֵׁל בְּיוֹתֵר, וְכֵן יֵשׁ שֶׁהוּא מוֹשֵׁל עַל כָּל הָעוֹלָם – כָּל אֶחָד לְפִי בְּחִינַת הַמַּלְכוּת שֶׁיֵּשׁ לוֹ. בִּבְחִינוֹת: שָׂרֵי אֲלָפִים וְשָׂרֵי מֵאוֹת וְשָׂרֵי חֲמִשִּׁים וְשָׂרֵי עֲשָׂרוֹת (שמות י״ח:כ״א).

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
In every Jew there is an aspect of *malkhut;* each person, commensurate with his aspect, possesses an aspect of *malkhut*. There is one who rules in his home, and one whose rule is broader, and there is also one whose rule is over the entire world—each one commensurate with his aspect of *malkhut,* corresponding to “officers of thousands, and officers of hundreds, officers of fifties, and officers of tens” (Exodus 18:25) .


###### Likutei Moharan 56:1:3
[Likutei Moharan 56:1:3](https://torahapp.org/share/book/Likutei%20Moharan/r/56:1:3)

וּבְחִינוֹת הַמַּלְכוּת הַזֹּאת שֶׁיֵּשׁ בְּכָל אֶחָד, הִיא בְּאִתְגַּלְיָא וּבְאִתְכַּסְיָא. בְּאִתְגַּלְיָא – הַיְנוּ הַמֶּמְשָׁלָה שֶׁיֵּשׁ לְכָל אֶחָד לְפִי בְּחִינָתוֹ, שֶׁהוּא מוֹשֵׁל עַל אֵלּוּ הָאֲנָשִׁים בְּאִתְגַּלְיָא, כְּפִי בְּחִינַת הַמַּלְכוּת שֶׁלּוֹ כַּנַּ"ל. וּבְאִתְכַּסְיָא הוּא, כִּי גַּם יֵשׁ לְכָל אֶחָד לְפִי בְּחִינָתוֹ בְּחִינַת מַלְכוּת בְּאִתְכַּסְיָא, דְּהַיְנוּ שֶׁאַף שֶׁבְּאִתְגַּלְיָא נִרְאֶה שֶׁאֵין לוֹ שׁוּם מֶמְשָׁלָה עַל אֵלּוּ הָאֲנָשִׁים, עִם כָּל זֶה בְּאִתְכַּסְיָא וּבְהֶעְלֵם גָּדוֹל, הוּא מוֹשֵׁל עַל אֵלּוּ הָאֲנָשִׁים, כִּי נִשְׁמָתָם הֵם תַּחְתָּיו וְנִכְנָעִים תַּחְתָּיו. וְגַם זֹאת הַבְּחִינָה שֶׁל מַלְכוּת בְּאִתְכַּסְיָא, הִיא לְכָל אֶחָד לְפִי בְּחִינָתוֹ בִּבְחִינַת: שָׂרֵי אֲלָפִים וְשָׂרֵי מֵאוֹת וְכוּ'.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This aspect of *malkhut* that each person possesses [manifests] in the revealed and in the hidden. In the revealed—this is the rule each person has commensurate with his aspect, so that he overtly rules these people in accordance with his aspect of *malkhut,* as explained above. In the hidden—each person, commensurate with his aspect, also has a hidden aspect of *malkhut*. That is, even though overtly it appears that he has no rule whatsoever over these people, covertly and in a most concealed manner, he nevertheless rules these people; their souls are subordinate and submit to his rule. And for each person, this aspect of hidden *malkhut* is also commensurate with his aspect, corresponding to “officers of thousands, and officers of hundreds….”


###### Likutei Moharan 56:1:4
[Likutei Moharan 56:1:4](https://torahapp.org/share/book/Likutei%20Moharan/r/56:1:4)

וְיֵשׁ אֶחָד, שֶׁבְּאִתְגַּלְיָא אֵין לוֹ שׁוּם מֶמְשָׁלָה, וְאַף־עַל־פִּי־כֵן בְּאִתְכַּסְיָא וּבְהֶעְלֵם גָּדוֹל, הוּא מוֹשֵׁל עַל כָּל הַדּוֹר, וַאֲפִלּוּ עַל כָּל צַדִּיקֵי הַדּוֹר, כִּי כָּל נִשְׁמוֹתֵיהֶם הֵם כֻּלָּם תַּחַת מֶמְשַׁלְתּוֹ וּמַלְכוּתוֹ, וְכֻלָּם נִכְנָעִים וּכְפוּפִים אֵלָיו, רַק שֶׁהוּא בְּהֶעְלֵם גָּדוֹל, בִּבְחִינוֹת (מלאכי א׳:י״א): בְּכָל מָקוֹם מֻקְטָר וּמֻגָּשׁ לִשְׁמִי; שֶׁאַף שֶׁהֵם עוֹבְדִים עֲבוֹדַת־אֱלִילִים, עַל כָּל זֶה בְּהֶעְלֵם גָּדוֹל הֵם כֻּלָּם נִכְנָעִים אֵלָיו יִתְבָּרַךְ, וְעוֹבְדִים אוֹתוֹ יִתְבָּרַךְ, רַק שֶׁהוּא בְּהֶעְלֵם גָּדוֹל. כְּמוֹ כֵן זֹאת הַבְּחִינָה שֶׁל מַלְכוּת בְּאִתְכַּסְיָא, שֶׁאַף שֶׁבְּאִתְגַּלְיָא אֵין לוֹ שׁוּם מֶמְשָׁלָה, עִם כָּל זֶה בְּהֶעְלֵם גָּדוֹל הוּא מוֹלֵךְ עֲלֵיהֶם, וְהֵם כֻּלָּם תַּחְתָּיו וְנִכְנָעִים אֵלָיו:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
There is one person who ostensibly has no rule whatsoever, but covertly and in a most concealed manner he rules the entire generation, and even over all the tzaddikim of the generation, because all their souls are entirely under his rule and *malkhut*. They all submit to his rule and are subordinate to him, only that it is in a most concealed manner, in the aspect of “In every place, offerings are burned and presented to My Name” (Malakhi 1:11)—even though they worship idolatry, in a most covert manner they nevertheless submit to God and worship Him, only that it is most concealed. Likewise, the aspect of hidden *malkhut*: even though overtly he has no rule whatsoever, in a most concealed manner he nevertheless rules them, and they are all under him and submit to him.


###### Likutei Moharan 56:2:1
[Likutei Moharan 56:2:1](https://torahapp.org/share/book/Likutei%20Moharan/r/56:2:1)

ב וְצָרִיךְ כָּל אֶחָד לִבְלִי לְהִשְׁתַּמֵּשׁ עִם בְּחִינוֹת הַמַּלְכוּת שֶׁיֵּשׁ לוֹ לַהֲנָאָתוֹ וּלְצָרְכּוֹ, שֶׁלֹּא תִּהְיֶה בְּחִינוֹת הַמַּלְכוּת אֶצְלוֹ כְּעֶבֶד לְמַלֹּאת תַּאֲוָתוֹ, רַק שֶׁתִּהְיֶה בְּחִינַת הַמַּלְכוּת בִּבְחִינַת בֶּן חוֹרִין, בִּבְחִינַת (קהלת י׳:י״ז): אַשְׁרֵיךְ אֶרֶץ שֶׁמַּלְכֵּךְ בֶּן חוֹרִין, שֶׁהַמַּלְכוּת יִהְיֶה אֶצְלְךָ בֶּן חוֹרִין, לִבְלִי לְהִשְׁתַּמֵּשׁ בּוֹ לְהֲנָאָתְךָ.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**2.** A person should not make use of his aspect of *malkhut* for personal gratification and need; his aspect of *malkhut* should not be his slave, to satisfy his desires. Rather, the aspect of *malkhut* should be in the aspect of a “free man,” corresponding to “Happy are you, O land whose king is a free man” (Ecclesiastes 10:17). You should consider the *malkhut* a free man, not using it for personal gratification.


###### Likutei Moharan 56:2:2
[Likutei Moharan 56:2:2](https://torahapp.org/share/book/Likutei%20Moharan/r/56:2:2)

וְזֶה בְּחִינַת מָרְדֳּכַי, בְּחִינַת מָר דְּרוֹר (חולין קלט:), שֶׁהַמָּרוּת, הַיְנוּ הַמַּלְכוּת, יֵשׁ לָהּ דְּרוֹר וְחֵרוּת, שֶׁלֹּא לְהִשְׁתַּמֵּשׁ בָּהּ לַהֲנָאָתוֹ וּלְצָרְכּוֹ, כִּי אִם לְהַשֵּׁם יִתְבָּרַךְ, בִּבְחִינוֹת (עובדיה א׳:כ״א): וְהָיְתָה לַה' הַמְּלוּכָה; דְּהַיְנוּ לְהִשְׁתַּמֵּשׁ עִם הַמַּלְכוּת לַעֲבוֹדַת הַשֵּׁם יִתְבָּרַךְ, דְּהַיְנוּ לְהַזְהִיר וּלְהוֹכִיחַ אֶת כָּל הַנְּשָׁמוֹת שֶׁנִּכְנָעִים אֵלָיו, כָּל אֶחָד וְאֶחָד לְפִי בְּחִינוֹת הַמַּלְכוּת שֶׁיֵּשׁ לוֹ בְּאִתְגַּלְיָא וּבְאִתְכַּסְיָא. הֵן אִם הוּא מוֹשֵׁל בְּבֵיתוֹ, צָרִיךְ לְהַזְהִיר וּלְהוֹכִיחַ אֶת בְּנֵי בֵּיתוֹ, וְאִם יֵשׁ לוֹ מֶמְשָׁלָה יוֹתֵר, מֻטָּל עָלָיו לְהַזְהִיר יוֹתֵר וְיוֹתֵר אֲנָשִׁים, לְפִי בְּחִינַת הַמַּלְכוּת שֶׁלּוֹ:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is the aspect of MoRDekhai: *MoR D’ror* (Exodus 30:23)—the *MoRut* (rule), *malkhut,* has *D’ror* (independence) and freedom. One should not use it for personal gratification and need, but only for God, in the aspect of “the *malkhut* will be God’s” (Obadiah 1:21)—i.e., he is to use *malkhut* for serving God. That is, he should caution and admonish all the souls that submit to him—each and every person commensurate with his aspect of *malkhut,* both revealed and hidden. Thus, if he rules in his home, he must caution and admonish the members of his household. And if he has a broader rule, it is his responsibility to caution more and more people, commensurate with his aspect of *malkhut* .


###### Likutei Moharan 56:3:1
[Likutei Moharan 56:3:1](https://torahapp.org/share/book/Likutei%20Moharan/r/56:3:1)

ג וְצָרִיךְ לְהַמְשִׁיךְ אֲרִיכוּת יָמִים לְתוֹךְ הַמַּלְכוּת, שֶׁלֹּא תִּהְיֶה בִּבְחִינוֹת (פסחים פז:): הָרַבָּנוּת מְקַבֶּרֶת אֶת בְּעָלֶיהָ.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**3A.** In addition, it is necessary to infuse *malkhut* with length-of-days, so that it is not in the aspect of “authority buries the one who possesses it” (Pesachim 87b) .


###### Likutei Moharan 56:3:2
[Likutei Moharan 56:3:2](https://torahapp.org/share/book/Likutei%20Moharan/r/56:3:2)

כִּי כָּל אֶחָד לְפִי בְּחִינַת הַמַּלְכוּת שֶׁיֵּשׁ לוֹ, הוּא בְּחִינַת צוֹפֶה, שֶׁמֻּטָּל עָלָיו לְהַזְהִיר וּלְהוֹכִיחַ אֶת הָאֲנָשִׁים שֶׁהֵם מִשָּׁרְשׁוֹ, שֶׁיֵּשׁ לוֹ בְּחִינַת מַלְכוּת עֲלֵיהֶם. וְאִם הוּא מַזְהִיר וּמוֹכִיחַ אוֹתָם, אֲזַי הוּא עוֹשֶׂה אֶת שֶׁלּוֹ, וּמַצִּיל אֶת נַפְשׁוֹ, כְּמוֹ שֶׁנֶּאֱמַר (יחזקאל ג׳:י״ט): צֹפֶה נְתַתִּיךָ לְבֵית יִשְׂרָאֵל וְכוּ', וְאַתָּה כִּי הִזְהַרְתָּ רָשָׁע וְלֹא שָׁב מֵרִשְׁעוֹ וְכוּ', הוּא בַּעֲוֹנוֹ יָמוּת וְאַתָּה אֶת נַפְשְׁךָ הִצַּלְתָּ. אֲבָל אִם אֵינוֹ מַזְהִיר וּמוֹכִיחַ אוֹתָם, אֲזַי הָעֹנֶשׁ עָלָיו (כמו שכתוב שם), וְעַל כֵּן הָרַבָּנוּת מְקַבֶּרֶת אֶת בְּעָלֶיהָ. וְעַל־כֵּן צָרִיךְ לִרְאוֹת לְהַמְשִׁיךְ אֲרִיכוּת יָמִים לְתוֹךְ הַמַּלְכוּת, דְּהַיְנוּ שֶׁיִּרְאֶה שֶׁיּוּכַל לְהַזְהִיר וּלְהוֹכִיחַ אוֹתָם.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Every person, commensurate with his aspect of *malkhut,* is the aspect of a watchman. He is responsible to caution and admonish people who are from his root, over whom he has the aspect of *malkhut*. If he cautions and admonishes them, he has then fulfilled his obligation and saved his soul, as it is written (Ezekiel 3:17, 19), “I have made you a watchman over the house of Israel. And because you cautioned the wicked man, and he has not repented of his wickedness… he will die as a consequence of his sin, yet you will have saved your soul.” However, if he does not caution and admonish them, then the punishment is upon him. Thus, “authority buries the one who possesses it,” and a person must therefore be careful to infuse *malkhut* with length-of-days—i.e., he should make sure that he can caution and admonish them.


###### Likutei Moharan 56:3:3
[Likutei Moharan 56:3:3](https://torahapp.org/share/book/Likutei%20Moharan/r/56:3:3)

אַךְ אֵיךְ אֶפְשָׁר לוֹ לְהַזְהִיר וּלְהוֹכִיחַ אוֹתָם, כִּי אֵינוֹ יוֹדֵעַ מַה שֶּׁצָּרִיךְ לָהֶם, וְגַם אֵינָם אֶצְלוֹ לְהוֹכִיחַ אוֹתָם. וְעַל־כֵּן צְרִיכִין לָזֶה דַּעַת, כְּדֵי לֵידַע אֵיךְ לְהוֹכִיחָם.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
But how can he caution and admonish them, when he does not know what they require? And if he rules them covertly, he certainly does not know them or how to admonish them, and so he therefore requires *daat* to know how to admonish them.


###### Likutei Moharan 56:3:4
[Likutei Moharan 56:3:4](https://torahapp.org/share/book/Likutei%20Moharan/r/56:3:4)

וְלָבוֹא לַדַּעַת הַזֶּה, הוּא גַּם כֵּן עַל־יְדֵי אֲרִיכַת יָמִים בְּעַצְמוֹ. וְזֶה שֶׁאוֹמְרִים הָעוֹלָם שֶׁאֵינוֹ יוֹדֵעַ מֵחַיָּיו, כִּי עִקַּר הַיְדִיעָה הוּא מֵחַיִּים, מֵאֲרִיכוּת יָמִים:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And achieving this *daat* is also by means of length-of-days itself. As people are wont to say, “For the life of him, he doesn’t know”—for the essence of knowing come from life, from length-of-days.


###### Likutei Moharan 56:3:5
[Likutei Moharan 56:3:5](https://torahapp.org/share/book/Likutei%20Moharan/r/56:3:5)

כִּי לָבוֹא לַאֲרִיכוּת יָמִים, הוּא עַל־יְדֵי עֵסֶק הַתּוֹרָה, כִּי אוֹרַיְתָא שְׁמָא דְּקֻדְשָׁא בְּרִיךְ הוּא (תיקון י' דף כה:), וּכְמוֹ כְּשֶׁצְּרִיכִין לִקְרוֹת אֶת אֶחָד קוֹרִין אוֹתוֹ בִּשְׁמוֹ, כֵּן כְּשֶׁצְּרִיכִין לִקְרוֹת אֶת חַי הַחַיִּים, כְּדֵי לְהַמְשִׁיךְ מִמֶּנּוּ חַיִּים וַאֲרִיכוּת יָמִים, צָרִיךְ לִקְרוֹת אוֹתוֹ בִּשְׁמוֹ כִּבְיָכוֹל, וּשְׁמוֹ הוּא הַתּוֹרָה כַּנַּ"ל. נִמְצָא, שֶׁעַל־יְדֵי עֵסֶק הַתּוֹרָה, קוֹרִין אֶת הָאֲרִיכוּת יָמִים.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**3B.** Now, the way to achieve length-of-days is through the study of Torah, because the Torah is the Name of God (Tikkuney Zohar #10, p.25b). Just as when we have to summon someone, we summon him by his name, so too, when we have to summon the Life of life, in order to draw from Him life and length-of-days, we have to summon him by His Name, as it were. And His Name is the Torah, as explained above. Thus it is that by studying Torah, we summon length-of-days.


###### Likutei Moharan 56:3:6
[Likutei Moharan 56:3:6](https://torahapp.org/share/book/Likutei%20Moharan/r/56:3:6)

וְעַל כֵּן מֻזְהָר הַמֶּלֶךְ עַל עֵסֶק הַתּוֹרָה בְּיוֹתֵר מִכָּל הָעוֹלָם, מֵחֲמַת שֶׁהוּא צָרִיךְ לִקְרוֹת אֶת הָאֲרִיכוּת יָמִים לְתוֹךְ הַמַּלְכוּת כַּנַּ"ל. וְזֶה שֶׁכָּתוּב בְּפָרָשַׁת הַמֶּלֶךְ (דברים י״ז:י״ט): וְהָיְתָה עִמּוֹ וְקָרָא בוֹ כָּל יְמֵי חַיָּיו, לְמַעַן יַאֲרִיךְ יָמִים עַל מַמְלַכְתּוֹ. וְזֶה: וְקָרָא בוֹ כָּל יְמֵי חַיָּיו – וְקָרָא בּוֹ דַּיְקָא, הַיְנוּ שֶׁעַל־יְדֵי עֵסֶק הַתּוֹרָה הוּא קוֹרֵא אֶת הַחַיִּים כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is why more than the entire people, the king is cautioned regarding Torah study, because he has to summon length-of-days into *malkhut,* as explained above. This is what is written in the Chapter of the Monarch: “[The Torah scroll] must be with him, and he shall read from it all the days of his life… thus lengthening the days of his rule” (Deuteronomy 17:19, 20). This is the meaning of “he shall *kara* (read) from it all the days of his life”—it is not written “he shall learn,” but reference is made to *KRiAh* (reading), for by studying the Torah he is *KoRAy* (summoning) life, as explained above.


###### Likutei Moharan 56:3:7
[Likutei Moharan 56:3:7](https://torahapp.org/share/book/Likutei%20Moharan/r/56:3:7)

וְזֶה: יְמֵי חַיָּיו – יְמֵי חַיָּיו דַּיְקָא, כִּי כְּשֶׁמְּקַבְּלִין אֶת הַחִיּוּת, צָרִיךְ לְקַבְּלָם בְּמִדָּה, כִּי בְּלֹא מִדָּה וְצִמְצוּם אִי אֶפְשָׁר לְקַבֵּל אֶת הַחִיּוּת מֵהַשֵּׁם יִתְבָּרַךְ, מֵחֲמַת רִבּוּי אוֹר, כִּי רִבּוּי הַשֶּׁמֶן גּוֹרֵם כִּבּוּי הַנֵּר, עַל־כֵּן צָרִיךְ לְקַבֵּל הַחִיּוּת בְּמִדָּה,

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And this is the meaning of “the days of his life”—specifically “the days of his life.” When he receives the life force, he must receive it in measure. Without measure and contraction it is impossible to receive life force from God, lest there be too much light. For an increase in oil causes the flame to be extinguished. Thus the life force has to be received with measure.


###### Likutei Moharan 56:3:8
[Likutei Moharan 56:3:8](https://torahapp.org/share/book/Likutei%20Moharan/r/56:3:8)

וְזֶה זוֹכִין עַל־יְדֵי עֵסֶק הַתּוֹרָה. כִּי הַתּוֹרָה הִיא שְׁמוֹ שֶׁל הַקָּדוֹשׁ־ בָּרוּךְ־הוּא, וְהַשֵּׁם הוּא הַכְּלִי שֶׁל הַדָּבָר, שֶׁבְּהַשֵּׁם הַזֶּה נִגְבָּל הַחִיּוּת שֶׁל הַדָּבָר הַזֶּה, כְּמוֹ שֶׁכָּתוּב (בראשית ב׳:י״ט): נֶפֶשׁ חַיָּה הוּא שְׁמוֹ, שֶׁבְּהַשֵּׁם נִגְבָּל הַנֶּפֶשׁ וְהַחִיּוּת שֶׁל כָּל דָּבָר. וְעַל כֵּן כְּשֶׁקּוֹרִין אֶת הָאָדָם בִּשְׁמוֹ, הוּא מְזֻמָּן תֵּכֶף אֶצְלוֹ, מֵחֲמַת שֶׁבְּהַשֵּׁם נִגְבָּל כָּל הַנֶּפֶשׁ וְהַחִיּוּת שֶׁלּוֹ.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
We merit this through Torah study. This is because the Torah is the Name of God, and the name of a thing is its vessel; within this name is contained the life force of that thing. As it is written, “living soul that is its name” (Genesis 2:19)—contained in the name of each thing is its soul and life force. This is why when we call a person by his name, we gain his attention immediately, because his total soul and life force are contained within his name.


###### Likutei Moharan 56:3:9
[Likutei Moharan 56:3:9](https://torahapp.org/share/book/Likutei%20Moharan/r/56:3:9)

וְכֵן הַתּוֹרָה הוּא שְׁמוֹ שֶׁל הַקָּדוֹשׁ־בָּרוּךְ־הוּא, הַיְנוּ שֶׁשָּׁם נִגְבָּל הַחִיּוּת מֵחַי הַחַיִּים. כִּי הַתּוֹרָה הִיא בְּחִינַת מִדּוֹת, כִּי יֵשׁ בְּהַתּוֹרָה אוֹתִיּוֹת וְתֵבוֹת וּפְסוּקִים וּפָרָשִׁיּוֹת וּסְדָרִים, שֶׁהֵם בְּחִינַת מִדּוֹת, שֶׁבָּהֶם נִגְבָּל הַחִיּוּת בְּמִדָּה. וְעַל־כֵּן עַל־יְדֵי הַתּוֹרָה, שֶׁהוּא שְׁמוֹ שֶׁל הַקָּדוֹשׁ־ בָּרוּךְ־הוּא, שֶׁהוּא בְּחִינַת מִדּוֹת, יְכוֹלִים לְקַבֵּל אֶת הַחִיּוּת,

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Likewise, the Torah is the Name of God—i.e., the life force from the Life of life is contained there. This is because the Torah is the aspect of measures, for the Torah has letters, words, verses, chapters and portions, these being the aspect of measures within which the life force is contained with measure. Therefore, by means of the Torah, which is the Name of God, which is the aspect of measures, it is possible to receive the life force.


###### Likutei Moharan 56:3:10
[Likutei Moharan 56:3:10](https://torahapp.org/share/book/Likutei%20Moharan/r/56:3:10)

כִּי עַל־יְדֵי הַתּוֹרָה קוֹרִים אֶת הַחַיִּים, וּמַמְשִׁיכִין אֶת הַחִיּוּת לְתוֹךְ הַמִּדּוֹת, שֶׁהֵם בְּחִינַת יָמִים. וְזֶה שֶׁכָּתוּב (תהילים ל״ט:ה׳): וּמִדַּת יָמַי מַה הִיא; הַיְנוּ שֶׁהַתּוֹרָה, שֶׁהִיא בְּחִינַת מָה, כְּמוֹ שֶׁכָּתוּב (דברים ו׳:כ׳): מָה הָעֵדוֹת וְהַחֻקִּים וְהַמִּשְׁפָּטִים; הִיא בְּחִינַת מִדּוֹת וְיָמִים כַּנַּ"ל, שֶׁעַל יָדָהּ קוֹרִין אֶת הַחִיּוּת לְתוֹךְ הַמִּדּוֹת וְהַיָּמִים, שֶׁבְּלֹא זֶה לֹא הָיָה אֶפְשָׁר לְקַבֵּל אֶת הַחִיּוּת מֵחֲמַת רִבּוּי אוֹר. וְזֶה: וְקָרָא בוֹ כָּל יְמֵי חַיָּיו – שֶׁעַל־יְדֵי הַתּוֹרָה קוֹרֵא אֶת הַחִיּוּת לְתוֹךְ הַיָּמִים וְהַמִּדּוֹת כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
For through the Torah we summon life and infuse life force into the measures, which are the aspect of days. This is as it is written, “What is the measure of my days” (Psalms 39:5). That is, the Torah—which is the aspect of “what,” as it is written, “What are the rituals, statutes and laws?” (Deuteronomy 6:20)—is the aspect of measure and days, as explained above. Through her we summon the life force into the measures and the days, for without this it would not be possible to receive the life force lest there be too much light. This is “he shall *kara* (read) from it all the days of his life”—by means of the Torah, he *koray* (summons) the life force into the days and measures, as explained above.


###### Likutei Moharan 56:3:11
[Likutei Moharan 56:3:11](https://torahapp.org/share/book/Likutei%20Moharan/r/56:3:11)

וְעַל־כֵּן צָרִיךְ לַעֲסֹק בַּתּוֹרָה בַּפֶּה דַּיְקָא, כִּי כְּשֶׁצְּרִיכִין לִקְרוֹת אֶת אֶחָד בִּשְׁמוֹ צָרִיךְ לִקְרוֹתוֹ בַּפֶּה דַּיְקָא, וְאִי אֶפְשָׁר לִקְרוֹתוֹ בִּשְׁמוֹ בְּמַחֲשָׁבָה בְּעָלְמָא. כֵּן אִי אֶפְשָׁר לִקְרוֹת אֶת חַי הַחַיִּים בִּשְׁמוֹ כִּי אִם עַל־יְדֵי הַפֶּה, וְלֹא עַל־יְדֵי הַמַּחֲשָׁבָה לְבַדָּהּ. וְזֶה שֶׁאָמְרוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה (עירובין נד): כִּי חַיִּים הֵם לְמוֹצְאֵיהֶם – לְמוֹצִיאֵיהֶם בַּפֶּה. לְמוֹצִיאֵיהֶם בַּפֶּה דַּיְקָא, שֶׁעַל־יְדֵי־זֶה זוֹכֶה לְחַיִּים כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Therefore, one’s Torah study must be specifically vocal. When calling someone by name, our calling has to be specifically with the mouth; it is impossible to call him by name in thought alone. Likewise, calling to the Life of life by His Name is only possible verbally, not in thought alone. This is as our Sages said: “For they are life *lemotzA’eihem* (to those who find them)” (Proverbs 4:22)—[read this:] *lemotzI’eihem* (to those who express them) vocally (Eruvin 54a). Specifically “to those who express them vocally,” because through this one merits life, as explained above.


###### Likutei Moharan 56:3:12
[Likutei Moharan 56:3:12](https://torahapp.org/share/book/Likutei%20Moharan/r/56:3:12)

נִמְצָא, עַל־יְדֵי עֵסֶק הַתּוֹרָה, מַמְשִׁיכִין אֲרִיכוּת יָמִים, וְאָז זוֹכֶה לְדַעַת, כִּי הַדַּעַת וְהַשֵּׂכֶל הוּא בְּעַצְמוֹ הַחִיּוּת, כְּמוֹ שֶׁכָּתוּב (קהלת ז׳:י״ב): הַחָכְמָה תְּחַיֶּה אֶת בְּעָלֶיהָ, כִּי הַשֵּׂכֶל הוּא עִקַּר הַחִיּוּת. וְעַל־יְדֵי־זֶה הַדַּעַת, יְכוֹלִים לְקָרֵב וּלְהוֹכִיחַ אֶת מִי שֶׁצְּרִיכִין לְהוֹכִיחַ:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Thus, by studying Torah, we draw length-of-days and then merit *daat,* for *daat* and intellect are themselves the life force, as it is written, “Wisdom gives life to those who possess it” (Ecclesiastes 7:12). Intellect is the essence of life force, and by means of *daat* it is possible to come close to and admonish those one needs to admonish.


###### Likutei Moharan 56:3:13
[Likutei Moharan 56:3:13](https://torahapp.org/share/book/Likutei%20Moharan/r/56:3:13)

כִּי יֵשׁ שְׁנֵי הַסְתָּרוֹת, וּכְשֶׁהַשֵּׁם יִתְבָּרַךְ נִסְתָּר בְּהַסְתָּרָה אַחַת, גַּם כֵּן קָשֶׁה מְאֹד לְמָצְאוֹ, אַךְ אַף־עַל־פִּי־כֵן, כְּשֶׁהוּא נִסְתָּר בְּהַסְתָּרָה אַחַת, אֶפְשָׁר לִיגַע וְלַחֲתֹר עַד שֶׁיִּמְצָא אוֹתוֹ יִתְבָּרַךְ, מֵאַחַר שֶׁיּוֹדֵעַ שֶׁהַשֵּׁם יִתְבָּרַךְ נִסְתָּר מִמֶּנּוּ, אֲבָל כְּשֶׁהַשֵּׁם יִתְבָּרַךְ נִסְתָּר בְּהַסְתָּרָה תּוֹךְ הַסְתָּרָה, דְּהַיְנוּ שֶׁהַהַסְתָּרָה בְּעַצְמָהּ נִסְתֶּרֶת מִמֶּנּוּ, דְּהַיְנוּ שֶׁאֵינוֹ יוֹדֵעַ כְּלָל שֶׁהַשֵּׁם יִתְבָּרַךְ נִסְתָּר מִמֶּנּוּ – אֲזַי אִי אֶפְשָׁר כְּלָל לִמְצֹא אוֹתוֹ, מֵאַחַר שֶׁאֵינוֹ יוֹדֵעַ כְּלָל מֵהַשֵּׁם יִתְבָּרַךְ.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**3C.** There are two [levels of] concealment. When God is hidden in a single concealment, then as well it is very difficult to find Him. Yet when He is hidden in a single concealment it is still possible for an individual to toil and strive until he finds Him, since he is aware that God is hidden from him. But when God is concealed in a concealment within a concealment, in other words the concealment itself is concealed from him so that he is completely oblivious to the fact that God is hidden from him—then it is entirely impossible to find Him, since he is not at all aware that God is hidden there.


###### Likutei Moharan 56:3:14
[Likutei Moharan 56:3:14](https://torahapp.org/share/book/Likutei%20Moharan/r/56:3:14)

וְזֶה בְּחִינַת (דברים ל״א:י״ח): וְאָנֹכִי הַסְתֵּר אַסְתִּיר; דְּהַיְנוּ שֶׁאַסְתִּיר הַהַסְתָּרָה, שֶׁלֹּא יֵדְעוּ כְּלָל שֶׁהַשֵּׁם יִתְבָּרַךְ נִסְתָּר. וַאֲזַי בְּוַדַּאי אֵינוֹ יָכוֹל לִמְצֹא אוֹתוֹ יִתְבָּרַךְ, מֵאַחַר שֶׁאֵינוֹ יוֹדֵעַ כְּלָל שֶׁצָּרִיךְ לְבַקֵּשׁ אוֹתוֹ יִתְבָּרַךְ, כִּי אֵינוֹ יוֹדֵעַ כְּלָל שֶׁהַשֵּׁם יִתְבָּרַךְ נִסְתָּר מִמֶּנּוּ, כִּי הַהַסְתָּרָה בְּעַצְמָהּ נִסְתֶּרֶת כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is analogous to “I will *haster astir* (thoroughly hide)” (Deuteronomy 31:18)—that is, “I will conceal the concealment,” so that they will be completely oblivious to the fact that God is hidden. As a result, he will certainly not be able to find Him, since he is completely unaware of the need to look for Him; he is completely oblivious to the fact that God is hidden from him, because the concealment itself is concealed from him, as explained above.


###### Likutei Moharan 56:3:15
[Likutei Moharan 56:3:15](https://torahapp.org/share/book/Likutei%20Moharan/r/56:3:15)

אֲבָל בֶּאֱמֶת אֲפִלּוּ בְּכָל הַהַסְתָּרוֹת, וַאֲפִלּוּ בְּהַהַסְתָּרָה שֶׁבְּתוֹךְ הַסְתָּרָה, בְּוַדַּאי גַּם שָׁם מְלֻבָּשׁ הַשֵּׁם יִתְבָּרַךְ, כִּי בְּוַדַּאי אֵין שׁוּם דָּבָר שֶׁלֹּא יִהְיֶה בּוֹ חִיּוּת הַשֵּׁם יִתְבָּרַךְ, כִּי בִּלְעֲדֵי חִיּוּתוֹ לֹא הָיָה לוֹ קִיּוּם כְּלָל. וְעַל־כֵּן בְּוַדַּאי בְּכָל הַדְּבָרִים, וּבְכָל הַמַּעֲשִׂים, וּבְכָל הַמַּחֲשָׁבוֹת, מְלֻבָּשׁ שָׁם הַשֵּׁם יִתְבָּרַךְ, כִּבְיָכוֹל. וַאֲפִלּוּ אִם, חַס וְשָׁלוֹם, עוֹשִׂין דְּבַר עֲבֵרָה, שֶׁהוּא שֶׁלֹּא כִּרְצוֹן הַשֵּׁם יִתְבָּרַךְ, עִם כָּל זֶה בְּוַדַּאי יֵשׁ שָׁם חִיּוּת הַשֵּׁם יִתְבָּרַךְ, אַךְ שֶׁהוּא בְּהֶעְלֵם וּבְצִמְצוּם גָּדוֹל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Yet, in truth, even in all the concealments—even in a concealment within a concealment—God is certainly enclothed there as well. Indeed, there is nothing that is without the life force of God, since without His life force it could not exist. Therefore, God is certainly enclothed in all words and all deeds and all thoughts, as it were. And even if, Heaven forbid, a person is guilty of sin, which is a transgression of God’s will, God’s life force is certainly still there, albeit in a most hidden and contracted manner.


###### Likutei Moharan 56:3:16
[Likutei Moharan 56:3:16](https://torahapp.org/share/book/Likutei%20Moharan/r/56:3:16)

וְהַתּוֹרָה הִיא הַחִיּוּת שֶׁל כָּל דָּבָר, נִמְצָא, שֶׁבְּכָל הַדְּבָרִים וּבְכָל הַמַּחֲשָׁבוֹת, אֲפִלּוּ מַחֲשָׁבָה דִבּוּר וּמַעֲשֶׂה שֶׁל עֲבֵרָה, חַס וְשָׁלוֹם, יֵשׁ שָׁם גַּם כֵּן הִתְלַבְּשׁוּת הַתּוֹרָה, אַךְ שֶׁהוּא בְּהֶעְלֵם וּבְצִמְצוּם גָּדוֹל, בִּבְחִינַת הַסְתָּרוֹת:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
The Torah is the life force in all things. Thus it is that in all things and in all thoughts—even a sinful thought, word or deed, Heaven forbid—the Torah is enclothed there as well, albeit in a most hidden and concealed manner, in the aspect of concealments.


###### Likutei Moharan 56:3:17
[Likutei Moharan 56:3:17](https://torahapp.org/share/book/Likutei%20Moharan/r/56:3:17)

כִּי עָבַר וְשָׁנָה – נַעֲשָׂה לוֹ כְּהֶתֵּר, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (יומא פו:), דְּהַיְנוּ שֶׁעַל־יְדֵי הָעֲבֵרוֹת הוּא מְהַפֵּךְ דִּבְרֵי אֱלֹקִים חַיִּים, וְעוֹשֶׂה צֵרוּפִים אֲחֵרִים בַּתּוֹרָה, עַד שֶׁנַּעֲשֶׂה מֵאִסּוּר הֶתֵּר, כְּמוֹ שֶׁכָּתוּב (ישעיהו ה׳:כ׳): הוֹי הָאֹמְרִים לָרַע טוֹב וְלַטּוֹב רָע וְכוּ'. נִמְצָא שֶׁאֲפִלּוּ בְּתוֹךְ הָעֲבֵרוֹת מְלֻבָּשׁ שָׁם חִיּוּת הַשֵּׁם יִתְבָּרַךְ, דְּהַיְנוּ אוֹתִיּוֹת הַתּוֹרָה, רַק שֶׁהוּא בְּהֶעְלֵם, דְּהַיְנוּ שֶׁמֵּחֲמַת הָעֲבֵרוֹת הָפַךְ הַצֵּרוּפִים שֶׁל הַתּוֹרָה, עַד שֶׁנַּעֲשָׂה מֵאִסּוּר הֶתֵּר, כַּנִּזְכַּר לְעֵיל: עָבַר וְשָׁנָה נַעֲשָׂה לוֹ כְּהֶתֵּר; וְזֶה בְּחִינַת הַסְתָּרָה אַחַת.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**3D.** As our Sages, of blessed memory, said: Once a person repeats a sin, it appears to him permissible (Yoma 86b). That is, by means of the sins he changes and inverts the words of the Living God; he creates new letter-combinations in the Torah, until that which was forbidden becomes permitted, as it is written, “Woe to those who call evil good, and good evil” (Isaiah 5:20). Thus it is that even within the sins there is enclothed the life force of God—i.e., the letters of the Torah—though it is hidden. In other words, due to the sins the Torah’s letter-combinations were inverted, until that which was forbidden became permitted, as explained above: “Once a person repeats a sin, it appears to him permissible.” This is the aspect of a single concealment.


###### Likutei Moharan 56:3:18
[Likutei Moharan 56:3:18](https://torahapp.org/share/book/Likutei%20Moharan/r/56:3:18)

וּכְשֶׁהַשֵּׁם יִתְבָּרַךְ נִסְתָּר מִמֶּנּוּ בְּהַסְתָּרָה אַחַת, דְּהַיְנוּ בְּחִינָה הַנַּ"ל שֶׁנַּעֲשָׂה לוֹ כְּהֶתֵּר, גַּם כֵּן קָשֶׁה מְאֹד לְמָצְאוֹ, מֵאַחַר שֶׁכְּבָר נַעֲשָׂה לוֹ כְּהֶתֵּר, אֲבָל עִם כָּל זֶה אֶפְשָׁר לִיגַע וְלַחֲתֹר עַד שֶׁיִּמְצָא אוֹתוֹ יִתְבָּרַךְ שְׁמוֹ, מֵאַחַר שֶׁעַל־כָּל־פָּנִים יוֹדֵעַ שֶׁנַּעֲשֶׂה לוֹ כְּהֶתֵּר. עַל־כֵּן, אַף שֶׁהַשֵּׁם יִתְבָּרַךְ נִסְתָּר מִמֶּנּוּ, וּכְבָר נַעֲשֶׂה לוֹ הָעֲבֵרוֹת כְּהֶתֵּר, עִם כָּל זֶה אֶפְשָׁר שֶׁיָּשִׁיב אֶל לִבּוֹ זֶה בְּעַצְמוֹ, דְּהַיְנוּ מַה שֶּׁנָּפַל וְהִגִּיעַ לִבְחִינַת נַעֲשָׂה לוֹ כְּהֶתֵּר, וִיבַקֵּשׁ וְיַחְתֹּר עַד שֶׁיֵּצֵא מִזֶּה, מֵאַחַר שֶׁעַל כָּל פָּנִים יוֹדֵעַ מִזֶּה שֶׁנַּעֲשָׂה לוֹ כְּהֶתֵּר.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Now, when God is hidden from a person in a single concealment—i.e., the above mentioned aspect of “it appears to him permissible”—then, too, it is very difficult to find Him, since it already appears to him permissible. Even so, it is still possible for an individual to toil and strive until he finds God, since at least he is aware that it [only] *appears* to him permissible. Therefore, even though God is hidden from him, and his sins appear permissible, it is nonetheless still possible that he himself will take it to heart—i.e., that he succumbed and reached the point where it appears to him permissible—so that he seeks and strives until he departs from this, since at least he is aware that it [only] *appears* to him permissible.


###### Likutei Moharan 56:3:19
[Likutei Moharan 56:3:19](https://torahapp.org/share/book/Likutei%20Moharan/r/56:3:19)

אֲבָל דַּע, שֶׁיֵּשׁ עוֹד בְּחִינַת הַסְתָּרָה בְּתוֹךְ הַסְתָּרָה. דְּהַיְנוּ שֶׁהַהַסְתָּרָה בְּעַצְמָהּ נִסְתֶּרֶת, שֶׁאֵינוֹ יוֹדֵעַ כְּלָל שֶׁהַשֵּׁם יִתְבָּרַךְ נִסְתָּר מִמֶּנּוּ, דְּהַיְנוּ שֶּׁאֵינוֹ יוֹדֵעַ כְּלָל שֶׁנֶּהְפַּךְ אֶצְלוֹ הָאִסּוּר לְהֶתֵּר, רַק כָּל הַדְּבָרִים רָעִים דּוֹמוֹת לוֹ לְמִישׁוֹר גָּמוּר, חַס וְשָׁלוֹם. הַיְנוּ אִם, חַס וְשָׁלוֹם, אַחַר שֶׁעָבַר וְשָׁנָה, עוֹשֶׂה יוֹתֵר עֲבֵרוֹת, חַס וְשָׁלוֹם, אֲזַי נִסְתָּר מִמֶּנּוּ אֲפִלּוּ זֹאת שֶׁיֵּדַע שֶׁנַּעֲשָׂה לוֹ כְּהֶתֵּר, רַק שֶׁאֵינוֹ יוֹדֵעַ כְּלָל מִשּׁוּם נִדְנוּד אִסּוּר, וְהַכֹּל הוּא יָשָׁר בְּעֵינָיו. וְזֶה בְּחִינַת הַסְתָּרָה שֶׁבְּתוֹךְ הַסְתָּרָה – שֶׁהַהַסְתָּרָה בְּעַצְמָהּ נִסְתֶּרֶת כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
But know! there is also the level of a concealment within a concealment, that is, the concealment itself is concealed so that the individual is completely oblivious to the fact that God is hidden from him—i.e., he is totally unaware that for him the forbidden has become permissible. On the contrary, all evil things appear to him to be totally upright, Heaven forbid. That is, if after repeating his sin he commits further sins, Heaven forbid, so then even this awareness that it [only] appears to him permissible is hidden from him; rather, he then becomes completely unaware of any hint of a prohibition, because everything is upright in his eyes. This corresponds to a concealment within a concealment; the concealment is itself concealed, as explained above.


###### Likutei Moharan 56:3:20
[Likutei Moharan 56:3:20](https://torahapp.org/share/book/Likutei%20Moharan/r/56:3:20)

וּבֶאֱמֶת גַּם בְּתוֹךְ הַהַסְתָּרָה שֶׁבְּתוֹךְ הַהַסְתָּרָה, גַּם שָׁם מְלֻבָּשׁ הַשֵּׁם יִתְבָּרַךְ, דְּהַיְנוּ אוֹתִיּוֹת הַתּוֹרָה, כִּי בִּלְעָדָיו אֵין חִיּוּת לְשׁוּם דָּבָר כַּנַּ"ל, רַק שֶׁעַל־יְדֵי רִבּוּי הָעֲבֵרוֹת הָפַךְ דִּבְרֵי אֱלֹקִים חַיִּים לְגַמְרֵי, עַד שֶׁנֶּהְפַּךְ אֶצְלוֹ מֵחָכְמוֹת הַתּוֹרָה לִפְתַיּוּת, עַד שֶׁאֵינוֹ יוֹדֵעַ כְּלָל אֲפִלּוּ זֶה בְּעַצְמוֹ שֶׁנַּעֲשָׂה לוֹ כְּהֶתֵּר כַּנַּ"ל, שֶׁזֶּה בְּחִינַת הַסְתָּרָה שֶׁבְּתוֹךְ הַסְתָּרָה כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
In truth, even in a concealment within the concealment, God—i.e., the letters of the Torah—is enclothed there, because nothing has life force without Him, as explained above. It is just that because of an overabundance of sin, the words of the Living God have been totally overturned to where the wisdom of Torah becomes foolishness for him, to the point that he is completely unaware even of this itself, so that it appears to him permissible, as explained above. This is the aspect of a concealment within a concealment, as explained above.


###### Likutei Moharan 56:3:21
[Likutei Moharan 56:3:21](https://torahapp.org/share/book/Likutei%20Moharan/r/56:3:21)

עַל כֵּן צָרִיךְ לְגַלּוֹת הַהַסְתָּרוֹת הַנַּ"ל, וְזֶה עַל־יְדֵי שֶׁמַּמְשִׁיךְ אַרִיכוּת יָמִים לְתוֹךְ הַמַּלְכוּת, שֶׁהוּא בְּחִינַת דַּעַת כַּנַּ"ל. וְעַל יְדֵי זֶה הַדַּעַת יוּכַלש לֵידַע, שֶׁאֲפִלּוּ בְּתוֹךְ הַהַסְתָּרָה בְּעַצְמָהּ, וַאֲפִלּוּ בְּתוֹךְ הַהַסְתָּרָה שֶׁבְּתוֹךְ הַסְתָּרָה, גַּם שָׁם מְלֻבָּשׁ הַשֵּׁם יִתְבָּרַךְ, דְּהַיְנוּ הַתּוֹרָה. וּמֵאַחַר שֶׁיּוֹדֵעַ שֶׁאֲפִלּוּ בְּתוֹךְ הַהַסְתָּרוֹת יֵשׁ שָׁם הַשֵּׁם יִתְבָּרַךְ, מִזֶּה בְּעַצְמוֹ נִתְגַּלִּין הַהַסְתָּרוֹת, וְנַעֲשֶׂה מֵהֶם תּוֹרָה.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
The above mentioned *malkhut* must uncover the concealment within a concealment to the people under his rule, and to reveal it to them until they know that God is there as well. This is done by infusing *malkhut* with length-of-days, which is the aspect of *daat,* as explained above. And with this *daat* he can know that even within the concealment itself, and even within the concealment within a concealment, God—i.e., the Torah—is enclothed there as well. And once he knows that God is there even within the concealments, this itself causes the concealments to be uncovered and transformed into Torah.


###### Likutei Moharan 56:3:22
[Likutei Moharan 56:3:22](https://torahapp.org/share/book/Likutei%20Moharan/r/56:3:22)

וַאֲפִלּוּ מֵהַסְתָּרָה שֶׁבְּתוֹךְ הַסְתָּרָה נַעֲשֶׂה תּוֹרָה. כִּי בֶּאֱמֶת גַּם שָׁם מְלֻבָּשׁ הַשֵּׁם יִתְבָּרַךְ, הַיְנוּ תּוֹרָה כַּנַּ"ל, רַק מֵחֲמַת שֶׁלֹּא הָיוּ יוֹדְעִין שֶׁהַשֵּׁם יִתְבָּרַךְ נִסְתָּר שָׁם, זֶה בְּעַצְמוֹ הוּא בְּחִינַת הַהַסְתָּרוֹת. וְתֵכֶף, כְּשֶׁיּוֹדְעִין שֶׁהַשֵּׁם יִתְבָּרַךְ נִסְתָּר שָׁם, עַל־יְדֵי־זֶה בְּעַצְמוֹ נִתְהַפְּכָה הַהַסְתָּרָה שֶׁבְּתוֹךְ הַהַסְתָּרָה, וְנַעֲשֶׂה מִמֶּנָּה דַּעַת, וְהֻחְזְרָה הַתּוֹרָה שֶׁנִּסְתָּר כָּאן לְדַעַת, מֵאַחַר שֶׁיּוֹדֵעַ שֶׁהַשֵּׁם יִתְבָּרַךְ נִסְתָּר שָׁם.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Even the concealment within the concealment becomes Torah, for in truth, God—i.e., the Torah, as explained above—is enclothed there as well, just that it was not known that God is hidden there. This itself is the aspect of concealments. Thus, as soon as it becomes known that God is hidden there, this itself causes the concealment within the concealment to be transformed into *daat*. The Torah that is hidden here is returned to *daat,* since he knows that God is concealed there.


###### Likutei Moharan 56:3:23
[Likutei Moharan 56:3:23](https://torahapp.org/share/book/Likutei%20Moharan/r/56:3:23)

וְכֵיוָן שֶׁנֶּחֱזָר הַהַסְתָּרָה שֶׁבְּתוֹךְ הַסְתָּרָה לְדַעַת, וְנַעֲשֶׂה מִמֶּנָּה תּוֹרָה, אֲזַי הַתּוֹרָה בְּעַצְמָהּ מוֹכִיחָה אוֹתָם, בִּבְחִינַת: אוֹרַיְתָא מַכְרֶזֶת קַמַּיְהוּ: עַד מָתַי פְּתָיִים תְּאֵהֲבוּ פֶתִי (זוהר שמיני דף לו, אחרי נח, נשא קכו). כִּי בֶּאֱמֶת הַתּוֹרָה מַכְרֶזֶת וְצוֹעֶקֶת וּמוֹכִיחָה תָּמִיד, כְּמוֹ שֶׁכָּתוּב (משלי א׳:כ״ב): בְּרֹאשׁ הֹמִיּוֹת תִּקְרָא וְכוּ' עַד מָתַי פְּתָיִם תְּאֵהֲבוּ וְכוּ', רַק שֶׁאֵינוֹ שׁוֹמֵעַ קוֹל הַכְּרוּז שֶׁל הַתּוֹרָה, מֵחֲמַת הַהַסְתָּרוֹת הַנַּ"ל, וּמֵאַחַר שֶׁנִּתְגַּלּוּ וְנֶחְזְרוּ הַהַסְתָּרוֹת, וְנַעֲשָׂה מֵהֶם תּוֹרָה, עַל־יְדֵי הַדַּעַת כַּנַּ"ל, אֲזַי תֵּכֶף כְּשֶׁנַּעֲשָׂה מֵהֶם תּוֹרָה, הַתּוֹרָה בְּעַצְמָהּ מוֹכִיחָה אוֹתָם: עַד מָתַי פְּתָיִם וְכוּ' כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**{“At the top of the noisiest places she calls out, at the entrance of the city’s gates she speaks her words. How long will you fools go on loving foolishness, you scoffers be fond of scoffing, you fools despise knowledge?”** (Proverbs 1:21, 22)**.}** And once the concealment within a concealment is returned to *daat* and becomes Torah, then the Torah itself admonishes them, in the aspect of “The Torah proclaims to them: ‘How long will you fools go on loving foolishness?’” For in truth, the Torah is constantly proclaiming and shouting and admonishing, as in, “At the top of the noisiest places she calls out…. How long will you fools go on loving…,” just that he does not hear the call of the Torah’s proclamation because of the above mentioned concealments. But once the concealments are uncovered and replaced, and have become Torah by virtue of the *daat,* as explained above, then as soon as they become Torah, the Torah itself admonishes them: “How long will you fools…,” as explained above.


###### Likutei Moharan 56:3:24
[Likutei Moharan 56:3:24](https://torahapp.org/share/book/Likutei%20Moharan/r/56:3:24)

וְזֶה שֶׁכָּתוּב (שם לא): פִּיהָ פָּתְחָה בְּחָכְמָה – שֶׁעַל־יְדֵי הַחָכְמָה וְדַעַת הַנַּ"ל, שֶׁעַל־יְדֵי־ זֶה מְגַלִּין הַהַסְתָּרוֹת, וְעוֹשִׂין מֵהֶם תּוֹרָה כַּנַּ"ל, עַל יְדֵי זֶה: פִּיהָ פָּתְחָה; הַיְנוּ בְּחִינַת אוֹרַיְתָא מַכְרֶזֶת קַמַּיְהוּ – שֶׁהַתּוֹרָה בְּעַצְמָהּ פּוֹתַחַת פִּיהָ וּמוֹכִיחָה אוֹתָם כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is as it is written (Proverbs 31:26), “She opens her mouth with wisdom”—by virtue of the above mentioned wisdom and *daat,* through which we uncover the concealments and turn them into Torah, as explained above. As a result, “She opens her mouth”—that is, “the Torah proclaims to them.” The Torah itself opens its mouth and admonishes them, as explained above.


###### Likutei Moharan 56:3:25
[Likutei Moharan 56:3:25](https://torahapp.org/share/book/Likutei%20Moharan/r/56:3:25)

נִמְצָא, שֶׁעַל יְדֵי עֵסֶק הַתּוֹרָה, שֶׁעַל יָדָהּ מַמְשִׁיכִין אֲרִיכוּת יָמִים לְתוֹךְ הַמַּלְכוּת, כִּי עַל יָדָהּ מַמְשִׁיכִין הַחִיּוּת לְתוֹךְ הַיָּמִים וְהַמִּדּוֹת כַּנַּ"ל, וְעַל־יְדֵי זֶה זוֹכִין לְדַעַת כַּנַּ"ל, עַל־יְדֵי־זֶה יְכוֹלִין לְהוֹכִיחַ אֲפִלּוּ אֶת הָרְחוֹקִים מְאֹד מֵהַשֵּׁם יִתְבָּרַךְ, בִּבְחִינַת הַסְתָּרָה שֶׁבְּתוֹךְ הַסְתָּרָה כַּנַּ"ל:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
We find therefore that by means of Torah study, through which we infuse *malkhut* with length-of-days—because through her we infuse the days and measures with life force, and as a result we merit *daat,* as explained above—through this it is possible to admonish even those who are very removed from God, in the aspect of concealment within concealment, as explained above.


###### Likutei Moharan 56:3:26
[Likutei Moharan 56:3:26](https://torahapp.org/share/book/Likutei%20Moharan/r/56:3:26)

וְזֶה פֵּרוּשׁ: וּבְכָל יוֹם וָיוֹם מָרְדְּכַי מִתְהַלֵּךְ לִפְנֵי חֲצַר בֵּית הַנָּשִׁים וְכוּ' (אסתר ב׳:י״א).

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**3E.** This is the meaning of “Mordekhai would daily walk about in front of *chatzar beit hanashim* (the harem courtyard) to find out how Esther was faring and what was happening to her” (Esther 2:11) .


###### Likutei Moharan 56:3:27
[Likutei Moharan 56:3:27](https://torahapp.org/share/book/Likutei%20Moharan/r/56:3:27)

מָרְדְּכָי – זֶה בְּחִינַת הַמַּלְכוּת כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**Mordekhai—**This is the aspect of *malkhut,* as explained above.


###### Likutei Moharan 56:3:28
[Likutei Moharan 56:3:28](https://torahapp.org/share/book/Likutei%20Moharan/r/56:3:28)

וּבְכָל יוֹם וָיוֹם – זֶה בְּחִינַת הַתּוֹרָה, שֶׁעַל יָדָהּ מַמְשִׁיכִין הַחִיּוּת לְהַיָּמִים וְהַמִּדּוֹת כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**daily—**This is the aspect of the Torah, through which we infuse the days and measures with life force, as explained above.


###### Likutei Moharan 56:3:29
[Likutei Moharan 56:3:29](https://torahapp.org/share/book/Likutei%20Moharan/r/56:3:29)

חֲצַר בֵּית – זֶה בְּחִינַת חִיצוֹנִיּוּת וּפְנִימִיּוּת, הַיְנוּ מַחֲשָׁבוֹת וְדִבּוּרִים, שֶׁבְּכֻלָּם נִסְתָּר הַשֵּׁם יִתְבָּרַךְ שָׁם, אַף הַמַּחֲשָׁבוֹת וְהַדִּבּוּרִים שֶׁל הָרְחוֹקִים מֵהַשֵּׁם יִתְבָּרַךְ. וְזֶה:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
***chatzar beit*—**This is the aspect of external and internal, that is, thoughts and words. God is concealed there, in all of them, even in the thoughts and words of those who are removed from God. And this is:


###### Likutei Moharan 56:3:30
[Likutei Moharan 56:3:30](https://torahapp.org/share/book/Likutei%20Moharan/r/56:3:30)

חֲצַר בֵּית הַנָּשִׁים – מִלְּשׁוֹן שֶׁנָּשׁוּ וְקָפְצוּ מִמְּקוֹמוֹ שֶׁל עוֹלָם, שֶׁנִּתְרַחֲקוּ מֵהַשֵּׁם יִתְבָּרַךְ. וְיֵשׁ שֶׁכְּבָר הָיוּ קְצָת אֵצֶל הַשֵּׁם יִתְבָּרַךְ, אַךְ שֶׁכְּבָר שָׁכְחוּ אוֹתוֹ יִתְבָּרַךְ. וְזֶה: הַנָּשִׁים – לְשׁוֹן שִׁכְחָה, כְּמוֹ שֶׁכָּתוּב (בראשית מ״א:נ״א) כִּי נַשַּׁנִי אֱלֹקִים וְכוּ', שֶׁכְּבָר שָׁכְחוּ אֶת הַשֵּׁם יִתְבָּרַךְ. וְיֵשׁ שֶׁגַּם עַתָּה זוֹכְרִים אֶת הַשֵּׁם יִתְבָּרַךְ, אַךְ שֶׁנָּשְׁתָה גְּבוּרָתָם, וְאֵין לְאֵל יָדָם לְהִתְגַּבֵּר עַל יִצְרָם.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
***chatzar beit haNaShim*—**[This is] etymologically similar to “*sheNaShu* (abandoned) and withdrew from the Omnipresent One”; they distanced themselves from God. There are those who were once somewhat close to God but have since forgotten Him. This is “*haNaShim*”—it connotes forgetfulness, as it is written (Genesis 41:51), “because God has *NaShani* (made me forget) [my troubles].” They have since forgotten God. And there are those who even now remember God, but their might has *NaShtah* (grown weak)” (Jeremiah 51:30), and they lack the ability to overpower their evil inclination.


###### Likutei Moharan 56:3:31
[Likutei Moharan 56:3:31](https://torahapp.org/share/book/Likutei%20Moharan/r/56:3:31)

וּבִשְׁבִיל זֶה נִקְרָאִים בְּשֵׁם נָשִׁים, מֵחֲמַת שָׁלֹשׁ בְּחִינַת הַנַּ"ל: בְּחִינַת שֶׁנָּשׁוּ וְקָפְצוּ וְכוּ', וְיֵשׁ שֶׁהֵם בִּבְחִינַת שִׁכְחָה וְכוּ', וְיֵשׁ שֶׁהֵם בִּבְחִינַת נָשְׁתָה גְּבוּרָתָם כַּנַּ"ל, וְעַל יְדֵי כָּל זֶה הֵם רְחוֹקִים מֵהַשֵּׁם יִתְבָּרַךְ, וְהַשֵּׁם יִתְבָּרַךְ נִסְתָּר מֵהֶם בִּבְחִינַת הַסְתָּרוֹת הַנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is why they are called *nashim,* because of the three aspects mentioned above: the aspect of “they abandoned and withdrew…”; and some are in the aspect of forgetfulness…; and others are in the aspect of weakened might, as explained above. Because of all this they are removed from God, and God is concealed from them in the aspect of the above mentioned concealments.


###### Likutei Moharan 56:3:32
[Likutei Moharan 56:3:32](https://torahapp.org/share/book/Likutei%20Moharan/r/56:3:32)

וּמָרְדְכַי, הַיְנוּ בְּחִינַת הַמַּלְכוּת, הוּא יָכוֹל לְהוֹכִיחַ וּלְהַזְהִיר אוֹתָם, עַל יְדֵי עֵסֶק הַתּוֹרָה, שֶׁהוּא בְּחִינַת יָמִים וּמִדּוֹת כַּנַּ"ל, שֶׁעַל־יְדֵי־זֶה זוֹכִין לְדַעַת, שֶׁעַל־יְדֵי הַדַּעַת הַזֶּה מְגַלִּין הַהַסְתָּרָה שֶׁבְּתוֹךְ הַסְתָּרָה, וְעוֹשִׂין מִמֶּנָּה תּוֹרָה כַּנַּ"ל, וַאֲזַי אוֹרַיְתָא מַכְרֶזֶת קַמַּיְהוּ כַּנַּ"ל. וְזֶה:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And this is the meaning of “Mordekhai,” the aspect of *malkhut,* “would daily walk about in front of *chatzar beit*.” In other words, he would walk about and look into the external and into the internal, that is, the thoughts and words of the *nashim*—i.e., those who have forgotten or withdrawn or grown too weak to turn to God. He would go to admonish and caution them by means of Torah study, which is the aspect of days and measures, as explained above. For through this we merit *daat,* and by means of this *daat* we uncover the concealment within a concealment and turn it into Torah, as explained above. Then “the Torah proclaims to them,” as explained above. And this is:


###### Likutei Moharan 56:3:33
[Likutei Moharan 56:3:33](https://torahapp.org/share/book/Likutei%20Moharan/r/56:3:33)

לָדַעַת אֶת שְׁלוֹם אֶסְתֵּר – שֶׁעַל יְדֵי זֶה עוֹשֶׂה דַּעַת מֵהַסְתָּרָה שֶׁבְּתוֹךְ הַסְתָּרָה, שֶׁהִיא בְּחִינַת אֶסְתֵּר, בְּחִינַת: הַסְתֵּר אַסְתִּיר. וְזֶה:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**to find out how Esther was faring—**Through this he creates *daat* from the concealment within a concealment, which is the aspect of ӔStheR, the aspect of “*haSteR AStiR* (thoroughly hide).” And this is:


###### Likutei Moharan 56:3:34
[Likutei Moharan 56:3:34](https://torahapp.org/share/book/Likutei%20Moharan/r/56:3:34)

וּמַה יֵּעָשֶׂה בָּהּ – שֶׁעוֹשֶׂה מֵהַהַסְתָּרָה, בְּחִינַת מָה, הַיְנוּ תּוֹרָה, כְּמוֹ שֶׁכָּתוּב: מָה הָעֵדוֹת וְכוּ' כַּנַּ"ל. כִּי מִזֶּה בְּעַצְמוֹ שֶׁיּוֹדֵעַ שֶׁגַּם בְּתוֹךְ הַסְתָּרָה שֶׁבְּתוֹךְ הַסְתָּרָה יֵשׁ שָׁם הַשֵּׁם יִתְבָּרַךְ, מִזֶּה בְּעַצְמוֹ נַעֲשֶׂה דַּעַת, דְּהַיְנוּ תּוֹרָה, וַאֲזַי אוֹרַיְתָא מַכְרֶזֶת קַמַּיְהוּ כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**and what was happening to her—**He turns the concealment into an aspect of “what”—i.e., Torah, as it is written, “What are the rituals…,” as explained above. From this itself that he knows that God is there even within the concealment within a concealment—from this itself *daat* is created, that is, Torah. And then “the Torah proclaims to them,” as explained above.


###### Likutei Moharan 56:3:35
[Likutei Moharan 56:3:35](https://torahapp.org/share/book/Likutei%20Moharan/r/56:3:35)

וְזֶה בְּעַצְמוֹ בְּחִינַת הַתּוֹכָחָה, שֶׁמֻּטָּל עָלָיו לְהַזְהִיר וּלְהוֹכִיחַ כַּנַּ"ל, כִּי גּוֹרֵם עַל יְדֵי הַדַּעַת שֶׁהַתּוֹרָה תּוֹכִיחַ אוֹתָם כַּנַּ"ל, וְעַל־יְדֵי הַתּוֹכָחָה הַזֹּאת, הוּא מַמְשִׁיךְ אֲרִיכוּת יָמִים לְתוֹךְ הַמַּלְכוּת, שֶׁלֹּא תִּהְיֶה בִּבְחִינַת הָרַבָּנוּת מְקַבֶּרֶת אֶת בְּעָלֶיהָ, שֶׁזֶּהוּ כְּשֶׁאֵין מוֹכִיחַ אֶת הָאֲנָשִׁים שֶׁיֵּשׁ לוֹ מֶמְשָׁלָה עֲלֵיהֶם וְכוּ', כַּנַּ"ל. אֲבָל עַל־יְדֵי עֵסֶק הַתּוֹרָה הַנַּ"ל, שֶׁעַל־יְדֵי־זֶה מַמְשִׁיךְ חַיִּים וַאֲרִיכוּת יָמִים בְּחִינַת דַּעַת וְכוּ', עַד אֲשֶׁר אוֹרַיְתָא מַכְרֶזֶת קַמַּיְהוּ, וּמוֹכִיחָה אוֹתָם, נִמְצָא שֶׁיּוֹצֵא יְדֵי תּוֹכָחָה. אֲזַי אֵין הָרַבָּנוּת וְהַמַּלְכוּת מַזֶּקֶת לוֹ כַּנַּ"ל, כִּי מַמְשִׁיךְ אֲרִיכוּת יָמִים לְתוֹךְ הַמַּלְכוּת עַל יְדֵי הַתּוֹכָחָה כַּנַּ"ל. נִמְצָא, שֶׁעַל־יְדֵי אֲרִיכוּת יָמִים, שֶׁהוּא בְּחִינַת דַּעַת שֶׁמַּמְשִׁיכִין עַל־יְדֵי הַתּוֹרָה, עַל־יְדֵי־זֶה בְּעַצְמוֹ מַמְשִׁיכִין אֲרִיכוּת יָמִים הַנַּ"ל לְתוֹךְ הַמַּלְכוּת כַּנַּ"ל:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This itself is the aspect of rebuke, that he is obliged to caution and admonish, as explained above. Through the *daat* he causes the Torah to admonish them, and by means of this rebuke he infuses *malkhut* with length-of-days so that it is not in the aspect of “authority buries the one who possesses it,” which is what happens when he does not admonish the people over whom he rules, as explained above. But by studying Torah, through which he draws life and length-of-days, the aspect of *daat,* etc., such that “the Torah proclaims to them” and rebukes them—so that therefore he fulfills his obligation to issue rebuke—then authority and *malkhut* do not harm him, as explained above. This is because by means of the rebuke he infuses *malkhut* with length-of-days, as explained above. We see therefore that by means of length-of-days, the aspect of *daat,* which we draw through the Torah—through this itself we infuse *malkhut* with the above mentioned length-of-days, as explained above.


###### Likutei Moharan 56:4:1
[Likutei Moharan 56:4:1](https://torahapp.org/share/book/Likutei%20Moharan/r/56:4:1)

ד וְדַע, שֶׁהַתּוֹרָה הַמְּלֻבָּשׁ תּוֹךְ הַהַסְתָּרָה שֶׁבְּתוֹךְ הַסְתָּרָה, הִיא תּוֹרָה גָּבוֹהַּ דַּיְקָא, הַיְנוּ סִתְרֵי תּוֹרָה, כִּי מֵחֲמַת שֶׁהִיא צְרִיכָה לְהִתְלַבֵּשׁ בִּמְקוֹמוֹת נְמוּכִים כָּאֵלּוּ, הַיְנוּ אֵצֶל אֵלּוּ שֶׁעָבְרוּ הַרְבֵּה, עַד שֶׁנִּסְתָּר מֵהֶם בְּהַסְתָּרָה שֶׁבְּתוֹךְ הַסְתָּרָה, עַל כֵּן חָשַׁב הַשֵּׁם יִתְבָּרַךְ מַחֲשָׁבוֹת לִבְלִי לְהַלְבִּישׁ שָׁם פְּשָׁטֵי תּוֹרָה, לְבַל יוּכְלוּ הַקְּלִפּוֹת לִינֹק מִשָּׁם הַרְבֵּה, וְיִהְיֶה הַפְּגַם גָּדוֹל מְאֹד. עַל כֵּן הוּא מַסְתִּיר וּמַלְבִּישׁ שָׁם תּוֹרָה גָּבוֹהַּ דַּיְקָא, סִתְרֵי תּוֹרָה, שֶׁהִיא תּוֹרַת ה' בְּעַצְמָהּ, כְּדֵי שֶׁלֹּא יוּכְלוּ הַקְּלִפּוֹת לִינֹק מִשָּׁם הַרְבֵּה,

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**4.** Know, too, that the Torah enclothed in a concealment within a concealment is specifically elevated Torah—i.e., the hidden Torah. Because it has to be enclothed in such lowly places—i.e., with those who have sinned so extensively that it is hidden from them within a double concealment—God therefore arranged not to enclothe the revealed Torah there, so that the evil forces would not be able to nourish from there in abundance and the blemish be very great. He therefore hides and enclothes there specifically elevated Torah, the hidden Torah—this being God’s Torah itself—so that the evil forces cannot nourish in abundance from there.


###### Likutei Moharan 56:4:2
[Likutei Moharan 56:4:2](https://torahapp.org/share/book/Likutei%20Moharan/r/56:4:2)

בִּבְחִינַת (שמות י״ב:י״ב): וְעָבַרְתִּי בְּאֶרֶץ מִצְרַיִם, אֲנִי וְלֹא מַלְאָךְ, אֲנִי וְלֹא הַשָּׁלִיחַ, אֲנִי ה' וְלֹא וְכוּ'. כִּי בְּאֶרֶץ מִצְרַיִם שֶׁשָּׁם מְקוֹם הַקְּלִפּוֹת מְאֹד, עַל כֵּן שָׁם דַּיְקָא מְלֻבָּשׁ וּמֻסְתָּר הַשֵּׁם יִתְבָּרַךְ בְּעַצְמוֹ, הַיְנוּ תּוֹרַת ה' מַמָּשׁ, סִתְרֵי תּוֹרָה. עַל כֵּן דַּיְקָא מֵהַהַסְתָּרָה שֶׁבְּתוֹךְ הַסְתָּרָה, כְּשֶׁחוֹזֵר וּמְהַפְּכָהּ לְדַעַת, נַעֲשֶׂה מִמֶּנָּה דַּיְקָא תּוֹרַת ה' מַמָּשׁ, כִּי שָׁם נִסְתָּר תּוֹרַת ה', סִתְרֵי תּוֹרָה כַּנַּ"ל:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This corresponds to (Exodus 12:12), “‘I will pass through the land of Egypt’—I, and not an angel; I, and not a messenger—’[for] I am God’—I, and no [other].” For in the land of Egypt, where the concealment was very great, Israel was submerged in forty-nine Gates of Impurity, and so specifically there God Himself—i.e., the Torah itself without garments, the absolute Torah of God, the hidden Torah—is enclothed and concealed. Therefore, specifically from the concealment within a concealment, when he reverts it to *daat,* it specifically becomes the absolute Torah of God; for the Torah of God, the hidden Torah, is concealed there, as explained above.


###### Likutei Moharan 56:5:1
[Likutei Moharan 56:5:1](https://torahapp.org/share/book/Likutei%20Moharan/r/56:5:1)

ה וּכְנֶגֶד מַלְכוּת דִּקְדֻשָּׁה יֵשׁ מַלְכוּת הָרְשָׁעָה, הַיְנוּ מַלְכוּת הָמָן עֲמָלֵק, כְּמָה שֶׁכָּתוּב (במדבר כ״ד:כ׳): רֵאשִׁית גּוֹיִם עֲמָלֵק. וְזֶה לְעֻמַּת זֶה, כִּי מַלְכוּת דִּקְדֻשָּׁה הוּא בְּחִינַת מְאַסֵּף לְכָל הַמַּחֲנוֹת (שם י'), כְּמוֹ שֶׁכָּתוּב (קהלת י״ב:י״ג): סוֹף דָּבָר הַכֹּל נִשְׁמָע אֶת הָאֱלֹֹקִים יְרָא – זֶה בְּחִינַת מַלְכוּת, כְּמָה שֶׁכָּתוּב (אבות פ"ג): אִלְמָלֵא מוֹרָאָהּ שֶׁל מַלְכוּת; הַיְנוּ שֶׁמַּלְכוּת דִּקְדֻשָּׁה הִיא בְּחִינַת סוֹף דָּבָר, בְּחִינַת מְאַסֵּף לְכָל הַמַּחֲנוֹת דִּקְדֻשָּׁה, בְּחִינַת מַחֲנֵה דָּן שֶׁהוּא מְאַסֵּף לְכָל הַמַּחֲנוֹת, כִּי דִּינָא דְּמַלְכוּתָא דִּינָא (גיטין י: ב"ק קיג).

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**5.** Antithetic to *Malkhut* of Holiness is *Malkhut* of Evil, the *malkhut* of Haman and Amalek, as it is written, “First among the nations is Amalek” (Numbers 24:20). “God made one to contrast the other” (Ecclesiastes 7:14), for *Malkhut* of Holiness is the aspect of “the *me’aSeF* (gatherer) of all the camps” (Numbers 10:25), as it is written, “*SoF davar* (The sum of the matter), when all is considered: Fear the Lord” (Ecclesiastes 12:13). “Fear the Lord” is the aspect of *malkhut,* as our Sages said: “Were it not for the fear of the *malkhut* (government)…” (Avot 3:2). In other words, *Malkhut* of Holiness is the aspect of “*SoF davar,*” the aspect of *me’aSeF* of all the camps of holiness. This is the aspect of the camp of DaN, who is “the gatherer of all the camps”—“*DiNa* (The law) of the *malkhut* is the law” (Gittin 10b) .


###### Likutei Moharan 56:5:2
[Likutei Moharan 56:5:2](https://torahapp.org/share/book/Likutei%20Moharan/r/56:5:2)

וּמַלְכוּת דְּסִטְרָא אָחֳרָא הוּא מְאַסֵּף מָמוֹן, כִּי מֵחֲמַת שֶׁהוּא יָרֵא שֶׁלֹּא יוֹצִיאוּ בִּלְעוֹ מִפִּיו, הַיְנוּ הַנִּיצוֹצוֹת הַקְּדוֹשׁוֹת שֶׁיֵּשׁ אֶצְלוֹ, עַל כֵּן הוּא מִתְגַּבֵּר וּמְאַסֵּף מָמוֹן, שֶׁהֵם נִיצוֹצֵי הַקְּדֻשָּׁה, כִּי הֵם בְּחִינַת הַגְּוָנִין עִלָּאִין שֶׁיֵּשׁ בְּזָהָב וָכֶסֶף וּנְחֹשֶׁת, שֶׁהֵם הַמָּמוֹן. וְזֶה בְּחִינַת תַּאֲוַת עֲשִׁירוּת, שֶׁהִיא בְּחִינַת מַלְכוּת.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
However, *Malkhut* of the Other Side is a gatherer of money. Since it is fearful lest they remove from its mouth that which it swallowed—i.e., the sparks of holiness that it has—it therefore fortifies itself and gathers money, which are sparks of holiness because they are the aspect of the supernal colors within gold, silver and copper, which are [forms of] money. This is the aspect of desiring wealth, which is the aspect of *malkhut* .


###### Likutei Moharan 56:5:3
[Likutei Moharan 56:5:3](https://torahapp.org/share/book/Likutei%20Moharan/r/56:5:3)

וְעַל כֵּן עֲמָלֵק, שֶׁהוּא מַלְכוּת הָרְשָׁעָה, רוֹדֵף אֶת מַחֲנֵה דָּן, שֶׁהוּא בְּחִינַת מַלְכוּת דִּקְדֻשָּׁה כַּנַּ"ל. כְּמוֹ שֶׁכָּתוּב (דברים כ״ה:י״ח): וַיְזַנֵּב בְּךָ וְכוּ' וְלֹא יָרֵא אֱלֹקִים; דְּהַיְנוּ בְּעֵת שֶׁאֵין לָהֶם כֹּחַ מַלְכוּת דִּקְדֻשָּׁה, שֶׁהִיא בְּחִינַת יְרֵא אֱלֹקִים כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Therefore Amalek, which is *Malkhut* of Evil, pursues the camp of Dan, which is the aspect of *Malkhut* of Holiness, as explained above. As it is written (Deuteronomy 25:18), “he cut down [all the vulnerable stragglers]… undeterred by fear of God”—i.e., when they lack the power of *Malkhut* of Holiness, which is the aspect of “fear of God,” as explained above.


###### Likutei Moharan 56:5:4
[Likutei Moharan 56:5:4](https://torahapp.org/share/book/Likutei%20Moharan/r/56:5:4)

כִּי מַלְכוּת הָמָן עֲמָלֵק, הוּא הִפּוּךְ מַלְכוּת דִּקְדֻשָּׁה. כִּי מַלְכוּת דִּקְדֻשָּׁה, הוּא בְּחִינַת מְאַסֵּף לְכָל הַמַּחֲנוֹת דִּקְדֻשָּׁה, וּמַלְכוּת הָמָן עֲמָלֵק, שֶׁהוּא מַלְכוּת הָרְשָׁעָה, הוּא בְּחִינַת מְאַסֵּף מָמוֹן כַּנַּ"ל, כִּי מִתְגַּבֵּר בְּתַאֲוַת מָמוֹן, כְּדֵי לִתְפֹּס כָּל הַנִּיצוֹצוֹת הַקְּדֻשָּׁה כַּנַּ"ל. אַךְ אַף־עַל־פִּי כֵן, אֵינוֹ מוֹעִיל לוֹ כְּלָל, כִּי יֵשׁ כֹּחַ בְּמַלְכוּת דִּקְדֻשָּׁה, שֶׁהוּא בְּחִינַת מָרְדֳּכַי, לְהוֹצִיא מֵאִתּוֹ כָּל הַמָּמוֹן וְכָל הַנִּיצוֹצוֹת הַקְּדוֹשִׁים שֶׁבָּלַע:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is because the *malkhut* of Haman/Amalek is the antithesis of *Malkhut* of Holiness. *Malkhut* of Holiness is the aspect of a gatherer of all the camps of holiness, whereas *malkhut* of Haman/Amalek, which is *Malkhut* of Evil, is the aspect of a gatherer of money, as it fortifies itself through the desire for money in order to grab hold of all the sparks of holiness, as explained above. Nevertheless, this does not help it at all. For *Malkhut* of Holiness, which is the aspect of Mordekhai, has the power to extract from it all the money and all the sparks of holiness that it swallowed. **{“He has given wisdom, *daat* and joy to the man who pleases Him; but to the sinner He has given the need to gather and amass—that he then hand it over to one who is pleasing to God”** (Ecclesiastes 2:26)**.}**


###### Likutei Moharan 56:5:5
[Likutei Moharan 56:5:5](https://torahapp.org/share/book/Likutei%20Moharan/r/56:5:5)

וְזֶה שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (מגילה י:): כִּי לָאָדָם שֶׁטּוֹב לְפָנָיו נָתַן חָכְמָה וָדַעַת – זֶה מָרְדֳּכַי, הַיְנוּ שֶׁמָּרְדְּכַי, שֶׁהוּא בְּחִינַת מַלְכוּת דִּקְדֻשָּׁה כַּנַּ"ל, נָתַן לוֹ חָכְמָה וָדַעַת כַּנַּ"ל, וְזֶה: טוֹב לְפָנָיו, בְּחִינַת הַתּוֹרָה, כִּי אֵין טוֹב אֶלָּא תּוֹרָה (אבות פ"ו). וְלַחוֹטֵא נָתַן עִנְיָן לֶאֱסֹף וְלִכְנֹס – זֶה הָמָן, הַיְנוּ שֶׁהָמָן, שֶׁהוּא בְּחִינַת מַלְכוּת דְּסִטְרָא אָחֳרָא כַּנַּ"ל, הוּא מְאַסֵּף מָמוֹן כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is as our Sages, of blessed memory, said (Megillah 10b): “He has given wisdom, *daat* … to the man who pleases Him”—this is Mordekhai. In other words, Mordekhai, who is the aspect of *Malkhut* of Holiness, as explained above, was “given wisdom and *daat*.” This is the meaning of “who pleases Him”—the aspect of Torah, “for ‘pleasing’ refers only to the Torah” (Avot 6:3). “But to the sinner He has given the need to gather and amass”—this is Haman. In other words, Haman, who is the aspect of *Malkhut* of the Other Side, gathers money, as explained above.


###### Likutei Moharan 56:5:6
[Likutei Moharan 56:5:6](https://torahapp.org/share/book/Likutei%20Moharan/r/56:5:6)

וְזֶה: לָתֵת לְטוֹב לִפְנֵי אֱלֹקִים – בְּחִינַת הַתּוֹרָה, שֶׁמָּרְדֳּכַי, שֶׁהוּא בְּחִינַת מַלְכוּת דִּקְדֻשָּׁה, מוֹצִיא מִמֶּנּוּ כָּל הַמָּמוֹן וְכָל הַנִּיצוֹצוֹת, וְנַעֲשֶׂה מִזֶּה תּוֹרָה כַּנַּ"ל. כִּי מָרְדֳּכַי מוֹצִיא מִמֶּנּוּ כָּל הָעֲשִׁירוּת, בִּבְחִינַת (איוב כ׳:ט״ו): חַיִל בָּלַע וַיְקִאֶנּוּ; וְעוֹשֶׂה מִזֶּה תּוֹרָה, שֶׁנִּקְרֵאת אֵשֶׁת חַיִל (משלי לא):

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is the meaning of “that he then hand it over to one who is pleasing to God”—the aspect of Torah. Mordekhai, who is the aspect of *Malkhut* of Holiness, extracts from it all the money and all the sparks, and they become Torah, as explained above. For Mordekhai extracts from it all the wealth, in the aspect of “He swallowed *chayil* (wealth) and will vomit it out” (Job 20:15), and he turns it into Torah, which is called “a woman of *chayil* (valor)” (Proverbs 31:10). All this, by virtue of his *daat:* he uncovers all the concealments in which the hidden Torah is concealed, he removes the sparks of holiness from the evil forces, and he gets the wicked to repent.


###### Likutei Moharan 56:6:1
[Likutei Moharan 56:6:1](https://torahapp.org/share/book/Likutei%20Moharan/r/56:6:1)

ו וּלְפִי הַגְדָּלַת הַדַּעַת כֵּן הַפַּרְנָסָה בְּנָקֵל. כִּי פַּרְנָסָה בְּנָקֵל תּוֹלָה בְּדַעַת, כְּמוֹ שֶׁכָּתוּב (במדבר י״א:ח׳): שָׁטוּ הָעָם וְלָקְטוּ – בִּשְׁטוּתָא (זוהר בשלח סב סג), כִּי כָּל מִי שֶׁחָסֵר דַּעַת בְּיוֹתֵר, הוּא יָגֵע וְטוֹרֵחַ אַחַר הַפַּרְנָסָה בְּיוֹתֵר.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**6.** Now, the greater the *daat,* the easier it is to earn a living. This is because effortless livelihood is dependent upon *daat,* as it is written (Numbers 11:8), “The people *ShaTu* (strolled about) and gathered it”—with *ShTuta* (foolishness) (Zohar II, 62b). For the more one is lacking in *daat,* the more he is harried and burdened in search of livelihood.


###### Likutei Moharan 56:6:2
[Likutei Moharan 56:6:2](https://torahapp.org/share/book/Likutei%20Moharan/r/56:6:2)

וְגַּם לְפִי הַגְדָּלַת הַדַּעַת כֵּן נִתְרַבֶּה הַשָּׁלוֹם, כִּי שָׁלוֹם תָּלוּי בְּדַעַת, כְּמוֹ שֶׁכָּתוּב (ישעיהו י״א:ו׳): וְגָר זְאֵב עִם כֶּבֶשׂ וְכוּ' כִּי מָלְאָה הָאָרֶץ דֵּעָה; שֶׁיִּהְיֶה שָׁלוֹם נִפְלָא בָּעוֹלָם, שֶׁיּוּכְלוּ לָגוּר בְּיַחַד שְׁנֵי הֲפָכִים, מֵחֲמַת גֹּדֶל הַדַּעַת שֶׁיִּהְיֶה אָז. כִּי עַל־יְדֵי הַדַּעַת נִגְדָּל הַשָּׁלוֹם, כִּי נִתְבַּטֵּל הַכַּעַס וְהָאַכְזָרִיּוּת עַל יְדֵי הַדַּעַת. כִּי כַּעַס וְאַכְזָרִיּוּת הוּא מֵהֶעְדֵּר הַדַּעַת, כְּמוֹ שֶׁכָּתוּב (קהלת ז׳:ט׳): כַּעַס בְּחֵיק כְּסִילִים יָנוּחַ; וְכָל מַה שֶּׁמִּתְרַבֶּה הַדַּעַת, מִתְרַבָּה הָרַחֲמָנוּת וְהַשָּׁלוֹם, וְעַל כֵּן הַפַּרְנָסָה בְּנָקֵל, בִּבְחִינַת (תהילים קמ״ז:י״ד): הַשָּׂם גְּבוּלֵךְ שָׁלוֹם, חֵלֶב חִטִּים יַשְׂבִּיעֵךְ:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
In addition, the greater the *daat,* the greater the peace. This is because peace is dependent upon *daat,* as it is written (Isaiah 11:6, 9), “The wolf will dwell with the lamb… for the earth will be filled with *deah*.” The peace in the world will be so amazing, that opposites will be capable of dwelling together because of the great *daat* that will prevail then. Through the *daat,* peace is increased, because anger and cruelty are eliminated through *daat*. This is because anger and cruelty result from an absence of *daat,* as it is written (Ecclesiastes 7:9), “anger abides in the bosom of fools.” But the more *daat* is increased, the more there is an increase of compassion and peace. As a result, everyone’s livelihood is earned effortlessly, in the aspect of “He makes your borders peaceful, and satiates you with choice wheat” (Psalms 147:14) .


###### Likutei Moharan 56:7:1
[Likutei Moharan 56:7:1](https://torahapp.org/share/book/Likutei%20Moharan/r/56:7:1)

ז וְזֶה בְּחִינַת שָׁבוּעוֹת, כִּי שָׁבוּעוֹת הוּא בְּחִינַת שֵׂכֶל גָּדוֹל וְגָּבוֹהַּ מְאֹד, שֶׁהוּא חֶסֶד עֶלְיוֹן וְרַחֲמִים גְּדוֹלִים. כִּי גֹּדֶל הָרַחֲמִים תָּלוּי בְּגֹדֶל הַדַּעַת כַּנַּ"ל, כִּי בִּשְׁעַת מַתַּן תּוֹרָה נִרְאָה לָהֶם כְּזָקֵן מָלֵא רַחֲמִים (מכילתא פ' בשלח ופ' יתרו, והובא בפירש"י פ' יתרו), וְזָקֵן הוּא בְּיִשּׁוּב הַדַּעַת, וּבָזֶה תָּלוּי גֹּדֶל הָרַחֲמִים כַּנַּ"ל, וְעַל כֵּן שָׁבוּעוֹת הוּא חֶסֶד עֶלְיוֹן וְרַחֲמִים גְּדוֹלִים.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**7.** This is the aspect of Shavuot. Shavuot is the aspect of very great and exalted intellect, which is supernal lovingkindness and great compassion, because the extent of the compassion is dependent upon the extent of the *daat,* as explained above. This is because Shavuot is the Giving of the Torah, and “at the Giving of the Torah, God appeared to them as an Elder with great compassion.” “Elder” refers to one with composed *daat,* which determines the extent of compassion, as explained above. Shavuot is therefore supernal lovingkindness and great compassion.


###### Likutei Moharan 56:7:2
[Likutei Moharan 56:7:2](https://torahapp.org/share/book/Likutei%20Moharan/r/56:7:2)

וְזֶה בְּחִינוֹת הַמִּקְוֶה שֶׁל שָׁבוּעוֹת, שֶׁהִיא בְּחִינוֹת מִקְוֶה שֶׁל שַׁעַר הַחֲמִשִּׁים, שֶׁהוּא שַׁעַר הָעֶלְיוֹן מֵחֲמִשִּׁים שַׁעֲרֵי בִּינָה (כ"ש בכוונות שבועות), שֶׁהוּא בְּחִינוֹת שֵׂכֶל וְדַעַת עֶלְיוֹן, בְּחִינַת חֶסֶד עֶלְיוֹן וְרַחֲמִים גְּדוֹלִים כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is also the aspect of the *mikvah* of Shavuot, which is the aspect of the *mikvah* of the fiftieth gate, the highest gate of the Fifty Gates of Understanding. This is the aspect of supernal intellect and *daat,* the aspect of supernal lovingkindness and great compassion, as explained above.


###### Likutei Moharan 56:7:3
[Likutei Moharan 56:7:3](https://torahapp.org/share/book/Likutei%20Moharan/r/56:7:3)

וְעַל כֵּן הַמִּקְוֶה מוֹשִׁיעַ בְּכָל הַצָּרוֹת, כְּמוֹ שֶׁכָּתוּב (ירמיהו י״ד:ח׳): מִקְוֵה יִשְׂרָאֵל מוֹשִׁיעוֹ בְּעֵת צָרָה; כִּי הוּא חֶסֶד עֶלְיוֹן, שֶׁמּוֹשִׁיעַ מִכָּל הַצָּרוֹת. וְעַל כֵּן הַמִּקְוֶה מְטַהֵר מִכָּל הַטֻּמְאוֹת, כְּמוֹ שֶׁכָּתוּב (יחזקאל ל״ו:כ״ה): וְזָרַקְתִּי עֲלֵיכֶם מַיִם טְהוֹרִים וּטְהַרְתֶּם וְכוּ'. כִּי אֵין יִסּוּרִין בְּלֹא עָווֹן וְכוּ' (שבת נה), וְעַל כֵּן הַמִּקְוֶה, שֶׁמּוֹשִׁיעַ מִכָּל הַצָּרוֹת וּמִכָּל הַיִּסּוּרִים, הוּא מְטַהֵר מִכָּל הַטֻּמְאוֹת וּמִכָּל הַחֲטָאִים:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
The *mikvah* therefore saves from all troubles, as it is written (Jeremiah 14:8), “*Mikveh* (Hope) of Israel, Who saves her in times of trouble.” It is supernal lovingkindness, which saves from all troubles. This is why the *mikvah* purifies from all impurities, as it is written (Ezekiel 36:25), “I will sprinkle pure water on you, and you will be purified [of your impurities].” For there is no suffering without sin (Shabbat 55a). Therefore, the *mikvah,* which saves from all troubles and all suffering, purifies from all impurities and all sin.


###### Likutei Moharan 56:7:4
[Likutei Moharan 56:7:4](https://torahapp.org/share/book/Likutei%20Moharan/r/56:7:4)

וְזֶה בְּחִינַת מָן, בְּחִינַת מִקְוֶה שֶׁל שַׁעַר הַנּוּן, שֶׁהוּא בְּחִינַת דַּעַת גָּדוֹל, כִּי הַמָּן – בְּחִינַת דַּעַת:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And this is the aspect of *MaN* (manna), corresponding to the *Mikvah* of gate *Nun,* which is the aspect of great *daat;* for the manna is the aspect of *daat* .


###### Likutei Moharan 56:7:5
[Likutei Moharan 56:7:5](https://torahapp.org/share/book/Likutei%20Moharan/r/56:7:5)

וְזֶה בְּחִינַת (שבת קד): מַאֲמָר פָּתוּחַ, נֶאֱמָן פָּשׁוּט. מַאֲמָר פָּתוּחַ זֶה בְּחִינַת הִתְגַּלּוּת הַדַּעַת, כִּי הַדִּבּוּר הוּא הִתְגַּלּוּת הַדַּעַת, כְּמוֹ שֶׁכָּתוּב (משלי ב׳:ו׳): מִפִּיו דַּעַת וּתְבוּנָה. וּבְמִצְרַיִם, שֶׁהָיָה הַדַּעַת בְּגָלוּת, כְּמוֹ שֶׁכָּתוּב (שמות ו׳:ג׳-ד׳): וּשְׁמִי ה' לֹא נוֹדַעְתִּי לָהֶם, הָיָה גַּם הַדִּבּוּר בְּגָלוּת (זוהר וארא דף כה:), בִּבְחִינַת: כְּבַד פֶּה וּכְבַד לָשׁוֹן (שם ד). וּכְשֶׁיָּצְאוּ מִמִּצְרַיִם, שֶׁיָּצָא הַדַּעַת מֵהַגָּלוּת, יָצָא וְנִפְתַּח הַדִּבּוּר, וְזֶה בְּחִינַת מַאֲמָר פָּתוּחַ, שֶׁנִּפְתַּח הַדִּבּוּר וְנִתְגַּלֶּה הַדַּעַת.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is the aspect of “an open statement… extended trustworthiness” (Shabbat 104a). “An open statement” is the aspect of revealing *daat,* because speaking reveals *daat,* as it is written (Proverbs 2:6), “*daat* and discernment are from His mouth.” In Egypt, where *daat* was in exile, as it is written (Exodus 6:3), “but I did not allow them to know Me by My Name *YHVH,*” speech, too, was in exile, in the aspect of “difficult to speak and to find the right language” (ibid. 4:10). But when they went out from Egypt, when *daat* went out of exile, speech emerged and was disclosed. This is the aspect of “an open statement”—speech is opened and *daat* is revealed.


###### Likutei Moharan 56:7:6
[Likutei Moharan 56:7:6](https://torahapp.org/share/book/Likutei%20Moharan/r/56:7:6)

וְעַל יְדֵי הִתְגַּלּוּת הַדַּעַת, נִתְפַּשֵּׁט נֶאֱמָנוּת הַשֵּׁם יִתְבָּרַךְ, וְנִכַּר שֶׁהוּא נֶאֱמָן, מַבְטִיחַ וְעוֹשֶׂה, וְזֶה בְּחִינַת נֶאֱמָן פָּשׁוּט, שֶׁנִּתְפַּשֵּׁט נֶאֱמָנוּתוֹ כַּנַּ"ל, אֲבָל בְּמִצְרַיִם, שֶׁהָיָה הַדַּעַת בְּגָלוּת, לֹא נִתְפַּשֵּׁט וְנִתְגַּלָּה נֶאֱמָנוּתוֹ. וְזֶה שֶׁפֵּרֵשׁ רַשִׁ"י: וּשְׁמִי ה' לֹא נוֹדַעְתִּי לָהֶם – לֹא נִכַּרְתִּי בְּמִדַּת אֲמִתִּית שֶׁלִּי. שֶׁעַל יְדֵי שֶׁלֹּא נִתְגַּלָּה הַדַּעַת בְּמִצְרַיִם, עַל־יְדֵי־זֶה לֹא נִכַּר נֶאֱמָנוּתוֹ כַּנַּ"ל, כִּי הַחֶסֶד תָּלוּי בְּדַעַת כַּנַּ"ל:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And through the revelation of *daat,* God’s trustworthiness is extended and it becomes apparent that He is trustworthy. He promises, and He carries out. This is the aspect of “extended trustworthiness”—His trustworthiness is extended, as explained above. Yet in Egypt, where *daat* was in exile, His trustworthiness was not extended and revealed. This is as Rashi explains: “but I did not allow them to know Me by My name *YHVH*”—I was not known by My true quality. Because *daat* was not revealed in Egypt, His trustworthiness was not apparent, for lovingkindness is dependent upon *daat,* as explained above.


###### Likutei Moharan 56:7:7
[Likutei Moharan 56:7:7](https://torahapp.org/share/book/Likutei%20Moharan/r/56:7:7)

וְזֶה בְּחִינַת אָנֹכִי – יְ'הִיבָא, כְּ'תִיבָא, נֶ'אֱמָנִים אֲ'מָרֶיהָ (שבת קה). שֶׁעַל יְדֵי נְתִינַת הַתּוֹרָה נִפְתַּח הַמַּאֲמָר וְנִתְגַּלֶּה הַדַּעַת כַּנַּ"ל, וְעַל־יְדֵי־זֶה נִתְפַּשֵּׁט נֶאֱמָנוּתוֹ כַּנַּ"ל, וְזֶה בְּחִינַת: נֶאֱמָנִים אֲמָרֶיהָ, בְּחִינַת נֶאֱמָן פָּשׁוּט מַאֲמָר פָּתוּחַ כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is the aspect of “*ANoKhY*” (Exodus 20:2)— *Yehiva* (My giving) *Ketiva* (My writing) *Ne’emanim* (are trustworthy) *Amoreha* (her statements) (Shabbat 105a). By giving the Torah, the statement was opened and *daat* was revealed, as explained above. And through this His trustworthiness is extended, as explained above. This is the aspect of “her statements are trustworthy,” the aspect of “extended trustworthiness… an open statement,” as explained above.


###### Likutei Moharan 56:7:8
[Likutei Moharan 56:7:8](https://torahapp.org/share/book/Likutei%20Moharan/r/56:7:8)

וְזֶה בְּחִינַת מָן – רָאשֵׁי־תֵבוֹת מַ'אֲמַר נֶ'אֱמָן, בְּחִינַת מַאֲמָר פָּתוּחַ נֶאֱמָן פָּשׁוּט כַּנַּ"ל, כִּי הַמָּן הוּא בְּחִינַת דַּעַת גָּדוֹל כַּנַּ"ל. וְעַל כֵּן אָכְלוּ בְּנֵי יִשְׂרָאֵל אֶת הַמָּן אַרְבָּעִים שָׁנָה (שמות ט״ז:ל״ה), כִּי בֶּן אַרְבָּעִים לַבִּינָה (אבות פ"ה):

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is also the aspect of *MaN*—an acrostic for *Maamar Ne’eman* (a trustworthy statement), the aspect of “an open statement… extended trustworthiness,” as explained above. This is because the manna is an aspect of great *daat,* as explained above. The Israelites therefore ate the manna for forty years (Exodus 16:35), because “at the age of forty one attains understanding” (Avot 5:21) .


###### Likutei Moharan 56:8:1
[Likutei Moharan 56:8:1](https://torahapp.org/share/book/Likutei%20Moharan/r/56:8:1)

ח וְזֶה שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (קידושין לח): אֶת הַמָּן אָכְלוּ אַרְבָּעִים שָׁנָה, וַהֲלֹא אַרְבָּעִים שָׁנָה חָסֵר שְׁלֹשִׁים יוֹם, אֶלָּא עוּגָה שֶׁהוֹצִיאוּ מִמִּצְרַיִם, טָעֲמוּ בָּהּ טַעַם מָן. כִּי בֶּאֱמֶת הַמָּן, שֶׁהוּא בְּחִינַת הַדַּעַת, הָיָה רָאוּי שֶׁיֹּאכְלוּ אוֹתוֹ אַרְבָּעִים שָׁנָה בִּשְׁלֵמוּת, כִּי אַרְבָּעִים הוּא בְּחִינַת בִּינָה וָדַעַת כַּנַּ"ל, דְּהַיְנוּ תֵּכֶף שֶׁיָּצְאוּ מִמִּצְרַיִם וְנִתְגַּלָּה הַדַּעַת, הָיָה רָאוּי שֶׁיֹּאכְלוּ הַמָּן תֵּכֶף. וְעַל זֶה תֵּרְצוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה: עוּגָה שֶׁהוֹצִיאוּ מִמִּצְרַיִם, הַיְנוּ הַמַּצּוֹת, טָעֲמוּ בָּהּ טַעַם מָן.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**8.** This is as our Sages, of blessed memory, said (Kiddushin 38a): “They ate the manna for forty years. Was it not forty years less thirty days? However, in the cake they took out from Egypt they could taste the taste of manna.” In truth, it would have been fitting had they eaten the manna, which is the aspect of *daat,* for forty complete years, because forty is the aspect of understanding and *daat,* as explained above. In other words, as soon as they went out of Egypt, and *daat* was revealed, it would have been fitting had they immediately eaten the manna. In this regard our Sages, of blessed memory, answered: “In the cake they took out from Egypt”—namely, the matzot—”they could taste the taste of manna.”


###### Likutei Moharan 56:8:2
[Likutei Moharan 56:8:2](https://torahapp.org/share/book/Likutei%20Moharan/r/56:8:2)

כִּי הַשָּׁלוֹם תָּלוּי בְּדַעַת וְכַנַּ"ל. וּמַחֲלֹקֶת הוּא הֶפֶךְ הַדַּעַת. אַךְ יֵשׁ מַחֲלֹקֶת שֶׁהוּא לְשֵׁם שָׁמַיִם, שֶׁהוּא בֶּאֱמֶת דַּעַת גָּדוֹל מְאֹד, יוֹתֵר מֵהַדַּעַת שֶׁל שָׁלוֹם, כִּי בֶּאֱמֶת זֶה הַמַּחֲלֹקֶת הִיא אַהֲבָה וְשָׁלוֹם גָּדוֹל, כְּמוֹ שֶׁאָמְרוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה (קידושין ל:): אֶת וָהֵב בְּסוּפָה – לֹא זָזוּ מִשָּׁם עַד שֶׁנַּעֲשׂוּ אוֹהֲבִים זֶה לָזֶה. וְזֶה שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (אבות פ"ה): מַחֲלֹקֶת שֶׁהִיא לְשֵׁם שָׁמַיִם סוֹפָהּ לְהִתְקַיֵּם; הַיְנוּ שֶׁבֶּאֱמֶת הִיא אַהֲבָה כַּנַּ"ל. וְזֶה: סוֹפָהּ לְהִתְקַיֵּם, בְּחִינַת אַהֲבָה, כְּמוֹ שֶׁכָּתוּב (במדבר כ״א:י״ד): אֶת וָהֵב בְּסוּפָה כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
The point is that peace is dependent upon *daat,* as has been explained, while dispute is the absence of *daat*. Nevertheless, there is dispute that is for the sake of Heaven, which in truth is very great *daat,* even greater than the *daat* of peace. For in fact, such dispute is great love and peace, as our Sages, of blessed memory, said (Kiddushin 30b): “*et vaHeV be’Sufah*” (Numbers 21:14)—they do not move from there until they become *oHaVim* (lovers). This is the meaning of what our Sages, of blessed memory, said: “Dispute that is for the sake of Heaven, will in *SoFaH* (the end) prove constructive” (Avot 5:17). This is the aspect of love, as it is written, “*et vaHeV be’SuFaH,*” as explained above.


###### Likutei Moharan 56:8:3
[Likutei Moharan 56:8:3](https://torahapp.org/share/book/Likutei%20Moharan/r/56:8:3)

וְזֶה בְּחִינַת מֹשֶׁה, כִּי מֹשֶׁה הוּא בְּחִינַת הַדַּעַת, שֶׁהוּא בְּחִינַת מַחֲלֹקֶת לְשֵׁם שָׁמַיִם. וְעַל כֵּן מֹשֶׁה הוּא רָאשֵׁי־תֵּבוֹת מַחֲלוֹקֶת שַׁמַאי הִלֵּל, שֶׁהֵם בְּחִינַת מַחֲלֹקֶת לְשֵׁם שָׁמַיִם.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This corresponds to Moshe, because Moshe is the aspect of *daat,* which is the aspect of *machloket* (dispute) for the sake of Heaven. Thus, MoSheH is an acrostic for *Machloket Shamai Hillel,* for they are the aspect of dispute for the sake of Heaven.


###### Likutei Moharan 56:8:4
[Likutei Moharan 56:8:4](https://torahapp.org/share/book/Likutei%20Moharan/r/56:8:4)

וְעַל כֵּן הָיָה גְּאֻלַּת מִצְרַיִם עַל־יְדֵי מֹשֶׁה, כִּי עִקַּר הַגְּאֻלָּה – עַל־יְדֵי הַדַּעַת, כְּמוֹ שֶׁכָּתוּב (שמות ט״ז:ו׳) וִידַעְתֶּם כִּי ה' הוֹצִיא אֶתְכֶם וְכוּ' (ויקרא כ״ג:מ״ג) לְמַעַן יֵדְעוּ וְכוּ'.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
The redemption from Egypt therefore came through Moshe, because the essence of redemption is through *daat* (*know* ledge), as it is written, “and you will know that it was God Who took you out of Egypt” (Exodus 16:6) ; “so that they might know” (Leviticus 23:43) .


###### Likutei Moharan 56:8:5
[Likutei Moharan 56:8:5](https://torahapp.org/share/book/Likutei%20Moharan/r/56:8:5)

וְזֶה בְּחִינַת עוּגָה, דְּהַיְנוּ מַצּוֹת, שֶׁהוֹצִיאוּ מִמִּצְרַיִם. כִּי מַצָּה הִיא בְּחִינַת מַחֲלֹקֶת, כְּמוֹ שֶׁכָּתוּב (ישעיהו מ״א:י״ב): אַנְשֵׁי מַצֻּתֶךָ יִהְיוּ כְאַיִן.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And this is the aspect of “the cake”—i.e., the matzot—”that they took out from Egypt.” MaTZah is the aspect of dispute, as it is written, “The men who *MaTZutekha* (contend with you) will be as naught” (Isaiah 41:12) .


###### Likutei Moharan 56:8:6
[Likutei Moharan 56:8:6](https://torahapp.org/share/book/Likutei%20Moharan/r/56:8:6)

וְזֶהוּ: שֶׁהוֹצִיאוּ מִמִּצְרַיִם – שֶׁהוֹצִיאוּ דַּיְקָא, כִּי בְּמִצְרַיִם, שֶׁהָיָה הַדַּעַת בְּגָלוּת, בְּוַדַּאי לֹא הָיָה מַחֲלֹקֶת לְשֵׁם שָׁמַיִם, כִּי זֶה תָּלוּי בְּדַעַת כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is the meaning of “that they took out from Egypt.” Specifically, “that they took out,” because in Egypt, *daat* was in exile; there was certainly no dispute for the sake of Heaven, which is dependent upon *daat,* as explained above.


###### Likutei Moharan 56:8:7
[Likutei Moharan 56:8:7](https://torahapp.org/share/book/Likutei%20Moharan/r/56:8:7)

וְזֶה: עוּגָה שֶׁהוֹצִיאוּ מִמִּצְרַיִם, הַיְנוּ שֶׁהַמַּצָּה, שֶׁהִיא בְּחִינַת מַחֲלֹקֶת, שֶׁהוֹצִיאוּ מִמִּצְרַיִם, שֶׁשָּׁם הָיָה הַדַּעַת בְּגָלוּת, טָעֲמוּ בָּהֶם טַעַם מָן, כִּי לְאַחַר שֶׁהוֹצִיאוּ בְּחִינַת הַמַּחֲלֹקֶת מִן הַגָּלוּת מִצְרַיִם, הָיָה בָּהֶם טַעַם מָן, שֶׁהִיא בְּחִינַת דַּעַת גָּדוֹל, שֶׁהִיא בְּחִינַת מַחֲלֹקֶת לְשֵׁם שָׁמַיִם כַּנַּ"ל:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is: “In the cake that they took out from Egypt”—i.e., the matzah, which is the aspect of dispute; “that they took out from Egypt”—for there the *daat* is in exile; “they could taste the taste of manna”—because after they took the aspect of dispute out of exile in Egypt, they had in them the taste of manna, which is the aspect of great *daat,* which is the aspect of dispute that is for the sake of Heaven, as explained above.


###### Likutei Moharan 56:8:8
[Likutei Moharan 56:8:8](https://torahapp.org/share/book/Likutei%20Moharan/r/56:8:8)

וְזֶה בְּחִינַת (שמות ט״ז:ד׳): לֶחֶם מִן הַשָּׁמַיִם, הַנֶּאֱמָר בַּמָּן, לְשׁוֹן מִלְחָמָה, כְּמוֹ שֶׁכָּתוּב (תהילים ל״ה:א׳): לְחַם אֶת לֹחֲמָי, בְּחִינַת מַחֲלֹקֶת. הַיְנוּ שֶׁהַמָּן, שֶׁהוּא הַדַּעַת, הוּא בְּחִינַת מַחֲלֹקֶת לְשֵׁם שָׁמַיִם כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is the aspect of “*LeCheM* (bread) from heaven” (Exodus 16:4), which refers to the manna. It connotes battle, as it is written (Psalms 35:1), “*LeChaM et lochamai* (battle my opponents),” the aspect of dispute. In other words, the manna, which is *daat,* is the aspect of dispute for the sake of Heaven, as explained above.


###### Likutei Moharan 56:8:9
[Likutei Moharan 56:8:9](https://torahapp.org/share/book/Likutei%20Moharan/r/56:8:9)

וְעַל כֵּן דָּתָן וַאֲבִירָם שֶׁחָלְקוּ עַל מֹשֶׁה, שֶׁהוּא הַדַּעַת, פָּגְמוּ גַּם כֵּן בְּהַמָּן, וְהוֹתִירוּ מִמֶּנּוּ (מ"ר שמות פ' א' ובפ' כה והובא בפירש"י בשלח), כִּי הַמָּן הוּא בְּחִינַת הַדַּעַת, בְּחִינַת מֹשֶׁה כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Therefore, Datan and Aviram, who took issue with Moshe, who is *daat,* blemished also the manna by leaving some over. This is because the manna is the aspect of *daat,* the aspect of Moshe, as explained above.


###### Likutei Moharan 56:8:10
[Likutei Moharan 56:8:10](https://torahapp.org/share/book/Likutei%20Moharan/r/56:8:10)

וְזֶה שֶׁכָּתוּב בַּזֹּהַר הַקָּדוֹשׁ (תצוה דף קפג:) כִּי מַצָּה הִיא אַסְוָתָא, כִּי מַצָּה, שֶׁהִיא בְּחִינַת מַחֲלֹקֶת לְשֵׁם שָׁמַיִם, בְּחִינַת דַּעַת, בְּחִינַת שָׁלוֹם כַּנַּ"ל, הוּא רְפוּאָה. כִּי שָׁלוֹם הוּא רְפוּאָה, כְּמוֹ שֶׁכָּתוּב (ישעיהו נ״ז:י״ט): שָׁלוֹם שָׁלוֹם לָרָחוֹק וְלַקָּרוֹב אָמַר ה' וּרְפָאתִיו; כִּי עִקַּר הַחוֹלַאַת, חַס וְשָׁלוֹם, הוּא מֵחֲמַת הֶעְדֵּר הַשָּׁלוֹם, הַיְנוּ מַחֲלֹקֶת הַיְסוֹדוֹת, שֶׁיְּסוֹד אֶחָד מִתְגַּבֵּר עַל חֲבֵרוֹ, וְשָׁלוֹם הוּא רְפוּאָה.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Thus it is written in the holy *Zohar* (II, 183b), that “matzah heals.” For matzah, which is the aspect of dispute for the sake of Heaven/ *daat* /peace, as explained above, is a cure. This is because peace is a cure, as it is written (Isaiah 57:19), “Peace, peace, to the far and the near—says God—and I will heal them.” For in the main, illness, Heaven forbid, stems from an absence of peace—i.e., dispute among the elements, with one of the elements overpowering the other. But peace is a cure.


###### Likutei Moharan 56:8:11
[Likutei Moharan 56:8:11](https://torahapp.org/share/book/Likutei%20Moharan/r/56:8:11)

וְזֶה שֶׁנִּקְרָא מַצָּה לֶחֶם עֹנִי (דברים ט״ז:ג׳), כִּי אֵין עָנִי אֶלָּא מִן הַדַּעַת (נדרים מא), וְזֶה בְּחִינַת חוֹלֶה, כְּמוֹ שֶׁכָּתוּב (שמואל־ב יג): מַדּוּעַ אַתָּה כָּכָה דַּל בֶּן הַמֶּלֶךְ, וּמַצָּה הִיא אַסְוָתָא כַּנַּ"ל, וְזֶה לֶחֶם עֹנִי, שֶׁהוּא רְפוּאָה לְהָעֹנִי כַּנַּ"ל:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is why matzah is called “poor man’s bread,” because poverty is but a lack of *daat* (Nedarim 41a). This is the aspect of a sick person, as it is written (2 Samuel 13:4), “Why are you in such poor spirits, O prince?” But matzah, which is dispute for the sake of Heaven, heals impoverished *daat* , as explained above. This is the meaning of “poor man’s bread”: it is a cure for poverty, as explained above.


###### Likutei Moharan 56:9:1
[Likutei Moharan 56:9:1](https://torahapp.org/share/book/Likutei%20Moharan/r/56:9:1)

ט וְלָבוֹא לְמַחֲלֹקֶת לְשֵׁם שָׁמַיִם צָרִיךְ לְזַכֵּךְ וּלְטַהֵר אֶת הַשָּׁמַיִם, שֶׁלֹּא יִהְיֶה בִּבְחִינַת (ישעיהו נ׳:ג׳): אַלְבִּישׁ שָׁמַיִם קַדְרוּת.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**9.** To attain dispute for the sake of Heaven, a person must refine and purify the heavens, so that they are not in the aspect of “I clothe the heavens in blackness” (Isaiah 50:3) .


###### Likutei Moharan 56:9:2
[Likutei Moharan 56:9:2](https://torahapp.org/share/book/Likutei%20Moharan/r/56:9:2)

וּלְזַכֵּךְ וּלְטַהֵר אֶת הַשָּׁמַיִם הִיא עַל־יְדֵי אֲנָחָה בֶּאֱמֶת. כִּי יֵשׁ בַּלֵּב רוּחַ הַדּוֹפֵק, שֶׁהִיא מִתְּחִלַּת הַתּוֹלָדָה, וְהוּא נוֹשֵׂא עָלָיו כָּל הַלֵּחוֹת, וְכָל הַדָּמִים, וְכָל הַמִּיצוֹת (שֶׁקּוֹרִין זַאפְטִין). וְהָרוּחַ הַדּוֹפֵק הַזֶּה הוֹלֵךְ וְנוֹקֵשׁ בְּכָל הָאֵיבָרִים, וְעַל־יְדֵי הֲלִיכָתוֹ וְנִשּׁוּבוֹ בָּהֶם, הוּא מְנַעְנֵעַ וּמְנַשֵּׁב וּמְנַפֵּץ אוֹתָם מִן הָעִפּוּשׁ, שֶׁלֹּא יִתְעַפְּשׁוּ וְלֹא יִתְקַלְקְלוּ. כְּמוֹ הָרוּחַ הַמְנַשֵּׁב בַּיָּם, שֶׁהוּא מְנַפֵּץ וּמְנַשֵּׁב וּמְהַפֵּךְ וּמֵגִיס הַמַּיִם שֶׁלֹּא יִתְעַפְּשׁוּ וְלֹא יִתְקַלְקְלוּ.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
The way to refine and purify the heavens is through sincere sighing to God. For the heart contains the *ruach* of the pulse, which exists from before birth, transporting on it all the fluids and all the blood and all the juices. This *ruach* of the pulse circulates and beats in all the limbs. By its circulating and blowing through them, it agitates, blusters and disperses the decay in them, so that they do not atrophy or waste away. This resembles the wind that blows in the sea, which disperses, blusters, overturns and stirs the waters, so that they do not grow stale or go bad.


###### Likutei Moharan 56:9:3
[Likutei Moharan 56:9:3](https://torahapp.org/share/book/Likutei%20Moharan/r/56:9:3)

וְעִקַּר נִשּׁוּב הָרוּחַ הַדּוֹפֵק – בְּהַיָּדַיִם, כִּי מֵחֲמַת שֶׁהַיָּדַיִם עַסְקָנִיּוֹת, צָרִיךְ לְנַשֵּׁב וּלְנַפֵּץ אוֹתָם בְּיוֹתֵר. וְעַל כֵּן הַדָּאקְטֶר, כְּשֶׁמַּנִּיחַ יָדוֹ עַל הַדֹּפֶק, יוֹדֵעַ כָּל עִנְיַן הַחוֹלֶה, מֵחֲמַת שֶׁשָּׁם בַּיָּדַיִם, עִקַּר הִלּוּךְ הָרוּחַ הַדּוֹפֵק שֶׁל הַלֵּב, שֶׁהוּא נוֹשֵׂא הַכֹּל עָלָיו כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Primarily, the circulation of the *ruach* of the pulse is found in the hands. Since the hands are always busy, it is necessary to blow away and disperse [the decay in] them all the more. Therefore, when an experienced doctor puts his hand on the pulse, he knows all that is going on with the sick person, because the main circulation of the *ruach* of the pulse of the heart is there, in the hands. It transports everything on it, as explained above.


###### Likutei Moharan 56:9:4
[Likutei Moharan 56:9:4](https://torahapp.org/share/book/Likutei%20Moharan/r/56:9:4)

וְצָרִיךְ שֶׁיֵּלֵךְ זֶה הָרוּחַ הַדּוֹפֵק, תְּנוּעָה מְסֻדֶּרֶת כְּתִקּוּנוֹ וּכְסִדּוּרוֹ. וְיֵשׁ נָחָשׁ, שֶׁעַל יָדָהּ בָּא עַצְבוּת רוּחַ, הַיְנוּ בְּחִינַת ל"ט מְלָאכוֹת, שֶׁהוּא זֻהֲמַת הַנָּחָשׁ, עַל־יְדֵי־זֶה בָּא עַצְבוּת רוּחַ, וְעַל־יְדֵי עַצְבוּת רוּחַ אֵין הָרוּחַ דּוֹפֵק כְּסִדּוּרוֹ, וַאֲזַי נַעֲשִׂים הָאֵיבָרִים כְּבֵדִים, מֵחֲמַת שֶׁאֵין רוּחַ הַדּוֹפֵק מְנַשֵּׁב בָּהֶם כְּסֵדֶר, וַאֲזַי הַיָּדַיִם בִּבְחִינַת (שמות י״ז:י״ב): וִידֵי מֹשֶׁה כְּבֵדִים, כִּי עִקַּר הַכְּבֵדוּת בְּהַיָּדַיִם, שֶׁשָּׁם עִקַּר רוּחַ הַדּוֹפֵק כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
It is thus necessary that this *ruach* of the pulse circulate in an orderly fashion, correctly and steadily. But there is a serpent that brings to a depressed *ruach*—i.e., the thirty-nine labors, which are the defilement of the serpent. This brings to a depressed *ruach,* and because the *ruach* is depressed, it does not beat steadily. As a result, the limbs become heavy, because the *ruach* of the pulse does not blow inside them in a steady fashion. The hands are then in the aspect of “Moshe’s hands were heavy” (Exodus 17:12). This is because the primary heaviness is in the hands, which is where the essential *ruach* of the pulse is located, as explained above.


###### Likutei Moharan 56:9:5
[Likutei Moharan 56:9:5](https://torahapp.org/share/book/Likutei%20Moharan/r/56:9:5)

וְזֶה בְּחִינַת עִצְּבוֹן יָדַיִם, כִּי עִקַּר מַזִּיק הָעַצְבוּת רוּחַ לְהַיָּדַיִם כַּנַּ"ל, וּכְשֶׁהָאֵיבָרִים כְּבֵדִים, אֲזַי מַכְבִּידִין יוֹתֵר עַל הָרוּחַ הַדּוֹפֵק, וְנֶחֱלָשׁ עוֹד יוֹתֵר, וְעַל יְדֵי שֶׁנֶּחֱלָשׁ יוֹתֵר הָרוּחַ הַדּוֹפֵק, נַעֲשִׂים הָאֵיבָרִים כְּבֵדִים עוֹד יוֹתֵר. וְכֵן עַל־יְדֵי שֶׁנַּעֲשִׂים הָאֵיבָרִים עוֹד יוֹתֵר כְּבֵדִים, נֶחֱלָשׁ הָרוּחַ הַדּוֹפֵק עוֹד יוֹתֵר וְיוֹתֵר, וְכֵן חוֹזֶרֶת חֲלִילָה, עַד שֶׁיּוֹצֵאת נַפְשׁוֹ, חַס וְשָׁלוֹם.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is the aspect of ‘the despair of the hands’ (see Genesis 5:29), because a depressed *ruach* primarily damages the hands, as explained above. For when the limbs are heavy, they then weigh more heavily on the *ruach* of the pulse, which grows even weaker. Because the *ruach* of the pulse grows weaker, the limbs become heavier still. And as a result of the limbs growing even heavier, the *ruach* of the pulse grows weaker and weaker. This goes back and forth, until his soul departs, Heaven forbid.


###### Likutei Moharan 56:9:6
[Likutei Moharan 56:9:6](https://torahapp.org/share/book/Likutei%20Moharan/r/56:9:6)

וְעַל־יְדֵי הָאֲנָחָה, הוּא מְחַיֶּה וּמַבְרִיא אֶת הָרוּחַ הַדּוֹפֵק, וְנִצּוֹל מֵהָעַצְבוּת רוּחַ, וְחוֹזֵר הַרוּחַ הַדּוֹפֵק וּמְנַשֵּׁב כְּסֵדֶר בְּכָל הָאֵיבָרִים, וּבִּפְרָט בְּהַיָּדַיִם,

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
But by sighing, he revives and cures the *ruach* of the pulse and is saved from a depressed *ruach*. The *ruach* of the pulse returns and blows steadily in all the limbs, and particularly the hands.


###### Likutei Moharan 56:9:7
[Likutei Moharan 56:9:7](https://torahapp.org/share/book/Likutei%20Moharan/r/56:9:7)

וְעַל יְדֵי זֶה מְזַכֵּךְ אֶת הַשָּׁמַיִם, כִּי הַיָּדַיִם הֵם בְּחִינַת שָׁמַיִם, אֵשׁ וּמַיִם, שֶׁהֵם בְּחִינַת יַד יָמִין וְיַד שְׂמֹאל. וְזֶה (איכה ג׳:מ״א): נִשָּׂא לְבָבֵנוּ אֶל כַּפָּיִם אֶל אֵל בַּשָּׁמָיִם – שֶׁצָּרִיךְ לִשָּׂא אֶת הַלֵּב, הַיְנוּ הָרוּחַ הַדּוֹפֵק שֶׁבַּלֵּב, אֶל הַיָּדַיִם כַּנַּ"ל. וְזֶה: אֶל אֵל בַּשָּׁמָיִם – כִּי מִזֶּה נִזְדַּכֵּךְ הַשָּׁמַיִם כַּנַּ"ל:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Through this, he refines the heavens, because the hands correspond to *ShAMaYiM* (heavens)— *AiSh* and *MaYiM,* which are the aspect of the right hand and the left hand. This is the meaning of “Let us lift up our hearts with our hands to God in heaven” (Lamentations 3:41)—a person must lift up the heart, namely the *ruach* of the pulse in the heart, to the hands, as explained above. And this is: “to God in heaven”—for through this the heavens are refined, as explained above.


###### Likutei Moharan 56:9:8
[Likutei Moharan 56:9:8](https://torahapp.org/share/book/Likutei%20Moharan/r/56:9:8)

וְזֶה בְּחִינַת (דברים ל״ב:מ׳): כִּי אֶשָּׂא אֶל שָׁמַיִם יָדִי – שֶׁצָּרִיךְ לִשָּׂא אֶת הַיָּדַיִם, שֶׁיִּהְיֶה נַעֲשֶׂה מֵהֶם בְּחִינַת שָׁמַיִם כַּנַּ"ל:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And this is the meaning of “When I lift up My hand to heaven” (Deuteronomy 32:40)—one has to lift up the hands, so that they are transformed into the aspect of *shamayim,* as explained above.


###### Likutei Moharan 56:9:9
[Likutei Moharan 56:9:9](https://torahapp.org/share/book/Likutei%20Moharan/r/56:9:9)

וּכְשֶׁמְּזַכֵּךְ אֶת הַיָּדַיִם, בְּחִינַת שָׁמַיִם, עַל־יְדֵי אֲנָחָה, שֶׁעַל יָדָהּ נוֹשֵׂא הָרוּחַ שֶׁבַּלֵּב אֶל הַיָּדַיִם, וְעַל־יְדֵי־ זֶה נִזְדַּכְּכִין הַיָּדַיִם וְהַשָּׁמַיִם כַּנַּ"ל, אֲזַי הוּא בְּחִינַת מַחֲלֹקֶת לְשֵׁם שָׁמַיִם.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
When a person refines the hands, the aspect of the heavens, through sighing—by means of which he lifts up the *ruach* in the heart to the hands and thereby refines the hands/heavens, as explained above—then this is an aspect of dispute for the sake of Heaven.


###### Likutei Moharan 56:9:10
[Likutei Moharan 56:9:10](https://torahapp.org/share/book/Likutei%20Moharan/r/56:9:10)

כִּי כָּל הַדִּבּוּרִים מְקַבְּלִין מִן הַשָּׁמַיִם, כִּי שָׁם כָּל הַדִּבּוּרִים, כְּמוֹ שֶׁכָּתוּב (תהילים קי״ט:פ״ט): לְעוֹלָם ה' דְּבָרְךָ נִצָּב בַּשָּׁמָיִם. וְהַדִּבּוּרִים שֶׁמְּקַבְּלִין מִן הַשָּׁמַיִם, מְקַבְּלִין מִן הָרְעָמִים, בְּחִינַת (שם יח): יַרְעֵם בַּשָּׁמַיִם ה', בְּחִינַת (איוב ל״ז:ה׳): יַרְעֵם אֵל בְּקוֹלוֹ נִפְלָאוֹת.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is because we receive all words from heaven, the place of all speech, as it is written (Psalms 119:89), “Forever, O God, Your word stands firm in the heavens”; and as it is written, “I spoke to you from heaven” (Exodus 20:19) . And these words we receive from heaven are the aspect of thunder, in the aspect of “God thunders in heaven” (Psalms 18:14), the aspect of “God thunders amazingly with His voice” (Job 37:5) .


###### Likutei Moharan 56:9:11
[Likutei Moharan 56:9:11](https://torahapp.org/share/book/Likutei%20Moharan/r/56:9:11)

נִמְצָא, שֶׁמְּקַבְּלִין הַדִּבּוּרִים מֵהַיָּדַיִם, כִּי הֵן הֵן בְּחִינַת שָׁמַיִם, שֶׁשָּׁם כָּל הַדִּבּוּרִים. וְעִקַּר הַקַּבָּלָה – עַל־יְדֵי בְּחִינַת רְעָמִים, הַיְנוּ בְּחִינַת רוּחַ הַדּוֹפֵק, שֶׁנִּתְתַּקֵּן עַל־יְדֵי אֲנָחָה, שֶׁעַל יָדוֹ נִתְנַשְּׂאִים הַיָּדַיִם לַשָּׁמַיִם. כִּי הָרוּחַ הַדּוֹפֵק, שֶׁהוֹלֵךְ וּמְנַשֵּׁב וּמְנַפֵּץ הַכֹּל, וְעִקַּר בְּהַיָּדַיִם, זֶה בְּחִינַת רְעָמִים, בְּחִינַת: יַרְעֵם בַּשָּׁמַיִם ה' כַּנַּ"ל. כִּי הַיָּדַיִם הֵן בִּבְחִינַת שָׁמַיִם כַּנַּ"ל. וְשָׁם כָּל הַדִּבּוּרִים, בְּחִינַת: לְעוֹלָם ה' דְּבָרְךָ נִצָּב בַּשָּׁמָיִם כַּנַּ"ל,

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Consequently, we receive the words from the hands, for they are the aspect of *shamayim,* the place of all words. Primarily, the receiving is through the aspect of thunder—i.e., the aspect of the *ruach* of the pulse that is rectified through sighing, through which the hands are lifted up to heaven. This is because the *ruach* of the pulse that circulates and blows and disperses everything, especially in the hands, is the aspect of thunder—the aspect of “God thunders in heaven,” as explained above. For the hands are in the aspect of *shamayim,* the place of all words—the aspect of “Forever, O God, Your word stands firm in the heavens,” as explained above.


###### Likutei Moharan 56:9:12
[Likutei Moharan 56:9:12](https://torahapp.org/share/book/Likutei%20Moharan/r/56:9:12)

נִמְצָא, שֶׁמְּקַבְּלִין הַדִּבּוּרִים מֵהַיָּדַיִם. וְזֶה בְּחִינַת: כַּאֲשֶׁר דִּבֶּר ה' בְּיַד, הַנֶּאֱמָר בְּמשֶׁה וּבִשְׁאָר נְבִיאִים. כִּי שָׁם כָּל הַדִּבּוּרִים, וּמִשָּׁם מְקַבְּלִין אוֹתָם כַּנַּ"ל:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Consequently, we receive the words from the *YaDayim* (hands), which is the aspect of “as God spoke *b ’YaD* (through)…,” which was said in regard to Moshe and also other prophets. This is because all words are there, and they receive them from there, as explained above.


###### Likutei Moharan 56:10:1
[Likutei Moharan 56:10:1](https://torahapp.org/share/book/Likutei%20Moharan/r/56:10:1)

וְכָל הַדִּבּוּרִים שֶׁמְּקַבְּלִין מִשָּׁם, הַיְנוּ מִבְּחִינַת יָדַיִם, בְּחִינַת שָׁמַיִם, בְּחִינַת רְעָמִים. אֵין לְגַנּוֹת אֶת הַמְקַבֵּל, אַף אִם אֵין הֲלָכָה כְּמוֹתוֹ, מֵאַחַר שֶׁקִּבְּלָם מִן הַשָּׁמַיִם. וְעַל כֵּן בֶּאֱמֶת אֵלּוּ וָאֵלּוּ דִּבְרֵי אֱלֹקִים חַיִּים (עירובין יג:),

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**10.** All the words that they receive from there—i.e., from the aspect of hands/heavens/thunder—since they are received from heaven, one ought not demean the receiver, even if the law is not in agreement with him. Thus, indeed, “both opinions are the word of the Living God” (Eruvin 13b) .


###### Likutei Moharan 56:10:2
[Likutei Moharan 56:10:2](https://torahapp.org/share/book/Likutei%20Moharan/r/56:10:2)

וּמַה שֶּׁאֵין הֲלָכָה כְּמוֹתוֹ, זֶה אִי אֶפְשָׁר לָנוּ לְהָבִין וּלְהַשִּׂיג, כִּי זֶה בְּחִינַת רְעָמִים, שֶׁמִּשָּׁם קִבֵּל הַדִּבּוּרִים, שֶׁעֲלֵיהֶם נֶאֱמַר: יַרְעֵם (ה') אֵל בְּקוֹלוֹ נִפְלָאוֹת. דְּהַיְנוּ שֶׁהֵם בֶּאֱמֶת נִפְלְאוֹת תְּמִים דֵּעִים, וְאִי אֶפְשָׁר לָנוּ לְהַשִּׂיג זֹאת. כִּי זֶה בְּחִינַת דַּרְכֵי ה' שֶׁאִי אֶפְשָׁר לְהַשִּׂיג, הַיְנוּ בְּחִינַת: צַדִּיק וְטוֹב לוֹ, צַדִּיק וְרַע לוֹ; רָשָׁע וְטוֹב לוֹ, רָשָׁע וְרַע לוֹ, שֶׁאֲפִלּוּ מֹשֶׁה רַבֵּנוּ עָלָיו הַשָּׁלוֹם לא הִשִּׂיג זֹאת, וְעַל זֶה בִּקֵּשׁ (שמות ל״ג:י״ג): הוֹדִיעֵנִי נָא אֶת דְּרָכֶיךָ.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
As for the law not being in agreement with him, this is something we are incapable of understanding and comprehending, for this is the aspect of thunder. From there he received the words, of which it is said “God thunders amazingly with His voice”—i.e., they are truly “the wonders of He Who is perfect in knowledge” (Job 37:16). It is impossible for us to comprehend this, because it is the aspect of the incomprehensible ways of God—i.e., the aspect of one tzaddik experiencing good and a second tzaddik experiencing misfortune, one wicked person experiencing good and a second wicked person experiencing misfortune. Even Moshe *Rabbeinu,* of blessed memory, could not comprehend this, and concerning this he asked, “Please, let me know Your ways” (Exodus 33:13) .


###### Likutei Moharan 56:10:3
[Likutei Moharan 56:10:3](https://torahapp.org/share/book/Likutei%20Moharan/r/56:10:3)

כִּי צַדִּיק וְטוֹב לוֹ, זֶה בְּחִינַת הַצַּדִּיק שֶׁהֲלָכָה כְּמוֹתוֹ; צַדִּיק וְרַע לוֹ, זֶה בְּחִינַת הַצַּדִּיק שֶׁאֵין הֲלָכָה כְּמוֹתוֹ; רָשָׁע וְטוֹב לוֹ, זֶה בְּחִינַת הָרָשָׁע שֶׁמְּקֹרָב לְהַצַּדִּיק שֶׁהֲלָכָה כְּמוֹתוֹ; רָשָׁע וְרַע לוֹ, זֶה בְּחִינַת הָרָשָׁע שֶׁמְּקֹרָב לְהַצַּדִּיק שֶׁאֵין הֲלָכָה כְּמוֹתוֹ.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
A tzaddik experiencing good is the aspect of the tzaddik with whom the law is in agreement; a tzaddik experiencing misfortune is the aspect of the tzaddik with whom the law is not in agreement. A wicked person experiencing good is the aspect of the wicked person who is close to the tzaddik with whom the law is in agreement; a wicked person experiencing misfortune is the aspect of the wicked person who is close to the tzaddik with whom the law is not in agreement.


###### Likutei Moharan 56:10:4
[Likutei Moharan 56:10:4](https://torahapp.org/share/book/Likutei%20Moharan/r/56:10:4)

וַאֲפִלּוּ מֹשֶׁה לא הִשִּׂיג זֹאת, כִּי הֵם בְּחִינַת דַּרְכֵי ה', בְּחִינַת רְעָמִים, שֶׁהֵם נִפְלְאוֹת תְּמִים דֵּעִים שֶׁאִי אֶפְשָׁר לְהַשִּׂיג.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Even Moshe could not comprehend this, because they are the aspect of the ways of God, the aspect of thunder; they are “the wonders of He Who is perfect in knowledge,” which are incomprehensible.


###### Likutei Moharan 56:10:5
[Likutei Moharan 56:10:5](https://torahapp.org/share/book/Likutei%20Moharan/r/56:10:5)

וְעַל כֵּן כְּשֶׁמְּקַבְּלִים דִּבּוּרִים מִן הַשָּׁמַיִם, מִבְּחִינַת יָדַיִם, בְּחִינַת רְעָמִים כַּנַּ"ל, אֵין לְגַנּוֹת אוֹתוֹ, אַף אִם אֵין הֲלָכָה כְּמוֹתוֹ, כִּי זֶה בְּחִינַת מַחֲלֹקֶת לְשֵׁם שָׁמַיִם, שֶׁבֶּאֱמֶת אֵלּוּ וָאֵלּוּ דִּבְרֵי אֱלֹקִים חַיִּים, רַק שֶׁאִי אֶפְשָׁר לְהַשִּׂיג זֹאת, כִּי הוּא נִפְלְאוֹת תְּמִים דֵּעִים, בְּחִינַת רְעָמִים כַּנַּ"ל:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Therefore, when they receive words from heaven, from the aspect of the hands, the aspect of thunder, as explained above, one ought not demean [the receiver], even if the law is not agreement with him. This is the aspect of dispute for the sake of Heaven, for in fact “both opinions are the word of the Living God,” just that it is impossible to comprehend this because it is “the wonders of He Who is perfect in knowledge,” the aspect of thunder, as explained above.


###### Likutei Moharan 56:11:1
[Likutei Moharan 56:11:1](https://torahapp.org/share/book/Likutei%20Moharan/r/56:11:1)

וְזֶה פֵּרוּשׁ (איוב כ״ו:י״ג-י״ד): בְּרוּחוֹ שָׁמַיִם שִׁפְרָה, חֹלְלָה יָדוֹ נָחָשׁ בָּרִחַ, הֵן אֵלֶּה קְצוֹת דְּרָכָיו, וּמַה שֶּׁמֶץ דָּבָר נִשְׁמַע בּוֹ, וְרַעַם גְּבוּרוֹתָיו מִי יִתְבּוֹנָן.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**11.** This is the explanation of: “With His *ruach* (breath) He perfects the heavens. His hand *cholelah* (fashioned) the Bolt Serpent. These are but some of His ways; how trifling is that which has been heard about Him. Who can comprehend the thunder of His mighty deeds?” (Job 26:13, 14) .


###### Likutei Moharan 56:11:2
[Likutei Moharan 56:11:2](https://torahapp.org/share/book/Likutei%20Moharan/r/56:11:2)

בְּרוּחוֹ שָׁמַיִם שִׁפְרָה – הַיְנוּ בְּחִינַת הָרוּחַ הַדּוֹפֵק הַנַּ"ל, הַמְנַשֵּׁב בַּיָּדַיִם, שֶׁהֵם בְּחִינַת שָׁמַיִם כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**With His *ruach* He perfects the heavens—**That is, the above mentioned *ruach* of the pulse that blows in the hands, which are the aspect of heaven, as explained above.


###### Likutei Moharan 56:11:3
[Likutei Moharan 56:11:3](https://torahapp.org/share/book/Likutei%20Moharan/r/56:11:3)

וְזֶהוּ בְּחִינַת: בְּרוּחוֹ שָׁמַיִם שִׁפְרָה, כִּי עַל־יְדֵי הָרוּחַ הַדּוֹפֵק הַנַּ"ל, הוּא מְזַכֵּךְ וּמְשַׁפֵּר הַשָּׁמַיִם, שֶׁהֵם הַיָּדַיִם, בִּבְחִינַת: נִשָּׂא לְבָבֵנוּ אֶל כַּפָּיִם אֶל אֵל בַּשָּׁמָיִם כַּנַּ"ל. וְזֶה:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is the aspect of “With His *ruach* He perfects the heavens,” for by means of the above mentioned *ruach* of the pulse, he refines and perfects the heavens, which are the hands, in the aspect of “Let us lift up our hearts with our hands to God in heaven,” as explained above. And this is:


###### Likutei Moharan 56:11:4
[Likutei Moharan 56:11:4](https://torahapp.org/share/book/Likutei%20Moharan/r/56:11:4)

חֹלְלָה יָדוֹ נָחָשׁ בָּרִח – שֶׁעַל־יְדֵי־זֶה עוֹשֶׂה חָלָל בְּהַיָּדַיִם, שֶׁהָיוּ כְּבֵדִים וּסְתוּמִים עַל־יְדֵי הָעַצְבוּת רוּחַ, שֶׁהוּא זֻהֲמַת הַנָּחָשׁ כַּנַּ"ל. וַאֲזַי כְּשֶׁמְּבַטֵּל בְּחִינַת זֻהֲמַת הַנָּחָשׁ, וְהָרוּחַ הַדּוֹפֵק מְנַשֵּׁב כְּסֵדֶר, וַאֲזַי נִתְנַשְּׂאִין הַיָּדַיִם, וְנִזְדַּכֵּךְ הַשָּׁמַיִם, וַאֲזַי מְקַבְּלִין מֵהֶם דִּבּוּרִים, בְּחִינַת מַחֲלֹקֶת לְשֵׁם שָׁמַיִם, שֶׁזֶּה בְּחִינַת דַּרְכֵי ה', כִּי בֶּאֱמֶת אֵלּוּ וָאֵלּוּ דִּבְרֵי אֱלֹקִים חַיִּים כַּנַּ"ל. וְזֶה:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**His hand *ChoLeLah* the Bolt Serpent—**Through this he creates a *ChaLaL* (empty space) in the hands that were heavy and shut due to a depressed *ruach,* which is the defilement of the serpent, as explained above. And so, when he eliminates the aspect of the defilement of the serpent, so that the *ruach* of the pulse blows steadily, then the hands are lifted up and the heavens are refined. Then, words are received from them; the aspect of dispute for the sake of Heaven. This is the aspect of the ways of God, for in truth “both opinions are the word of the Living God,” as explained above. And this is:


###### Likutei Moharan 56:11:5
[Likutei Moharan 56:11:5](https://torahapp.org/share/book/Likutei%20Moharan/r/56:11:5)

הֵן אֵלֶּה קְצוֹת דְּרָכָו – הַיְנוּ שֶׁזֶּה בְּחִינַת דַּרְכֵי ה', בְּחִינַת צַדִּיק וְטוֹב וְכוּ', שֶׁאִי אֶפְשָׁר לְהַשִּׂיג כַּנַּ"ל, בְּחִינַת רְעָמִים, שֶׁהֵם נִפְלְאוֹת תְּמִים דֵּעִים כַּנַּ"ל. וְזֶה:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**These are but some of His ways—**That is, this is the aspect of the ways of God, the aspect of a tzaddik experiencing good, etc., which are incomprehensible, the aspect of thunder, which are “the wonders of He Who is perfect in knowledge,” as explained above. And this is:


###### Likutei Moharan 56:11:6
[Likutei Moharan 56:11:6](https://torahapp.org/share/book/Likutei%20Moharan/r/56:11:6)

וּמַה שֵּׁמֶץ דָּבָר נִשְׁמַע בּוֹ וְרַעַם גְּבוּרוֹתָיו מִי יִתְבּוֹנָן – הַיְנוּ שֶׁבְּאֵלּוּ הַדִּבּוּרִים שֶׁמְּקַבְּלִין מִן הַשָּׁמַיִם הַנַּ"ל, אֵין בָּהֶם שׁוּם גְּנוּת, וְאָסוּר לְגַנּוֹת אֶת הַמְקַבֵּל, אַף אִם אֵין הֲלָכָה כְּמוֹתוֹ, כִּי זֶה בְּחִינַת דַּרְכֵי ה', בְּחִינַת רְעָמִים, שֶׁאִי אֶפְשָׁר לְהָבִין וּלְהַשִּׂיג כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**how trifling is that which has been heard about Him. Who can comprehend the thunder of His mighty deeds—**That is, there is no dishonor whatsoever in the above mentioned words that are received from heaven, and it is forbidden to demean the receiver, even if the law is not in agreement with him, for this is the aspect of the ways of God, the aspect of thunder, which are impossible to understand and comprehend, as explained above.


###### Likutei Moharan 56:11:7
[Likutei Moharan 56:11:7](https://torahapp.org/share/book/Likutei%20Moharan/r/56:11:7)

וְזֶה: וּמַה שֵּׁמֶץ דָּבָר וְכוּ'; הַיְנוּ שֶׁאֵין בָּהֶם שׁוּם גְּנוּת, אַף אִם אֵין הֲלָכָה כְּמוֹתוֹ, כִּי: וְרַעַם גְּבוּרֹתָו מִי יִתְבּוֹנָן – כִּי מִי יוּכַל לְהָבִין רַעַם גְּבוּרוֹתָיו, שֶׁהֵם נִפְלְאוֹת תְּמִים דֵּעִים, בְּחִינַת: יַרְעֵם (ה') אֵל בְּקוֹלוֹ נִפְלָאוֹת, כִּי בֶּאֱמֶת אֵלּוּ וָאֵלּוּ דִּבְרֵי אֱלֹקִים חַיִּים, רַק שֶׁזֶּה אִי אֶפְשָׁר לְהַשִּׂיג, כִּי הוּא בְּחִינַת דַּרְכֵי ה' כַּנַּ"ל:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is the meaning of “how trifling is that which….” In other words, there is no dishonor in them whatsoever, even though the law is not in agreement with him, because “Who can comprehend the thunder of His mighty deeds”—who can understand the thunder of His mighty deeds, which are “perfect in knowledge,” the aspect of “God thunders amazingly with His voice.” For in fact, “both opinions are the word of the Living God,” just that it is incomprehensible because it is the aspect of the ways of God, as explained above.


###### Likutei Moharan 56:12:1
[Likutei Moharan 56:12:1](https://torahapp.org/share/book/Likutei%20Moharan/r/56:12:1)

וְזֶה פֵּרוּשׁ: וּבְיוֹם הַבִּכּוּרִים – זֶה בְּחִינַת מַלְכוּת, כְּמוֹ שֶׁכָּתוּב (תהלים פט): אַף אֲנִי בְּכוֹר אֶתְּנֵהוּ עֶלְיוֹן לְמַלְכֵי אָרֶץ.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**12.** And this is the explanation [of the opening verse]: **{“On the day of the *bikurim* (first fruits), when you bring an offering of new grain to God as part of your Shavuot festival, you shall observe a *mikra kodesh* (holy occasion): you shall not do any mundane work.”}** **On the day of the *bikurim*—**This is the aspect of *malkhut,* as it is written (Psalms 89:28), “I, too, will designate him My firstborn, the highest of the *malkhei* (kings) of the earth.”


###### Likutei Moharan 56:12:2
[Likutei Moharan 56:12:2](https://torahapp.org/share/book/Likutei%20Moharan/r/56:12:2)

בְּהַקְרִיבְכֶם מִנְחָה חֲדָשָׁה לַה' – זֶה בְּחִינַת תּוֹרָה חֲדָשָׁה, תּוֹרַת ה', שֶׁנַּעֲשָׂה עַל־יְדֵי בְּחִינַת הַמַּלְכוּת הַנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**when you bring an offering of new grain to God—**That is, *malkhut* looks into the concealment within a concealment of those people under his rule and removes from there the sparks of holiness, which are transformed into Torah, as explained above. This is the meaning of “new… to God.” Initially, it was extremely concealed. But now that it has been revealed, it has become “new to God”—i.e., the Torah of God, the hidden Torah, as explained above.


###### Likutei Moharan 56:12:3
[Likutei Moharan 56:12:3](https://torahapp.org/share/book/Likutei%20Moharan/r/56:12:3)

בְּשָׁבוּעֹתֵיכֶם – זֶה בְּחִינַת הַדַּעַת כַּנַּ"ל, בְּחִינַת מָן, בְּחִינַת מִקְוֶה שֶׁל שָׁבוּעוֹת, שֶׁהוּא מִקְוֶה שֶׁל שַׁעַר הַנּוּן כַּנַּ"ל. וְעַל כֵּן נִקְרָא שָׁבוּעוֹת עֲצֶרֶת, מִלְּשׁוֹן מַלְכוּת, כְּמוֹ שֶׁכָּתוּב (שמואל־א ט): זֶה יַעֲצֹר בְּעַמִּי.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**as part of your Shavuot festival—**This is the aspect of *daat,* the aspect of manna/the *mikvah* of Shavuot, which is the *mikvah* of the fiftieth gate —i.e., the supernal *daat* has been revealed, as explained above. Shavuot is therefore called *ATZeRet,* which has the same connotation as *malkhut,* as it is written (1 Samuel 9:17), “This one *yaATZoR* (will rule) My people.”


###### Likutei Moharan 56:12:4
[Likutei Moharan 56:12:4](https://torahapp.org/share/book/Likutei%20Moharan/r/56:12:4)

מִקְרָא קֹדֶשׁ יִהְיֶה לָכֶם – זֶה בְּחִינַת רוּחַ הַקֹּדֶשׁ, בְּחִינַת רוּחַ הַדּוֹפֵק הַנַּ"ל, הַיְנוּ שֶׁצְּרִיכִין לִקְרוֹת אֶת הַקֹּדֶשׁ, בְּחִינַת רוּחַ הַדּוֹפֵק הַנַּ"ל, כְּדֵי לְהִנָּצֵל מִזֻּהֲמַת הַנָּחָשׁ, ל"ט מְלָאכוֹת, עַצְבוּת רוּחַ כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**you shall observe a *mikra kodesh*—**This is the aspect of *ruach hakodesh* (Divine spirit), the aspect of the above mentioned *ruach* of the pulse. In other words, the above mentioned sighs of holiness perfect the *ruach* of the pulse of the hands, which are the aspect of the heavens, so that he receives words of holiness from there. This is the aspect of *ruach* of holiness, as explained above.


###### Likutei Moharan 56:12:5
[Likutei Moharan 56:12:5](https://torahapp.org/share/book/Likutei%20Moharan/r/56:12:5)

כָּל מְלֶאכֶת עֲבֹדָה לא תַעֲשׂוּ, לְבַטֵּל זֻהֲמַת הַנָּחָשׁ, ל"ט מְלָאכוֹת, עִצְּבוֹן יָדַיִם, כְּמָה שֶׁכָּתוּב (בראשית ה׳:כ״ט): זֶה יְנַחֲמֵנוּ מִמַּעֲשֵׂינוּ וּמֵעִצְּבוֹן יָדֵינוּ; הַכֹּל כַּנַּ"ל:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**you shall not do any mundane work—**In order to eliminate the defilement of the serpent/thirty-nine labors/despair of the hands, as it is written (Genesis 5:29), “This one will bring us relief from our work and from the despair of our hands” —i.e., a depressed *ruach*. May God protect us from the serpent’s *ruach* of depression. Amen.