## Likutei Moharan Torah 58

###### Likutei Moharan 58:1:1
[Likutei Moharan 58:1:1](https://torahapp.org/share/book/Likutei%20Moharan/r/58:1:1)

לְשׁוֹן רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה אִיתָא בְּזֹהַר בְּרֵאשִׁית (דף לב:): תְּלָת נָפְקִין מֵחַד. חַד בִּתְלָת קָיְמָא. חַד עָאל בֵּין תְּרֵין. תְּרֵין יָנְקִין לְחַד. חַד יָנִיק לְכַמָּה סִטְרִין:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
It is brought in *Zohar Bereishit: Tlat Nafkin Meichad* (Three Emerge from One); one is maintained by three; one ascends between two; two provide for one; one provides for a number of directions. (Zohar I, 32b)


###### Likutei Moharan 58:1:2
[Likutei Moharan 58:1:2](https://torahapp.org/share/book/Likutei%20Moharan/r/58:1:2)

א הַיְנוּ, כִּי בְּאֵר וְעָנָן וּמָן, כֻּלָּם חָזְרוּ בִּזְכוּת מֹשֶׁה, כְּמוֹ שֶׁאָמְרוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה (תענית ט): וָאַכְחִיד שְׁלשֶׁת הָרוֹעִים בְּיֶרַח אֶחָד – וְכִי בְּיֶרַח אֶחָד מֵתוּ, וְתֵרְצוּ, כִּי בְּהִסְתַּלְּקוּתָם שֶׁל אַהֲרֹן וּמִרְיָם נִסְתַּלְּקוּ עָנָן וּבְאֵר, וְחָזְרוּ בִּזְכוּת מֹשֶׁה. וּכְשֶׁנִּסְתַּלֵּק מֹשֶׁה בְּיֶרַח אֲדָר, אֲזַי נִסְתַּלְּקוּ בְּאֵר וְעָנָן וּמָן, וְהָוֵי כְּאִלּוּ מֵתוּ כָּל הַשָּׁלֹשׁ בְּיֶרַח אֶחָד. וְזֶהוּ: תְּלָת נָפְקִי מֵחַד; הַיְנוּ בְּאֵר וְעָנָן וּמָן, הָיוּ בִּשְׁבִיל חַד, בִּשְׁבִיל מֹשֶׁה:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This refers to the well, the cloud and the manna; they all returned in Moshe’s merit. As our Sages, of blessed memory, said (Taanit 9a): “I concealed the three shepherds in a single month” (Zechariah 11:8). Did [all three] die in the same month? However, [the Sages] answered: When Aharon and Miriam passed away, the cloud and the well departed, and then returned in Moshe’s merit. When Moshe passed away in the month of Adar, the well, the cloud and the manna departed. Thus it was as if they all died in the same month. This is the explanation of “three emerge from one”—i.e., the well, the cloud and the manna were on account of one, on account of Moshe.


###### Likutei Moharan 58:2:1
[Likutei Moharan 58:2:1](https://torahapp.org/share/book/Likutei%20Moharan/r/58:2:1)

ב וּמֹשֶׁה, הָיָה נִשְׁמָתוֹ כָּלוּל מִשְּׁלֹשָׁה אָבוֹת, וְהָיָה לוֹ כֹּחַ לְהַמְשִׁיךְ אֵלּוּ הַשְּׁלֹשָׁה הַשְׁפָּעוֹת. בְּאֵר מַיִם חַיִּים זֶה בְּחִינַת אַבְרָהָם, מֵימֵי הַחֶסֶד, וְאַבְרָהָם הִתְחִיל לַחְפֹּר בְּאֵרוֹת; וְעָנָן זֶה בְּחִינַת יִצְחָק, בְּחִינַת חֹשֶׁךְ עָנָן וַעֲרָפֶל, בְּחִינַת (בראשית כ״ז:א׳): וַתִּכְהֶיןָ עֵינָיו מֵרְאוֹת; וּמָן זֶה בְּחִינַת יַעֲקֹב, בְּחִינַת (תהילים ע״ח:ע״א): לִרְעוֹת בְּיַעֲקֹב עַמּוֹ.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**2.** Moshe’s soul embodied the three Patriarchs. He thus had the power to draw these three influxes. The “well of living water” (Genesis 26:19) is the aspect of Avraham, [the aspect of] the waters of lovingkindness; and Avraham began to dig wells. The cloud is the aspect of Yitzchak, the aspect of “darkness, cloud and mist” (Deuteronomy 4:11) ; the aspect of “[Yitzchak’s] eyes grew dim and he could not see” (Genesis 27:1). And manna is the aspect of Yaakov, the aspect of “to nourish His people, Yaakov” (Psalms 78:71) .


###### Likutei Moharan 58:2:2
[Likutei Moharan 58:2:2](https://torahapp.org/share/book/Likutei%20Moharan/r/58:2:2)

וּמֹשֶׁה, שֶׁהָיָה כָּלוּל מֵאָבוֹת, נֶאֱמַר בּוֹ (שמות ב׳:ט״ו): וַיֵּשֶׁב מֹשֶׁה עַל הַבְּאֵר, וּכְתִיב בֵּהּ (שם כד): וַיָּבֹא מֹשֶׁה בְּתוֹךְ הֶעָנָן; וּכְתִיב בֵּהּ (שם טז): וַיֹּאמֶר מֹשֶׁה אֲלֵיהֶם הוּא הַלֶּחֶם. הוּא דַּיְקָא, קָאֵי עַל מֹשֶׁה בְּעַצְמוֹ, שֶׁבִּזְכוּתוֹ אָכְלוּ הַמָּן.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Thus of Moshe, who embodied the Patriarchs, it is said, “Moshe sat down beside the well” (Exodus 2:15) ; and it is written of him, “Moshe entered within the cloud” (ibid. 24:18) ; and it is likewise written of him, “Moshe said to them, ‘This is the bread’” (ibid. 16:15). Specifically “this,” referring to Moshe himself, because it was in his merit that they ate the manna.


###### Likutei Moharan 58:2:3
[Likutei Moharan 58:2:3](https://torahapp.org/share/book/Likutei%20Moharan/r/58:2:3)

וְלֶעָתִיד, בִּשְׁעַת הַתְּחִיָּה, יָקוּם מֹשֶׁה כָּלוּל מִשְּׁלֹשָׁה אָבוֹת כְּמִקֹּדֶם, בְּחִינַת (קהלת א׳:ט׳): מַה שֶּׁהָיָה הוּא שֶׁיִּהְיֶה; בְּחִינַת (דברים ל״א:ט״ז): הִנְּךָ שׁוֹכֵב עִם אֲבוֹתֶיךָ וְקָם – שֶׁיָּקוּם בַּתְּחִיָּה כָּלוּל מִשְּׁלָשְׁתָּן. וְזֶה: חַד בִּתְלָת קָיְמָא:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And in the Future, at the time of the resurrection, Moshe will arise embodying the three Patriarchs as before, in the aspect of “That which was, is what will be” (Ecclesiastes 1:9) ; the aspect of “See, you will lie with your fathers, and then rise up” (Deuteronomy 31:16)—he will be resurrected embodying the three of them. This is the explanation of “one is maintained by three.”


###### Likutei Moharan 58:3:1
[Likutei Moharan 58:3:1](https://torahapp.org/share/book/Likutei%20Moharan/r/58:3:1)

ג וּבַכֹּחַ שֶׁהָיָה כָּלוּל מֵאָבוֹת הָיָה לוֹחֵם כְּנֶגֶד עֲמָלֵק, בִּבְחִינַת (ויקרא כו): חֶרֶב נֹקֶמֶת נְקַם בְּרִית; כִּי הָאָבוֹת הֵן בְּרִית, בְּחִינַת (שם): וְזָכַרְתִּי אֶת בְּרִיתִי יַעֲקֹב וְכוּ'; וַעֲמָלֵק טִמֵּא בְּרִיתָם, בִּבְחִינַת (דברים כה): אֲשֶׁר קָרְךָ בַּדֶּרֶךְ. וְזֶהוּ: וְחַד עָל בֵּין תְּרֵין – זֶהוּ מִלְחֶמֶת עֲמָלֵק, שֶׁנֶּאֱמַר בּוֹ (שמות יז): וְאַהֲרֹן וְחוּר תָּמְכוּ בְיָדָיו מִזֶּה אֶחָד וּמִזֶּה אֶחָד:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**3.** And with the power [Moshe derived] from embodying the Patriarchs, he fought against Amalek, in the aspect of “a vengeful sword to wreak vengeance for the covenant” (Leviticus 26:25). For the Patriarchs are the *brit* (covenant), the aspect of “I will remember My covenant with Yaakov, [My covenant with Yitzchak and also My covenant with Avraham…]” (ibid.:42). But Amalek caused their *brit* to be defiled, in the aspect of “they polluted you on the way” (Deuteronomy 25:18). This is the explanation of “one ascends between two”—this is the war against Amalek, of which it is said (Exodus 17:12), “Aharon and Chur supported [Moshe’s] hands, one on each side.”


###### Likutei Moharan 58:4:1
[Likutei Moharan 58:4:1](https://torahapp.org/share/book/Likutei%20Moharan/r/58:4:1)

ד וּבָזֶה שֶׁהִכְנִיעַ קְלִפַּת עֲמָלֵק וְתִקֵּן הַבְּרִית זָכָה לִבְחִינַת (שמות ט״ז:ה׳): וְהָיָה לֶחֶם מִשְׁנֶה עַל אֲשֶׁר יִלְקְטוּ יוֹם יוֹם. וְיוֹסֵף, שֶׁזָּכָה לַבְּרִית, כְּתִיב בֵּהּ (בראשית מ״א:מ״ג): וַיַּרְכֵּב אוֹתוֹ בְּמִרְכֶּבֶת הַמִּשְׁנֶה; הַיְנוּ מִשְׁנֶה עַל אֲשֶׁר יִלְקְטוּ יוֹם יוֹם, שֶׁעַל־יְדֵי בְּרִית זוֹכֶה לְשֶׁפַע כְּפוּלָה.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**4.** By subduing the evil force of Amalek and rectifying the *brit,* [Moshe] merited the aspect of “the bread will be *mishneh* (double) what they gather daily” (Exodus 16:5). And of Yosef, who merited the *brit,* it is written (Genesis 41:43), “[Pharaoh] had him ride in the *mishneh* (second) royal chariot”—i.e., *“mishneh* what they gather daily.” By means of the *brit* one merits double bounty.


###### Likutei Moharan 58:4:2
[Likutei Moharan 58:4:2](https://torahapp.org/share/book/Likutei%20Moharan/r/58:4:2)

וְזֶה תְּרֵין יָנְקִין לְחַד, שֶׁבְּחִינַת שַׁבָּת מְקַבֵּל מִיּוֹסֵף לֶחֶם מִשְׁנֶה, הַיְנוּ מִשְׁנֵה תוֹרָה, בְּחִינַת (משלי ח׳:ל׳): וָאֶהְיֶה שַׁעֲשׁוּעִים יוֹם יוֹם. וּבְחִינַת שַׁבָּת מַשְׁפִּיעַ לִשְׁאָר הָעוֹלָמוֹת, בִּבְחִינַת (ויקרא כח): וְהָיְתָה שַׁבַּת הָאָרֶץ לָכֶם לְאָכְלָה. וְזֶה: חַד יָנִיק לְכַמָּה סִטְרִין:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is the explanation of “two provide for one.” The aspect of Shabbat receives from Yosef “double bread”—i.e., *Mishneh Torah,* the aspect of “I was a source of daily delight” (Proverbs 8:30). And the aspect of Shabbat sends bounty to the other worlds, in the aspect of “But you may eat [the produce of] the Land’s *shabbat* (resting)” (Leviticus 25:6). This is the explanation of “one provides for a number of directions.”


###### Likutei Moharan 58:5:1
[Likutei Moharan 58:5:1](https://torahapp.org/share/book/Likutei%20Moharan/r/58:5:1)

ה וְזֶהוּ, כִּי עַל־יְדֵי הַדַּעַת בָּאִים תְּלָת הַנַּ"ל, שֶׁהֵם: אֲכִילָה וּשְׁתִיָּה וּמַלְבּוּשִׁים, כִּי בּוֹ כְּלוּלִים, בִּבְחִינַת (משלי ט׳:ה׳): לְכוּ לַחֲמוּ בְלַחְמִי; בְּחִינַת אֲכִילָה, בְּחִינַת מָן הַכָּלוּל בְּדַעַת הַתּוֹרָה. שְׁתִיָּה כָּלוּל בַּדַּעַת, בִּבְחִינַת (ישעיהו נ״ה:א׳): הוֹי כָּל צָמֵא לְכוּ לַמַּיִם; שֶׁהִיא בְּאֵר, בְּחִינַת (משלי ה׳:ט״ו): וְנוֹזְלִים מִתּוֹךְ בְּאֵרֶךָ. מַלְבּוּשִׁים – בִּבְחִינַת (ישעיהו ג׳:ו׳): שִׂמְלָה לְכָה, קָצִין תִּהְיֶה לָּנוּ; בְּחִינַת עָנָן, בְּחִינַת לְבוּשׁ, בְּחִינַת (איוב ל״ח:ט׳): בְּשׂוּמִי עָנָן לְבוּשׁוֹ. וְזֶהוּ: תְּלָת נָפְקִי מֵחַד:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**5.** Thus it is that *daat* produces the aforementioned three [influxes of bounty]—namely: eating, drinking and clothing—since they are encompassed in it. [This is] the aspect of “Come, eat my bread” (Proverbs 9:5), the aspect of eating, the aspect of manna, which is encompassed in the *daat* of Torah. Drinking is encompassed in *daat* in the aspect of “Let all who are thirsty come to the water” (Isaiah 55:1), this being the well, the aspect of “[So drink…] running water from your well” (Proverbs 5:15). Clothing [is encompassed in *daat*] in the aspect of “You have clothing—be our leader” (Isaiah 3:6), [this being] the aspect of the cloud/clothes, the aspect of “when I clothed it in a cloud” (Job 38:9). This is the explanation of “three emerge from one.”


###### Likutei Moharan 58:5:2
[Likutei Moharan 58:5:2](https://torahapp.org/share/book/Likutei%20Moharan/r/58:5:2)

וְעִקַּר קִיּוּמוֹ שֶׁל הַדַּעַת – עַל־יְדֵי הָאָבוֹת, שֶׁהֵם: חֶסֶד, גְּבוּרָה, תִּפְאֶרֶת.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Now, *daat* is maintained mainly through the Patriarchs, who are *Chesed, Gevurah, Tiferet:*


###### Likutei Moharan 58:5:3
[Likutei Moharan 58:5:3](https://torahapp.org/share/book/Likutei%20Moharan/r/58:5:3)

חֶסֶד, הַיְנוּ בְּחִינַת אַבְרָהָם, הַיְנוּ שֶׁצָּרִיךְ לְלַמֵּד חָכְמָתוֹ לַאֲחֵרִים, וּלְקָרְבָם תַּחַת כַּנְפֵי הַשְּׁכִינָה, בִּבְחִינַת (משלי ל״א:כ״ו): וְתוֹרַת חֶסֶד עַל לְשׁוֹנָהּ, וְאָמְרוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה (סוכה מט:): זֶה הַלּוֹמֵד עַל מְנָת לְלַמְּדָהּ; וְזֶה בְּחִינַת (בראשית י״ב:ה׳): וְאֶת הַנֶּפֶשׁ אֲשֶׁר עָשׂוּ בְחָרָן.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
*Chesed* (Lovingkindness) is the aspect of Avraham—i.e., one must teach one’s wisdom to others and draw them under the wings of the Divine Presence. This is the aspect of “and the Torah of lovingkindness is on her tongue” (Proverbs 31:26) ; of which our Sages, of blessed memory, said: This refers to someone who studies in order to teach it [to others] (Sukkah 49b). This is likewise the aspect of “the souls that they made in Charan” (Genesis 12:5) .


###### Likutei Moharan 58:5:4
[Likutei Moharan 58:5:4](https://torahapp.org/share/book/Likutei%20Moharan/r/58:5:4)

גְּבוּרָה, זֶה בְּחִינַת שֶׁמַּקְדִּים יִרְאַת חֶטְאוֹ לְחָכְמָתוֹ (אבות פ"ג).

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
*Gevurah* (Strength) is the aspect of giving priority to one’s fear of sin over one’s wisdom (cf. Avot 3:9) .


###### Likutei Moharan 58:5:5
[Likutei Moharan 58:5:5](https://torahapp.org/share/book/Likutei%20Moharan/r/58:5:5)

תִּפְאֶרֶת, זֶהוּ שֶׁמְּדַקְדֵּק אֵיךְ לְהוֹצִיא חָכְמָתוֹ, שֶׁלֹּא יִהְיוּ נִבְזִים, בִּבְחִינַת (קהלת י׳:י״ב): דִּבְרֵי פִי חָכָם חֵן. וְזֶהוּ: חַד בִּתְלָת קָיְמָא.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
*Tiferet* (Beauty) is that a person is careful how he dispenses his wisdom, so that it not be despised; in the aspect of “The sage’s words find favor” (Ecclesiastes 10:12). This is the explanation of “one is maintained by three.”


###### Likutei Moharan 58:5:6
[Likutei Moharan 58:5:6](https://torahapp.org/share/book/Likutei%20Moharan/r/58:5:6)

וּכְשֶׁהַחָכְמָה בְּקִיּוּמָהּ וּבִשְׁלֵמוּתָהּ, אֲזַי הוּא בִּבְחִינַת: חַד עָל בֵּין תְּרֵין, שֶׁיָּכוֹל לִלְחֹם מִלְחְמוֹת ה', בִּבְחִינַת (שם ט): טוֹבָה חָכְמָה מִכְּלֵי קְרָב.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And when a person’s wisdom is maintained and in a state of perfection, he is then in the aspect of “one ascends between two.” He can fight God’s battles, in the aspect of “Wisdom is more valuable than weapons of war” (Ecclesiastes 9:18) .


###### Likutei Moharan 58:5:7
[Likutei Moharan 58:5:7](https://torahapp.org/share/book/Likutei%20Moharan/r/58:5:7)

וְאָז, כְּשֶׁמַּכְנִיעַ כָּל הַצָּרִים הָרוֹדְפִים אַחַר חֲלוּשֵׁי כֹּחַ שֶׁבְּיִשְׁרָאֵל וּמַכְנִיס אוֹתָם לַעֲבוֹדַת הַשֵּׁם יִתְבָּרַךְ, עַל־יְדֵי־זֶה זוֹכֶה לְחַדֵּשׁ חִדּוּשִׁין דְּאוֹרַיְתָא בְּשַׁבָּת עַל חַד תְּרֵין, בִּבְחִינַת לֶחֶם מִשְׁנֶה, בְּחִינַת מִשְׁנֵה תּוֹרָה, בְּחִינַת מְגִלָּה עָפָה (זכריה ה׳:א׳), בִּבְחִינַת תְּרֵין יָנְקִין לְחַד כַּנַּ"ל, בְּחִינַת חֶרֶב פִּיפִיּוֹת (תהילים קמ״ט:ו׳). עַל־יְדֵי הַחֶרֶב נוֹקֶמֶת כַּנַּ"ל זוֹכֶה לְפִי שְׁנַיִם, בְּחִינַת לֶחֶם מִשְׁנֶה.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Then, when he subdues all the oppressors who pursue the weak among Israel, and he gets [these Jews] to serve God, he thereby merits a double amount of original Torah insights on Shabbat, in the aspect of “double bread”/ *Mishneh Torah* /“a folded scroll” (Zechariah 5:2). This is in the aspect of “two provide for one,” as explained above, the aspect of “a double-edged sword” (Psalms 149:6). [That is,] by means of “a vengeful sword,” as explained above, he merits a double portion, the aspect of “double bread.”


###### Likutei Moharan 58:5:8
[Likutei Moharan 58:5:8](https://torahapp.org/share/book/Likutei%20Moharan/r/58:5:8)

וְשַׁבָּת מְשַׁלֵּחַ הֶאָרוֹתָיו לְכָל הַמַּדְרֵגוֹת, בִּבְחִינַת חַד יָנִיק לְכַמָּה סִטְרִין, וּמְרַפֵּא רְפוּאוֹת הַנֶּפֶשׁ וּרְפוּאוֹת הַגּוּף, בִּבְחִינַת (שמות כ״א:י״ט): רַק שִׁבְתּוֹ יִתֵּן וְרַפֹּא יְרַפֵּא – שְׁתֵּי רְפוּאוֹת עַל־יְדֵי שַׁבָּת:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Shabbat then dispatches its illumination to all the levels, in the aspect of “one provides for a number of directions.” It provides a cure for the soul and a cure for the body, in the aspect of “except that he must pay [for the victim’s] *ShiVTo* (inactivity), *veRaPo yeRaPei* (and provide for his complete cure)” (Exodus 21:19)—two *RePhuot* (cures), by means of ShaBbaT.


###### Likutei Moharan 58:6:1
[Likutei Moharan 58:6:1](https://torahapp.org/share/book/Likutei%20Moharan/r/58:6:1)

ו וְזֶה שֶׁהֶחָכָם מַשְׁפִּיעַ לֶחֶם מִשְׁנֶה הַנַּ"ל, כִּי עַל־יְדֵי זְכוּתוֹ זָכָה גַּם כֵּן לְחֵלֶק חֲבֵרוֹ, כְּמוֹ שֶׁאָמְרוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה (חגיגה טו): זָכָה – נוֹטֵל חֶלְקוֹ וְחֵלֶק חֲבֵרוֹ. וּכְשֶׁבָּא יוֹם הַשַּׁבָּת, וְנַפְשׁוֹ נִכְלֶלֶת בַּשַּׁבָּת, בִּבְחִינַת: כִּי בוֹ שָׁבַת וַיִּנָּפַשׁ (שמות ל״א:י״ז), אֲזַי נוֹתֵן לֶחֶם מִשְׁנֶה לְיוֹם הַשַּׁבָּת כַּנַּ"ל:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**6.** The reason that the sage supplies the aforementioned “double bread” is that through his worthiness he merited his neighbor’s portion as well. As our Sages, of blessed memory, said: If he is worthy, he takes his own portion and that of his neighbor (Chagigah 15a). Thus, when the day of Shabbat arrives and his *NeFeSh* (soul) is encompassed in ShaBbaT, in the aspect of “for on that [day] *ShaVaT va’yeNaFaSh* (He ceased working and He rested)” (Exodus 31:17), [the sage] then gives “double bread” to the day of Shabbat, as explained above.


###### Likutei Moharan 58:7:1
[Likutei Moharan 58:7:1](https://torahapp.org/share/book/Likutei%20Moharan/r/58:7:1)

ז וְעַל־יְדֵי הֶאָרַת שַׁבָּת נִתְעוֹרֵר הָעוֹלָם לִתְשׁוּבָה מֵאַהֲבָה, כִּי שַׁבָּת בְּחִינַת תְּשׁוּבָה, בְּחִינַת (דברים ל): וְשַׁבְתָּ עַד ה' אֱלֹקֶיךָ; וְהַתְּשׁוּבָה הִיא מֵאַהֲבָה, בְּחִינַת: אַהֲבָה בַּתַּעֲנוּגִים (שיר השירים ז׳:ז׳); כִּי אַהֲבָה בָּא מִתַּעֲנוּג שַׁבָּת, בְּחִינַת (ישעיהו נ״ח:י״ג): וְקָרָאתָ לַשַּׁבָּת עֹנֶג,

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**7.** Through the illumination from Shabbat, the world is roused to repentance motivated by love. This is because ShaBbaT is the aspect of *TeShuVah* (repentance), the aspect of “Then *ShaVTa* (you shall return) to God your Lord” (Deuteronomy 30:2). This repentance is motivated by love, the aspect of “O love of delight” (Song of Songs 7:7), for the love stems from the delight of Shabbat, the aspect of “if you call the Shabbat ‘delight’” (Isaiah 58:13) .


###### Likutei Moharan 58:7:2
[Likutei Moharan 58:7:2](https://torahapp.org/share/book/Likutei%20Moharan/r/58:7:2)

וּתְשׁוּבָה מֵאַהֲבָה זֶה בְּחִינַת לֶחֶם מִשְׁנֶה, כְּמַאֲמַר חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה: כָּאן מֵאַהֲבָה כָּאן מִיִּרְאָה (סוֹטָה לא. אִיתָא שָׁם: גָּדוֹל הָעוֹשֶׂה מֵאַהֲבָה יוֹתֵר מִן הָעוֹשֶׂה מִיִּרְאָה, שֶׁזֶּה תָּלוּי לְאֶלֶף דּוֹר וְזֶה תָּלוּי לְאַלְפַּיִם דּוֹר) – עַל־יְדֵי תְּשׁוּבָה מֵאַהֲבָה עוֹשֶׂה חֶסֶד לִשְׁנֵי אֲלָפִים:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And repentance motivated by love is the aspect of “double bread,” as in the teaching of the Sages, of blessed memory: Here it was motivated by love, there it was motivated by fear (Sotah 31a). {It is brought there: Greater is the one who acts out of love than the one who acts out of fear, since [the merit of] the latter will abide for a thousand generations, while [that of] the former will abide for two thousand generations.} Through repentance motivated by love ‘He shows lovingkindness for two thousand’ (cf. Exodus 20:6) .


###### Likutei Moharan 58:8:1
[Likutei Moharan 58:8:1](https://torahapp.org/share/book/Likutei%20Moharan/r/58:8:1)

ח וְאָז כָּל הַכְּשֵׁרִים שֶׁבַּדּוֹר נִתְרַפְּאִים, בִּבְחִינַת (ישעיהו ו׳:י׳): וְשָׁב וְרָפָא לוֹ; כִּי קֹדֶם סָבְלוּ יִסּוּרִים, בִּבְחִינַת (שם נג): אָכֵן חֳלָיֵנוּ הוּא נָשָׂא.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**8.** Then, all the generation’s devout individuals are healed, in the aspect of “and so repent and be healed” (Isaiah 6:10) ; whereas earlier they endured suffering, in the aspect of “he bore our sickness” (ibid. 53:4).


###### Likutei Moharan 58:8:2
[Likutei Moharan 58:8:2](https://torahapp.org/share/book/Likutei%20Moharan/r/58:8:2)

גַּם נַעֲשִׂים מְכֻבָּדִים בְּעֵינֵי הַבְּרִיּוֹת, בִּבְחִינַת (שיר השירים ז׳:ז׳): מַה יָּפִית וּמַה נָּעַמְתְּ, עַל־יְדֵי אַהֲבָה בְּתַעֲנוּגִים כַּנַּ"ל, כִּי מִקֹּדֶם הָיוּ בִּבְחִינַת (ישעיהו נ״ג:ב׳): לֹא תוֹאַר וְלֹא הָדָר לוֹ:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**{“How comely you are, and how pleasant, O love of delight”** (Song of Songs 7:7)**.}** People also admire them, in the aspect of “How comely you are, and how pleasant,” as a result of “O love of delight,” as explained above; whereas earlier they were in the aspect of “he was without handsomeness or beauty” (Isaiah 53:2) .


###### Likutei Moharan 58:9:1
[Likutei Moharan 58:9:1](https://torahapp.org/share/book/Likutei%20Moharan/r/58:9:1)

ט וּכְשֶׁהַכְּשֵׁרֵי דּוֹר נִתְיַפִּים וְנִתְכַּבְּדִים בְּעֵינֵי כֹּל, אֲזַי כָּל אֶחָד לְפִי כַּשְׁרוּתוֹ יָכוֹל לְהָבִין, שֶׁכְּבָר הִשְׁפִּיעַ חֲכַם הַדּוֹר בְּיוֹם הַשַּׁבָּת לֶחֶם מִשְׁנֶה הַנַּ"ל, כִּי כָּל אֶחָד וְאֶחָד לְפִי כַּשְׁרוּתוֹ, כֵּן מְקַבֵּל יֹפִי וְהָדָר וְנִתְגַּדֵּל כֵּן בְּעֵינֵי הַבְּרִיּוֹת.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**9.** And when everyone shows admiration for the generation’s devout individuals and considers them comely, then each one [of these individuals], commensurate with his devoutness, can understand that the generation’s sage has already supplied the aforementioned bounty of “double bread” on the day of Shabbat. The reason for this is that each one of them, commensurate with his devoutness, acquires comeliness and beauty and gains prominence in the eyes of the people.


###### Likutei Moharan 58:9:2
[Likutei Moharan 58:9:2](https://torahapp.org/share/book/Likutei%20Moharan/r/58:9:2)

וְהַיֹּפִי וְהַגְּדֻלָּה הִיא צִיּוּן וְסִימָן וּרְשִׁימָה עַל מִשְׁנֵה תּוֹרָה הַנַּ"ל, בִּבְחִינַת (תהילים מ״ח:ג׳): הַר צִיּוֹן יַרְכְּתֵי צָפוֹן. הַר זֶה בְּחִינַת גְּדֻלָּה, כְּמַאֲמַר חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה (סנהדרין קז): עַל נוּדִי הַרְכֶם צִפּוֹר – זֶה מַלְכוּת וּגְדֻלָּה, שֶׁהַגְּדֻלָּה הוּא צִיּוּן וְסִימָן עַל יַרְכְּתֵי צָפוֹן, עַל חַמּוּקֵי יְרֵכַיִךְ, תּוֹרָה הַצְּפוּנָה.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This comeliness and prominence are a mark and a sign and a hint to the aforementioned *Mishneh Torah,* in the aspect of “Mount Zion (*TZiYON*) on the northern side” (Psalms 48:3). “Mount” is the aspect of prominence, as in the teaching of the Sages, of blessed memory, concerning [the verse]: “Flee from your mountain like a bird” (Psalms 11:1)—this is kingship and prominence (Sanhedrin 107a). Prominence is a *TZiYUN* (mark) and a sign of *“YaRKesei TZaFoNe* (the northern side),” of “The roundness of *YeReiKhayikh* (your thighs)” (Song of Songs 7:2)—Torah *haTZeFuNah* (that is hidden).


###### Likutei Moharan 58:9:3
[Likutei Moharan 58:9:3](https://torahapp.org/share/book/Likutei%20Moharan/r/58:9:3)

וְזֶהוּ (ישעיהו נ״ח:י״ג): אִם תָּשׁוּב מִשַּׁבָּת רַגְלֶךָ; עַל־יְדֵי תְּשׁוּבָה הַבָּאָה מִבְּחִינַת שַׁבָּת, נִמְשָׁךְ יַרְכְּתֵי צָפוֹן, וְזֶהוּ: רַגְלֶךָ.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**{“If you *tashiv* (turn back) your foot on account of Shabbat, from pursuing your affairs on My holy day; if you call the Shabbat ‘delight’…; if you honor it by not doing your business… or speaking of [mundane] matters”** (Isaiah 58:13)**.}** This is the explanation of “If you *TaShiV* your foot on account of Shabbat”: the *TeShuVah* that stems from the aspect of Shabbat elicits *“yarkesei tzafone”*—i.e., “your foot.”


###### Likutei Moharan 58:9:4
[Likutei Moharan 58:9:4](https://torahapp.org/share/book/Likutei%20Moharan/r/58:9:4)

וְכָל אֶחָד לְפִי כַּשְׁרוּתוֹ, כֵּן נִתְצַיֵּן וְנִתְסַמֵּן אֶצְלוֹ, כְּדֵי לְקַבֵּל אַחַר־כָּךְ בְּתוֹךְ הַצִּיּוּנִים שֶׁל הַגְּדֻלָּה, אֶת יַרְכְּתֵי צָפוֹן הַנַּ"ל, כִּי הַגְּדֻלָּה שֶׁל הַכְּשֵׁרֵי דּוֹר, הִיא בְּחִינַת כְּלִי אֶל הִתְחַדְּשׁוּת הַתּוֹרָה, בִּבְחִינַת*)*:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And each [devout individual] receives the mark and the sign commensurate with his devoutness, so that afterwards he receives the aforementioned *“yarkesei tzafone”* within the markings of prominence. This is because the prominence of the generation’s devout individuals is the aspect of a vessel for original Torah insights, in the aspect of…


###### Likutei Moharan 58:10:1
[Likutei Moharan 58:10:1](https://torahapp.org/share/book/Likutei%20Moharan/r/58:10:1)

י וְאֵלּוּ הַכְּשֵׁרֵי הַדּוֹר, צָרִיךְ לָהֶם לְהִתְבּוֹנֵן מְאֹד בְּהַהוֹד וְהָדָר וְהַגְּדֻלָּה הַבָּאָה לָהֶם, שֶׁלֹּא יִכָּשְׁלוּ בְּגַאֲוָה. כִּי לִפְעָמִים, כְּשֶׁהַדּוֹר אֵינָם שׁוֹמְרִים אֶת פִּיהֶם, אֲזַי אֵין יְכֹלֶת בְּיָדָם לְקַבֵּל בְּחִינַת שַׁבָּת הַנַּ"ל, כִּי שַׁבָּת תָּלוּי בִּשְׁמִירַת הַדִּבּוּר, בִּבְחִינַת: וְדַבֵּר דָּבָר – שֶׁלֹּא יְהֵא דִּבּוּרְךָ שֶׁל שַׁבָּת כְּדִבּוּרְךָ שֶׁל חֹל (שבת קיג:),

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**10.** Now, these devout individuals of the generation must thoroughly consider the grandeur, beauty and prominence that come to them, so that they do not succumb to pride. For it happens that, when the people of the generation fail to guard their tongue, they become incapable of receiving the aforementioned aspect of Shabbat. This is because Shabbat is contingent upon guarding one’s speech, in the aspect of “or speak of [mundane] matters”—that your conversations on Shabbat should not resemble your weekday conversations (Shabbat 113b) .


###### Likutei Moharan 58:10:2
[Likutei Moharan 58:10:2](https://torahapp.org/share/book/Likutei%20Moharan/r/58:10:2)

וְאָז, כְּשֶׁאֵינָם שׁוֹמְרִים אֶת פִּיהֶם, אֲזַי אַף־עַל־פִּי שֶׁפִּקְחֵי הַדּוֹר מַשְׁפִּיעִים אֶת הַשַּׁבָּת, אֶת הַתְּשׁוּבָה הַנַּ"ל, נִתְקַלְקֵל אֶצְלָם הֶאָרַת הַתְּשׁוּבָה, וְאָז נִתְקַלְקֵל הַהוֹד וְהָדָר וְהַגְּדֻלָּה הַבָּאָה לִכְשֵׁרֵי הַדּוֹר, וְנִתְגָּאִים. וְזֶהוּ בְּחִינַת (תהילים נ״ט:י״ג): חַטַּאת פִּימוֹ דְּבַר שְׂפָתֵימוֹ וְיִלָּכְדוּ בִגְאוֹנָם – עַל־יְדֵי חֵטְא הַדִּבּוּר נִלְכָּדִים בַּעֲוֹן גַּאֲוָה.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Thus if they fail to guard their tongue, then even if the generation’s clever individuals supply the bounty of Shabbat, of the aforementioned repentance, the repentance they radiate becomes corrupted. As a result, the grandeur, beauty and prominence that come to the generation’s devout individuals becomes corrupted, and they grow proud. This is the aspect of “The transgression of their mouths is the word of their lips; they will be trapped by their pride” (Psalms 59:13)—the transgression associated with speech causes them to become trapped in the sin of pride.


###### Likutei Moharan 58:10:3
[Likutei Moharan 58:10:3](https://torahapp.org/share/book/Likutei%20Moharan/r/58:10:3)

וְזֶהוּ גָּלוּת הַשְּׁכִינָה, הַיְנוּ הַגְּדֻלָּה, שֶׁהוּא בְּחִינַת מַלְכוּת, בְּחִינַת שְׁכִינָה, נִפְגָּם וְנַעֲשֶׂה גַּאֲוָה:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And this is the exile of the Divine Presence. That is, prominence, which is the aspect of *malkhut* (kingship), the aspect of the Divine Presence, becomes blemished and turns into pride.


###### Likutei Moharan 58:11:1
[Likutei Moharan 58:11:1](https://torahapp.org/share/book/Likutei%20Moharan/r/58:11:1)

וְזֶהוּ פֵּרוּשׁ (שבת לא): מִפְּנֵי מָה רָאשֵׁיהֶם שֶׁל בַּבְלִיִּים סְגַלְגַּלּוֹת, מִפְּנֵי שֶׁאֵין לָהֶם חַיּוֹת פִּקְחוֹת.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**11.** This is the explanation of: Why are the Babylonians’ heads *segalgalot* (oval)? Because they have no *chayot pikchot* (trained midwives) (Shabbat 31a) .


###### Likutei Moharan 58:11:2
[Likutei Moharan 58:11:2](https://torahapp.org/share/book/Likutei%20Moharan/r/58:11:2)

בַּבְלִיִּים, הַיְנוּ הַדּוֹר הַפּוֹגְמִים בְּהַדִּבּוּר, בְּחִינַת (בראשית י״א:ט׳): כִּי שָׁם בָּלַל ה' שְׂפַת כָּל הָאָרֶץ.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**Babylonians—**This is the generation that blemishes speech, the aspect of “[That is why it is called BabeL,] because there God *BaLal* (mixed up) the speech of the whole earth” (Genesis 11:9) .


###### Likutei Moharan 58:11:3
[Likutei Moharan 58:11:3](https://torahapp.org/share/book/Likutei%20Moharan/r/58:11:3)

וְרָאשֵׁיהֶם – הֵן כְּשֵׁרֵי הַדּוֹר

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**heads—**These are the generation’s devout individuals.


###### Likutei Moharan 58:11:4
[Likutei Moharan 58:11:4](https://torahapp.org/share/book/Likutei%20Moharan/r/58:11:4)

– סְגַלְגַּלּוֹת, הַיְנוּ סֶגֹּל גָּלוּת. סֶגֹּל זֶה בְּחִינַת הַהוֹד וְהַמַּלְכוּת, בְּחִינַת סְגֻלַּת מְלָכִים (קהלת ב׳:ח׳), גָּלוּת הַשְּׁכִינָה כַּנַּ"ל, שֶׁנִּפְגָּם אֶצְלָם הַהוֹד וְנִלְכָּדִים בְּגֵאוּת.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
***SeGaLGaLoT*—**That is, *SeGoL GaLuT. SeGoL* is the aspect of grandeur and kingship, the aspect of *“SeGuLat* (the treasure) of kings” (Ecclesia st es 2:8). The *GaLuT* (exile) of the Divine Presence, as explained above, is due to their grandeur having been blemished, so that they are trapped by pride.


###### Likutei Moharan 58:11:5
[Likutei Moharan 58:11:5](https://torahapp.org/share/book/Likutei%20Moharan/r/58:11:5)

וְזֶה שֶׁהֵשִׁיב לָהֶם: מִפְּנֵי שֶׁאֵין לָהֶם חַיּוֹת פִּקְחוֹת.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And this is what he answered them: Because they have no *chayot pikchot* .


###### Likutei Moharan 58:11:6
[Likutei Moharan 58:11:6](https://torahapp.org/share/book/Likutei%20Moharan/r/58:11:6)

חַיּוֹת זֶה בְּחִינַת שַׁבָּת הַנַּ"ל, בְּחִינַת: טוֹעֲמֶיהָ חַיִּים זָכוּ, בְּחִינַת תְּשׁוּבָה הַנַּ"ל, בְּחִינַת (יחזקאל יח): שׁוּבוּ וִחְיוּ, בְּחִינַת רְפוּאָה, כְּמוֹ שֶׁכָּתוּב (ישעיה לח): וְתַחֲלִימֵנִי וּתְחַיֵּינִי –

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
***ChaYot*—**This is the aspect of Shabbat mentioned above, the aspect of “Those who taste [Shabbat] merit *ChaYim* (life)” (Shabbat Mussaf Prayer). [This is] the aforementioned aspect of repentance, the aspect of “repent *viChYu* (and live)” (cf. Ezekiel 18:32). [It is likewise] the aspect of healing, as it is written, “You have restored me to health and given me life” (Isaiah 38:16) .


###### Likutei Moharan 58:11:7
[Likutei Moharan 58:11:7](https://torahapp.org/share/book/Likutei%20Moharan/r/58:11:7)

שֶׁאֵין מְקַבְּלִין חִיּוּת, בְּחִינַת שַׁבָּת הַנַּ"ל, מִפִּקְחֵי הַדּוֹר, מֵחַכְמֵי הַדּוֹר הַנַּ"ל, מִבְּחִינַת מֹשֶׁה הַנַּ"ל, כִּי אִי אֶפְשָׁר לָהֶם לְקַבֵּל שַׁבָּת, בְּחִינַת תְּשׁוּבָה, מֵחָכָם הַנַּ"ל, אֶלָּא עַל־יְדֵי שְׁמִירַת הַדִּבּוּר כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
They do not receive *ChiYuT* (life-force), the aforementioned aspect of Shabbat, from the *pikchey* (clever ones) of the generation, from the generation’s sages/the aspect of Moshe mentioned above, because they cannot receive Shabbat/repentance from the aforementioned sage except by guarding speech, as explained above.


###### Likutei Moharan 58:11:8
[Likutei Moharan 58:11:8](https://torahapp.org/share/book/Likutei%20Moharan/r/58:11:8)

אֲבָל הַדּוֹר שֶׁהֵם בְּחִינַת בַּבְלִיִּים כַּנַּ"ל, שֶׁאֵין מְקַבְּלִין חִיּוּת שַׁבָּת כַּנַּ"ל, עַל־יְדֵי־זֶה, רָאשֵׁיהֶם, שֶׁהֵם כְּשֵׁרֵי הַדּוֹר, סֶגֹּל גָּלוּת; הַהוֹד וְהַגְּדֻלָּה אֶצְלָם בְּגָלוּת, הַיְנוּ שֶׁנִּפְגָּם בְּחִינַת מַלְכוּת, וְזֶהוּ גָּלוּת הַשְּׁכִינָה, שֶׁנּוֹפְלִים בְּגַדְלוּת, חַס וְשָׁלוֹם:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
However, as explained above, a generation that is the aspect of Babylonians, that does not receive the life-force of Shabbat, its heads, who are the generation’s devout individuals, are *segol galut*—their grandeur and prominence are in exile; i.e., the aspect of kingship is blemished. And this is the exile of the Divine Presence: they succumb to pride, God forbid.