## Likutei Moharan Torah 59

###### Likutei Moharan 59:1:1
[Likutei Moharan 59:1:1](https://torahapp.org/share/book/Likutei%20Moharan/r/59:1:1)

לְשׁוֹן רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה
א מִי שֶׁמִּשְׁתַּדֵּל תָּמִיד לְקָרֵב בְּנֵי אָדָם לַעֲבוֹדַת הַשֵּׁם יִתְבָּרַךְ, צָרִיךְ לִשְׁמֹר אֶת עַצְמוֹ שֶׁלֹּא יִתְאַחֲזוּ בּוֹ הַקְּלִפּוֹת וְהָרָע שֶׁל אֵלּוּ בְּנֵי אָדָם.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Anyone who constantly strives to bring others to the service of God must take care that the forces of evil and the bad which these people possess do not attach themselves to him.


###### Likutei Moharan 59:1:2
[Likutei Moharan 59:1:2](https://torahapp.org/share/book/Likutei%20Moharan/r/59:1:2)

כִּי זֶה הָאִישׁ, הַמִּשְׁתַּדֵּל לְקָרֵב וְלַעֲשוֹת נְפָשׁוֹת, בִּבְחִינַת (בראשית י״ב:ה׳): וְאֶת הַנֶּפֶשׁ אֲשֶׁר עָשׂוּ בְחָרָן, הוּא בּוֹנֶה בְּחִינַת הֵיכַל הַקֹּדֶשׁ. קֹדֶשׁ זֶה בְּחִינַת (ישעיהו ד׳:ג׳): וְהַנּוֹתָר בִּירוּשָׁלַיִם קָדוֹשׁ יֵאָמֶר לוֹ; הַיְנוּ זֶה שֶׁבְּנֵי אָדָם נִשְׁאָרִים דְּבוּקִים בְּיִרְאָה שְׁלֵמָה עַל יָדוֹ. אַף־עַל־פִּי שֶׁיֵּשׁ כַּמָּה וְכַמָּה שֶׁנָּפְלוּ מִקְּדֻשָּׁתָם, אַף־עַל־פִּי־כֵן מֵאֵלּוּ שֶׁנִּשְׁאֲרוּ בְּיִרְאָה שָׁלֵם, עַל־יְדֵי־זֶה: קָדוֹשׁ יֵאָמֵר לוֹ; וְזֶה בְּחִינַת קֹדֶשׁ.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
For this person who strives to attract and make souls, in the aspect of “the souls that they made in Charan” (Genesis 12:5), builds the aspect of *Heikhal HaKodesh* (A Chamber of Holiness). Holiness is the aspect of “and he who remains in YeRuShaLayiM shall be declared holy” (Isaiah 4:3)—i.e., that people remain bound to *YiRah ShLeiMah* (perfected fear) because of him. Although many have fallen from their [level of] holiness, those who remain with perfected fear “shall be declared holy” as a result. This is the aspect of holiness.


###### Likutei Moharan 59:1:3
[Likutei Moharan 59:1:3](https://torahapp.org/share/book/Likutei%20Moharan/r/59:1:3)

וְהֵיכָל, זֶה בְּחִינַת הַכָּבוֹד שֶׁנִּתְכַּבֵּד הַשֵּׁם יִתְבָּרַךְ, כַּמּוּבָא בַּזֹּהַר (יתרו דף סט.) כַּד אֲתִי יִתְרוֹ, כְּדֵין אִתְיַקַּר שְׁמָא דְּקֻדְשָׁא בְּרִיךְ הוּא. וְזֶה בְּחִינַת (תהילים צ״ו:ג׳): סַפְּרוּ בַגּוֹיִם אֶת כְּבוֹדוֹ – שֶׁעַל־יְדֵי שֶׁמְּקָרְבִים אֶת עַצְמָן לַעֲבוֹדַת הַשֵּׁם יִתְבָּרַךְ אֵלּוּ הָרְחוֹקִים, זֶהוּ כְּבוֹדוֹ יִתְבָּרַךְ שְׁמוֹ. וְהַכָּבוֹד זֶהוּ בְּחִינַת הֵיכָל, בִּבְחִינַת (שם כט): וּבְהֵיכָלוֹ כֻּלּוֹ אוֹמֵר כָּבוֹד.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
A chamber is the aspect of the glory with which God is glorified. As is brought in the *Zohar* (II, 69a): When Yitro came, the Holy One’s Name was thus glorified. This is likewise the aspect of “Relate His glory among the nations” (Psalms 96:3)—when these who were distant draw themselves closer to God, this is the Blessed One’s glory. And glory is the aspect of a chamber, in the aspect of “In His chamber, everyone declares ‘Glory!’” (ibid. 29:9) .


###### Likutei Moharan 59:1:4
[Likutei Moharan 59:1:4](https://torahapp.org/share/book/Likutei%20Moharan/r/59:1:4)

וְהֵיכַל הַקֹּדֶשׁ הַזֶּה מוֹשֵׁךְ אֶת עַצְמוֹ תָּמִיד לְשָׁרְשׁוֹ, הַיְנוּ לְלִבּוֹ שֶׁל עוֹשֵׂהוּ, כִּי שָׁם שָׁרְשׁוֹ. כִּי מֵחֲמַת הַדְּבָרִים שֶׁיָּצְאוּ מֵעֹמֶק לִבּוֹ שֶׁל הָאִישׁ הַכָּשֵׁר, נִכְנְסוּ בְּלִבָּם וְחָזְרוּ לְהַשֵּׁם יִתְבָּרַךְ.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This chamber of holiness is constantly drawing closer to its source—i.e., to the heart of the one who makes it, as that is its source—since that which came from the depths of a devout individual’s heart entered their hearts, and as a result they returned to God.


###### Likutei Moharan 59:1:5
[Likutei Moharan 59:1:5](https://torahapp.org/share/book/Likutei%20Moharan/r/59:1:5)

וְהֵיכַל הַקֹּדֶשׁ הַזֶּה שׁוֹרֶה וּמַלְבִּישׁ אֶת הָרוּחַ הַחִיּוּנִי שֶׁבְּלֵב הָאִישׁ הַכָּשֵׁר, כִּי הָרוּחַ הוּא בַּלֵּב, בִּבְחִינַת (יחזקאל ל״ו:כ״ו): וְנָתַתִּי לָכֶם לֵב חָדָשׁ וְרוּחַ חֲדָשָׁה; וְהֵיכַל הַקֹּדֶשׁ יוֹנֵק חִיּוּתוֹ מֵהָרוּחַ הַזֶּה, בִּבְחִינַת (משלי כ״ט:כ״ג): וּשְׁפַל רוּחַ יִתְמֹךְ כָּבוֹד.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This chamber of holiness rests upon and envelops the vital spirit in the devout individual’s heart. This is because the spirit is in the heart, in the aspect of “I will give you a new heart and a new spirit” (Ezekiel 36:26). The chamber of holiness derives its vitality from this spirit, in the aspect of “a humbled spirit reinforces glory” (Proverbs 29:23) .


###### Likutei Moharan 59:1:6
[Likutei Moharan 59:1:6](https://torahapp.org/share/book/Likutei%20Moharan/r/59:1:6)

וְעִקַּר הַלְבָּשָׁתוֹ לְרַגְלֵי הָרוּחַ, בִּבְחִינַת (ישעיהו מ״ב:ה׳): וְרוּחַ לַהֹלְכִים בָּהּ; כִּי בָּרוּחַ הַזֶּה יֵשׁ קוֹמָה שְׁלֵמָה, כִּי מִבְּחִינַת רַגְלִין נִתְעוֹרֵר לְהַיְשִׁיר אֶת בְּנֵי אָדָם לַעֲבוֹדַת הַשֵּׁם יִתְבָּרַךְ, בִּבְחִינַת (שם מ): יַשְּׁרוּ בָעֲרָבָה מְסִלָּה לֵאלֹקֵינוּ. מְסִלָּה דַּיְקָא, שֶׁהוּא מְקוֹם הָרַגְלִין. וְזֶהוּ בְּחִינַת (תהלים פד): מְסִלּוֹת בִּלְבָבָם; שֶׁעַל־יְדֵי מְסִלּוֹת שֶׁבִּלְבָבָם נִתְעוֹרֵר לְהַיְשִׁיר אֶת בְּנֵי אָדָם הַשּׁוֹכְנִים בָעֲרָבָה וּבַחֹשֶׁךְ, לְהַיְשִׁיר לָהֶם דֶּרֶךְ לַעֲבוֹדַת הַשֵּׁם יִתְבָּרַךְ.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
In the main, [the chamber of holiness] envelops the feet of the spirit in the aspect of “and spirit to those who walk there” (Isaiah 42:5). This spirit comprises a complete construct. From the aspect of the feet comes the arousal to make people *yashar* (upright) so that they serve God, in the aspect of “*Yashru* (Straighten) a way to the Lord in the wilderness” (Isaiah 40:3). Specifically “a way,” which is the place of the feet. And this is the aspect of “ways in their hearts” (Psalms 84:6), for by means of the ways in their heart they are aroused to make upright those who reside in the wilderness and the darkness—to straighten a path for them to serve God.


###### Likutei Moharan 59:1:7
[Likutei Moharan 59:1:7](https://torahapp.org/share/book/Likutei%20Moharan/r/59:1:7)

וּמֵחֲמַת שֶׁהֵיכָל הַנַּ"ל נַעֲשֶׂה מֵהַנְּפָשׁוֹת אֲשֶׁר הָיוּ רְחוֹקִים עַד הֵנָּה, וְיֵשׁ קְלִפּוֹת רַבּוֹת הַשּׁוֹכְנִים סְבִיבָם, בִּבְחִינַת (יחזקאל ה׳:ה׳): זֹאת יְרוּשָׁלַיִם שַׂמְתִּיהָ בְּתוֹךְ הַגּוֹיִם; וְאֶפְשַׁר עַכְשָׁו, כְּשֶׁמַּלְבִּישׁ הַהֵיכָל אֶת הַלֵּב כַּנַּ"ל, אֶפְשָׁר שֶׁיִּתְאַחֲזוּ, חַס וְשָׁלוֹם, הַחִיצוֹנִים בְּיֵצֶר מַחְשְׁבוֹת לִבּוֹ שֶׁל הַכָּשֵׁר הַזֶּה.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And since the aforementioned chamber is made from the souls that were until now distant, there are many forces of evil surrounding them, in the aspect of “This is Yerushalayim; I set her among the nations” (Ezekiel 5:5). Thus now, when the chamber envelops the heart, as explained above, there is the possibility, God forbid, that the external forces will attach themselves to the thoughts devised by this devout individual’s heart.


###### Likutei Moharan 59:1:8
[Likutei Moharan 59:1:8](https://torahapp.org/share/book/Likutei%20Moharan/r/59:1:8)

עֵצָה עַל זֶה – שֶׁיַּזְמִין מַלְאֲכֵי לִבּוֹ, שֶׁהוּא בְּחִינַת הִתְלַהֲבוּת הַלֵּב, שֶׁהַהִתְלַהֲבוּת הוּא בְּחִינַת מַלְאָכִים, בִּבְחִינַת (שמות ג׳:ב׳): וַיֵּרָא אֵלָיו מַלְאַךְ ה' בְּלַבַּת אֵשׁ; וְאֵשׁ הַזֶּה הוּא שׂוֹרֵף אוֹתָם. וְאָז גַּם הֵיכַל הַקֹּדֶשׁ מְקַבֵּל כֹּחַ הָאֵשׁ, וְשׂוֹרֵף אֶת הַקְּלִפּוֹת גַּם מִלְּהִתְאַחֵז בּוֹ, בִּבְחִינַת (שם כד): וּכְבוֹד ה' כְּאֵשׁ אֹכֶלֶת:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
The solution for this is for him to call forth the angels of his heart. This is the aspect of his heart’s fervor, for fervor is the aspect of angels, in the aspect of “The angel of God appeared to him in a blaze of fire” (Exodus 3:2). This fire consumes them. And then, the chamber of holiness, too, receives the power of the fire, so that it consumes the forces of evil and also prevents them from attaching themselves to it, in the aspect of “God’s glory is like a consuming fire” (ibid. 24:17) .


###### Likutei Moharan 59:2:1
[Likutei Moharan 59:2:1](https://torahapp.org/share/book/Likutei%20Moharan/r/59:2:1)

ב וְאֵשׁ הַמַּלְאָךְ הַזֶּה נַעֲשֶׂה מִבְּחִינַת מִשְׁפָּט, שֶׁמְּכַלְכֵּל דְּבָרָיו בְּמִשְׁפָּט, שֶׁאָדָם שׁוֹפֵט אֶת עַצְמוֹ. וְזֶהוּ בְּחִינַת (ישעיהו ס״ו:ט״ז): כִּי בָאֵשׁ ה' נִשְׁפָּט. וְהַמִּשְׁפָּט הוּא בַּלֵּב, בִּבְחִינַת (שמות כ״ח:ל׳): וְנָשָׂא אַהֲרֹן אֶת מִשְׁפַּט בְּנֵי יִשְׂרָאֵל עַל לִבּוֹ תָּמִיד;

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**2.** This fire of the angel is made from the aspect of *mishpat*, by his ‘ordering his *devarav* with *mishpat* ’—by a person judging himself. This is the aspect of “For God will execute *mishpat* by fire” (Isaiah 66:16). And the *mishpat* is in the heart, in the aspect of “Aharon bore the *mishpat* of the Israelites on his heart at all times” (Exodus 28:30) .


###### Likutei Moharan 59:2:2
[Likutei Moharan 59:2:2](https://torahapp.org/share/book/Likutei%20Moharan/r/59:2:2)

וְאָז יוֹצֵא לָאוֹר מִשְׁפָּט, הַיְנוּ שֶׁנִּתְלַהֵב הַלֵּב, וְיוֹשֵׁב עַל כִּסֵּא, בִּבְחִינַת (תהילים ט׳:ח׳): כּוֹנֵן לַמִּשְׁפָּט כִּסְאוֹ, שֶׁהוּא בְּחִינַת כָּבוֹד הַנַּ"ל, בִּבְחִינַת (ירמיה יז): כִּסֵּא כָבוֹד.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Then, *mishpat* comes to light—i.e., the heart is filled with fervor—and it sits on the throne, in the aspect of “He has set up His throne for *mishpat*” (Psalms 9:8). This is the aforementioned aspect of glory, in the aspect of “the Throne of Glory” (Jeremiah 17:12).


###### Likutei Moharan 59:2:3
[Likutei Moharan 59:2:3](https://torahapp.org/share/book/Likutei%20Moharan/r/59:2:3)

וְזֶהוּ בְּחִינַת (תהילים י״ז:ה׳): תָּמוֹךְ אֲשׁוּרַי בְּמַעְגְּלוֹתֶיךָ. אֲשׁוּרַי זֶה בְּחִינַת רַגְלִין הַנַּ"ל; בְּמַעְגְּלוֹתֶיךָ זֶה בְּחִינַת כִּסֵּא כָּבוֹד, בְּחִינַת (מלכים־א י): וְרֹאשׁ עָגֹל לַכִּסֵּא מֵאַחֲרָיו; הַיְנוּ שֶׁהַכָּבוֹד מַלְבִּישׁ אֶת הַלֵּב כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**{“Brace my steps *b’maaglotekha* (in Your paths), lest my legs falter”** (Psalms 17:5)**.}** This is likewise the aspect of “Brace my steps *b’maaglotekha*.” “My steps” are the aforementioned aspect of the feet; *“b’maAGLotekha”* is the aspect of the Throne of Glory, the aspect of “The throne had a back with an *AGoL* (rounded) top” (1 Kings 10:19)—i.e., the glory envelops the heart, as explained above.


###### Likutei Moharan 59:2:4
[Likutei Moharan 59:2:4](https://torahapp.org/share/book/Likutei%20Moharan/r/59:2:4)

וְזֶהוּ בְּחִינַת (ישעיהו א׳:כ״א): קִרְיָה נֶאֱמָנָה מְלֵאֲתִי מִשְׁפָּט. קִרְיָה זֶה בְּחִינַת יְרוּשָׁלַיִם עִיר הַקֹּדֶשׁ הַנַּ"ל, מַלְבִּישׁ אֶת מִשְׁפָּט הַנַּ"ל. וְזֶהוּ בְּחִינַת (ירמיהו ג׳:י״ז): בָּעֵת הַהִיא יִקְרְאוּ לִירוּשָׁלַיִם כִּסֵּא ה', וְנִקְווּ אֵלֶיהָ כָּל הַגּוֹיִם לְשֵׁם ה', וְלֹא יֵלְכוּ עוֹד אַחֲרֵי שְׁרִירוּת לִבָּם הָרָע; כִּי אֵשׁ הַמַּלְאָכִים שֶׁבַּלֵּב הַנַּ"ל יַכְנִיעַ אֶת לִבָּם הָרָע:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is also the aspect of “the faithful city, filled with *mishpat”* (Isaiah 1:21). “City” is the aspect of the aforementioned holy city, Yerushalayim. It envelops *mishpat*. This is the aspect of “At that time Yerushalayim will be called ‘God’s Throne,’ and all the nations will gather there in the name of God… They will no longer follow the dictates of their evil hearts” (Jeremiah 3:17). This is because the aforementioned fire of the angels that is within the heart humbles their evil hearts.


###### Likutei Moharan 59:3:1
[Likutei Moharan 59:3:1](https://torahapp.org/share/book/Likutei%20Moharan/r/59:3:1)

ג וְזֶהוּ בְּחִינַת שְׁמִירַת שַׁבָּת, כַּמּוּבָא בַּזֹּהַר (בהקדמה דף ה:): אֶת שַׁבְּתוֹתַי תִּשְׁמֹרוּ. שַׁבְּתוֹתַי דָּא עִגּוּלָא וְרִבּוּעַ דִּלְגוֹ.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**3.** This is likewise the aspect of keeping Shabbat. As is brought in the *Zohar*: “You shall keep My Sabbaths” (Leviticus 19:30)—“My Sabbaths” is a circle with a square inside it (Introduction, p. 5b) .


###### Likutei Moharan 59:3:2
[Likutei Moharan 59:3:2](https://torahapp.org/share/book/Likutei%20Moharan/r/59:3:2)

עִגּוּלָא – בְּחִינַת כִּסֵּא כָבוֹד הַנַּ"ל, בְּחִינַת: וְרֹאשׁ עָגֹל לַכִּסֵּא; וְרִבּוּעָא דָּא מִשְׁפָּט, בִּבְחִינַת (שמות כ״ח:ט״ז): רָבוּעַ יִהְיֶה כָּפוּל, הַנֶּאֱמָר בְּחֹשֶׁן הַמִּשְׁפָּט.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
A circle is the aforementioned aspect of the Throne of Glory, the aspect of “The throne had a [back] with a rounded top.” A square is *mishpat*, in the aspect of “It shall be square [and] doubled” (Exodus 28:16), which was said regarding the *choshen mishpat* (breastplate).


###### Likutei Moharan 59:3:3
[Likutei Moharan 59:3:3](https://torahapp.org/share/book/Likutei%20Moharan/r/59:3:3)

כִּי בְּחֹל הַשְּׁכִינָה מְבָרֶרֶת בֵּרוּרִים, וּבְשַׁבָּת הִיא שׁוֹבֶתֶת, וְלֶעָתִיד, שֶׁיִּתְבַּטֵל כָּל הָרָע, בִּבְחִינַת: וְלֹא יֵלְכוּ עוֹד בִּשְׁרִירוּת לִבָּם הָרָע, אֲזַי יִהְיֶה יוֹם שֶׁכֻּלּוֹ שַׁבָּת. כֵּן עַל־יְדֵי עִגּוּלָא וְרִבּוּעָא הַנַּ"ל, שֶׁעַל יָדָם נִתְבַּטֵּל הָרָע כַּנַּ"ל, עַל יְדֵי זֶה נִתְהַוֶּה בְּחִינַת שַׁבְּתוֹתַי, בְּחִינַת עִגּוּלָא וְרִבּוּעָא:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
During the week, the Divine Presence gathers up holy sparks, whereas on Shabbat she ceases. However, in the Future, all evil will be eliminated, in the aspect of “They will no longer follow the dictates of their evil hearts.” Then, it will be a time of perpetual Shabbat. The same is accomplished through the aforementioned circle and square. As explained above, through them evil is eliminated, [and] this brings about the aspect of “My Sabbaths,” the aspect of a circle and a square.


###### Likutei Moharan 59:4:1
[Likutei Moharan 59:4:1](https://torahapp.org/share/book/Likutei%20Moharan/r/59:4:1)

ד וְזֶהוּ בְּחִינַת בִּטּוּל הָאִסּוּר בְּשִׁשִּׁים. שִׁשִּׁים זֶה בְּחִינַת עִגּוּלָא, בְּחִינַת סָמֶךְ שֶׁהִיא עִגּוּלָא, בְּחִינַת כִּסֵּא כָּבוֹד, בְּחִינַת (איוב ל״ו:ז׳): וְאֶת מְלָכִים לַכִּסֵּא, בְּחִינַת (שיר השירים ו׳:ח׳): שִׁשִּׁים הֵמָּה מְלָכוֹת.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**4.** Likewise, this is the aspect of a forbidden object being neutralized in an admixture of sixty. Sixty is the aspect of a circle, the aspect of a *samekh*, which is a circle. [This is] the aspect of the Throne of Glory, the aspect of “with *melakhim* (kings) on a throne” (Job 36:7), the aspect of “There are sixty *m’lakhot* (queens)” (Song of Songs 6:8) .


###### Likutei Moharan 59:4:2
[Likutei Moharan 59:4:2](https://torahapp.org/share/book/Likutei%20Moharan/r/59:4:2)

וְהָאִסּוּר, שֶׁהִיא הַקְּלִפָּה, נִתְבַּטֵּל עַל־יְדֵי כִּסְאוֹת לַמִּשְׁפָּט, וְאֵין זוֹכֵר אֶלָּא עִגּוּלָא, כִּי זֶה בְּאִתְגַּלְיָא, וְרִבּוּעָא מְכֻסֶּה בְּעִגּוּלָא. וְעִקַּר הַכֹּחַ שֶׁל הַסָּמֶךְ אֵינָהּ אֶלָּא מֵרִבּוּעָא, הַיְנוּ מֵהַמֵּם, בִּבְחִינַת (דברים כ״ה:ג׳): אַרְבָּעִים יַכֶּנּוּ; כִּי הַסָּמֶךְ מְקַבֶּלֶת מֵהַמֵּם, שֶׁהִיא כִּסְאוֹת לַמִּשְׁפָּט.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
A forbidden object, which is the force of evil, is neutralized by means of the “thrones of *mishpat”* (Psalms 122:5). Yet only the circle is mentioned, since it is in a revealed state. The square, however, is concealed within the circle. Yet the main power of the *samekh* is only from the square—i.e., from the *mem,* in the aspect of “give him forty lashes” (Deuteronomy 25:3). This is because the *samekh* receives from the *mem,* this being “thrones of *mishpat*.”


###### Likutei Moharan 59:4:3
[Likutei Moharan 59:4:3](https://torahapp.org/share/book/Likutei%20Moharan/r/59:4:3)

וְזֶה פֵּרוּשׁ (שבת קד): מֵם וְסָמֶךְ שֶׁבַּלּוּחוֹת בְּנֵס הָיוּ עוֹמְדִים. מֵם זֶה רִבּוּעָא, וְסָמֶךְ זֶה עִגּוּלָא הַנַּ"ל, שֶׁבְּלוּחוֹת הַלֵּב, כְּמוֹ שֶׁכָּתוּב (משלי ג׳:ג׳): כָּתְבֵם עַל לוּחַ לִבֶּךָ –

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And this is the explanation of: The *mem* and *samekh* on the Tablets were held in place by a *neis* (miracle) (*Shabbat* 104a). *Mem* is the square and *samekh* is the aforementioned circle that are on the tablets of the heart, as it is written (Proverbs 3:3), “inscribe them on the tablet of your heart.”


###### Likutei Moharan 59:4:4
[Likutei Moharan 59:4:4](https://torahapp.org/share/book/Likutei%20Moharan/r/59:4:4)

בְּנֵס עוֹמְדִין. בְּנֵס זֶה בְּחִינַת שַׁבָּת, בְּחִינַת (שמות ל״א:י״ז): אוֹת הִיא לְעוֹלָם:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
“They were held in place by a *neis*.” “By a *neis”* is the aspect of Shabbat, the aspect of “[Shabbat] is an *ot* (sign) for all eternity” (Exodus 31:17) .


###### Likutei Moharan 59:5:1
[Likutei Moharan 59:5:1](https://torahapp.org/share/book/Likutei%20Moharan/r/59:5:1)

ה וְזֶהוּ: וְנָתַתִּי לָהֶם בְּבֵיתִי וּבְחוֹמוֹתַי יָד וָשֵׁם טוֹב מִבָּנִים וּמִבָּנוֹת (ישעיהו נ״ו:ה׳). יָד וָשֵׁם דַּיְקָא, בִּזְכוּת שְׁמִירַת שַׁבְּתוֹתַי הַנַּ"ל, הַיְנוּ עִגּוּלָא וְרִבּוּעָא הַנַּ"ל. יָד בְּחִינַת רִבּוּעָא, בְּחִינַת מִשְׁפָּט הַנַּ"ל, בִּבְחִינַת (דברים ל״ב:מ״א): וְתֹאחֵז בְּמִשְׁפָּט יָדִי. שֵׁם זֶה בְּחִינַת עִגּוּלָא, בִּבְחִינַת (תהילים כ״ג:ג׳): יַנְחֵנִי בְמַעְגְּלֵי צֶדֶק לְמַעַן שְׁמוֹ.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**5.** This is also the explanation of “I will give them, in My House and within My walls, a *yad* (monument) and a name better than sons or daughters” (Isaiah 56:5). Specifically “a *yad* and a name”—in the merit of keeping “My Sabbaths,” i.e., the aforementioned circle and square. “A *yad”* is the aspect of a square/ *mishpat,* in the aspect of “and My *Yad* (Hand) lays hold of *mishpat”* (Deuteronomy 32:41). “A name” is the aspect of *IGuLa* (a circle), in the aspect of “He leads me on *maAGLei* (paths of) righteousness for the sake of His Name” (Psalms 23:3) .


###### Likutei Moharan 59:5:2
[Likutei Moharan 59:5:2](https://torahapp.org/share/book/Likutei%20Moharan/r/59:5:2)

וְיָד, הַיְנוּ שֶׁיִּהְיֶה לוֹ כֹּחַ לְהַעֲמִיד תַּלְמִידִים הֲגוּנִים, וּלְהַמְשִׁיךְ בָּהֶם רוּחַ חָכְמָה, כְּמוֹ שֶׁכָּתוּב (דברים ל״ד:ט׳): וִיהוֹשֻׁעַ בִּן נוּן מָלֵא רוּחַ חָכְמָה כִּי סָמַךְ מֹשֶׁה יָדָיו עָלָיו. וְכֹחַ הַזֶּה יִהְיֶה לוֹ מִבֵּית ה', שֶׁמַּעְיַן הַחָכְמָה יוֹצֵא מִבֵּית ה' (יואל ד), כִּי בְּחָכְמָה יִבָּנֶה בָּיִת (משלי כ״ד:ג׳).

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
“A *yad”* alludes to a person’s ability to produce worthy students and instill in them the spirit of wisdom, as it is written (Deuteronomy 34:9), “Yehoshua son of Nun was filled with a spirit of wisdom, because Moshe had laid his hands on him.” One acquires this ability from the House of God, since ‘the fountain of wisdom emerges from God’s House’ (cf. Joel 4:18), and “A house is built by wisdom” (Proverbs 24:3) .


###### Likutei Moharan 59:5:3
[Likutei Moharan 59:5:3](https://torahapp.org/share/book/Likutei%20Moharan/r/59:5:3)

וְשֵׁם, הַיְנוּ שֶׁיִּזְכֶּה לְשֵׁם טוֹב, שֶׁכָּל הַנְּפָשׁוֹת יִתְאַוּוּ תַּאֲוָה לִהְיוֹת נִשְׁרָשִׁים בִּשְׁמוֹ, כִּי הַשֵּׁם הוּא הַנֶּפֶשׁ, בִּבְחִינַת (בראשית ב׳:י״ט): נֶפֶשׁ חַיָּה הוּא שְׁמוֹ; וְיִתְאַוּוּ לִהְיוֹת נִשְׁרָשִׁים בְּנַפְשׁוֹ, בִּבְחִינַת (ישעיהו כ״ו:ח׳): לְשִׁמְךָ וּלְזִכְרְךָ תַּאֲוַת נָפֶשׁ.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
“And a name” alludes to meriting a good name such that all the souls long to be rooted in his name. For the name is the soul, in the aspect of “a living soul is its name” (Genesis 2:19). They long to be rooted in his soul, in the aspect of “Your Name and Your remembrance are the longing of the soul” (Isaiah 26:8) .


###### Likutei Moharan 59:5:4
[Likutei Moharan 59:5:4](https://torahapp.org/share/book/Likutei%20Moharan/r/59:5:4)

וְלַשֵּׁם הַזֶּה יִזְכּוּ מֵחֲמַת בְּחִינַת חוֹמָה. וְזֶה בְּחִינוֹת חוֹמָה, בְּחִינַת מַאֲרִיךְ אַף, שֶׁיִּכְבֹּשׁ כַּעֲסוֹ. כִּי עֲשִׁירוּת וּכְבִישַׁת כַּעַס – בְּחִינָה אַחַת, וְנִקְרָאִים חוֹמָה, כִּי מִי שֶׁהוּא מְקַלְקֵל חוֹמָה שֶׁל עֲשִׁירוּת, וְלוֹקֵחַ לְעַצְמוֹ כַּעַס וְחֵמָה, וּמֵחוֹמָה עוֹשֶׂה חֵמָה,

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
They merit this name due to the aspect of a wall. The aspect of a wall is the aspect of patience, of controlling one’s temper. This is because wealth and controlling anger are a single aspect and are called a wall. Someone who mars the wall of wealth procures for himself anger and rage; he turns *ChoMaH* (wall) into *CheiMaH* (rage).


###### Likutei Moharan 59:5:5
[Likutei Moharan 59:5:5](https://torahapp.org/share/book/Likutei%20Moharan/r/59:5:5)

כִּי שְׁנֵיהֶם מִסִּטְרָא דִּשְׂמָאלָא, כְּמוֹ שֶׁכָּתוּב (ירמיהו א׳:י״ד): מִצָפוֹן תִּפָּתַח הָרָעָה, וּכְתִיב (איוב ל״ז:כ״ב): מִצָּפוֹן זָהָב יֶאֱתֶה; וַעֲשִׁירוּת הִיא חוֹמָה, כְּמוֹ שֶׁכָּתוּב (משלי י״ח:י״א): הוֹן עָשִׁיר קִרְיַת עֻזּוֹ וּכְחוֹמָה נִשְׂגָּבָה בְּמַשְׂכִּתוֹ; וּבְכַעַס כְּתִיב (שם כה): עִיר פְּרוּצָה אֵין חוֹמָה אִישׁ אֲשֶׁר אֵין מַעְצוֹר לְרוּחוֹ.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is because both are from the left side, as it is written (Jeremiah 1:14), “The evil will come forth out of the north”; and it is written (Job 37:22), “gold emerges from the north.” And wealth is a wall, as it is written (Proverbs 18:11), “The rich man’s wealth is his stronghold, it is like a reinforced wall in his abode.” And of anger it is written (ibid. 25:28), “Like an open city without walls is a person with an unrestrained spirit.”


###### Likutei Moharan 59:5:6
[Likutei Moharan 59:5:6](https://torahapp.org/share/book/Likutei%20Moharan/r/59:5:6)

וּכְשֶׁנִּמְשָׁךְ לָאִישׁ עֲשִׁירוּת, אֲזַי יֵשׁ לוֹ חוֹמָה, וְהַחוֹמָה שֶׁל עֲשִׁירוּת מַעֲצוֹר לְכַעֲסוֹ. וְלִפְעָמִים כְּשֶׁמִּתְגַּבֵּר בְּכַעֲסוֹ, וּמְקַלְקֵל הַחוֹמָה שֶׁל עֲשִׁירוּת, נִמְצָא שֶׁהַכַּעַס מַזִּיק לָעֲשִׁירוּת. וּכְשֶׁהַיֵּצֶר מֵסִית לָאָדָם שֶׁיִּכְעוֹס, יֵדַע שֶׁבְּזֹאת הַשָּׁעָה יַשְׁפִּיעוּ לוֹ מִלְּמַעְלָה אֵיזֶה סַךְ מָמוֹן, וְהַיֵּצֶר רוֹצֶה לְקַלְקֵל זֹאת הַהַשְׁפָּעָה.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
When a person acquires wealth, he has a wall, and the wall of wealth restrains his anger. Yet occasionally, when his temper takes over and he mars the wall of wealth, then the anger proves damaging to wealth. Thus, when a person is provoked to anger by the evil inclination, he should know that at that moment they would grant him a sum of money from on high, and the evil inclination wants to ruin this bounty.


###### Likutei Moharan 59:5:7
[Likutei Moharan 59:5:7](https://torahapp.org/share/book/Likutei%20Moharan/r/59:5:7)

וְעִקַּר שְׁמִירַת הַשֵּׁם, שְׁמִירַת הַנֶּפֶשׁ, אֵינוֹ אֶלָּא שֶׁיִּשְׁמֹר מִכַּעַס, כִּי הַכַּעַס פּוֹגֵם בְּנַפְשׁוֹ, בִּבְחִינַת (איוב י״ח:ד׳): טוֹרֵף נַפְשׁוֹ בְּאַפּוֹ. אֲבָל כְּשֶׁשּׁוֹמֵר אֶת עַצְמוֹ מִכַּעַס וּמַגְדִּיל הַחוֹמָה שֶׁל עֲשִׁירוּת, וּבָזֶה מַגְדִּיל נַפְשׁוֹ וּשְׁמוֹ, אֲזַי כָּל הַנְּפָשׁוֹת תְּאֵבִים לְהִכָּלֵל בְּנַפְשׁוֹ, כִּי כָּל הַנְּפָשׁוֹת שָׁרְשָׁם בַּעֲשִׁירוּת, בִּבְחִינַת (דברים כ״ד:ט״ו): וְאֵלָיו הוּא נוֹשֵׂא אֶת נַפְשׁוֹ.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
In the main, the way to guard the name, which is guarding the soul, is only by guarding against anger. This is because anger blemishes one’s soul, in the aspect of “He tears apart his soul with his anger” (Job 18:4). However, when a person guards against anger and enhances the wall of wealth, through which he enhances his name and soul as well, then all the souls long to be encompassed in his soul. This is because all souls are rooted in wealth, in the aspect of “his soul depends on it” (Deuteronomy 24:15) .


###### Likutei Moharan 59:5:8
[Likutei Moharan 59:5:8](https://torahapp.org/share/book/Likutei%20Moharan/r/59:5:8)

בִּשְׁבִיל זֶה, הַגּוֹזֵל מָמוֹן יִשְׂרָאֵל כְּאִלּוּ גּוֹזֵל אֶת נַפְשׁוֹ (ב"ק קיט), בִּבְחִינַת (משלי כ״ב:כ״ג): וְקָבַע אֶת קֹבְעֵיהֶם נָפֶשׁ. בִּשְׁבִיל זֶה הַכֹּל תְּאֵבִים לְקָרֵב אֶת עַצְמוֹ לְעָשִׁיר, כִּי שָׁם שֹׁרֶשׁ נַפְשָׁם.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Because of this, when someone steals money from a Jew, it is like stealing his soul (*Bava Kama* 119a), in the aspect of “and rob the soul of those who rob them” (Proverbs 22:23). This is the reason that everyone longs to get close to a rich person, since the root of their soul is there.


###### Likutei Moharan 59:5:9
[Likutei Moharan 59:5:9](https://torahapp.org/share/book/Likutei%20Moharan/r/59:5:9)

נִמְצָא, זֶה שֶׁזָּכָה לְהַעֲמִיד תַּלְמִידִים חֲכָמִים, וְזָכָה שֶׁיִּכָּלְלוּ בְּנַפְשׁוֹ נְפָשׁוֹת שֶׁל רַבִּים, בְּוַדַּאי זֶה טוֹב מִבָּנִים וּבָנוֹת, כִּי בָּנִים וּבָנוֹת הֵם מֻעָטִים, וְאֵלּוּ הֵם מְרֻבִּים, וְכֻלָּם מְקַבְּלִים חִיּוּת מִמֶּנּוּ, וּכְאִלּוּ יְלָדָם.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Thus it is that someone who merits producing Torah scholars and having many people’s souls encompassed in his soul, this is certainly “better than sons or daughters.” For sons and daughters are few, while these are many, and they all receive life-force from him, as though he fathered them.


###### Likutei Moharan 59:5:10
[Likutei Moharan 59:5:10](https://torahapp.org/share/book/Likutei%20Moharan/r/59:5:10)

וְזֶה פֵּרוּשׁ (בראשית י״ב:ב׳): וַאֲבָרֶכְךָ וַאֲגַדְּלָה שְׁמֶךָ, וּפֵרֵשׁ רַשִׁ"י: וַאֲבָרֶכְךָ – בְּמָמוֹן, כִּי עִקַּר גִּדּוּל הַשֵּׁם וְהַנֶּפֶשׁ, הוּא עַל־יְדֵי עֲשִׁירוּת כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is the explanation of “I will bless you and enhance your name” (Genesis 12:2). Rashi comments: “I will bless you”—with money. This is because the name and the soul are enhanced mainly through wealth, as explained above.


###### Likutei Moharan 59:5:11
[Likutei Moharan 59:5:11](https://torahapp.org/share/book/Likutei%20Moharan/r/59:5:11)

וְכָל זֶה נַעֲשֶׂה עַל־יְדֵי כִּסֵּא וּמִשְׁפָּט הַנַּ"ל, כִּי עַל־יְדֵי שֶׁמְּכַלְכֵּל דְּבָרָיו בְּמִשְׁפָּט, עַל־יְדֵי־זֶה יָכוֹל לְלַמֵּד לְתַלְמִידִים חָכְמָתוֹ, וְלֹא יַזִּיק לָהֶם, כִּי עִקַּר הַלִּמּוּד תָּלוּי בָּזֶה, שֶׁיְּכַלְכֵּל דְּבָרָיו בְּמִשְׁפָּט, כְּמוֹ שֶׁאָמְרוּ (אבות פ"א): חֲכָמִים הִזָּהֲרוּ בְּדִבְרֵיכֶם וְכוּ', וְיִשְׁתּוּ הַתַּלְמִידִים הַבָּאִים וְכוּ'.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
All this is accomplished by means of the aforementioned throne and *mishpat,* since, by ‘ordering his *devarav* with *mishpat,* ’ he can teach his wisdom to students and it will not harm them. Teaching is dependent mainly on this, that he order his words with *mishpat,* as it is written: Scholars, be cautious with your words… and the students who follow you drink… (Avot 1:11) .


###### Likutei Moharan 59:5:12
[Likutei Moharan 59:5:12](https://torahapp.org/share/book/Likutei%20Moharan/r/59:5:12)

וְעַל־יְדֵי הַכָּבוֹד שֶׁנִּתְגַּדֵּל, עַל־יְדֵי־זֶה נִתְגַּדֵּל נֶפֶשׁ הַמְגַדֵּל אֶת הַכָּבוֹד, כִּי הַנֶּפֶשׁ בַּכָּבוֹד, בִּבְחִינַת (בראשית מ״ט:ו׳): בְּסֹדָם אַל תָּבֹא נַפְשִׁי וְכוּ'. וּכְשֶׁנִּתְגַּדֵּל שְׁמוֹ וְנַפְשׁוֹ, עַל־יְדֵי־זֶה כָּל הַנְּפָשׁוֹת תְּאֵבִים לְהִכָּלֵל בְּנַפְשׁוֹ וּבִשְׁמוֹ הַנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And, as a result of glory being enhanced, the soul that enhances glory is enhanced. This is because the soul resides in glory, in the aspect of “Let my soul not enter their plot, [let my glory not be included in their assembly]” (Genesis 49:6). Then, as a result of his name and his soul being enhanced, all the souls long to be encompassed in his soul and name, as mentioned above.


###### Likutei Moharan 59:5:13
[Likutei Moharan 59:5:13](https://torahapp.org/share/book/Likutei%20Moharan/r/59:5:13)

וְזֶה פֵּרוּשׁ: (משלי י״ט:י״ד): בַּיִת וָהוֹן נַחֲלַת אָבוֹת. בַּיִת וָהוֹן זֶה בְּחִינַת: בְּבֵיתִי וּבְחוֹמוֹתַי וְכוּ'. זֶה הַכֹּחַ מְקַבֵּל מֵאָבוֹת, שֶׁהָאָבוֹת הָיוּ מְגַיְּרִים גֵּרִים,

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is the explanation of “A house and riches one inherits from one’s forefathers” (Proverbs 19:14). “A house and riches” is the aspect of “in My House and within My walls”… This ability one receives from forefathers, since the Patriarchs would make converts.


###### Likutei Moharan 59:5:14
[Likutei Moharan 59:5:14](https://torahapp.org/share/book/Likutei%20Moharan/r/59:5:14)

כְּמוֹ שֶׁכָּתוּב גַּבֵּי אַבְרָהָם (בראשית י״ב:ה׳): וְאֶת הַנֶּפֶשׁ אֲשֶׁר עָשׂוּ; וּכְתִיב (שם לא): וַיֵּשֶׁב יַעֲקֹב בְּאֶרֶץ מְגוּרֵי אָבִיו, וְאִיתָא בַּמִּדְרָשׁ (בראשית פרשה פד): מְלַמֵּד שֶׁיִּצְחָק גִּיֵּר גֵּרִים, וְזֶה: מְגוּרֵי אָבִיו; וְכְתִיב בְּיַעֲקֹב (שם לה): וַיֹּאמֶר יַעֲקֹב אֶל בֵּיתוֹ וְלַאֲשֶׁר עִמּוֹ, הַיְנוּ הַגֵּרִים, הָסִירוּ אֶת אֱלֹקֵי הַנֵּכָר:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
As it is written concerning Avraham, “the souls they made.” Likewise, it is written (Genesis 37:1), “Yaakov settled in the area of his father’s *megurey* (dwelling)”; and the Midrash states: This teaches that Yitzchak would make *GeiRim* (converts)—this is “his father’s *meGuRey”* (*Bereishit Rabbah* 84:4). And of Yaakov it is written (Genesis 35:2), “Yaakov said to his family and to those who were with him”—i.e., the converts—“Get rid of the alien gods.”


###### Likutei Moharan 59:6:1
[Likutei Moharan 59:6:1](https://torahapp.org/share/book/Likutei%20Moharan/r/59:6:1)

ו וְדַע, שֶׁיֵּשׁ כַּמָּה רְשָׁעִים שֶׁאָסוּר לְקָרְבָם תַּחַת כַּנְפֵי עֲבוֹדָתוֹ, כִּי הֵם מוֹרִידִים אֶת הַמְקָרְבָם מִמַּדְרֵגָתוֹ, כְּמוֹ שֶׁמָּצִינוּ גַּבֵּי מֹשֶׁה, שֶׁקֵּרֵב אֶת הָעֵרֶב רַב, וְאַחַר־כָּךְ עַל־יְדֵי־זֶה אָמַר לוֹ הַקָּדוֹשׁ־בָּרוּךְ־הוּא: לֶךְ רֵד כִּי שִׁחֵת עַמְּךָ (שמות ל״ב:ז׳). וְאֵין כֹּחַ בַּמִּשְׁפָּט הַנַּ"ל לְהַכְנִיעַ הָרַע שֶׁלָּהֶם. וּכְשֶׁאֵין מִשְׁפָּט, אֲזַי בָּא קִלְקוּל גָּדוֹל, הֵן בַּמַּלְאָכִים הַנַּעֲשִׂים עַל־יְדֵי מִשְׁפָּט הַנַּ"ל, הֵן בָּעִגּוּלָא וְרִבּוּעָא הַנַּ"ל:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**6.** And know! there are certain wicked people whom it is forbidden to bring under the wings of His service, since they cause the one who brings them closer to descend from his level. As we find concerning Moshe, that he attracted the mixed multitude and then later, as a result of this, the Holy One said to him: “Go down, for your people have become corrupt” (Exodus 32:7). There is not enough power in the aforementioned *mishpat* to subdue their evil. And when *mishpat* is lacking, this brings great harm to the angels made by *mishpat,* as explained above, as well as to the aforementioned circle and square. **{Why are the Tarmodians’ eyes weak?… Because where they reside they are surrounded by *cholot* (sand)** (***Shabbat*** 31a)**.}**


###### Likutei Moharan 59:6:2
[Likutei Moharan 59:6:2](https://torahapp.org/share/book/Likutei%20Moharan/r/59:6:2)

וְזֶה פֵּרוּשׁ (שבת לא): מִפְּנֵי מָה עֵינֵיהֶם שֶׁל תַּרְמוּדִיִּים טְרוּטוֹת. תַּרְמוּד, זֶה בְּחִינַת רְשָׁעִים שֶׁאֵין מְקַבְּלִין גֵּרִים מֵהֶם (כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (יבמות טז): אֵין מְקַבְּלִין גֵּרִים מִן הַתַּרְמוּדִיִּים),

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is the explanation of: Why are the Tarmodians’ eyes weak? “Tarmod” is the aspect of wicked people who are not accepted as converts. {As our Sages, of blessed memory, said: We do not accept converts from the Tarmodians (Yevamot 16a-b) .}


###### Likutei Moharan 59:6:3
[Likutei Moharan 59:6:3](https://torahapp.org/share/book/Likutei%20Moharan/r/59:6:3)

וְכָל הַמְקָרְבָם עֵינֵיהֶם טְרוּטוֹת – זֶה בְּחִינַת קִלְקוּל שַׁבָּת. שִׁין – תְּלָת גַּוְנָא דְּעֵינָא; בַּת – בַּת עַיִן (תקונא שבעין), בְּחִינַת קִלְקוּל הַחוֹמָה וּבַיִת הַנַּ"ל, שֶׁהֵם בְּחִינַת עֵינַיִם,

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Whoever brings them closer, their eyes become weak. This is the aspect of marring ShaBbaT— *Shin* is the three colors of the eye; *BaT* is the *bat* (pupil) of the eye (Tikkuney Zohar #70)—the aspect of marring the aforementioned wall and house, which are the aspect of the eyes.


###### Likutei Moharan 59:6:4
[Likutei Moharan 59:6:4](https://torahapp.org/share/book/Likutei%20Moharan/r/59:6:4)

כִּי עַיִן עַל שֵׁם הַחָכְמָה נֶאֱמַר, כְּמוֹ שֶׁכָּתוּב (בראשית ג׳:ז׳): וַתִּפָּקַחְנָה עֵינֵי שְׁנֵיהֶם; וְעַל הַנֶּפֶשׁ נֶאֱמַר (קהלת ו׳:ט׳): טוֹב מַרְאֵה עֵינַיִם מֵהֲלָךְ נָפֶשׁ. וְזֶה בְּחִינַת פְּגַם הַכַּעַס, בְּחִינַת (תהילים ו׳:ח׳): עָשְׁשָׁה מִכַּעַס עֵינִי; וְזֶה בְּחִינַת עֲשִׁירוּת, בְּחִינַת (קהלת ה׳:י׳): בִּרְבוֹת הַטּוֹבָה רַבּוּ אוֹכְלֶיהָ, וּמַה כִּשְׁרוֹן לִבְעָלָיו כִּי אִם רְאוּת עֵינָיו.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
For the eyes connote wisdom, as it is written (Genesis 3:7), “Then the eyes of both of them were opened.” And of the soul it is said (Ecclesiastes 6:9), “Better is the feasting of the eyes than the soul’s pursuit.” And this is the aspect of the blemish of anger, the aspect of “My eyes are dimmed by anger” (Psalms 6:8). It is likewise the aspect of wealth, the aspect of “As prosperity increases, so do those that consume it. What, then, has its possessor gained other than feasting his eyes?” (Ecclesiastes 5:10) .


###### Likutei Moharan 59:6:5
[Likutei Moharan 59:6:5](https://torahapp.org/share/book/Likutei%20Moharan/r/59:6:5)

וְשָׁאֲלוּ אֶת הִלֵּל הַנָּשִׂיא: מִפְּנֵי מָה עֵינֵיהֶם טְרוּטוֹת – הַיְנוּ מְקֻלְקָלִין כָּל הַבְּחִינוֹת עֵינִין הַנַּ"ל, כְּשֶׁמְּקָרְבִין אֶת שֶׁאֵינָן רְאוּיִין לְקָרְבָן, כְּגוֹן הַתַּרְמוּדִיִּים.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Thus, they asked Hillel the Prince: **Why are their eyes weak?—**That is, [why are] all the aforementioned aspects of the eyes marred when those who are undeserving, such as the Tarmodians, are brought close?


###### Likutei Moharan 59:6:6
[Likutei Moharan 59:6:6](https://torahapp.org/share/book/Likutei%20Moharan/r/59:6:6)

וְהֵשִׁיב הִלֵּל: מִפְּנֵי שֶׁדָּרִין בֵּין הַחוֹלוֹת; הַיְנוּ שֶׁאֵלּוּ הָרְשָׁעִים הַצְלָחָתָן כָּל־כָּךְ חָזָק, עַד שֶׁאֵין יְכֹלֶת בְּכֹחַ הַמִּשְׁפָּט לְהַכְנִיעַ רִשְׁעָתָן. וְזֶה (תהילים י׳:ה׳): יָחִילוּ דְרָכָיו בְּכָל עֵת, מָרוֹם מִשְׁפָּטֶיךָ מִנֶּגְדּוֹ. וְזֶה: בֵּין הַחוֹלוֹת, בְּחִינַת יָחִילוּ, בְּחִינַת הַצְלָחָתָן, עַד שֶׁאֵין מִשְׁפָּט כְּנֶגְדָּם.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And Hillel answered: **Because where they reside they are surrounded by *cholot*—**In other words, the success of these wicked people is so dominant that the power of *mishpat* is incapable of subduing their evil. This is: “His ways *yachilu* (prosper) at all times; he is impervious to Your *mishpat”* (Psalms 10:5). Thus, this is the meaning of “surrounded by *ChoLot,”* the aspect of *yaChiLu,* the aspect of their success making them impervious to *mishpat* .


###### Likutei Moharan 59:6:7
[Likutei Moharan 59:6:7](https://torahapp.org/share/book/Likutei%20Moharan/r/59:6:7)

וְזֶה יָדוּעַ שֶׁצָּרִיךְ מִשְׁפָּט כַּנַּ"ל, וּמֵחֲמַת שֶׁמָּרוֹם מִשְׁפָּט מִנֶּגְדָּם, עַל־יְדֵי־זֶה בְּחִינַת הָעֵינִין בְּקִלְקוּל:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
That *mishpat* is required, is known, as explained above. But, because they are impervious to *mishpat,* the aspect of the eyes is marred.


###### Likutei Moharan 59:6:8
[Likutei Moharan 59:6:8](https://torahapp.org/share/book/Likutei%20Moharan/r/59:6:8)

עַד כָּאן לְשׁוֹן רַבֵּנוּ זַ"ל

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
{Until here is leshon Rabbeinu z’l .139}


###### Likutei Moharan 59:6:9
[Likutei Moharan 59:6:9](https://torahapp.org/share/book/Likutei%20Moharan/r/59:6:9)

תְּלָת נָפְקִין מֵחַד שֶׁבְּסִימָן נ"ח, וְזֹאת הַתּוֹרָה שֶׁל הַהֵיכַל הַקֹּדֶשׁ, שְׁנֵיהֶם נֶאֶמְרוּ כְּאֶחָד בְּתוֹרָה אַחַת עַל פָּסוּק: אַשְׁרֵי הָעָם יֹדְעֵי תְרוּעָה. אַךְ אַחַר־כָּךְ כְּשֶׁכְּתָבָם חִלְּקָם לִשְׁנֵי תּוֹרוֹת. וּכְשֶׁקִּבַּלְתִּי מֵאִתּוֹ תּוֹרוֹת אֵלּוּ בִּכְתָב, אָמַר לִי: חִלַּקְתִּים לִשְׁנַיִם. וְהֵבַנְתִּי שֶׁהָיָה לוֹ כַּוָּנָה בָּזֶה, וַה' יוֹדֵעַ כַּוָּנָתוֹ:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
{Lesson #58, “*Tlat Nafkin Meichad* (Three Emerge from One),” and this teaching, “*Heikhal HaKodesh* (A Chamber of Holiness),” were delivered as a single teaching on the verse, “Happy is the people that knows the shofar’s blast” (Psalms 89:16). However, afterwards, when [the Rebbe] recorded them, he separated them into two lessons. Thus, when he gave me the written texts of these teachings, he said, “I separated them into two.” I understood that he had a definite intention with this, one which God alone knows.}