## Likutei Moharan Torah 62

###### Likutei Moharan 62:1:1
[Likutei Moharan 62:1:1](https://torahapp.org/share/book/Likutei%20Moharan/r/62:1:1)

לְשׁוֹן רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה וַיַּסֵּב אֱלֹקִים אֶת הָעָם וְכוּ' (שמות י״ג:י״ח):

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
“*Vayaseiv Elohim et HaAm* (So God Led the People Roundabout), by way of the wilderness to the Red Sea. The Israelites went up armed, out of the land of Egypt.” (Exodus 13:18)


###### Likutei Moharan 62:1:2
[Likutei Moharan 62:1:2](https://torahapp.org/share/book/Likutei%20Moharan/r/62:1:2)

א דַּע, שֶׁעַל־יְדֵי אֲכִילָתָם שֶׁל יִשְׂרָאֵל נַעֲשֶׂה יִחוּד קֻדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּהּ אַפִּין בְּאַפִּין, בִּבְחִינַת (רות ב): וַיֹּאמֶר בֹּעַז לְרוּת לְעֵת הָאֹכֶל גֹּשִׁי הֲלֹם. לְעֵת הָאֹכֶל דַּיְקָא, הַיְנוּ עַל־יְדֵי הָאֲכִילָה; גֹּשִׁי הֲלֹם – דָּא יִחוּד קֻדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּהּ, בְּחִינַת (בראשית מד): וַיִּגַּשׁ אֵלָיו יְהוּדָא – דָּא תִּקְרֻבְתָּא מַלְכָּא בְּמַלְכָּא (זוהר ויגש דף רו, וע"ש בפירוש הרמ"ז),

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Know! when Jews eat they effect a face-to-face union between the Holy One and the Divine Presence, in the aspect of “Boaz said to Ruth at mealtime, ‘Approach here’” (Ruth 2:14). Specifically “at mealtime”—i.e., through eating. “Approach here”—this is the union between the Holy One and the Divine Presence, the aspect of “Then Yehudah approached him” (Genesis 44:18): this is a meeting of one king with another (Zohar I, 206a) .


###### Likutei Moharan 62:1:3
[Likutei Moharan 62:1:3](https://torahapp.org/share/book/Likutei%20Moharan/r/62:1:3)

רַק הָאֲכִילָה צָרִיךְ לִהְיוֹת מַאֲכָל אַחַר שֶׁנִּתְבָּרֵר, וְאֵין בּוֹ שׁוּם תַּעֲרוֹבוֹת, כִּי מַאֲכָל שֶׁיֵּשׁ בּוֹ תַּעֲרוֹבוֹת, עַל־יְדֵי מַאֲכָל כָּזֶה יוּכַל הָאָדָם לַחֲטֹא:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
However, this eating must be of food that has already been purified, having nothing mixed into it. This is because a food that contains an admixture [of good and evil] can cause a person to sin.


###### Likutei Moharan 62:2:1
[Likutei Moharan 62:2:1](https://torahapp.org/share/book/Likutei%20Moharan/r/62:2:1)

ב וְהַבֵּרוּר שֶׁל הַמַּאֲכָלִים הוּא עַל־יְדֵי אֱמוּנָה.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**2.** Food is purified through faith.


###### Likutei Moharan 62:2:2
[Likutei Moharan 62:2:2](https://torahapp.org/share/book/Likutei%20Moharan/r/62:2:2)

כִּי הָאֱמֶת, מַה שֶּׁהִגְבִּיל הַשֵּׁם יִתְבָּרַךְ לַשֵּׂכֶל הָאֱנוֹשִׁי שֶׁיּוּכַל לְהָבִין, הוּא מִצְוָה גְּדוֹלָה לְחַדֵּד הַשֵּׂכֶל, לְהָבִין הַדָּבָר עַל בֻּרְיוֹ, וְעַל זֶה נֶאֱמַר (אבות פ"ב): וְדַע מַה שֶּׁתָּשִׁיב לְאֶפִּיקוֹרוֹס.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
In truth, it is a great mitzvah to sharpen the intellect in order to understand clearly that which God demarcated as comprehensible to the human mind. Concerning this it is said: And know what to answer the heretic (Avot 2:14) .


###### Likutei Moharan 62:2:3
[Likutei Moharan 62:2:3](https://torahapp.org/share/book/Likutei%20Moharan/r/62:2:3)

כִּי יֵשׁ חִלּוּק בֵּין הַקֻּשְׁיוֹת; כִּי יֵשׁ קֻשְׁיָא שֶׁיָּכוֹל הָאָדָם לְהָבִין תֵּרוּץ עַל קֻשְׁיָא זוֹ – עַל זֶה נֶאֱמַר: וְדַע מַה וְכוּ'. וְיֵשׁ קֻשְׁיָא, שֶׁאֵינוֹ בְּאֶפְשָׁרִי לַשֵּׂכֶל הָאֱנוֹשִׁי לְהָבִין תֵּרוּץ עַל קֻשְׁיָא כָּזוֹ, רַק לֶעָתִיד לָבוֹא יִתְגַּלֶּה הַתֵּרוּץ – אָסוּר לְאָדָם לְעַיֵּן בָּהֶם, וְכָל מִי שֶׁסּוֹמֵךְ עַל שִׂכְלוֹ וּמְעַיֵּן בָּהּ, עַל זֶה נֶאֱמַר (משלי ב׳:י״ט): כָּל בָּאֶיהָ לֹא יְשׁוּבוּן; כִּי עַל קֻשְׁיָא כָּזוֹ, אָסוּר לִסְמֹךְ עַל שִׂכְלוֹ, רַק לְהַעֲמִיד עַל אֱמוּנָה.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
For there are different types of questions: There is the question whose solution a man can understand, of which it is said: “And know what [to answer the heretic].” And there is the question whose solution is incomprehensible to the human mind; only in the Future will the solution be revealed. It is forbidden for a person to delve into these. Anyone who does rely on his intellect and delves into them, of this it is said (Proverbs 2:19): “None that go to her return.” This is because for such a question he may not rely on his intellect, but rather be steadfast in faith.


###### Likutei Moharan 62:2:4
[Likutei Moharan 62:2:4](https://torahapp.org/share/book/Likutei%20Moharan/r/62:2:4)

וַאֲפִלּוּ אֵלּוּ הַקֻּשְׁיוֹת שֶׁיֵּשׁ עֲלֵיהֶם תְּשׁוּבָה, לִפְעָמִים נִסְתְּמוּ שְׁבִילֵי הַשֵּׂכֶל, וְאֵינוֹ יוֹדֵעַ לְהָשִׁיב, וְנִזְרְקָה בּוֹ אֶפִּיקוֹרְסוּת, וְאֵינוֹ יוֹדֵעַ מַה לְּהָשִׁיב עַל אֶפִּיקוֹרְסוּת. וְזֹאת הָאֶפִּיקוֹרְסוּת הִיא לְכָל אֶחָד לְפִי בְּחִינָתוֹ, יָכוֹל לְהָבִין בֵּין רַב לִמְעַט.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Even for those questions that have a solution—there are times when the paths of the intellect are blocked, so that a person does not know how to respond to it. He is then injected with heresy and does not know how to respond to it. With each person, this heresy is commensurate with his level: he can understand either more, or less.


###### Likutei Moharan 62:2:5
[Likutei Moharan 62:2:5](https://torahapp.org/share/book/Likutei%20Moharan/r/62:2:5)

כִּי צָרִיךְ לַעֲבֹד אֶת ה' בִּשְׁנֵי יְצָרִין, שֶׁיִּהְיֶה הַיֵּצֶר הָרָע כָּפוּף לַיֵּצֶר טוֹב, כְּמַאֲמַר חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה (ברכות נד): וְאָהַבְתָּ וְכוּ' בְּכָל לְבָבְךָ – בִּשְׁנֵי יְצָרֶיךָ. שֶׁיִּהְיֶה לִבּוֹ שָׁלֵם עִם ה' אֱלֹקָיו, שֶׁלֹּא יִהְיֶה לוֹ מַחֲלֹקֶת בֵּין שְׁנֵי יְצָרִין, הַיְנוּ שֶׁלֹּא יִהְיֶה לִבּוֹ חָלָק עָלָיו, בְּחִינַת (הושע י): חָלַק לִבָּם.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
For a person must worship God with both inclinations, with the evil inclination being subservient to the good inclination. This is as in the teaching of the Sages, of blessed memory: “You shall love [God your Lord] with all *leVaVekha* (your heart)” (Deuteronomy 6:5)—with both your inclinations (Berakhot 54a). His heart should be whole with God his Lord; there should be no *maChLoKet* (dispute) between his two inclinations—i.e., his heart should not be divided, the aspect of “Their heart is *ChaLaK* (divided)” (Hosea 10:2) .


###### Likutei Moharan 62:2:6
[Likutei Moharan 62:2:6](https://torahapp.org/share/book/Likutei%20Moharan/r/62:2:6)

וּבֶאֱמֶת אִם הָיָה יוֹדֵעַ הָאָדָם יְדִיעָה בְּלֵב שָׁלֵם, שֶׁמְּלֹא כָל הָאָרֶץ כְּבוֹדוֹ (ישעיהו ו׳:ג׳), וְהַקָּדוֹשׁ־בָּרוּךְ־הוּא עוֹמֵד בִּשְׁעַת הַתְּפִלָּה, וְשׁוֹמֵעַ הַתְּפִלָּה, וַדַּאי הָיָה מִתְפַּלֵּל בְּהִתְלַהֲבוּת גָּדוֹל, וְהָיָה מְדַקְדֵּק מְאֹד לְכַוֵּן אֶת דְּבָרָיו. וּבִשְׁבִיל שֶׁהָאָדָם אֵינוֹ יוֹדֵעַ זֹאת יְדִיעָה בְּלֵב שָׁלֵם, בִּשְׁבִיל זֶה אֵינוֹ מִתְלַהֵב כָּל כָּךְ, וְאֵינוֹ מְדַקְדֵּק כָּל־כָּךְ. וְכָל אֶחָד לְפִי מִעוּט שִׂכְלוֹ וִידִיעָתוֹ, כֵּן הִתְלַהֲבוּתוֹ וְדִקְדּוּקוֹ. וְהַיְדִיעָה הִיא מֵהַיֵּצֶר הַטּוֹב שֶׁבַּלֵּב, וְהַסְתָּרַת הַיְדִיעָה הִיא מֵהַיֵּצֶר הָרָע שֶׁבַּלֵּב. וְהַסְתָּרַת הַיְדִיעָה, הֵן הֵן אֶפִּיקוֹרְסוּת וְקֻשְׁיוֹת, שֶׁהַיֵּצֶר הָרָע מַקְשֶׁה אֶת לִבּוֹ לִפֹּל בְּרָעָה (משלי כ״ח:י״ד):

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
In truth, were a person to know with a whole heart that “all the earth is filled with His Glory” (Isaiah 6:3), and that the Holy Blessed One stands [nearby him] during prayer and hears the prayer, he would surely pray with great enthusiasm. He would be extremely meticulous to recite his words with focused intention. However, because a person does not know this with a whole heart, he does not get very enthusiastic and is not very meticulous. And each person’s enthusiasm and meticulousness is commensurate with the limitations of his intellect and knowledge. This knowledge stems from the good inclination in the heart, while the concealment of this knowledge is due to the evil inclination in the heart. Indeed, this concealment of the knowledge is the heresy and questioning; the evil inclination perplexes his heart so that he should succumb to evil (cf. Proverbs 28:14) .


###### Likutei Moharan 62:2:7
[Likutei Moharan 62:2:7](https://torahapp.org/share/book/Likutei%20Moharan/r/62:2:7)

וְהַתִּקּוּן לְזֶה הַמַּחֲלֹקֶת שֶׁבַּלֵּב – לְתַקֵּן אוֹתוֹ בְּשָׁרְשׁוֹ. הַיְנוּ כִּי עִקַּר הִתְהַוּוּת מַחֲלֹקֶת הַיֵּצֶר הָרָע, שָׁרְשׁוֹ מִן הַמַּחֲלֹקֶת שֶׁבִּקְדֻשָּׁה, כְּשֶׁהִשְׁתַּלְשְׁלָה מִן דַּרְגָּא לְדַרְגָּא, עַד שֶׁנִּשְׁתַּלְשֵׁל לְמַטָּה, נִתְהַוֶּה מִמֶּנּוּ מַחֲלוֹקֶת הַיֵּצֶר הָרָע, בִּבְחִינַת חָלַק לִבָּם, וּמַטִּיל בּוֹ אֶפִּיקוֹרְסוּת, וּמַסְתִּיר מִמֶּנּוּ שְׁבִילֵי הַשֵּׂכֶל אֲשֶׁר אֵינוֹ יוֹדֵעַ לְהָשִׁיב.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
The way to rectify this dispute in the heart is at its root. That is, in its essence, dispute of the evil inclination is rooted in the dispute of holiness. When [the latter] descends level after level until it descends below, it becomes dispute of the evil inclination, in the aspect of “Their heart is divided.” It instills him with heresy and conceals from him the intellect’s paths, so that he does not know how to answer.


###### Likutei Moharan 62:2:8
[Likutei Moharan 62:2:8](https://torahapp.org/share/book/Likutei%20Moharan/r/62:2:8)

וּמַחֲלֹקֶת שֶׁבִּקְדֻשָּׁה, הוּא מַחֲלֹקֶת תַּנָּאִים וַאֲמוֹרָאִים שֶׁבַּגְּמָרָא, שֶׁזֶּה אוֹסֵר וְזֶה מַתִּיר. וּמֵהִשְׁתַּלְשְׁלוּתָם לְמַטָּה נִתְהַוֶּה מִמֶּנוּ מַחֲלֹקֶת הַיֵּצֶר הָרָע. וּכְשֶׁמְּתַקֵּן הַמַּחֲלֹקֶת שֶׁבִּקְדֻשָּׁה, אֲזַי מִמֵּילָא נִתְבַּטֵּל מַחֲלֹקֶת הַיֵּצֶר הָרָע, כִּי אֵין אֲחִיזָתוֹ אֶלָּא מִשָּׁם.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Dispute of holiness is the dispute of the *Tannaim* and *Amoraim* in the Talmud: one prohibits while the other permits. But as a result of their [dispute] descending below, it becomes dispute of the evil inclination. Thus, when one rectifies the dispute of holiness, dispute of the evil inclination is consequently eliminated, since its hold is solely from there.


###### Likutei Moharan 62:2:9
[Likutei Moharan 62:2:9](https://torahapp.org/share/book/Likutei%20Moharan/r/62:2:9)

וְתִקּוּן הַמַּחֲלֹקֶת שֶׁבִּקְדֻשָּׁה, הֵן הֲלָכוֹת פְּסוּקוֹת. כִּי פְּסַק הֲלָכָה הוּא הַשָּׁלוֹם וְהַכְרָעָה שֶׁל מַחֲלוֹקֶת הַתַּנָּאִים וְאָמוֹרָאִים. וְעַל יְדֵי לִמּוּד הַפּוֹסְקִים הוּא נִתְקַשֵּׁר לְהַשָּׁלוֹם שֶׁבִּקְדֻשָּׁה, וּמְתַקֵּן הַמַּחֲלֹקֶת שֶׁבִּקְדֻשָּׁה. וְאָז נִתְבַּטֵּל הַמַּחֲלֹקֶת הַיֵּצֶר הָרָע שֶׁבְּלִבּוֹ, וְאָז יוּכַל לַעֲבֹד אֶת הַשֵּׁם בְּכָל לְבָבוֹ, בִּשְׁנֵי יְצָרִים. וְנִפְתְּחוּ לוֹ שַׁעֲרֵי הַשֵּׂכֶל, שֶׁיּוֹדֵעַ לְהָשִׁיב לְאֶפִּיקוֹרוֹס.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
The rectification for dispute of holiness is legal rulings. A legal ruling is the peace and resolution of the dispute of the *Tannaim* and *Amoraim*. By studying the Codes of Law, a person binds himself to the peace of holiness and rectifies the dispute of holiness. Then, the dispute of the evil inclination in his heart is eliminated and he is able to worship God ‘with all his heart’—with both inclinations. The gates of the intellect are thus open for him, so that he knows how to answer the heretic.


###### Likutei Moharan 62:2:10
[Likutei Moharan 62:2:10](https://torahapp.org/share/book/Likutei%20Moharan/r/62:2:10)

וְכָל זֶה נַעֲשֶׂה עַל יְדֵי הַהַכְרָעָה וְהַשָּׁלוֹם הַנַּ"ל. וְזֶה אוֹתִיּוֹת "שָׁלוֹם", נוֹטְרִיקוֹן: וְדַע מַה שֶּׁתָּשִׁיב לְאֶפִּיקוֹרוֹס. כִּי עַל יְדֵי הַשָּׁלוֹם, יוֹדֵעַ לְהָשִׁיב עַל אֶפִּיקוֹרְסוּת שֶׁבְּלִבּוֹ:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
All this comes about through the aforementioned resolution and peace. Thus the letters *ShaLOM* (peace) are an acronym of “*V’da Mah Shetashiv L’apikoros* (And know what to answer the heretic).” Through the peace, he knows how to answer the heresy in his heart.


###### Likutei Moharan 62:2:11
[Likutei Moharan 62:2:11](https://torahapp.org/share/book/Likutei%20Moharan/r/62:2:11)

וְזֶה (תהילים קי״ט:ז׳): אוֹדְךָ בְּיֹשֶׁר לֵבָב בְּלָמְדִי מִשְׁפְּטֵי צִדְקֶךָ – לֵבָב דַּיְקָא, בִּשְׁנֵי יְצָרִין. אֵימָתַי, כַּד לָמְדִי מִשְׁפְּטֵי צִדְקֶךָ, הַיְנוּ עַל יְדֵי לִמּוּד הַפּוֹסְקִים:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is the explanation of “I will praise You with an upright *leVaV* (heart), when I study Your just laws” (Psalms 119:7). Specifically “heart”—with both inclinations. When is this? When “I study Your just laws”—i.e., through the study of the Codes of Law.


###### Likutei Moharan 62:2:12
[Likutei Moharan 62:2:12](https://torahapp.org/share/book/Likutei%20Moharan/r/62:2:12)

אֲבָל הַקֻּשְׁיוֹת שֶׁאֵין עֲלֵיהֶם תֵּרוּץ, אָסוּר לְאָדָם לְעַיֵּן בָּהֶם, רַק לְחַזֵּק אֶת עַצְמוֹ בֶּאֱמוּנָה. וּכְשֶׁיֵּשׁ לוֹ אֱמוּנָה בִּשְׁלֵמוּת, יוּכַל לִהְיוֹת עַל יְדֵי אֲכִילָתוֹ יִחוּד קֻדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּהּ כַּנַּ"ל. בְּחִינַת (תהלים לז): וּרְעֵה אֱמוּנָה, הַיְנוּ בְּחִינַת אֲכִילָה עַל־יְדֵי אֱמוּנָה:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Yet it is forbidden for a person to delve into the questions that have no solution. Rather, he should strengthen himself with faith. And when his faith is perfect, his eating can effect a union between the Holy One and the Divine Presence, as mentioned above. This is the aspect of “and nourish faith” (Psalms 37:3)—i.e., the aspect of eating through faith.


###### Likutei Moharan 62:3:1
[Likutei Moharan 62:3:1](https://torahapp.org/share/book/Likutei%20Moharan/r/62:3:1)

ג וְעִקַּר שְׁלֵמוּת וְקִשּׁוּטֵי אֱמוּנָה, הַיְנוּ לְקָרֵב דַּוְקָא הַמְרֻחָקִים, בְּחִינַת (צפניה ג׳:ט׳): לִקְרֹא כֻּלָּם בְּשֵׁם ה', אֲפִלּוּ עַכּוּ"ם יִקְרְבוּ לֶאֱמוּנוֹת יִשְׂרָאֵל, וּלְעָבְדוֹ שְׁכֶם אֶחָד:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**3. {“For then I will turn [the speech of] the nations into pure speech, that they may all call out in God’ s Name and serve Him with one accord”** (Zephaniah 3:9)**.}** Faith is mainly perfected and adorned by bringing close in particular those who are distant, the aspect of “that they may all call out in God’s Name.” Even idolaters will draw close to the faith of the Jews “and serve Him with one accord.”


###### Likutei Moharan 62:4:1
[Likutei Moharan 62:4:1](https://torahapp.org/share/book/Likutei%20Moharan/r/62:4:1)

ד וּלְהַשְׁלִים אֶת הָאֱמוּנָה, הַיְנוּ לְקָרֵב אֶת הָרְחוֹקִים כַּנַּ"ל, צָרִיךְ מִתְּחִלָּה לְהַעֲלוֹת נִיצוֹצֵי אוֹתִיּוֹת הַדִּבּוּר. וּכְשֶׁנִּתְבָּרְרוּ אוֹתִיּוֹת הַדִּבּוּר, אֲזַי הוֹפֵךְ אֶת עַצְמוֹ הַדִּבּוּר, וּמְלַקֵּט הַנִּיצוֹצוֹת הַקְּדֻשָּׁה מִבֵּין הַקְּלִפּוֹת, וְנִשְׁאָרִים הַקְּלִפּוֹת בְּלֹא חִיּוּת. וְאָז הָעַכּוּ"ם, שֶׁיְּנִיקָתָם מֵהַקְּלִפּוֹת, כְּשֶׁרוֹאִים שֶׁאֵין לָהֶם חִיּוּת, אֲזַי מַשְׁלִיכִים אֶת אֱמוּנָתָם, בְּחִינַת (ישעיהו ב׳:כ׳): בַּיּוֹם הַהוּא יַשְׁלִיךְ הָאָדָם אֶת אֱלִילֵי כַּסְפּוֹ וְאֶת אֱלִילֵי זְהָבוֹ; וּמַדְבִּיקִים אֶת עַצְמָם לֶאֱמוּנַת יִשְׂרָאֵל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**4.** To perfect faith—i.e., to bring close those who are distant, as explained above—a person must first raise up the sparks of the letters of speech. Once the letters of speech are purified, speech turns itself around and gathers up the sparks of holiness that are among the forces of evil. The evil forces are left without life-force. Then, when the idolaters who are sustained by the evil forces see that they are bereft of life-force, they cast off their beliefs—the aspect of “At that time a man will cast away his idols of silver and his idols of gold” (Isaiah 2:20)—and adhere to the faith of the Jews.


###### Likutei Moharan 62:4:2
[Likutei Moharan 62:4:2](https://torahapp.org/share/book/Likutei%20Moharan/r/62:4:2)

וְזֶה בְּחִינַת (שם בצפניה): אָז אֶהְפֹּךְ אֶל הָעַמִּים שָׂפָה בְרוּרָה. שָׂפָה בְרוּרָה, הַיְנוּ הַדִּבּוּר שֶׁנִּתְבָּרֵר מִבֵּינֵיהֶם, הוּא הוֹפֵךְ אֶת עַצְמוֹ אֶל הָעַמִּים, כְּדֵי לִלְקֹט מֵהֶם שְׁאָרֵי נִיצוֹצוֹת הַקְּדֻשָּׁה. וְאָז נִתְקַיֵּם: לִקְרֹא כֻּלָּם בְּשֵׁם ה' – שֶׁיִּדְבְּקוּ כֻּלָּם בֶּאֱמוּנַת יִשְׂרָאֵל:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is the aspect of “For then I will turn [the speech of] the nations into pure speech.” “Pure speech” is speech that has been purified [and removed] from their midst. It turns itself to the nations in order to gather up the remaining holy sparks from them. Thus is fulfilled “that they may all call out in God’s Name”—they all adhere to the faith of the Jews.


###### Likutei Moharan 62:5:1
[Likutei Moharan 62:5:1](https://torahapp.org/share/book/Likutei%20Moharan/r/62:5:1)

ה וּלְהַעֲלוֹת נִיצוֹצֵי הַדִּבּוּר צָרִיךְ לְתַעֲנִית. וְזֶה בְּחִינַת (תהילים ק״ז:י״ז): מִדֶּרֶךְ פִּשְׁעָם וּמֵעֲו‍ֹנוֹתֵיהֶם יִתְעַנּוּ וְכוּ', אֲזַי: יִשְׁלַח דְּבָרוֹ. כִּי עִקַּר תִּקּוּן הַדִּבּוּר, הוּא עַל־יְדֵי הַתַּעֲנִית. כִּי עִקַּר יְנִיקַת הַקְּלִפּוֹת, אֵינוֹ אֶלָּא מֵאֲחוֹרֵי הַקְּדֻשָּׁה, כִּי מִפְּנֵי הַקְּדֻשָּׁה אִי אֶפְשָׁר לָהֶם לִינֹק, מֵחֲמַת בְּהִירוּת אוֹר.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**5.** To raise up the sparks of speech it is necessary to fast. This is the aspect of “their sinfulness and iniquities lead them to fast…,” because of which “He sent His word [to heal them]” (Psalms 107:17, 20). For speech is rectified mainly through fasting, since for the most part the evil forces are sustained only by the back of holiness. It is impossible for them to draw sustenance from the face of holiness due to the brightness of the light.


###### Likutei Moharan 62:5:2
[Likutei Moharan 62:5:2](https://torahapp.org/share/book/Likutei%20Moharan/r/62:5:2)

אֶלָּא לִפְעָמִים נוֹתְנִים לָהֶם מִלְּמַעְלָה בִּמְכֻוָּן כֹּחַ לִינֹק מִפְּנֵי הַקְּדֻשָּׁה, וְכָל זֶה אֵינוֹ אֶלָּא לְרַע לָהֶם, בְּחִינַת (קהלת ח׳:ט׳): עֵת אֲשֶׁר שָׁלַט הָאָדָם בְּאָדָם לְרַע לוֹ.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
However, occasionally, from on high they are intentionally given strength to draw sustenance from the face of holiness. Yet this is invariably to their detriment, the aspect of “a time when one man rules over another to his own detriment” (Ecclesiastes 8:9) .


###### Likutei Moharan 62:5:3
[Likutei Moharan 62:5:3](https://torahapp.org/share/book/Likutei%20Moharan/r/62:5:3)

וְכָל הַתַּאֲווֹת הֵם בְּחִינַת קְלִפּוֹת, כִּי הַתַּאֲווֹת הֵם מוֹתָרוֹת, כִּי בְּלֹא הַתַּאֲווֹת יָכוֹל הַגּוּף לְהִתְקַיֵּם, נִמְצָא שֶׁהֵם מוֹתָרוֹת לְקִיּוּם הַגּוּף, כְּמוֹ הַקְּלִפּוֹת הֵם מוֹתָרוֹת, כִּי עִקָּר אֵינוֹ אֶלָּא הַפְּרִי, וְהַקְּלִפּוֹת הֵם מוֹתָרוֹת. וּכְשֶׁמִּתְגַּבְּרִים הַתַּאֲווֹת עַל הָאָדָם, הוּא הִתְגַּבְּרוּת הַקְּלִפּוֹת עַל הַקְּדֻשָּׁה.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Now, all the desires of the body are the aspect of *kelipot* (evil forces). This is because the physical desires are extraneous, since the body could exist without them. They are extraneous to the body’s existence, just as the *kelipot* are extraneous. For the main thing is only the fruit, whereas the *kelipot* (shells) are extraneous. Thus, physical desire overcoming a person is the evil forces overpowering holiness.


###### Likutei Moharan 62:5:4
[Likutei Moharan 62:5:4](https://torahapp.org/share/book/Likutei%20Moharan/r/62:5:4)

וְרָאשֵׁי הַתַּאֲווֹת הֵם שְׁלשָׁה שָׂרֵי פַּרְעֹה: שַׂר הַמַּשְׁקִים וְאוֹפִים וְטַבָּחִים, שֶׁהֵם קָנֶה וּוֵשֶׁט וּוְרִידִין, שֶׁהֵם בְּחִינַת תַּאֲווֹת אֲכִילָה וּשְׁתִיָּה, שֶׁהֵם רָאשִׁים, שֶׁכָּל הַתַּאֲווֹת נִמְשָׁכִים אַחֲרֵיהֶם. וִינִיקָתָם מִפַּרְעֹה, שֶׁהוּא אוֹתִיּוֹת עֹרֶף, הַיְנוּ מֵאֲחוֹרַיִם. וְעִקַּר יְנִיקָתָם מֵהַדִּבּוּרִים, בְּחִינַת אַחַר הַדְּבָרִים, כִּי הֵם סְמוּכִין לָהּ, כִּי קָנֶה וּוֵשֶׁט וּוְרִידִין הֵם סְמוּכִים לַחֲמֵשֶׁת מוֹצָאוֹת הַפֶּה, וְעִקַּר יְנִיקָתָם מֵהַדִּבּוּרִים שֶׁאֵינָם זַכִּים כָּל כָּךְ.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
The primary physical desires are Pharaoh’s three officials: the wine steward, baker and butcher. These are the trachea, esophagus and veins, which are the aspect of the physical desire for food and drink. These are primary, since all the [other] physical desires follow them. And they draw sustenance from PhaRaOh, the same letters as *ORePh* (nape)—i.e., from the *AChoRayim* (back). They are mainly sustained by the *DiBuRiM* (words), the aspect of “*AChaR haDeVaRiM* (the back of the words).” For they are close to it, because the trachea, esophagus and veins are adjacent to the five articulators, and they sustain themselves mainly from the words that are insufficiently pure.


###### Likutei Moharan 62:5:5
[Likutei Moharan 62:5:5](https://torahapp.org/share/book/Likutei%20Moharan/r/62:5:5)

וּכְשֶׁרָאשֵׁי הַתַּאֲווֹת שֶׁהֵם הַקְּלִפּוֹת מִתְגַּבְּרִים, צָרִיךְ לְהַדְבִּיק וּלְהַסְתִּיר אֲחוֹרֵי הַקְּדֻשָּׁה, שֶׁלֹּא יִינְקוּ. וּדְבֵקוּת אֲחוֹרֵי הַקְּדֻשָּׁה, הִיא עַל יְדֵי הַתַּעֲנִית. כְּמוֹ שֶׁכּוֹתְבִים שֵׁם הֲוָיָ"ה בִּבְחִינַת אֲחוֹרַיִם, שֶׁכּוֹתְבִים מִתְּחִלָּה יוֹד, וְאַחַר כָּךְ כְּשֶׁרוֹצִים וְכוֹתְבִים הֵ"א, חוֹזְרִים לַאֲחוֹרַיִם וְכוֹתְבִים יוֹד הֵא וְכוּ' – כֵּן הַתַּעֲנִית, שֶׁהוּא עִקַּר הַכְנָעָתָן שֶׁל הַשָּׂרִים הַנַּ"ל, הוּא בִּבְחִינַת דְּבֵקוּת אֲחוֹרֵי הַקְּדֻשָּׁה.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Thus when the primary physical desires, which are the evil forces, gain power, it is necessary to attach and conceal the back of holiness so that they cannot draw sustenance [from it]. The back of holiness is attached through fasting. This is analogous to the way we write God’s Name in the aspect of *achorayim* (stepping back): we first write a *yod;* and then, when we want to write a *heh,* we turn back and write *yod heh,* and so on. Fasting, which is the primary way to subdue the aforementioned officials, is likewise in the aspect of attaching the back of holiness.


###### Likutei Moharan 62:5:6
[Likutei Moharan 62:5:6](https://torahapp.org/share/book/Likutei%20Moharan/r/62:5:6)

כִּי עִקַּר זְכוּת הַתַּעֲנִית, אֵינוֹ אֶלָּא כְּשֶׁאָנוּ חוֹשְׁבִים הַשָּׁעוֹת שֶׁהִתְחִיל לְהִתְעַנּוֹת. לְמָשָׁל, כְּשֶׁמִּתְעַנֶּה שְׁנֵי יָמִים – הַיּוֹם הַשֵּׁנִי שֶׁהוּא נֶחֱשָׁב בְּיוֹתֵר, אֵין מֵחֲמַת עַצְמוֹ, אֶלָּא מֵחֲמַת שֶׁאָנוּ חוֹזְרִים לְיוֹם רִאשׁוֹן, אֲזַי נֶחֱשָׁב יוֹם שֵׁנִי לִזְכוּת יוֹתֵר. גַּם כִּי עִקַּר כָּל הַדְּבָרִים הֵן הַתְחָלָה, כִּי כָּל הַתְחָלוֹת קָשׁוֹת (מכילתא פ' יתרו והובא בפירש"י), מֵחֲמַת שֶׁיּוֹצֵא מֵהֶפֶךְ לְהֵפֶךְ, אֲבָל אַחַר הַתְחָלָה, הוּא נִכְנָס מְעַט בְּהֶרְגֵּל, וְאֵינוֹ קָשֶׁה עָלָיו כָּל כָּךְ. וְכֵן בְּכָל יוֹם וָיוֹם שֶׁהוֹלֵךְ לְמֵרָחוֹק מֵהַהַתְחָלָה, כֵּן נָקֵל הַדָּבָר, שֶׁנִּכְנָס מְעַט בְּהֶרְגֵּל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
For the principal merit of fasting is [evident] only when we reckon the hours from when the fast began. For example, when a person fasts two days, the reason the second day is the more valued is not because of itself, but because we return to the first day; then the second day is reckoned as having greater merit. Another reason is that the main thing is the beginning, since all beginnings are difficult, because they entail going from one extreme to the other. After beginning, however, a person becomes somewhat habituated, and it is not as difficult for him. Likewise, with each day that passes from the beginning, the thing becomes commensurately easier, as it becomes somewhat routine.


###### Likutei Moharan 62:5:7
[Likutei Moharan 62:5:7](https://torahapp.org/share/book/Likutei%20Moharan/r/62:5:7)

נִמְצָא שֶׁעִקַּר כֹּחַ הָעֲבוֹדָה שֶׁל כָּל יָמִים, אֵינוֹ אֶלָּא הַהַתְחָלָה, שֶׁאָנוּ צְרִיכִין לַחֲזֹר לַאֲחוֹרֵי, לְיוֹם רִאשׁוֹן שֶׁהִתְחִיל לְהָבִין וּלְהִתְעַנּוֹת, שֶׁהוּא תְּחִלַּת הַתְּשׁוּבָה, שֶׁהָיָה קָשֶׁה עָלָיו הַהַתְחָלָה, שֶׁיָּצָא מֵהֶפֶךְ לְהֵפֶךְ, וּבְכָל יוֹם חוֹזֵר לַאֲחוֹרָיו, לְקַבֵּל כֹּחַ מֵהַתְחָלָה.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Thus the beginning is invariably the primary impetus for the devotions of all the days. We have to turn back, to ‘the first day that he began to understand and to fast.’ This is the beginning of the repentance. The beginning was difficult for him, since he went from one extreme to the other. And each day he turns back to receive energy from the beginning.


###### Likutei Moharan 62:5:8
[Likutei Moharan 62:5:8](https://torahapp.org/share/book/Likutei%20Moharan/r/62:5:8)

וּמַחֲמַת שֶׁאֵלּוּ הַשָּׂרִים הַנַּ"ל, הֵם סְמוּכִים לְהַדִּבּוּר, וּכְשֶׁמִּתְגַּבְּרִים אֲזַי מַמְשִׁכִין אֶת הַדִּבּוּר לְגָלוּת מִצְרַיִם, בְּחִינַת מֵצַר הַגָּרוֹן, בְּחִינַת (תהילים ס״ט:ד׳): נִחַר גְּרוֹנִי, וְאֵינוֹ יָכוֹל לְדַבֵּר שׁוּם דִבּוּר לִפְנֵי הַשֵּׁם יִתְבָּרַךְ. וְעַל יְדֵי הַתַּעֲנִית שֶׁמַּרְעִיב אֶת עַצְמוֹ, הוּא מַמְשִׁיךְ מֵימֵי הַחֲסָדִים לְלַחְלֵח הַגָּרוֹן, וְאָז יוּכַל לְדַבֵּר.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Now, since the aforementioned officials are close to speech, when they become powerful, they draw speech into the exile of *MiTZRayim* (Egypt)—the aspect of *MeiTZaR* (constriction) of the throat, the aspect of “my throat is dry” (Psalms 69:4)—and he cannot say anything before God. But by fasting, his starving himself, he draws the waters of the benevolences to moisten the throat, and then is able to speak.


###### Likutei Moharan 62:5:9
[Likutei Moharan 62:5:9](https://torahapp.org/share/book/Likutei%20Moharan/r/62:5:9)

וְזֶה בְּחִינַת (בראשית י״ב:י׳): וַיְהִי רָעָב בָּאָרֶץ – רָעָב הַיְנוּ בְּחִינַת תַּעֲנִית, שֶׁמַּרְעִיב אֶת עַצְמוֹ. וְזֶה הוּא דְּבֵקוּת אֲחוֹרֵי הַקְּדֻשָּׁה, כִּי הֲוָיָה אֱלֹקִים בְּחִינַת אֲחוֹרַיִם – מִסְפַּר רָעָב. [כִּי שֵׁם הֲוָיָה בַּאֲחוֹרַיִם, דְּהַיְנוּ י י"ק יק"ו יקו"ק, עוֹלֶה ע"ב. וְשֵׁם אֱלֹקִים בַּאֲחוֹרַיִם, כָּזֶה א' א"ל אל"ק אלק"י אלקי"ם עוֹלֶה ר', וּשְׁנֵיהֶם יַחַד עוֹלִים רע"ב.]

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**{“Then Avram journeyed on his way, moving steadily toward the Negev (south). There was *raav* (famine) in the Land, and Avram went down to *Mitzrayim* … Pharaoh’s officials saw her and they praised her to Pharaoh… But God afflicted Pharaoh and his household with severe plagues because of Avram’s wife Sarai”** (Genesis 12:9-17)**.}** This is the aspect of “There was famine in the Land.” “*Raav* (famine)” is the aspect of fasting, his starving himself. This is attaching the back of holiness, since the aspect of *achorayim* of *YHVH ELoHYM* is numerically equal to *RaAV*. {The *achorayim* of the Name *YHVH*— *yod, yod heh, yod heh vav, yod heh vav heh*—equals 72. The *achorayim* of the Name *Elohym*— *aleph, aleph lamed, aleph lamed heh, aleph lamed heh yod, aleph lamed heh yod mem*—equals 200. The two together equal *R-A-V* (272).}


###### Likutei Moharan 62:5:10
[Likutei Moharan 62:5:10](https://torahapp.org/share/book/Likutei%20Moharan/r/62:5:10)

וַיֵּרֶד אַבְרָהָם מִצְרָיְמָה – הַיְנוּ הוֹרָדוֹת מֵימֵי הַחֲסָדִים לְלַחְלֵח מֵצַר הַגָּרוֹן, לְהוֹצִיא אֶת הַגָּרוֹן מִבְּחִינַת נִחַר גְּרוֹנִי. בִּבְחִינַת (שם): הָלוֹךְ וְנָסוֹעַ הַנֶּגְבָּה, לְלַחְלֵחַ הַנְּגִיבָה, לְהִתְקַיֵּם (ישעיהו נ״ח:א׳): קְרָא בְגָרוֹן אַל תַּחְשֹׂךְ.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
“Avram went down to *MiTZRayim”*—i.e., drawing down the waters of the benevolences to moisten the *MeiTZaR* of the throat, removing the throat from the aspect of “my throat is dry.” This is in the aspect of “moving steadily toward the *NeGeV* (south),” to moisten the *NeGiVah* (dryness), so as to fulfill “Cry out from the throat; don’t hold back” (Isaiah 58:1) .


###### Likutei Moharan 62:5:11
[Likutei Moharan 62:5:11](https://torahapp.org/share/book/Likutei%20Moharan/r/62:5:11)

וְאָז כְּשֶׁנִּתְדַּבְּקִין אֲחוֹרֵי הַקְּדֻשָּׁה, שֶׁאִי אֶפְשָׁר לְהַקְּלִפּוֹת לִכְנֹס לְשָׁם וְלִינֹק, וְאָז נִתְגַּלִּין הַפָּנִים שֶׁל הַקְּדֻשָּׁה. וְאָז: וַיִּרְאוּ אוֹתָהּ שָׂרֵי פַרְעֹה (בראשית שם). הַיְנוּ, שֶׁאֵלּוּ הַשָּׂרִים הַנַּ"ל, רוֹאִים אֶת יוֹפִי הוֹד הַדִּבּוּר, וַיְהַלֲּלוּ אוֹתָהּ אֶל פַּרְעֹה. וְכָל זֶה הוּא מְכֻוָּן מֵהַשֵּׁם יִתְבָּרַךְ, כְּדֵי לְהוֹצִיא בִּלְעָם מִפִּיהֶם, בְּחִינַת: עֵת אֲשֶׁר שָׁלַט הָאָדָם בְּאָדָם לְרַע לוֹ. וְזֶה: וַיְנַגַּע ה' אֶת פַּרְעֹה.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And so, when the back of holiness becomes attached, such that it is impossible for the evil forces to enter there and draw sustenance, the face of holiness is revealed. Then, “Pharaoh’s officials saw her”—i.e., the aforementioned officials discover the splendorous beauty of speech, “and they praised her to Pharaoh.” God engineers all this in order to remove what they swallowed from their mouths, the aspect of “a time when one man rules over another to his own detriment.” This is “But God afflicted Pharaoh.”


###### Likutei Moharan 62:5:12
[Likutei Moharan 62:5:12](https://torahapp.org/share/book/Likutei%20Moharan/r/62:5:12)

וְזֶה (משלי ל״א:ל׳): אִשָּׁה יִרְאַת ה' הִיא תִתְהַלָּל, בְּחִינַת: וַיְהַלֲּלוּ אוֹתָהּ אֶל פַּרְעֹה. אֵין זֶה אֶלָּא בִּשְׁבִיל: תְּנוּ לָהּ מִפְּרִי יָדֶיהָ, הַיְנוּ לְהוֹצִיא נִיצוֹצוֹת הַקְּדֻשָּׁה מִבֵּינֵיהֶם; כְּשֶׁהִיא מוֹצִיאָה כָּל חִיּוּתָהּ מִבֵּין הַקְּלִפּוֹת, אֲזַי מַשְׁלִיכִין כָּל הָעַכּוּ"ם אֶת אֱלִילֵיהֶם, וּפוֹנִים כֻּלָּם לֶאֱמוּנַת יִשְׂרָאֵל, לִקְרֹא כֻּלָּם בְּשֵׁם ה'. וְזֶה עִקַּר קִשּׁוּטֵי הָאֱמוּנָה, שֶׁיִּקְרְבוּ אֲחֵרִים לֶאֱמוּנָתָהּ:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**{“Grace is deceptive, and beauty is vain; it is for her fear of God that a woman is to be praised! Give her of the fruit of her hands, and let her own deeds praise her in the gates”** (Proverbs 31:30-31)**.}** And this is “it is for her fear of God that a woman is to be praised,” the aspect of “and they praised her to Pharaoh.” This is only so as to “Give her of the fruit of her hands”—i.e., to remove the sparks of holiness from their midst. When she removes all her life-force from the evil forces, then all the idolaters cast off their idols and turn to the faith of the Jews, “that they may all call out in God’s Name.” This is the main adornment of faith: that others draw close to her faith.


###### Likutei Moharan 62:5:13
[Likutei Moharan 62:5:13](https://torahapp.org/share/book/Likutei%20Moharan/r/62:5:13)

וְזֶה בְּחִינוֹת (סבא משפטים דף צה): עוּלִימְתָּא שַׁפִּירְתָּא דְּלֵית לָהּ עֵינִין. עוּלִימְתָּא שַׁפִּירְתָּא – זֶה בְּחִינַת אֱמוּנָה, בְּחִינַת (שיר השירים ו׳:ד׳) יָפָה אַתְּ רַעְיָתִי, בְּחִינַת: וּרְעֵה אֱמוּנָה; דְּלֵית לָהּ עֵינִין – הַיְנוּ אֵלּוּ הַקֻּשְׁיוֹת הַנַּ"ל, שֶׁאֵין לְעַיֵּן בָּהֶם, וְצָרִיךְ לְחַזֵּק בֶּאֱמוּנָתוֹ.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is the aspect of: **{A beautiful maiden who has no *aynin* (eyes). Her body is concealed and revealed. She comes out in the morning, and is covered during the day. She adorns herself in ornaments that were not** (Zohar II, 95a)**.}** **A beautiful maiden who has no *aynin*—**“A beautiful maiden” is the aspect of faith, the aspect of “You are beautiful, *RaAyati* (my beloved)” (Song of Songs 6:4), the aspect of “and *Re’Ay* (befriend) faith.” “Who has no *AYNin*”—i.e., the aforementioned questions that a person should not *AYeiN* (delve) into, but must [instead] be strong in his faith.


###### Likutei Moharan 62:5:14
[Likutei Moharan 62:5:14](https://torahapp.org/share/book/Likutei%20Moharan/r/62:5:14)

גּוּפָא טְמִירְתָא וְאִתְגְּלֵי – כִּי הִיא טְמִירָא, כִּי אִם תִּשְׁאַל אֶת הַמַּאֲמִין אֵיזֶה טַעַם בֶּאֱמוּנָה, וַדַּאי אֵינוֹ יוֹדֵעַ לְהָשִׁיב לְךָ טַעַם, כִּי אֱמוּנָה אֵינוֹ שַׁיָּךְ אֶלָּא בְּדָבָר שֶׁאֵינוֹ יוֹדֵעַ טַעַם. וְאַף־עַל־פִּי־כֵן: וְגַלְיָא – הַיְנוּ שֶׁאֵצֶל הַמַּאֲמִין הַדָּבָר גָּלוּי, כְּאִלּוּ רוֹאֶה בְּעֵינָיו אֶת הַדָּבָר שֶׁהוּא מַאֲמִין בּוֹ, מֵחֲמַת גֹּדֶל אֱמוּנָתוֹ הַשְּׁלֵמָה.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**Her body is concealed and revealed—**She is “concealed,” since if you ask a believer a reason for faith, he will surely not know what to answer you. This is because faith is applicable only to something whose logical reason one does not know. Even so, it is “revealed.” That is, for the believer the thing is revealed; by virtue of the magnitude of his perfect faith it is as though his eyes see that which he believes in.


###### Likutei Moharan 62:5:15
[Likutei Moharan 62:5:15](https://torahapp.org/share/book/Likutei%20Moharan/r/62:5:15)

נָפְקַת בְּצַפְרָא וּמִתְכַּסְיָא בִּימָמָא – כִּי הָאֱמוּנָה מִתְחַדֶּשֶׁת אֵצֶל הָאָדָם בְּכָל בֹּקֶר, בְּחִינַת (איכה ג׳:כ״ג): חֲדָשִׁים לַבְּקָרִים וְכוּ'. וּמִתְכַּסְיָא בִּימָמָא – מֵחֲמַת טִרְדַּת עִסְקֵי עוֹלָם, נִתְכַּסֶּה הָאֱמוּנָה.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**She comes out in the morning, and is covered during the day—**This is because a person’s faith renews itself each morning, the aspect of “They are renewed each morning; [abundant is your faith]” (Lamentations 3:23). “And is covered during the day”—due to burdens of daily existence, faith is covered over.


###### Likutei Moharan 62:5:16
[Likutei Moharan 62:5:16](https://torahapp.org/share/book/Likutei%20Moharan/r/62:5:16)

מִתְקַשְּׁטַת בְּקִשּׁוּטִין דְּלָא הֲווֹ – הַיְנוּ עִקַּר קִשּׁוּטֵי הָאֱמוּנָה, כְּשֶׁמְּקָרְבִין אֶצְלָהּ בְּנֵי אָדָם שֶׁלֹּא הָיוּ מְקֹרָבִין לָהּ:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**She adorns herself in ornaments that were not—**That is, the main adornment of faith is when those people who were not close to her are brought closer.


###### Likutei Moharan 62:6:1
[Likutei Moharan 62:6:1](https://torahapp.org/share/book/Likutei%20Moharan/r/62:6:1)

ו וּכְשֶׁהָאֱמוּנָה כָּל כָּךְ בִּשְׁלֵמוּת, אֲזַי אֲכִילָתוֹ הִיא יְקָרָה מְאֹד, כִּי נִתְיַחֵד קֻדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּהּ, בִּבְחִינַת: וַיֹּאמֶר בֹּעַז לְרוּת וְכוּ'; אֲזַי, הָאֱמוּנָה הִיא מַמְלֶצֶת עַל הָרְחוֹקִים לִפְנֵי הַשֵּׁם יִתְבָּרַךְ, שֶׁיְּקָרֵב אוֹתָם בְּצֵל כְּנָפָיו.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**6.** And when a person’s faith is so greatly perfected, his eating is then extremely precious, since it unites the Holy One and His Divine Presence, in the aspect of “Boaz said to Ruth [at mealtime, ‘Approach here’].” Faith then advocates before God on behalf of those who are distant, that He should take them under His wing.


###### Likutei Moharan 62:6:2
[Likutei Moharan 62:6:2](https://torahapp.org/share/book/Likutei%20Moharan/r/62:6:2)

וְזֶה הִיא מְלִיצָתָהּ. כִּי עִקַּר טָעוּתָם שֶׁל הָרְחוֹקִים מֵאֱמוּנַת הַשֵּׁם יִתְבָּרַךְ – מֵחֲמַת שֶׁעִקַּר יְדִיעַת אֱלֹקוּתוֹ אֵינוֹ אֶלָּא מִגָּלוּי עַל הַסָּתוּם, וּמֵחֲמַת שֶׁרוֹאִים מִגָּלוּי, שֶׁהַנְהָגַת הָעוֹלָם הוּא עַל־יְדֵי מַעֲרֶכֶת הַמַּזָּלוֹת, נָפְלוּ בְּטָעֻיּוֹת, כָּל אֶחָד לְפִי טָעוּתוֹ. וְיֵשׁ חוֹשְׁבִים שֶׁהַכֹּל עַל פִּי הַטֶּבַע, עוֹלָם כְּמִנְהָגוֹ נוֹהֵג. וְיֵשׁ חוֹשְׁבִים שֶׁצָּרִיךְ לַעֲבֹד אֶת הָאֶמְצָעִי, כְּמוֹ שֶׁטָּעוּ בָּעֵגֶל, שֶׁרָצוּ לַעֲשׂוֹת אֶת הָעֵגֶל אֶמְצָעִי בֵּינָם לְבֵין הַשֵּׁם יִתְבָּרַךְ, שֶׁאָמְרוּ: אֲשֶׁר יֵלְכוּ לְפָנֵינוּ (שמות ל״ב:א׳), בְּחִינַת אֶמְצָעִי.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Her argument is this: The main reason those who are distant from faith in God err is that knowledge of His Godliness is essentially only [by inference] from the revealed to the concealed. But since from what is revealed they see that the world operates according to the constellational configuration, they fall into error, each one in his way. There are those who conclude that the world operates according to the natural order. And there are others who conclude that it is necessary to serve an intermediary, like those who erred with the Calf. They wanted to make the Calf an intermediary between themselves and God, saying, “[Make us a god] who will go before us” (Exodus 32:1)—the aspect of an intermediary.


###### Likutei Moharan 62:6:3
[Likutei Moharan 62:6:3](https://torahapp.org/share/book/Likutei%20Moharan/r/62:6:3)

וּבְטָעֻיּוֹת כָּזֶה רַבִּים נִכְשָׁלִים, וְעוֹשִׂים אֶת הַסִּבּוֹת אֶמְצָעִי בֵּינָם לְבֵין הַשֵּׁם יִתְבָּרַךְ, הַיְנוּ שֶׁמַּאֲמִינִים בְּהַשֵּׁם יִתְבָּרַךְ, אֲבָל מַאֲמִינִים גַּם כֵּן בְּאֶמְצָעִי, וְאוֹמְרִים שֶׁצָּרִיךְ לְסִבּוֹת. הַיְנוּ שֶׁמַּאֲמִינִים לְמָשָׁל בְּהַסִּבָּה שֶׁל פַּרְנָסָה, שֶׁהוּא הַמַּשָּׂא וּמַתָּן, וְאוֹמְרִים הַסִּבָּה שֶׁל מַשָּׂא־וּמַתָּן עִקָּר. כְּאִלּוּ חַס וְשָׁלוֹם, בְּלֹא הַסִּבָּה שֶׁל מַשָּׂא וּמַתָּן, אֵין יְכֹלֶת בְּיַד הַשֵּׁם יִתְבָּרַךְ לִתֵּן לָהֶם פַּרְנָסָה. וּבְהַסִּבָּה שֶׁל הָרְפוּאָה, שֶׁהוּא סַמִּים, עוֹשִׂים מֵהֶם עִקָּר, כְּאִלּוּ, חַס וְשָׁלוֹם, בְּלִי הַסַּמִּים, אֵין יְכֹלֶת בְּיַד הַשֵּׁם יִתְבָּרַךְ לְרַפֵּא.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Many stumble because of misconceptions such as these, making the means an intermediary between themselves and God. That is, they believe in God, but believe also in an intermediary, insisting that a means is required. For example, they believe in the means of earning a living, namely, an occupation. They say that the means of an occupation is the essential thing; as if, Heaven forbid, without the means of an occupation God would be incapable of providing them with livelihood. They likewise make the means for healing, which is medicine, the essential thing; as if, Heaven forbid, without the medicines God would be incapable of healing.


###### Likutei Moharan 62:6:4
[Likutei Moharan 62:6:4](https://torahapp.org/share/book/Likutei%20Moharan/r/62:6:4)

וְאֵין הַדָּבָר כֵּן, כִּי הַקָּדוֹשׁ־בָּרוּךְ־הוּא סִבַּת כָּל הַסִּבּוֹת וְעִלַּת כָּל הָעִלּוֹת, וְאֵין צָרִיךְ לְשׁוּם סִבָּה, וְעִסְקֵנוּ בְּאֵלּוּ הַסִּבּוֹת, צָרִיךְ לְהַאֲמִין בְּהַשֵּׁם יִתְבָּרַךְ לְבַד, וְלֹא לַעֲשׂוֹת מֵהַסִּבּוֹת עִקָּר.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
It is not so! The Holy One is the Means of means, the Cause of causes, and has no need of any means. Our involvement in these means must be with faith in God alone; not making the means the essential thing.


###### Likutei Moharan 62:6:5
[Likutei Moharan 62:6:5](https://torahapp.org/share/book/Likutei%20Moharan/r/62:6:5)

וּכְשֶׁהַצַּדִּיק מְבַטֵּל בִּתְפִלָּתוֹ אֵיזֶה חִיּוּב שֶׁל מַעֲרֶכֶת הַמַּזָּלוֹת, אֲזַי נִתְיַדֵּעַ מֵהַגָּלוּי עַל הַסָּתוּם, שֶׁיֵּשׁ אֱלֹקַי נִמְצָא, שֶׁהוּא שׁוֹמֵעַ תְּפִלַּת הַצַּדִּיק, וּמְשַׁדֵּד הַמַּעֲרָכוֹת וּמְשַׁנֶּה הַטֶּבַע. וְכָל זֶה יִהְיֶה לֶעָתִיד, כְּמוֹ שֶׁאָמְרוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה (פסחים סח): עֲתִידִים צַדִּיקִים לְהַחֲיוֹת אֶת הַמֵּתִים, וּשְׁאָר נִפְלָאוֹת:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Thus when the tzaddik nullifies some dictate of the constellational configuration through his prayer, it becomes known [by inference] from the revealed to the concealed that there is a God in existence—[a God] Who hears the tzaddik’s prayer and rearranges the configuration and changes nature. All this will be in the Future, as our Sages, of blessed memory, said: In the Future, the tzaddikim will resurrect the dead (Pesachim 68a), as well as [perform] other wonders.


###### Likutei Moharan 62:7:1
[Likutei Moharan 62:7:1](https://torahapp.org/share/book/Likutei%20Moharan/r/62:7:1)

וְזֶה: וַיִּגַּשׁ אֵלָיו יְהוּדָא – דָּא תִּקְרֻבְתָּא דְּמַלְכָּא לְמַלְכָּא.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**7.** This is [the explanation of]: **{“Then Yehudah approached him and said, ‘Please, my lord, let your servant say something to you personally. Do not be angry with your servant, for you are just like Pharaoh’”** (Genesis 44:18)**.}** **Then Yehudah approached him—**This is a meeting of one king with another.


###### Likutei Moharan 62:7:2
[Likutei Moharan 62:7:2](https://torahapp.org/share/book/Likutei%20Moharan/r/62:7:2)

וַיֹּאמֶר אֵלָיו בִּי אֲדוֹנִי – שֶׁהַשְּׁכִינָה מְבַקֶּשֶׁת רַחֲמִים מֵהַשֵּׁם יִתְבָּרַךְ, עַל אֵלּוּ הָרְחוֹקִים.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**and said, Please, my lord—**The Divine Presence asks the Holy One to show mercy to those who are distant.


###### Likutei Moharan 62:7:3
[Likutei Moharan 62:7:3](https://torahapp.org/share/book/Likutei%20Moharan/r/62:7:3)

יְדַבֵּר נָא עַבְדְּךָ דָּבָר בְּאָזְנֵי אֲדֹנִי – וְלֹא יִשָּׁמַע עוֹד אֶמְצָעִי.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**let your servant say something to you personally—**So that no intermediary will be heard anymore.


###### Likutei Moharan 62:7:4
[Likutei Moharan 62:7:4](https://torahapp.org/share/book/Likutei%20Moharan/r/62:7:4)

וְאַל יִחַר אַפְּךָ בְּעַבְדֶּךָ – עַל הֶעָבָר.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**Do not be angry with your servant—**Concerning the past.


###### Likutei Moharan 62:7:5
[Likutei Moharan 62:7:5](https://torahapp.org/share/book/Likutei%20Moharan/r/62:7:5)

כִּי כָמוֹךָ כְּפַרְעֹה – פַּרְעֹה, לְשׁוֹן הִתְגַּלּוּת;

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**for you are just like Pharaoh—**“Pharaoh” connotes revealing.


###### Likutei Moharan 62:7:6
[Likutei Moharan 62:7:6](https://torahapp.org/share/book/Likutei%20Moharan/r/62:7:6)

כִּי אַתָּה אֵינְךָ יָדוּעַ לִבְנֵי אָדָם אֶלָּא מֵהַגָּלוּי, וּמֵחֲמַת שֶׁאֵינְךָ יָדוּעַ אֶלָּא מֵהַגָּלוּי, לְפִיכָךְ טָעוּ כָּל אֶחָד לְפִי טָעוּתוֹ; אֲבָל כְּשֶׁאַתָּה מְבַטֵּל רְצוֹנְךָ בִּשְׁבִיל רְצוֹן הַצַּדִּיק, כְּמוֹ שֶׁאָמְרוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה (מועד קטן טז:): הַקָּדוֹשׁ־ בָּרוּךְ־הוּא גּוֹזֵר וְצַדִּיק מְבַטֵּל. אֲזַי יֵדְעוּ מֵהַגָּלוּי עַל הַסָּתוּם, כְּשֶׁרוֹאִים שֶׁמַּעֲרֶכֶת הַמַּזָּלוֹת מְחַיְּבִים אֵיזֶה גְּזֵרָה, וְצַדִּיק מְבַטֵּל, אֲזַי יֵדְעוּ שֶׁיֵּשׁ אֱלֹקַי נִמְצָא, שֶׁהוּא עוֹשֶׂה רְצוֹן הַצַּדִּיק.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Mankind knows You only from what is revealed. And since You are known only from what is revealed, they therefore erred, each one in his way. But when You nullify Your Will to the will of the tzaddik—as our Sages, of blessed memory, said: The Holy One decrees, and the tzaddik nullifies (Moed Katan 16b)—then, they will know [by inference] from the revealed to the concealed. When they see that the constellational configuration dictates some decree, but that the tzaddik nullifies it, they know that God exists; that He carries out the will of the tzaddik.


###### Likutei Moharan 62:7:7
[Likutei Moharan 62:7:7](https://torahapp.org/share/book/Likutei%20Moharan/r/62:7:7)

וְזֶה: מַה פַּרְעֹה גּוֹזֵר וְאֵינוֹ מְקַיֵּם – פַּרְעֹה, הַיְנוּ מַעֲרֶכֶת הַמַּזָּלוֹת הַגְּלוּיִים לְכָל גְּזֵרָתָם,

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is [the explanation of]: **Just as Pharaoh decrees but does not carry out—**“Pharaoh” is the constellational configuration, whose dictates are manifest for all to see.


###### Likutei Moharan 62:7:8
[Likutei Moharan 62:7:8](https://torahapp.org/share/book/Likutei%20Moharan/r/62:7:8)

אַף אַתָּה גּוֹזֵר וְאֵינְךָ מְקַיֵּם – כִּי הַצַּדִּיק מְבַטֵּל:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**you too decree but do not carry out—**Since the tzaddik nullifies it.


###### Likutei Moharan 62:8:1
[Likutei Moharan 62:8:1](https://torahapp.org/share/book/Likutei%20Moharan/r/62:8:1)

וְזֶהוּ: וַיַּסֵּב אֱלֹקִים וְכוּ', אִיתָא בַּמִּדְרָשׁ (שמות פרשה כ): וַיַּסֵּב לְשׁוֹן סְעֻדָּה, הַיְנוּ לְשׁוֹן הֲסִבָּה.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**8.** And this is [the explanation of the opening verse]: **{“*Vayaseiv Elohim et HaAm* (So God led the people roundabout), by way of the wilderness to the Red Sea. The Israelites went up *chamushim* (armed), out of the land of *Mitzrayim* (Egypt).”}** ***Vayaseiv Elohim* …—**The Midrash brings: *vayaSeiV* connotes a meal (Shemot Rabbah 20:18). That is, it connotes *haSiBah* (the means).


###### Likutei Moharan 62:8:2
[Likutei Moharan 62:8:2](https://torahapp.org/share/book/Likutei%20Moharan/r/62:8:2)

וַחֲמֻשִׁים – אֶחָד מֵחֲמִשָּׁה (כמו שפירש"י שם), הַיְנוּ חֲמֵשֶׁת מוֹצָאוֹת הַפֶּה, שֶׁעַל יָדָם כָּל הָעַכּוּ"ם פּוֹנִים לֶאֱמוּנַת יִשְׂרָאֵל, לְעָבְדוֹ שְׁכֶם אֶחָד, כְּמוֹ שֶׁכָּתוּב: אָז אֶהְפֹּךְ אֶל כָּל הָעַמִּים שָׂפָה בְרוּרָה וְכוּ'.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
***ChaMuShim*—**One in *ChaMiShah* (five)—i.e., the five articulators, through which all the idolaters turn to the faith of the Jews “and serve Him with one accord,” as in, “For then I will turn [the speech of] the nations into pure speech….”


###### Likutei Moharan 62:8:3
[Likutei Moharan 62:8:3](https://torahapp.org/share/book/Likutei%20Moharan/r/62:8:3)

עָלוּ בְנֵי יִשְׂרָאֵל מֵאֶרֶץ מִצְרָיִם – מִמֵּצַר הַגָּרוֹן. הַיְנוּ, עַל־יְדֵי עֲלוֹת בְּנֵי יִשְׂרָאֵל מֵרָאשֵׁי הַתַּאֲווֹת הַנַּ"ל, מִמֵּצַר הַגָּרוֹן הַנַּ"ל, עַל־יְדֵי הַדִּבּוּר מַחֲזִיר אֶת הָעַכּוּ"ם לֶאֱמוּנַת יִשְׂרָאֵל. וְזֶה עִקַּר קִשּׁוּטֵי הָאֱמוּנָה, בְּחִינַת מִתְקַשְּׁטָא בְּקִשּׁוּטִין דְּלָא הֲווֹ. עַל־יְדֵי אֱמוּנָה בִּשְׁלֵמוּת, אֲזַי הֻתְּרָה אֲכִילָה, בְּחִינַת וַיַּסֵּב: (עַד כָּאן לְשׁוֹנוֹ ז"ל)

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**The Israelites went up … out of the land of *MiTZRayim*—**Out of the *MeiTZaR* of the throat. That is, as a result of the Israelites going up out of the aforementioned primary physical desires, out of the constriction of the throat, speech directs the idolaters to the faith of the Jews. This is the main adornment of faith, the aspect of “she adorns herself in ornaments that were not.” Then, through perfected faith, eating became permissible—the aspect of *vayaseiv*. {Until here the lesson is *leshon Rabbeinu z’l* .}


###### Likutei Moharan 62:9:1
[Likutei Moharan 62:9:1](https://torahapp.org/share/book/Likutei%20Moharan/r/62:9:1)

שַׁיָּךְ לְאוֹת ב: וְזֶה "שָׁלוֹם" רָאשֵׁי־תֵּבוֹת: וְ'דַע מַ'ה שֶּׁ'תָּשִׁיב לְ'אֶפִּיקוֹרוֹס; כִּי עַל־יְדֵי הַשָּׁלוֹם יוֹדֵעַ לְהָשִׁיב עַל אֶפִּיקוֹרְסוּת שֶׁבְּלִבּוֹ כַּנַּ"ל – עַיֵּן שָׁם.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**9.** (The following relates to section 2:) **Thus *ShaLOM* (peace) is an acronym of “*V’da Mah Shetashiv L’apikoros* (And know what to answer the heretic).” Through the peace he knows how to answer the heresy in his heart,** as explained above. See there.


###### Likutei Moharan 62:9:2
[Likutei Moharan 62:9:2](https://torahapp.org/share/book/Likutei%20Moharan/r/62:9:2)

וְגַם עַל־יְדֵי הַשָּׁלוֹם שֶׁיֵּשׁ בֵּין יִשְׂרָאֵל, בֵּין אֶחָד לַחֲבֵרוֹ, גַּם עַל־יְדֵי־זֶה נִתְבַּטְּלִין הָאֶפִּיקוֹרְסוּת, כַּמְבֹאָר בְּמָקוֹם אַחֵר. וְזֶה שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (בראשית רבה פרשה לח): חֲבוּר עֲצַבִּים אֶפְרָיִם הַנַּח לוֹ (הושע ד׳:י״ז) – שֶׁכְּשֶׁיֵּשׁ שָׁלוֹם בֵּין יִשְׂרָאֵל, אֲפִלּוּ עוֹבְדִין עֲבוֹדָה זָרָה מוֹחֲלִין לָהֶם; אֲבָל: חָלַק לִבָּם, עַתָּה יֶאְשָׁמוּ (שם י) – כִּי עַל־יְדֵי הַמַּחֲלֹקֶת בָּאִין כְּפִירוֹת כַּנַּ"ל,

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
The peace among Jews, between one person and another, also nullifies heresy, as elucidated elsewhere. This is what our Sages, of blessed memory, said (Bereishit Rabbah 38:6): “Ephraim is joined to idolatry; let him be!” (Hosea 4:17)—for when there is peace among Jews, then even if they worship idolatry, they are forgiven. But [if] “their heart is divided, now they will be found guilty” (ibid. 10:2), since dispute leads to heresy, as explained above.


###### Likutei Moharan 62:9:3
[Likutei Moharan 62:9:3](https://torahapp.org/share/book/Likutei%20Moharan/r/62:9:3)

וְכָל אֶחָד אוֹחֵז בְּדַעְתּוֹ, מֵאַחַר שֶׁאֵינָם בָּאִים וּמִתְוַעֲדִים יַחַד, לְדַבֵּר אֶחָד עִם חֲבֵרוֹ לְהָפְכוֹ לְדַעְתּוֹ; וַאֲפִלּוּ יָבוֹאוּ יַחַד וִידַבְּרוּ זֶה עִם זֶה, לֹא יָשׁוּב מִדַּעְתּוֹ, מֵחֲמַת הַנִּצָּחוֹן שֶׁל הַמַּחֲלֹקֶת. אֲבָל כְּשֶׁיֵּשׁ שָׁלוֹם, אֲפִלּוּ עוֹבְדִין כּוֹכָבִים וּמַזָּלוֹת מוֹחֲלִין לָהֶם, כִּי עַל־יְדֵי הַשָּׁלוֹם בְּוַדַּאי יִתְבַּטֵּל הָעֲבוֹדָה־זָרָה וְהָאֶפִּיקוֹרְסוּת שֶׁיֵּשׁ לְכָל אֶחָד מֵהֶם, עַל־יְדֵי שֶׁיְּדַבְּרוּ זֶה עִם זֶה, וְיָשִׁיבוּ זֶה אֶת זֶה מִדֵּעוֹתָיו הָרָעוֹת וְהַכְּפִירוֹת, וּבְוַדַּאי יָבוֹאוּ לֶאֱמוּנָה שְׁלֵמָה וִישָׁרָה עַל־יְדֵי הַשָּׁלוֹם כַּנַּ"ל וְכַמְבֹאָר בְּמָקוֹם אַחֵר: גַּם

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Each one holds fast to his opinion, since they do not meet to discuss the matter in order that one might convince the other of his opinion. And even if they would come together and talk it over, neither one would change his opinion because of the need to triumph associated with dispute. But when peace prevails, even if they are idolaters, they are forgiven. The peace will surely nullify each one’s idolatry and heresy, through their discussing the matter and each one diverting the other from his evil and heretical ideas. And through peace they will surely attain perfected and upright faith, as explained above and as elucidated elsewhere.


###### Likutei Moharan 62:10:1
[Likutei Moharan 62:10:1](https://torahapp.org/share/book/Likutei%20Moharan/r/62:10:1)

זֶה שַׁיָּךְ לָאוֹת הַנַּ"ל: מֵהַמַּחֲלֹקֶת נַעֲשֶׂה הֲלָכוֹת, כַּמְבֹאָר בִּתְהִלָּה לְדָוִד, עַיֵּן שָׁם הֵיטֵב. מְבֹאָר שָׁם, שֶׁהַהֲלָכוֹת הֵם תִּקּוּן הַמַּחֲלֹקֶת, כִּי חוֹזֵר וּמְהַפֵּךְ הַצֵּרוּפֵי אוֹתִיּוֹת שֶׁל הַמַּחֲלֹקֶת לַהֲלָכוֹת, כַּמְבֹאָר שָׁם. עַיֵּן שָׁם מַה שֶּׁכָּתוּב שָׁם, שֶׁהַצַּדִּיק לוֹמֵד אֵלּוּ הַצֵּרוּפִין שֶׁל הַמַּחֲלֹקֶת, וְעוֹשֶׂה מֵהֶם צֵרוּף הֲלָכָה וְכוּ', עַיֵּן שָׁם. וְזֶהוּ בְּחִינַת מַה שֶּׁמְּבֹאָר כָּאן, שֶׁצְּרִיכִין לִלְמֹד הֲלָכוֹת, דְּהַיְנוּ פּוֹסֵק, בִּשְׁבִיל תִּקּוּן הַמַּחֲלֹקֶת, וְהָבֵן:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**10.** (This too relates to section 2:) Dispute is transformed into laws, as explained in “A Psalm of David”; study there. It is elucidated there that laws are the rectification for dispute, since the letter permutations of the dispute are transposed back into laws. Study well what is written there, that the tzaddik studies these permutations of the dispute and turns them into permutations of law… This is the aspect of what is elucidated here, that we must study laws—i.e., the Codes—in order to rectify dispute. Understand this.


###### Likutei Moharan 62:11:1
[Likutei Moharan 62:11:1](https://torahapp.org/share/book/Likutei%20Moharan/r/62:11:1)

שַׁיָּךְ לְאוֹת ה: גַּם כִּי עִקַּר כָּל הַדְּבָרִים הֵן הַתְחָלָה, כִּי כָּל הַתְחָלוֹת קָשׁוֹת מֵחֲמַת שֶׁיּוֹצֵא מֵהֶפֶךְ אֶל הֶפֶךְ וְכוּ' כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**11.** (The following relates to section 5:) **Another reason is that the main thing is the beginning, since all beginnings are difficult, because they entail going from one extreme to the other…,** as explained above.


###### Likutei Moharan 62:11:2
[Likutei Moharan 62:11:2](https://torahapp.org/share/book/Likutei%20Moharan/r/62:11:2)

וְעַל כֵּן בְּכָל פַּעַם וּפַעַם שֶׁנּוֹסֵעַ לְהַצַּדִּיק, צָרִיךְ שֶׁיִּרְאֶה שֶׁיָּבוֹא בְּכָל פַּעַם מֵחָדָשׁ, לֹא כְּמוֹ שֶׁכְּבָר הָיָה אֵצֶל הַצַּדִּיק, וְעַכְשָׁו הוּא בָּא פַּעַם שֵׁנִית, רַק כְּמוֹ שֶׁלֹּא הָיָה מֵעוֹלָם אֵצֶל הַצַּדִּיק, וְיִהְיֶה אֶצְלוֹ כְּמוֹ שֶׁבָּא עַכְשָׁו מֵחָדָשׁ פַּעַם רִאשׁוֹן. כִּי עִקָּר הוּא הַהַתְחָלָה, כִּי כָּל הַתְחָלוֹת קָשׁוֹת כַּנַּ"ל,

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Therefore, every time a person journeys to the tzaddik, he must make certain that each coming is anew; not as though he has already been to the tzaddik and is now coming again. Rather, it should be like he never visited the tzaddik before this. Then he will experience his coming as if it were new, for the first time. This is because “the main thing is the beginning, for all beginnings are difficult,” as explained above.


###### Likutei Moharan 62:11:3
[Likutei Moharan 62:11:3](https://torahapp.org/share/book/Likutei%20Moharan/r/62:11:3)

נִמְצָא שֶׁעִקַּר כֹּחַ הָעֲבוֹדָה שֶׁל כָּל הַיָּמִים אֵינוֹ אֶלָּא הַהַתְחָלָה כַּנַּ"ל, עַיֵּן שָׁם, וּכְפִי הַכֹּחַ וְהַהִתְלַהֲבוּת שֶׁל הַהַתְחָלָה כֵּן הוֹלֵךְ וּמִתְנַהֵג בַּעֲבוֹדָתוֹ, כִּי עִקָּר הִיא הַהַתְחָלָה כַּנַּ"ל. עַל כֵּן צָרִיךְ לְהַתְחִיל בְּכָל פַּעַם מֵחָדָשׁ, כִּי פֶּן וְאוּלַי לֹא הָיְתָה הַתְחָלָתוֹ כָּרָאוּי, וְאִם כֵּן גַּם כָּל עֲבוֹדָתוֹ אֵינָהּ בִּשְׁלֵמוּת כָּרָאוּי, כִּי הַכֹּל מִתְנַהֵג כְּפִי הַהַתְחָלָה. עַל כֵּן צָרִיךְ לְהַתְחִיל בְּכָל פַּעַם מֵחָדָשׁ, וְלָבוֹא לְהַצַּדִּיק מֵחָדָשׁ, בְּכֹחַ הִתְלַהֲבוּת גָּדוֹל וְהִתְגַּבְּרוּת חָדָשׁ לַעֲבוֹדַת הַשֵּׁם יִתְבָּרַךְ, כְּדֵי שֶׁתִּהְיֶה עֲבוֹדָתוֹ כָּרָאוּי כְּפִי כֹּחַ הַהַתְחָלָה כַּנַּ"ל. וְכֵן בְּכָל פַּעַם וּפַעַם צָרִיךְ לַחֲשֹׁשׁ חֲשָׁשָׁא זוֹ, פֶּן לֹא הִתְחִיל עֲדַיִן כָּרָאוּי, וְצָרִיךְ לְהַתְחִיל וְלָבוֹא לְהַצַּדִּיק בְּכָל פַּעַם מֵחָדָשׁ:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**Thus the beginning is invariably the primary impetus for the devotions of all the days**, as explained above; see there. A person will progress in and perform his devotions commensurate with the energy and enthusiasm of the beginning, for the main thing is the beginning, as explained above. This is why it is necessary to each time begin anew, for it is very possible that his beginning was not as it should have been. If so, his devotions too will not be as perfect as they should be, since everything proceeds commensurate with the beginning. He therefore has to each time begin anew; to visit the tzaddik anew, with the energy of great enthusiasm and with a new vigor for the service of God. This is in order that his devotions be fitting, commensurate with the energy of the beginning, as explained above. Likewise, he must repeatedly concern himself with the possibility that he has yet to make a fitting beginning, and so must each time begin and come to the tzaddik anew.