## Likutei Moharan Torah 7

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

לְשׁוֹן רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה וְאֵלֶּה הַמִּשְׁפָּטִים אֲשֶׁר תָּשִׂים לִפְנֵיהֶם: (שמות כ״א:א׳)

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
*“V’eileh HaMishpatim* (And these are the laws) that you must place before them.” (Exodus 21:1)


###### Likutei Moharan 7:1:2
[Likutei Moharan 7:1:2](https://torahapp.org/share/book/Likutei%20Moharan/r/7:1:2)

אָמְרוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה (קידושין לה. ב"ק טו.): הֻשְׁווּ אִשָּׁה לְאִישׁ. וְאִיתָא בִּמְכִילְתָּא: יָכוֹל יִהְיוּ הַתַּלְמִידִים לוֹמְדִין וְאֵינָם מְבִינִים – תַּלְמוּד לוֹמַר: אֲשֶׁר תָּשִׂים לִפְנֵיהֶם, עָרְכֵם לִפְנֵיהֶם כְּשֻׁלְחָן עָרוּךְ:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Our Sages taught: **[The words “before them” indicate that in regard to all Torah laws,] woman is equated with man** (Kiddushin 35a). The *Mekhilta* (21:1) comments: **It might be that the students study but fail to comprehend. [Scripture] therefore states: “that you must place before them”—spread it out before them as a fully set table.**


###### Likutei Moharan 7:1:3
[Likutei Moharan 7:1:3](https://torahapp.org/share/book/Likutei%20Moharan/r/7:1:3)

א דַּע, כִּי עִקַּר הַגָּלוּת אֵינוֹ אֶלָּא בִּשְׁבִיל חֶסְרוֹן אֱמוּנָה, כְּמוֹ שֶׁכָּתוּב (שיר השירים ד׳:ח׳): תָּבוֹאִי תָּשׁוּרִי מֵרֹאשׁ אֲמָנָה; וֶאֱמוּנָה הוּא בְּחִינַת תְּפִלָּה, כְּמוֹ שֶׁכָּתוּב (שמות י״ז:י״ב): וַיְהִי יָדָיו אֱמוּנָה, וְתַרְגּוּמוֹ: פְּרִישָׂן בִּצְלוֹ.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Know! the essential reason for exile is nothing other than a lack of *ÆMuNaH* (faith), as is written (Song of Songs 4:8), “Come, gaze from the peak of AMaNaH.” And *emunah* is synonymous with prayer, as in (Exodus 17:12), “his hands were *emunah,*” which Onkelos renders: “[his hands] were spread out in prayer.”


###### Likutei Moharan 7:1:4
[Likutei Moharan 7:1:4](https://torahapp.org/share/book/Likutei%20Moharan/r/7:1:4)

וְזֶה בְּחִינַת נִסִּים לְמַעְלָה מֵהַטֶּבַע, כִּי הַתְּפִלָּה לְמַעְלָה מִטֶּבַע, כִּי הַטֶּבַע מְחַיֵּב כֵּן, וְהַתְּפִלָּה מְשַׁנָּה הַטֶּבַע, וְזֶה דְּבַר נֵס, וְלָזֶה צָרִיךְ אֱמוּנָה, שֶׁיַּאֲמִין שֶׁיֵּשׁ מְחַדֵּשׁ וּבְיָדוֹ לְחַדֵּשׁ דָּבָר כִּרְצוֹנוֹ.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And [prayer] corresponds to miracles, the supernatural. For prayer transcends nature; the natural course dictates a certain thing, but prayer changes nature’s course. This is a miracle. And for this, one needs faith. A person has to believe that there is a *M’chadesh* (an Originator) with the power to originate as He sees fit.


###### Likutei Moharan 7:1:5
[Likutei Moharan 7:1:5](https://torahapp.org/share/book/Likutei%20Moharan/r/7:1:5)

וְעִקַּר אֱמוּנָה, בְּחִינַת תְּפִלָּה, בְּחִינַת נִסִּים, אֵינוֹ אֶלָּא בְּאֶרֶץ־יִשְׂרָאֵל, כְּמוֹ שֶׁכָּתוּב (תהילים ל״ז:ג׳): שְׁכָן אֶרֶץ וּרְעֵה אֱמוּנָה; וְשָׁם עִקַּר עֲלִיּוֹת הַתְּפִלּוֹת, כְּמוֹ שֶׁכָּתוּב (בראשית כ״ח:י״ז): וְזֶה שַׁעַר הַשָּׁמָיִם.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Now, the quintessence of faith, and thus prayer and miracles, is only in the Land of Israel, as is written (Psalms 37:3), “Dwell in the Land and cultivate *emunah.*” The principal elevation of the prayers is there, as in (Genesis 28:17), “*This* is the gate of heaven.”


###### Likutei Moharan 7:1:6
[Likutei Moharan 7:1:6](https://torahapp.org/share/book/Likutei%20Moharan/r/7:1:6)

וּבִשְׁבִיל זֶה כְּשֶׁפָּגַם אַבְרָהָם בַּמָּה אֵדַע (שם טו), וּבָזֶה פָּגַם בִּירֻשַּׁת אֶרֶץ, שֶׁהִיא בְּחִינַת אֱמוּנָה, בְּחִינַת תְּפִלָּה, הָיָה גָּלוּת מִצְרַיִם. וְדַוְקָא יַעֲקֹב וּבָנָיו יָרְדוּ מִצְרַיִם, כִּי הֵם בְּחִינַת שְׁנֵים־עָשָׂר נֻסְחָאוֹת הַתְּפִלָּה, וְהוֹרִיד אוֹתָם בַּגָלוּת,

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Because of this, when Avraham erred in saying (Genesis 15:8), “How shall I know [that I will inherit it]?”—thus blemishing his inheritance of the Land, which corresponds to faith/prayer—he brought on the exile in Egypt. And it was specifically “Yaakov and his [twelve] sons who descended into Egypt” (Joshua 24:4; see Genesis 46), for they correspond to the “twelve versions of prayer” (Zohar III, 170a).


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

וּמִצְרַיִם הוּא הֶפֶךְ הַנִּסִּים, כְּמוֹ שֶׁכָּתוּב (שמות י״ד:כ״ז): וּמִצְרַיִם נָסִים לִקְרָאתוֹ – שֶׁאֵין שָׁם מְקוֹם הַנִּסִּים, וְאֵין שָׁם מְקוֹם הַתְּפִלָּה, כְּמוֹ שֶׁכָּתוּב (שם ט): וְהָיָה כְּצֵאתִי אֶת הָעִיר אֶפְרֹשׂ אֶת כַּפַּי.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And, [God] exiled them to Egypt, because the Land of Egypt is the antithesis of [the Land of Israel, the place of] *NiSiM* (miracles), as is written (Exodus 14:27), “And the Egyptians *NaSiM* (were fleeing) against it.” For [Egypt] is not the place of miracles. It is also not the place of prayer, as in (Exodus 9:29), “When I go outside the city I will spread out my hands [in prayer].”


###### Likutei Moharan 7:1:8
[Likutei Moharan 7:1:8](https://torahapp.org/share/book/Likutei%20Moharan/r/7:1:8)

וְכָל הַגָּלֻיּוֹת מְכֻנִּים בְּשֵׁם מִצְרַיִם, עַל שֵׁם שֶׁהֵם מְצֵרִים לְיִשְׂרָאֵל. וּכְשֶׁפּוֹגְמִין בֶּאֱמוּנָה, בִּתְפִלָּה, בְּאֶרֶץ־יִשְׂרָאֵל, הוּא יוֹרֵד לַגָלוּת.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
[Our Sages taught:] All exiles are known as *MiTZRayIM* (Egypt), because they *MeTZeiRIM* (cause anguish and suffering) to the Jewish people (Bereishit Rabbah 16:4). Thus, when a person blemishes faith/miracles/prayer/the Land of Israel, he descends into the depths of exile.


###### Likutei Moharan 7:1:9
[Likutei Moharan 7:1:9](https://torahapp.org/share/book/Likutei%20Moharan/r/7:1:9)

וְזֶה שֶׁאָמְרוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה (סנהדרין צז.): אֵין מָשִׁיחַ בֶּן־דָּוִד בָּא אֶלָּא עַד שֶׁתִּכְלֶה פְּרוּטָה מִן הַכִּיס; הַיְנוּ שֶׁיִּכְלוּ הָאֶפִּיקוֹרְסִים שֶׁאֵין לָהֶם אֱמוּנָה בְּנִסִּים, וּמְכַסִּים כָּל הַנִּסִּים בְּדֶרֶךְ הַטֶּבַע, כִּי עִקַּר הַנִּסִּים בְּאֶרֶץ־יִשְׂרָאֵל, כִּי אֶרֶץ־יִשְׂרָאֵל שׁוֹתָה תְּחִלָּה (תענית י.), וּשְׁתִיָּתָהּ מֵהַתְּהוֹמוֹת, שֶׁהֵם לְשׁוֹן: וַתֵּהֹם כָּל הָעִיר (רות א׳:י״ט), שֶׁעַל דָּבָר נִסִּי תְּמֵהִין הָעוֹלָם.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is the meaning of what our Sages taught: The Mashiach son of David will not come until the [last] penny is gone from the pocket (Sanhedrin 97a) —i.e., gone are the atheists who have no faith in miracles and explain away all miracles as natural phenomena. And the quintessence of miracles is in the Land of Israel, for the Land of Israel drinks first (Taanit 10a). Its drink is from the *t’home* (depths), which connotes [the miraculous and amazing, as in] (Ruth 1:19), “the entire city *TeiHoMe* (was amazed).” Something that is miraculous amazes everyone.


###### Likutei Moharan 7:1:10
[Likutei Moharan 7:1:10](https://torahapp.org/share/book/Likutei%20Moharan/r/7:1:10)

וְזֶה (תהילים מ״ב:ח׳): תְּהוֹם אֶל תְּהוֹם קוֹרֵא; כִּי יֵשׁ נִסִּין עִלָּאִין, שֶׁהוּא בְּחִינַת תְּהוֹם עִלָּאָה, וְיֵשׁ נִסִּים תַּתָּאִין, שֶׁהֵם בְּחִינַת תְּהוֹמָא תַתָּאָה,

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And this is (Psalms 42:8), “Deep calls to deep.” There are “upper miracles,” which correspond to the upper *t’home,* and there are “lower miracles,” which correspond to the lower *t’home* (Shemot Rabbah 5:9).


###### Likutei Moharan 7:1:11
[Likutei Moharan 7:1:11](https://torahapp.org/share/book/Likutei%20Moharan/r/7:1:11)

וּמַלְאָךְ שֶׁכָּלוּל מִכָּל הַנִּסִּים, מִשְּׁנֵי הַתְּהוֹמוֹת, דָּמְיָא לְעֶגְלָא (תענית כה:), שֶׁהוּא בְּחִינַת עִגּוּלִים, בְּחִינַת אֱמוּנָה, כְּמוֹ שֶׁכָּתוּב (תהלים פט): וֶאֱמוּנָתְךָ סְבִיבוֹתֶיךָ; וּפְרִיטָא שִׂפְוָתֵהּ, שֶׁהוּא בְּחִינַת תְּפִלָּה, כְּמוֹ שֶׁכָּתוּב (שם נא): אֲדֹנָי שְׂפָתַי תִּפְתָּח, וְהוּא כְּלָלוּת הַנִּסִּים.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**{I saw the Angel of Rain. It had the appearance of an *egla* (ox) and *prita sifevatei* (its lips were split open). It was standing between *t’home* (the deep) and *t’home*** (Taanit 25b)**.}** Encompassing all miracles, both *t’home,* is an angel that has “the appearance of an *EGLa* (ox).” This corresponds to *EeGuLim* (circles), which is an aspect of faith, as is written (Psalms 89:9), “Your faith encircles you.” “And its lips were split open” alludes to prayer, as in (Psalms 51:17), “Lord, open my lips.” Thus, [the angel] encompasses all miracles.


###### Likutei Moharan 7:1:12
[Likutei Moharan 7:1:12](https://torahapp.org/share/book/Likutei%20Moharan/r/7:1:12)

וְזֶה פֵּרוּשׁ: עַד שֶׁתִּכְלֶה פְּרוּטָה מִן הַכִּיס – כִּי יֵשׁ בְּנֵי־אָדָם הַמְכַסִּים כְּלָלִיּוּת הַנִּסִּים, הַכְּלוּלִים בַּמַּלְאָךְ דִּפְרִיטָא שִׂפְוָתֵהּ, מְכַסִּים בְּדֶרֶךְ הַטֶּבַע; וּכְשֶׁתִּכְלֶה זֹאת וְתִתְרַבֶּה אֱמוּנָה בָּעוֹלָם – אָז יָבוֹא מָשִׁיחַ, כִּי עִקַּר הַגְּאֻלָּה תָּלוּי בָּזֶה, כְּמוֹ שֶׁכָּתוּב: תָּבוֹאִי תָּשׁוּרִי מֵרֹאשׁ אֲמָנָה:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is the meaning of, “until *TiKhLeH PRuTaH min haKiS* (the [last] penny is gone from the pocket).” For there are people who conceal all miracles, which are encompassed in the angel whose “lips were *PRiTaH.*” They *m’KhaSim* (conceal) [all miracles] with natural explanations. When this is *TiKhLeH* (gone), and there is abundant faith in the world, then Mashiach will come. For the redemption essentially depends upon this [abundant faith], as is written, “Come, gaze from the peak of Amanah.”


###### Likutei Moharan 7:2:1
[Likutei Moharan 7:2:1](https://torahapp.org/share/book/Likutei%20Moharan/r/7:2:1)

ב אֲבָל אִי אֶפְשָׁר לָבוֹא לֶאֱמוּנָה אֶלָּא עַל־יְדֵי אֱמֶת, כַּמּוּבָא בַּזֹּהַר (בלק קצח:): וְהָיָה צֶדֶק אֵזוֹר מָתְנָיו וֶאֱמוּנָה וְכוּ' (ישעיהו י״א:ה׳) – הַיְנוּ צֶדֶק, הַיְנוּ אֱמוּנָה. וְאָמְרוּ שָׁם: אֱמוּנָה אִתְקְרִיאַת, כַּד אִתְחַבַּר בָּהּ אֱמֶת:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**2.** Yet it is impossible to come to faith except through truth. As is brought in the *Zohar* (III, 198b): “And justice will be a belt for his hips, and faith a band for his loins” (Isaiah 11:5). What then is the difference between justice and faith? The answer given there is: [justice] is called faith when it is bound with truth.


###### Likutei Moharan 7:3:1
[Likutei Moharan 7:3:1](https://torahapp.org/share/book/Likutei%20Moharan/r/7:3:1)

ג וְאִי־אֶפְשָׁר לָבוֹא לֶאֱמֶת אֶלָּא עַל־יְדֵי הִתְקָרְבוּת לְצַדִּיקִים, וְיֵלֵךְ בְּדֶרֶךְ עֲצָתָם, וְעַל־יְדֵי שֶׁמְּקַבֵּל מֵהֶם עֲצָתָם, נֶחְקָק בּוֹ אֱמֶת, כְּמוֹ שֶׁכָּתוּב (תהילים נ״א:ח׳): הֵן אֱמֶת חָפַצְתָּ – כְּשֶׁאַתָּה חָפֵץ אֱמֶת, בַטֻּחוֹת וּבְסָתֻם חָכְמָה תוֹדִיעֵנִי – כִּי הָעֵצוֹת שֶׁמְּקַבֵּל מֵהֶם הוּא בְּחִינַת נִשּׂוּאִין וְזִוּוּג;

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**3. {“Behold, You want truth in the inner parts; in the innermost places teach me wisdom”** (Psalms 51:8)**.}** Yet is impossible to achieve truth except through attachment to the tzaddikim and by following their advice. The person who accepts their advice has the truth etched inside him. As is written, “Behold, You want truth”—when truth is what you desire—“in the inner parts, in the innermost places, teach me wisdom.” For the advice received from [the tzaddikim] is an aspect of marriage and union of holinesss.


###### Likutei Moharan 7:3:2
[Likutei Moharan 7:3:2](https://torahapp.org/share/book/Likutei%20Moharan/r/7:3:2)

וּכְשֶׁמְּקַבְּלִין עֵצוֹת מֵרְשָׁעִים, הוּא בְּחִינַת נִשּׂוּאִין בַּקְּלִפָּה. הַנָּחָשׁ הִשִּׁיאַנִי (בראשית ג׳:י״ג) – לְשׁוֹן נִשּׂוּאִין; עֲצוֹת הַנָּחָשׁ שֶׁקִּבְּלָה הוּא בְּחִינַת נִשּׂוּאִין, וְעַל־יְדֵי נִשּׂוּאִין הֵטִיל בָּהּ זֻהֲמָא. וּבְמַעֲמַד הַר־סִינַי פָּסְקָה זֻהֲמָתָן (שבת קמו. עיין רש"י שם), כִּי שָׁם קִבְּלוּ תַּרְיַ"ג עֵטִין דִּקְדֻשָּׁה (זוהר יתרו פב:), וְהָיְתָה לָהֶם נִשּׂוּאִין בִּקְדֻשָּׁה.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
But when one accepts advice from the wicked, this corresponds to a marriage and union of the *kelipah* (husks). [As Chavah said] (Genesis 3:13), “The Serpent *advised* me”—this being a euphemism for marriage. Her acceptance of the Serpent’s advice is likened to a marriage. Through this marriage, the Serpent polluted her [and all her descendants]. However, with the revelation at Mount Sinai, this pollution ceased (Shabbat 146a). For it was there that they received the six hundred thirteen counsels of holiness (Zohar II, 82b) —a wedding of holiness.


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

וְלָמָּה נִקְרָא עֵצָה בִּבְחִינַת נִשּׂוּאִין, כִּי (ברכות סא.) הַכְּלָיוֹת יוֹעֲצוֹת, וּכְלָיוֹת הֵם כְּלֵי הַהוֹלָדָה, כְּלֵי הַזֶּרַע. נִמְצָא, כְּשֶׁמְּקַבְּלִין עֵצָה מֵאָדָם, כְּאִלּוּ מְקַבְּלִין מִמֶּנּוּ זֶרַע, וְהַכֹּל לְפִי אָדָם, אִם רָשָׁע אוֹ צַדִּיק.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And why is advice called marriage? This is because the kidneys advise (Berakhot 61a), and the kidneys are reproductive organs, producers of sperm (Zohar III, 235a). We can therefore conclude that by accepting advice from a person, it is as if we are receiving seed from him. And [the nature of union] depends entirely upon the nature of person giving the advice: whether wicked or righteous.


###### Likutei Moharan 7:3:4
[Likutei Moharan 7:3:4](https://torahapp.org/share/book/Likutei%20Moharan/r/7:3:4)

וּבִשְׁבִיל זֶה הַתּוֹרָה מַתִּישׁ כֹּחַ (סנהדרין כו:) וְנִקְרֵאת תּוּשִׁיָּה, כִּי הֵם תַּרְיַ"ג עֵטִין, כְּמוֹ שֶׁכָּתוּב (משלי ח׳:י״ד): לִי עֵצָה וְתוּשִׁיָּה; וְעֵצוֹת הֵם בִּמְקוֹם נִשּׂוּאִין, בְּחִינַת זִוּוּג הַמַּתִּישׁ כֹּחַ,

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is the reason the Torah is *maTiSh* (saps) one’s strength (Sanhedrin 26b). It is also called *TuShiyah* (insight), for there are six hundred thirteen counsels, as in (Proverbs 8:14), “Mine is counsel and insight.” Advice is therefore likened to marriage, an aspect of matrimonial union, which also saps one’s strength.


###### Likutei Moharan 7:3:5
[Likutei Moharan 7:3:5](https://torahapp.org/share/book/Likutei%20Moharan/r/7:3:5)

וַעֲצַת הַצַּדִּיק הוּא כֻּלּוֹ זֶרַע אֱמֶת. וְזֶה פֵּרוּשׁ (ירמיהו ב׳:כ״א): וְאָנֹכִי נְטַעְתִּיךְ שׂוֹרֵק, בְּחִינַת הַגְּאֻלָּה, כְּמוֹ שֶׁכָּתוּב (זכריה י׳:ח׳): אֶשְׁרְקָה לָהֶם וַאֲקַבְּצֵם, וְעַל־יְדֵי מָה, עַל־יְדֵי: כֻּלּוֹ זֶרַע אֱמֶת (שם בירמיה סיום הפסוק ואנכי נטעתיך הנ"ל) – עַל־יְדֵי עֲצַת הַצַּדִּיקִים תָּבוֹא לֶאֱמֶת, וְעַל־יְדֵי־זֶה נִקְרֵאת אֱמוּנָה, כַּד אִתְחַבַּר בַּהּ אֱמֶת, וְעַל־יְדֵי־זֶה תָּבוֹא הַגְּאֻלָּה כַּנַּ"ל, כִּי הוּא מְקַבֵּל טִפֵּי הַשֵּׂכֶל שֶׁל הַצַּדִּיק עַל־יְדֵי עֵצָה שֶׁמְּקַבֵּל מִמֶּנּוּ.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**{“I have planted for you a *sorek* (a vine), an entirely true seed”** (Jeremiah 2:21)**.}** The tzaddik’s advice is “entirely true seed.” This is the meaning of, “I have planted for you a *SoReK*”—this alludes to the redemption, as is written (Zakhariah 10:8), “*eShR’Kah* (I will whistle) to them and gather them in.” How will this be achieved? [They will be gathered in] through “entirely true seed”—the advice of the tzaddikim brings to truth. For through this [advice, justice] becomes faith, because it is bound up with truth. And this brings the redemption, for he receives the drops of the tzaddik’s intellect through the advice which he accepts from him.


###### Likutei Moharan 7:3:6
[Likutei Moharan 7:3:6](https://torahapp.org/share/book/Likutei%20Moharan/r/7:3:6)

וְזֶה: הֵן אֱמֶת חָפַצְתָּ בַטֻּחוֹת – בַּכְּלָיוֹת – חָכְמָה תוֹדִיעֵנִי, שֶׁאֶזְכֶּה לְקַבֵּל טִפֵּי הַמֹּחַ, טִפֵּי הַשֵּׂכֶל, עַל־יְדֵי עֵצָה שֶׁאֲקַבֵּל מֵהֶם, וְאָז אֶזְכֶּה לֶאֱמֶת, כִּי הַטִּפֵּי הַשֵּׂכֶל נִקְרָא: כֻּלֹּה זֶרַע אֱמֶת:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is the meaning of, “Behold, You want truth, [then] in the inner parts”—the kidneys—“… teach me wisdom.” Let me merit receiving the drops of the mind, the drops of the intellect [of the tzaddikim], through the advice I will accept from them. Then I will merit the truth, for the drops of the intellect are called “entirely true seed.”


###### Likutei Moharan 7:4:1
[Likutei Moharan 7:4:1](https://torahapp.org/share/book/Likutei%20Moharan/r/7:4:1)

ד וְדַע, שֶׁעַל־יְדֵי מִצְוַת צִיצִית הָאָדָם נִצּוֹל מֵעֲצַת הַנָּחָשׁ, מִנִּשּׂוּאִין שֶׁל רָשָׁע, מִבְּחִינַת נִאוּף, כִּי צִיצִית שְׁמִירָה לְנִאוּף, כַּמּוּבָא בַּתִּקּוּנִים (תיקון יח): וַיִּקַּח שֵׁם וָיֶפֶת אֶת הַשִּׂמְלָה וַיָּשִׂימוּ עַל שְׁכֶם שְׁנֵיהֶם (בראשית ט׳:כ״ג) – זֶה בְּחִינַת צִיצִית; וְעֶרְוַת אֲבִיהֶם לֹא רָאוּ – כִּי צִיצִית מְכַסָּה עַל עֲרָיִין. אֲבָל חָם, דְּהוּא יֵצֶר הָרָע, דִּמְחַמֵּם גּוּפֵהּ דְּבַר־נָשׁ בַּעֲבֵרָה, הוּא אָרוּר, כְּמוֹ שֶׁכָּתוּב (שם): אָרוּר כְּנָעַן, כְּמוֹ שֶׁכָּתוּב (שם ג): אָרוּר אַתָּה מִכָּל הַבְּהֵמָה. וְהַשִּׂמְלָה, הַיְנוּ צִיצִית, הוּא שְׁמִירָה מֵעֲצַת הַנָּחָשׁ, מִזֻּהֲמַת הַנָּחָשׁ:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**4. {“Shem and Yafet took the garment and put it on both their shoulders. Walking backwards, they then covered their father’s nakedness. They faced away from him and did not see their father naked”** (Genesis 9:23)**.}** Know! through [keeping] the mitzvah of *tzitzit,* a person is protected from the Serpent’s advice, from a “marriage of wickedness,” from immorality. *Tzitzit* protects against immorality, as is brought in the *Tikkuney Zohar* (#18): “Shem and Yafet took the garment and put it on both their shoulders”—this is a reference to *tzitzit* ; “and did not see their father naked”—for *tzitzit* covers over nakedness. But ChaM—the personification of the evil inclination, for he is *m’ChaMeim* (heats) a person’s body to sin—is cursed. As is written (Genesis 9:25), “Cursed is Kanaan”; and, as in (Genesis 3:14), “Cursed are you [the Serpent] more than all the animals.” Thus “the garment,” the *tzitzit,* is a protection against the Serpent’s advice, the Serpent’s pollution.


###### Likutei Moharan 7:4:2
[Likutei Moharan 7:4:2](https://torahapp.org/share/book/Likutei%20Moharan/r/7:4:2)

וְזֶה בְּחִינוֹת (שם מט): בֵּן פֹּרָת עֲלֵי עָיִן – בִּשְׁבִיל צִיצִית, לְשׁוֹן: מֵצִיץ מִן הַחֲרַכִּים (שיר השירים ב׳:ט׳), עַל־יְדֵי־זֶה זָכָה לְבֵן פֹּרָת, שֶׁנִּשְׁמַר מִנִּשּׂוּאִין שֶׁל נָחָשׁ, מִזִּוּוּג שֶׁל הַסִּטְרָא־אָחֳרָא, וְזָכָה לְזִוּוּגָא דִקְדֻשָּׁה.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This corresponds to (Genesis 49:22): “*Ben porat aley ayin* (A fruitful bough by a well).” It was because of the *TZITZit,* similar to (Song of Songs 2:9), “*meiTZITZ* (he looks) through the cracks,” that [Yosef] merited being a fruitful bough. For he was protected from the Serpent’s marriage, from a union of wickedness, and merited [instead] to a union of holiness.


###### Likutei Moharan 7:4:3
[Likutei Moharan 7:4:3](https://torahapp.org/share/book/Likutei%20Moharan/r/7:4:3)

וְזֶה: פֹּרָת – לְשׁוֹן זִוּוּג, לְשׁוֹן: פְּרוּ וּרְבוּ. וְעִקַּר הַנִּאוּף תָּלוּי בָּעֵינַיִם, כְּמוֹ שֶׁאָמְרוּ (סוטה ט:): שִׁמְשׁוֹן הָלַךְ אַחַר עֵינָיו; וּכְמוֹ שֶׁכָּתוּב (במדבר ט״ו:ל״ט): וְלֹא תָתוּרוּ אַחֲרֵי לְבַבְכֶם וְאַחֲרֵי עֵינֵיכֶם;

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And this is “*PoRat*”—it connotes union, similar to (Genesis 1:28), “*P ’ru u’Revu* (be fruitful and multiply).” [And “*aley AYiN,*”] because immorality stems primarily from the *AYNayim* (eyes), as our Sages taught: Shimshon strayed after his eyes (Sotah 9b). It is also written (Numbers 15:39), “You will not stray after your heart or after your eyes.”


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

וּשְׁמִירַת צִיצִית, שֶׁהוּא בְּחִינַת עֵינַיִם, הוּא שְׁמִירָה מֵעֲצַת הַנָּחָשׁ, וְיָכוֹל לְקַבֵּל הָעֵצוֹת מִצַּדִּיק, שֶׁהוּא כֻּלֹּה זֶרַע אֱמֶת.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Thus, the *tzitzit* —the eyes of holiness—is a protection against the Serpent’s advice. A person is then able to receive advice from the tzaddik, which is “entirely true seed.”


###### Likutei Moharan 7:5:1
[Likutei Moharan 7:5:1](https://torahapp.org/share/book/Likutei%20Moharan/r/7:5:1)

ה וְזֶה פֵּרוּשׁ:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**5.** This is the explanation (Bava Batra 74a).


###### Likutei Moharan 7:5:2
[Likutei Moharan 7:5:2](https://torahapp.org/share/book/Likutei%20Moharan/r/7:5:2)

אָמַר רַבָּה בַּר בַּר־חָנָה: אָמַר לִי הַהוּא טַיְעָא: תָּא אַחֲוֵי לָךְ טוּרָא דְּסִינַי. אַזְלִי וַחֲזָאִי דְּהַדְרָן לֵהּ עַקְרַבֵּי, וְקָיְמִין כִּי חַמְרֵי חִוַּרְתָא. וְשָׁמַעְתִּי בַּת־קוֹל שֶׁאוֹמֶרֶת: אוֹי [לִי] שֶׁנִּשְׁבַּעְתִּי; וְעַכְשָׁו שֶׁנִּשְׁבַּעְתִּי, מִי מֵפֵר לִי:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**Rabbah bar bar Chanah recounted: This merchant said to me, “Come, I will show you Mount Sinai.” We went and saw that it was encircled by scorpions as tall as *chamrei chivarta* (white mules). I heard a Heavenly voice saying, “Woe to Me that I took an oath! But now that I have taken an oath, who can nullify it for Me?”**


###### Likutei Moharan 7:5:3
[Likutei Moharan 7:5:3](https://torahapp.org/share/book/Likutei%20Moharan/r/7:5:3)

תָּא וְאַחֲוֵי לָךְ טוּרָא דְּסִינַי – שֶׁהוּא בְּחִינַת עֵצוֹת, כִּי שָׁם קִבְּלוּ תַּרְיַ"ג עֵטִין.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**Come, I will show you Mount Sinai —** This is an allusion to advice, for [at Mount Sinai] the Jews received the six hundred thirteen counsels.


###### Likutei Moharan 7:5:4
[Likutei Moharan 7:5:4](https://torahapp.org/share/book/Likutei%20Moharan/r/7:5:4)

חֲזַאי דְּהָדְרָן לֵהּ עַקְרַבָּא – הַיְנוּ שֶׁיֵּשׁ עֲצַת נָחָשׁ, עֲצַת רְשָׁעִים, שֶׁעַל־יְדֵיהֶם אֵין יְכוֹלִים לְקַבֵּל עֲצַת צַדִּיקִים, זֶרַע אֱמֶת.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**we saw that it was encircled by scorpions —** In other words, there is the advice of the Serpent, the counsel of the wicked, which makes it impossible to receive the advice, the “true seed,” of the tzaddikim.


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

וְקָיְמוּ כִּי חַמְרֵי חִוַּרְתָּא – זֶה בְּחִינַת צִיצִית, שֶׁהוּא שְׁמִירָה מֵעֲצַת הַנָּחָשׁ, מִנִּאוּף;

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**as tall as *chamrei chivarta*** (**white mules**) **—** This alludes to the *tzitzit,* which protects against the Serpent’s advice, against immorality.


###### Likutei Moharan 7:5:6
[Likutei Moharan 7:5:6](https://torahapp.org/share/book/Likutei%20Moharan/r/7:5:6)

כְּמוֹ שֶׁאָמְרוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה (מנחות מג:): אֵיזֶה עָנְשׁוֹ גָּדוֹל, שֶׁל לָבָן אוֹ שֶׁל תְּכֵלֶת, וְאָמְרוּ: מָשָׁל לְאֶחָד, שֶׁצִּוָּה לְהָבִיא לוֹ חוֹתָם שֶׁל זָהָב, הַיְנוּ תְּכֵלֶת, וְחוֹתָם שֶׁל טִיט, הַיְנוּ לָבָן. וְזֶה: חַמְרֵי, לְשׁוֹן חֹמֶר וָטִיט; חִוָּרָא, הַיְנוּ לָבָן, כִּי עַכְשָׁו זֶה עִקַּר הַצִּיצִית.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**{Rabbi Meir said: Not having the white threads on the *tzitzit* deserves greater punishment than not having the *t’kheilet* (sky-blue threads). Liken this to a king who issued instructions to two of his servants: one was told to bring him a seal made of clay, the other was told to bring him a seal made of gold. Each transgressed the king’s order and failed to bring the seal. Whose crime was the greater? Say, then, that the servant who failed to bring the seal of clay deserves the greater punishment, for clay is more readily available** (Menachot 43b; Rashi, loc. cit.)**.}** As our Sages taught: Which deserves greater punishment, the white or the blue? They explained: Liken it to someone who commanded that he be brought a gold seal—i.e., the blue threads—and a clay seal—i.e., the white threads. [Interpret this] as follows: *ChaMRei* refers to *ChoMeR v’tit* (clay and lime); *chivarta* is white, since nowadays this is the principal [requirement of the] *tzitzit.*


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

וְשָׁמַעְתִּי בַּת־קוֹל שֶׁאוֹמֶרֶת, אוֹי לִי שֶׁנִּשְׁבַּעְתִּי – פֵּרֵשׁ רַשִׁ"י: עַל הַגָּלוּת, הַיְנוּ, עַל־יְדֵי צִיצִית יְכוֹלִין לָבוֹא לַעֲצַת צַדִּיקִים, לִבְחִינַת אֱמֶת; וְעַל־יְדֵי אֱמֶת בָּאִים לֶאֱמוּנָה כַּנַּ"ל, וְעַל־יְדֵי אֱמוּנָה בָּא הַגְּאֻלָּה כַּנַּ"ל. וְזֶה שֶׁשָּׁמַע חֲרָטַת הַשֵּׁם יִתְבָּרַךְ עַל הַגָּלוּת, כִּי הַצִּיצִית, שֶׁהֵם חֲמָרֵי חִוָּרָא, גָּרַם כָּל זֶה:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**I heard a Heavenly voice saying, Woe to Me that I took an oath! —** Rashbam explains this [as God’s oath] concerning the exile. For through the *tzitzit* one can come to the advice of the tzaddikim, to truth. And with truth a person can achieve faith. And faith, brings the redemption, as explained. This is why [Rabbah bar bar Chanah] heard God regretting the exile: The *tzitzit* —the *chamrei chivarta* —caused all this.


###### Likutei Moharan 7:6:1
[Likutei Moharan 7:6:1](https://torahapp.org/share/book/Likutei%20Moharan/r/7:6:1)

וְזֶה פֵּרוּשׁ:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**6.** This is the explanation [of the opening verse]: **{“*V’eileh* (And these) are the laws that you must place before them.”}**


###### Likutei Moharan 7:6:2
[Likutei Moharan 7:6:2](https://torahapp.org/share/book/Likutei%20Moharan/r/7:6:2)

וְאֵלֶּה – כָּל מָקוֹם שֶׁנֶּאֱמַר וְאֵלֶּה, מוֹסִיף. זֶה בְּחִינַת יוֹסֵף, בְּחִינַת שְׁמִירַת הַבְּרִית, בְּחִינַת צִיצִית.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
***V’eileh —*** Wherever the term *v’eileh* (*and* these) is used, it comes to add. This alludes to: Yosef, guarding the Covenant, and the *tzitzit* .


###### Likutei Moharan 7:6:3
[Likutei Moharan 7:6:3](https://torahapp.org/share/book/Likutei%20Moharan/r/7:6:3)

הַמִּשְׁפָּטִים – זֶה בְּחִינַת כֻּלֹּה זֶרַע אֱמֶת, כְּמוֹ שֶׁכָּתוּב (תהילים י״ט:י׳): מִשְׁפְּטֵי ה' אֱמֶת; שֶׁזּוֹכֶה לַעֲצַת צַדִּיקִים, לִבְחִינַת אֱמֶת.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**are the laws —** This corresponds to “entirely true seed,” as in (Psalms 19:9), “God’s laws are truth.” One merits receiving the counsel of the tzaddikim—the aspect of truth.


###### Likutei Moharan 7:6:4
[Likutei Moharan 7:6:4](https://torahapp.org/share/book/Likutei%20Moharan/r/7:6:4)

אֲשֶׁר תָּשִׂים לִפְנֵיהֶם – זֶה בְּחִינוֹת כַּד אִתְחַבַּר בַּהּ אֱמֶת,

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**that you shall place before them —** That is, when [justice] is bound with truth.


###### Likutei Moharan 7:6:5
[Likutei Moharan 7:6:5](https://torahapp.org/share/book/Likutei%20Moharan/r/7:6:5)

וְזֶה בְּחִינַת: הֻשְׁווּ אִשָּׁה לְאִישׁ; כִּי זֶה אִישׁ וְאִשָּׁה הֵם בְּחִינַת הִתְחַבְּרוּת אֱמֶת וֶאֱמוּנָה, וּבָזֶה תָּלוּי הַגְּאֻלָּה כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And this is: **woman is equated with man.** For the aspect of “man” and “woman” allude to the joining of truth and faith, and it is on this that the redemption depends.


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

וְזֶה יָכוֹל שֶׁיִּהְיוּ הַתַּלְמִידִים לוֹמְדִים וְאֵין מְבִינִים – תַּלְמוּד לוֹמַר וְכוּ', עָרְכֵם לִפְנֵיהֶם כְּשֻׁלְחָן עָרוּךְ – זֶה בְּחִינַת הַגְּאֻלָּה, שֶׁלֶּעָתִיד יִתְגַּלּוּ כָּל הַחָכְמוֹת כְּשֻׁלְחָן עָרוּךְ, כְּמוֹ שֶׁכָּתוּב (ישעיהו י״א:ט׳): וּמָלְאָה הָאָרֶץ דֵּעָה. עַד כָּאן לְשׁוֹן רַבֵּנוּ זַ"ל:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And this is: **It might be that the students study but fail to comprehend. [Scripture] therefore states: “that you must place before them”—spread it out before them as a fully set table —** This is a reference to the redemption. For in the future, all wisdoms will be revealed as a fully set table, as in (Isaiah 11:9), “And the earth shall be filled with knowledge….”


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

(הַשְׁמָטוֹת הַשַּׁיָּכִים לְהַתּוֹרָה הַזֹּאת):

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**7.** (Excerpts belonging to this lesson.)


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

הַתְּפִלָּה הוּא בְּחִינַת אֱמוּנָה, וְהוּא בְּחִינַת הַנִּסִּים, כִּי נֵס לְמַעְלָה מִטֶּבַע, וְלָזֶה צָרִיךְ אֱמוּנָה כַּנַּ"ל, עַיֵּן שָׁם.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**Prayer is synonymous with faith, which in turn is synonymous with miracles. This is because a miracle is supernatural, it is something for which one needs to have faith.** {See [section 1] above.}


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

וּבִשְׁבִיל זֶה הַתְּפִלָּה מְסֻגָּל לְזִכָּרוֹן, כִּי תְּפִלָּה הוּא בְּחִינַת אֱמוּנָה כַּנַּ"ל, וְשִׁכְחָה הוּא עִנְיָן שֶׁהָיָה לְפָנֵינוּ דְּבַר־מָה וְנִשְׁכַּח וְעָבַר מֵאִתָּנוּ. (וְהִיא דֶּרֶךְ הַהַנְהָגָה עַל־פִּי מַעֲרֶכֶת הַמַּזָּלוֹת, שֶׁמִּתְנַהֵג כְּסֵדֶר יוֹם אַחַר יוֹם, וְהוּא הִפּוּךְ הָאֱמוּנָה, מַה שֶּׁאֵין כֵּן אִם מַאֲמִין שֶׁיֵּשׁ מְחַדֵּשׁ הַכֹּל בִּרְצוֹנוֹ בְּכָל יוֹם תָּמִיד, וְהוּא מְחַיֶּה וּמְקַיֵּם הַכֹּל תָּמִיד, וְהוּא לְמַעְלָה מֵהַזְּמַן, אֵין כָּאן שִׁכְחָה, וְדוּ"ק).

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Because of this, prayer is beneficial for memory; for, as mentioned, prayer corresponds to faith. But forgetfulness entails having had something in mind, its lapsing from memory and being no longer a part of us. {This can be likened to [seeing as pre-determined] the movements of the constellations, which follow a prescribed pattern day after day. And this is the very opposite of faith. Whereas, if a person believes that there is One who daily renews everything in accordance with His will, who perpetually sustains and supports everything, and who is above [the limitations of] time, then forgetfulness has no place.}


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

וּמֵעַתָּה תִּרְאֶה נִפְלָאוֹת בְּדִבְרֵי רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (שבת קד.): מֵ"ם וְסָמֶ"ךְ שֶׁבַּלּוּחוֹת בְּנֵס הָיוּ עוֹמְדִין; כִּי מַס הוּא בְּחִינַת הַשִּׁכְחָה, וְעַל זֶה אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (חגיגה ט:): אֵין דּוֹמֶה הַשּׁוֹנֶה פִּרְקוֹ מֵאָה פְּעָמִים לְמֵאָה פְּעָמִים וְאֶחָד; כִּי מַס בְּגִימַטְרִיָּא מֵאָה, וְעַד מֵאָה שׁוֹלֵט הַשַּׂר שֶׁל שִׁכְחָה, וְזֶה שֶׁהִמְתִּיקוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה: מֵ"ם וְסָמֶ"ךְ, הַיְנוּ מַ"ס שֶׁהוּא בְּחִינַת הַשִּׁכְחָה, בְּנֵס הָיוּ עוֹמְדִין, כִּי נֵס הוּא הֶפֶךְ הַשִּׁכְחָה, כִּי נִסִּים הֵם בְּחִינַת הַתְּפִלָּה, בְּחִינַת אֱמוּנָה, שֶׁהִיא הֵפֶךְ הַשִּׁכְחָה כַּנַּ"ל:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
See, now, the wonders in the words of our Sages: The [letters] *mem* and *samakh* which were on the Tablets were held in place through a miracle (Shabbat 104a). *Mem-samakh* corresponds to forgetfulness. Concerning this our Sages taught: Someone who reviews his lesson one hundred times cannot be compared to someone who reviews one hundred and one times (Chagigah 9b). For *mem -samakh* has a numerical value of one hundred, [alluding to the fact that] for the first one hundred times the Angel of Forgetfulness reigns. This is what our Sages brought out so artfully: “The [letters] *mem* and *samakh*”—the one hundred of forgetfulness—“were held in place through a miracle”; miracles being the very opposite of forgetfulness. For, as mentioned above, miracles are synonymous with prayer and faith, [faith] being the very opposite of forgetfulness.


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

וְדַע וְכוּ' כִּי צִיצִית שְׁמִירָה לְנִאוּף וְכוּ', עַל שְׁכֶם שְׁנֵיהֶם זֶה בְּחִינַת צִיצִית וְכוּ'. וְזֶה (בראשית ל״ז:י״ג): הֲלֹא אַחֶיךָ רֹעִים בִּשְׁכֶם, הַיְנוּ בְּחִינַת צִיצִית כַּנַּ"ל, שֶׁהִיא שְׁמִירָה לְנִאוּף, וְהוּא בְּחִינַת שְׁמִירַת הַבְּרִית, שֶׁהִיא בְּחִינַת יוֹסֵף, עַל כֵּן אָמַר יַעֲקֹב לְיוֹסֵף: הֲלוֹא אַחֶיךָ רֹעִים בִּשְׁכֶם, שֶׁהוּא בְּחִינָה שֶׁלְּךָ; לְכָה וְאֶשְׁלָחֲךָ אֲלֵיהֶם:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**Know!… *tzitzit* protects against immorality… on both their *SheKheM* (shoulders)… a reference to *tzitzit* .** [See section 4, above.] This is (Genesis 37:13), “Your brothers are shepherding in SheKheM”—an allusion to the *tzitzit,* which protects against immorality. [The *tzitzit*] corresponds to guarding the Covenant, which in turn applies to Yosef. Yaakov therefore said to Yosef, “Your brothers are shepherding in Shekhem”—which is *your* aspect. “Come, let me send you to them.”


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

וְזֶה פֵּרוּשׁ: וְאָנֹכִי נְטַעְתִּיךְ שׂוֹרֵק כוּ', כִּי הוּא מְקַבֵּל טִפֵּי הַשֵּׂכֶל שֶׁל הַצַּדִּיק עַל־יְדֵי עֵצָה שֶׁמְּקַבֵּל מִמֶּנּוּ. וְזֶה שׂוֹרֵק, הוּא בְּחִינַת שׁוּרֻק, שֶׁהוּא תְּלָת טִפִּין, כְּמוֹ שֶׁכָּתוּב בַּזֹּהַר (ובתיקונים תיקון נו), וְהוּא תְּלָת מֹחִין, כִּי הוּא עִנְיָן אֶחָד, כִּי הַטִּפָּה בָּאָה מֵהַמֹּחַ וּמַגִּיעָה לְהַכְּלָיוֹת, שֶׁהֵן כְּלֵי הַהוֹלָדָה, שֶׁמְּבַשְּׁלִין הַזֶּרַע, כֵּן הַשֵּׂכֶל נוֹלָד גַּם כֵּן בַּמֹּחַ וּמַגִּיעַ עַד הַכְּלָיוֹת הַיּוֹעֲצוֹת.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is the meaning of: **“I have planted you a *sorek,* an entirely true seed”… for then, one receives the drops of the tzaddik’s intellect through the advice which he accepts from him.** This “*SoReK*” alludes to the *ShuRuK,* which the *Zohar* (Tikkuney Zohar #56) calls “three drops.” Conceptually, this is the same as the three *mochin* (brains). For the drop emanates from the brain and descends to the kidneys, the organ in the reproductive system which prepares the seed. Similarly, the intellect is also formed in the mind and descends to the kidneys, which advise.


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

וּתְלָת מֹחִין הוּא בְּחִינַת (ישעיהו ו׳:י׳): הַשְׁמֵן לֵב וְכוּ' וְאָזְנָיו וְכוּ' וְעֵינָיו וְכוּ', פֶּן יִרְאֶה בְעֵינָיו וּבְאָזְנָיו יִשְׁמָע וּלְבָבוֹ יָבִין וָשָׁב וְכוּ', כְּלוֹמַר, שֶׁאֵינוֹ רוֹצֶה לְדַבֵּק עַצְמוֹ לַצַּדִּיקִים פֶּן יִרְאֶה וְכוּ';

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And the three *mochin* correspond to (Isaiah 6:10), “Make the heart of this people gross, its ears heavy, and cover over its eyes; lest it see with its eyes, hear with its ears, understand with its heart and repent and be healed.” [The prophet] says this of one who refuses to attach himself to the tzaddikim, ‘lest he see… and repent.’


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

אֲבָל כְּשֶׁמְּדַבֵּק עַצְמוֹ לְצַדִּיקִים וּמְקַבֵּל מֵהֶם עֵצָה, אֲזַי הוּא בְּחִינַת כְּלָיוֹת יוֹעֲצוֹת, שֶׁהֵם כְּלֵי הַהוֹלָדָה, שֶׁמְּקַבֵּל הַטִּפָּה מֹחַ הַמִּתְחַלֶּקֶת לִתְלָת טִפִּין, תְּלָת מֹחִין כַּנַּ"ל, וְאָז יִרְאֶה בְעֵינָיו וּבְאָזְנָיו יִשְׁמָע וּלְבָבוֹ יָבִין וְכוּ', שֶׁהֵם בְּחִינַת הַשְּׁלשָׁה מֹחִין, וָשָׁב וְרָפָא לוֹ. וְזֶהוּ: וְאָנֹכִי נְטַעְתִּיךְ שׂוֹרֵק כֻּלֹּה זֶרַע אֱמֶת, וְהָבֵן:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
But when a person attaches himself to the tzaddikim and accepts their advice, this is the concept of “the kidneys advise,” for they are reproductive organs. He receives the drop/brain that separates into three drops—three brains. And then, ‘He *will* see with his eyes, hear with his ears, understand with his heart’—these corresponding to the three brains—‘and repent and be healed.’ This is: “I have planted you a *sorek,* an entirely true seed.” Understand this.


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

וְזֶה פֵּרוּשׁ: אָמַר רַבָּה בַּר בַּר־חָנָה וְכוּ', וְזֶה רָמַז גַּם כֵּן בְּפֶתַח דְּבָרָיו: אָמַר לִי הַהוּא טַיְעָא, וּפֵרֵשׁ רַשִׁ"י בְּכָל מָקוֹם: סוֹחֵר יִשְׁמָעֵאל; כִּי יִשְׁמָעֵאל הוּא בְּחִינַת הַתְּפִלָּה, כְּמוֹ שֶׁכָּתוּב (בראשית ט״ז:י״א): כִּי שָׁמַע ה' אֶל עָנְיֵךְ, וְתַרְגּוּמוֹ: אֲרֵי קַבִּיל ה' יָת צְלוֹתֵיךְ,

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is the explanation of **Rabbah bar bar Chanah recounted** etc. [The connection to prayer] is also alluded to in Rabbah bar bar Chanah’s opening words, “This merchant said to me.” Rashbam explains that this is always an allusion to *socher Yishmael* (an Ishmaelite trader). For *yiShMAel* connotes prayer, as is written (Genesis 16:11), “[You shall name him Yishmael] for God has *SheMA* (heard) your affliction,” which Onkelos renders: “for God has accepted your prayers.”


###### Likutei Moharan 7:7:10
[Likutei Moharan 7:7:10](https://torahapp.org/share/book/Likutei%20Moharan/r/7:7:10)

וְהוּא בְּחִינַת אֱמוּנָה כַּנַּ"ל. וְזֶהוּ סוֹחֵר, מִלְּשׁוֹן סְחוֹר סְחוֹר (בְּחִינַת מַקִּיפִים), שֶׁהוּא בְּחִינַת אֱמוּנָה כַּנַּ"ל, וֶאֱמוּנָתְךָ סְבִיבוֹתֶיךָ (תהלים פט).

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
[Prayer] is also synonymous with faith. This is [alluded to by the word] *SoCheR,* which connotes *S’ChoR s’chor* (round and round) {corresponding to the concept of *makifin.* } And this corresponds to faith, as in, “Your faith encircles You.”


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

וְזֶהוּ (רות ג׳:ט׳): וּפָרַשְׂתָּ כְּנָפֶךָ עַל אֲמָתֶךָ; כִּי צִיצִית דִּקְדֻשָּׁה, שֶׁהֵם כַּנְפֵי מִצְוָה, הוּא שְׁמִירַת הַבְּרִית, וְהוּא בְּחִינַת זִוּוּג דִּקְדֻשָּׁה.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is also the meaning of (Ruth 3:9), “Spread, therefore, *K’NaFekha* (your garment) over your maidservant.” For the holy *tzitzit* —the *KaNFey* (garment corners of) mitzvah—corresponds to guarding the Covenant and to a union of holiness.


###### Likutei Moharan 7:7:12
[Likutei Moharan 7:7:12](https://torahapp.org/share/book/Likutei%20Moharan/r/7:7:12)

וְזֶהוּ שֶׁשָּׁאַל חַגַּי הַנָּבִיא (חגי ב׳:י״ב): הֵן יִשָּׂא אִישׁ בְּשַׂר־קֹדֶשׁ בִּכְנַף בִּגְדּוֹ וְנָגַע בִּכְנָפוֹ אֶל הַלֶּחֶם; כִּי פְּגַם הַבְּרִית – הֶעְדֵּר הַלֶּחֶם, כְּמוֹ שֶׁכָּתוּב (משלי ו׳:כ״ו): בְּעַד אִשָּׁה זוֹנָה עַד כִּכַּר לָחֶם, וְהָבֵן:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And this is the explanation of what the prophet Hagai asked (2:12), “If one carried consecrated meat in the *K’NaF* of his garment, and [this meat in] the corner came in contact with bread….” For desecrating the Covenant diminishes one’s bread, as is written (Proverbs 6:26), “For a harlot, a man is brought to [go searching for] a loaf of bread.” Understand this.


###### Likutei Moharan 7:7:13
[Likutei Moharan 7:7:13](https://torahapp.org/share/book/Likutei%20Moharan/r/7:7:13)

וַתֵּשֶׁב בְּאֵיתָן קַשְׁתּוֹ וְכוּ', מִשָּׁם רוֹעֶה אֶבֶן יִשְׂרָאֵל (בראשית מ״ט:כ״ד) – אֲבָהָן וּבְנִין, בְּחִינַת הַתְּפִלָּה יַעֲקֹב וּבָנָיו.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
“His bow held firm… from there the Shepherd, the *evan* (Rock) of Israel” (Genesis 49:24). [Onkelos renders “*ÆVaN*” as a composite word,] *AVhan u’VeNin* (father and sons), corresponding to prayer—Yaakov and his sons.


###### Likutei Moharan 7:8:1
[Likutei Moharan 7:8:1](https://torahapp.org/share/book/Likutei%20Moharan/r/7:8:1)

סְגֻלָּה לְחוֹלֶה – לְהִסְתַּכֵּל עַל הַצִּיצִית. וְהַסּוֹד בַּפָּסוּק (שם מח): הִנֵּה בִנְךָ יוֹסֵף בָּא אֵלֶיךָ; כִּי כָּל אֵלּוּ הַתֵּבוֹת מְרַמְּזִין עַל הַצִּיצִית, דְּהַיְנוּ מִנְיַן הַחוּטִין וְהַחֻלְיוֹת וְהַקְּשָׁרִים, כַּמְבֹאָר בִּפְרִי־ עֵץ־חַיִּים בְּשַׁעַר הַצִּיצִית, פֶּרֶק ד', בַּהַגָּ"ה, עַיֵּן שָׁם. וְזֶהוּ: הִנֵּה בִנְךָ יוֹסֵף בָּא אֵלֶיךָ, דְּהַיְנוּ בְּחִינַת צִיצִית כַּנַּ"ל, עַל־יְדֵי־זֶה: וַיִּתְחַזֵּק יִשְׂרָאֵל:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**8.** It is a *segulah* (special remedy) for someone who is ill to gaze at the *tzitzit.* This is the hidden meaning of the verse (Genesis 48:2), “Behold, your son Yosef is coming to you.” For these words hint to the *tzitzit:* to the amount of strings, loops and knots, {as explained in the *Pri Etz Chaim* }. This is: “Behold, your son Yosef is coming to you”—corresponding to the *tzitzit,* as a result of which, “Yisrael was strengthened.”