## Likutei Moharan Torah 73

###### Likutei Moharan 73:1:1
[Likutei Moharan 73:1:1](https://torahapp.org/share/book/Likutei%20Moharan/r/73:1:1)

לְשׁוֹן הַחֲבֵרִים כִּי תַעֲבֹר בַּמַּיִם אִתְּךָ אָנִי (ישעיהו מ״ג:ב׳):

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
“*Ki Taavor Ba’Mayim* (When You Pass through Water), I am with you.” (Isaiah 43:2)


###### Likutei Moharan 73:1:2
[Likutei Moharan 73:1:2](https://torahapp.org/share/book/Likutei%20Moharan/r/73:1:2)

דְּהִנֵּה הַתּוֹרָה סְתִים וְגַלְיָא, וְהַקָּדוֹשׁ־בָּרוּךְ־הוּא גַּם כֵּן סְתִים וְגַלְיָא. דְּהַיְנוּ מַה שֶּׁנִּגְלֶה לָנוּ הוּא הַלְּבוּשׁ וְחִיצוֹנִיּוּת, וּמַה שֶּׁנִּסְתָּר מִמֶּנּוּ הוּא הַפְּנִימִיּוּת. וְהִנֵּה, כָּל אָדָם צָרִיךְ לְזָרֵז אֶת עַצְמוֹ לְהַשִּׂיג הַפְּנִימִיּוּת, מַה שֶּׁנִּסְתָּר מִמֶּנּוּ.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Behold, the Torah is hidden and revealed. The Holy One, blessed be He, is likewise hidden and revealed. In other words, that which is revealed to us is the garment and outer element, while that which is concealed from us is the inner element. Every person should stir himself to perceive the inner element, that which is concealed from him.


###### Likutei Moharan 73:1:3
[Likutei Moharan 73:1:3](https://torahapp.org/share/book/Likutei%20Moharan/r/73:1:3)

אַךְ אֵיךְ יוּכַל לְהַגִּיעַ אֶל הַנִּסְתָּר מִמֶּנּוּ – בִּתְפִלָּה לִשְׁמָהּ, שֶׁיְּקַשֵּׁר הַמַּחֲשָׁבָה אֶל הַדִּבּוּר שֶׁל הַתְּפִלָּה, בְּקֶשֶׁר אַמִּיץ וְחָזָק. כִּי הַקָּדוֹשׁ־בָּרוּךְ־הוּא מִתְאַוֶּה לִתְפִלָּתָן שֶׁל צַדִּיקִים (חולין ס:), וְלָמָּה, כִּי הַקָּדוֹשׁ־בָּרוּךְ־ הוּא חָפֵץ חֶסֶד הוּא, וְרוֹצֶה תָּמִיד לְהַשְׁפִּיעַ הַשְׁפָּעוֹת וּבְרָכוֹת. וְאֵין הַשְׁפָּעָה יְכוֹלָה לֵירֵד, רַק עַל־יְדֵי כְּלִי הַנִּקְרָא אֲנִי, שֶׁנֶּאֱמַר (במדבר ו): וַאֲנִי אֲבָרֲכֵם.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
However, how can he attain that which is hidden from him? Through sincere prayer: by powerfully and firmly fixing his thoughts on the words of prayer. For the Holy One desires the prayers of the tzaddikim (Chullin 60b). Why? Because God “loves kindness,” and He wants to constantly provide an influx of bounty and blessings. Yet bounty cannot descend except by means of the vessel known as *ANiY,* as is said (Numbers 6:27), “and *ANiY* (I) will bless them.”


###### Likutei Moharan 73:1:4
[Likutei Moharan 73:1:4](https://torahapp.org/share/book/Likutei%20Moharan/r/73:1:4)

וְהַכְּלִי הַנַּ"ל נַעֲשֶׂה עַל־יְדֵי כָּל אֶחָד מִיִּשְׂרָאֵל, כְּשֶׁמִּתְפַּלֵּל בְּאֹפֶן שֶׁמְּקַשֵּׁר הַמַּחֲשָׁבָה לְהַדִּבּוּר. כִּי כָּל אֶחָד מִיִּשְׂרָאֵל נִקְרָא צַדִּיק, שֶׁנֶּאֱמַר (ישעיהו ס׳:כ״א): וְעַמֵּךְ כֻּלָּם צַדִּיקִים. וְהַצַּדִּיק נִקְרָא אָלֶף, מִלָּשׁוֹן: אַלּוּפֵינוּ מְסֻבָּלִים (תהלים קמד).

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Every Jew fashions the aforementioned vessel when he prays in the manner that binds thought to speech. For each member of the Jewish people is called a tzaddik, as is said (Isaiah 60:21), “Your people are all tzaddikim.” And the tzaddik is referred to as *ALePh,* as connoted by “*ALuPheinu* (Our great ones) are acceptable” (Psalms 14:14) .


###### Likutei Moharan 73:1:5
[Likutei Moharan 73:1:5](https://torahapp.org/share/book/Likutei%20Moharan/r/73:1:5)

וְהַנּוּן נִקְרָא דִּבּוּר, כִּי הַדִּבּוּר הוּא מַלְכוּת, עַל דֶּרֶךְ: מַלְכוּת – פֶּה, וּמַלְכוּת נִקְרָא נוּן, כְּמוֹ שֶׁכָּתוּב (תהילים ע״ב:י״ז): יִנּוֹן שְׁמוֹ, וּפֵרֵשׁ רַשִׁ"י: לְשׁוֹן מַלְכוּת.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
The *Nun* refers to speech. This is because speech is *Malkhut* (Kingship), as in “*Malkhut* is the mouth” (Tikkuney Zohar, Introduction, p.17a). Thus *Malkhut* is called *NuN,* as it is written (Psalms 72:17), “may his name *yeNoN,*” and Rashi explains: [*yenon*] connotes kingship.


###### Likutei Moharan 73:1:6
[Likutei Moharan 73:1:6](https://torahapp.org/share/book/Likutei%20Moharan/r/73:1:6)

וְהַיוּד נַעֲשֶׂה, עַל־יְדֵי הַמַּחֲשָׁבָה שֶׁמְּקַשֵּׁר לְהַדִּבּוּר כַּנַּ"ל, כִּי הַמַּחֲשָׁבָה נִקְרָא יוּ"ד, כְּמוֹ שֶׁכָּתוּב (שמות ט״ו:א׳): אָז יָשִׁיר מֹשֶׁה, וּפֵרֵשׁ רַשִׁ"י: יוּ"ד עַל שֵׁם הַמַּחֲשָׁבָה נֶאֶמְרָה.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And the *Yod* is formed by the thought that one attaches to speech, as explained above. This is because thought is referred to as *Yod,* as it is written (Exodus 15:1): “Then Moshe *Yashir* (will sing),” and Rashi comments: “*Yod* connotes thought.”


###### Likutei Moharan 73:1:7
[Likutei Moharan 73:1:7](https://torahapp.org/share/book/Likutei%20Moharan/r/73:1:7)

וְנִגְמָר הַכְּלִי הַנִּקְרָא "אֲנִי", וְהַשֶּׁפַע יוֹרֵד, וְנִשְׁלָם חֵפֶץ הַשֵּׁם יִתְבָּרַךְ, כִּי חָפֵץ חֶסֶד הוּא, וּלְפִיכָךְ הַשֵּׁם יִתְבָּרַךְ מִתְאַוֶּה לִתְפִלָּתָן:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
The vessel known as *ANiY* is thus completed. The bounty then descends, and God’s desire is fulfilled, since “He loves kindness.” This is the reason that the Blessed One desires their prayers.


###### Likutei Moharan 73:2:1
[Likutei Moharan 73:2:1](https://torahapp.org/share/book/Likutei%20Moharan/r/73:2:1)

וְיָדוּעַ הוּא, כִּי מִי שֶׁמְּקַבֵּל תַּעֲנוּג מֵאַחֵר, נִקְרָא נוּקְבָא, רוֹצֶה לוֹמַר לְגַבֵּהּ. וְנִמְצָא כְּשֶׁהַשֵּׁם יִתְבָּרַךְ מְקַבֵּל תַּעֲנוּג מִיִּשְׂרָאֵל מִתְּפִלָּתָן, כִּבְיָכוֹל נַעֲשֶׂה נוּקְבָא לְגַבֵּי יִשְׂרָאֵל, וְזֶהוּ שֶׁכָּתוּב (במדבר כ״ח:ח׳): אִשֵּׁה רֵיחַ נִיחוֹחַ לַה'; כִּי עַל יְדֵי רֵיחַ הַנִּיחוֹחַ שֶׁמְּקַבֵּל הַשֵּׁם יִתְבָּרַךְ מִתְּפִלּוֹת שֶׁל יִשְׂרָאֵל, נַעֲשֶׂה בְּסוֹד אִשָּׁה. וּנְקֵבָה תְּסוֹבֵב גָּבֶר (ירמיהו ל״א:כ״ב), אִם כֵּן מֵהַפְּנִימִיּוּת נַעֲשֶׂה חִיצוֹנִיּוֹת. (וְעַיֵּן לְעֵיל בְּהַתּוֹרָה "אוֹר הַגָּנוּז" (סִימָן טו), שָׁם מְבֹאָר גַּם כֵּן עִנְיָן זֶה).

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**2.** And it is known that whoever receives pleasure from someone else is referred to as “feminine” vis-à-vis that other person. We see from this that when God receives pleasure from the prayers of the Jewish people, He becomes, as it were, feminine vis-à-vis them. This is as it is written (Numbers 28:8), “it is *ISheH* (a fire-offering), a pleasing aroma to God.” Through the pleasing aroma that God receives from the Jewish people’s prayers He becomes the aspect of *IShaH* (a woman). Thus “the woman shall court the man” (Jeremiah 31:21), and as a result the inner element becomes the outer element. {See above, Lesson #15, *Or HaGanuz* (Hidden Light), which likewise explains this matter.}


###### Likutei Moharan 73:2:2
[Likutei Moharan 73:2:2](https://torahapp.org/share/book/Likutei%20Moharan/r/73:2:2)

וְזֶהוּ פֵּרוּשׁ הַפָּסוּק:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is also the explanation of the [opening] verse: **{“When You *taavor* (pass through) water, *Aniy* (I) am with you.”}**


###### Likutei Moharan 73:2:3
[Likutei Moharan 73:2:3](https://torahapp.org/share/book/Likutei%20Moharan/r/73:2:3)

כִּי תַעֲבֹר בְּמַיִם – וְתַעֲבֹר מִלְּשׁוֹן הִתְגַּלּוּת, כְּמָה שֶׁכָּתוּב (שמות י״ב:כ״ג): וְעָבַר ה' לִנְגֹּף אֶת מִצְרַיִם, וְתִרְגֵּם אוּנְקְלוֹס: וְיִתְגַּלֵּי ה' וְכוּ'. וְאֵין מַיִם אֶלָּא תּוֹרָה (בבא קמא יז). וְהַפֵּרוּשׁ הוּא, כְּשֶׁתִּרְצֶה שֶׁיִּתְגַּלֶּה לְךָ הַנִּסְתָּר מֵהַתּוֹרָה –

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**When You *taavor* water—**The word *taAVoR* connotes revelation, as it is written (Exodus 12:23), “Then God will *AVaR* (pass through) to strike Egypt,” which Onkelos renders as: “God will reveal Himself….” And water [in this verse] refers to nothing other than Torah (Bava Kama 82a). Thus, the explanation is: When you want the concealed elements of the Torah to be revealed to you.


###### Likutei Moharan 73:2:4
[Likutei Moharan 73:2:4](https://torahapp.org/share/book/Likutei%20Moharan/r/73:2:4)

אִתְּךָ אָנִי, כְּלוֹמַר, תִּרְאֶה שֶׁתַּעֲשֶׂה הַכְּלִי שֶׁנִּקְרֵאת אֲנִי כַּנַּ"ל:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
***Aniy* am with you—**That is, make sure that you fashion the vessel known as *ANiY,* as explained above.