## Likutei Moharan Torah 82

###### Likutei Moharan 82:1:1
[Likutei Moharan 82:1:1](https://torahapp.org/share/book/Likutei%20Moharan/r/82:1:1)

אִיתָא בַּגְּמָרָא:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
It is brought in the Talmud:


###### Likutei Moharan 82:1:2
[Likutei Moharan 82:1:2](https://torahapp.org/share/book/Likutei%20Moharan/r/82:1:2)

הַנֶּעֱלָבִים וְאֵינָם עוֹלְבִים, שׁוֹמְעִים חֶרְפָּתָם וְאֵינָם מְשִׁיבִים, עֲלֵיהֶם הַכָּתוּב אוֹמֵר: וְאֹהֲבָיו כְּצֵאת הַשֶּׁמֶשׁ בִּגְבוּרָתוֹ: (שבת פח:)

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
*HaNeelavim* (Those who suffer insult) but do not insult, who hear their disgrace but respond not, [who act out of love and are joyous even in suffering,] of them Scripture states (Judges 5:31): “But those who love Him are as the sun rising in its might.” (Gittin 36b)


###### Likutei Moharan 82:1:3
[Likutei Moharan 82:1:3](https://torahapp.org/share/book/Likutei%20Moharan/r/82:1:3)

הִנֵּה נוֹדַע, כִּי יֵשׁ שָׁלֹשׁ קְלִפּוֹת: רוּחַ סְעָרָה, וְעָנָן גָּדוֹל, וְאֵשׁ מִתְלַקַּחַת. וּקְלִפַּת נֹגַהּ הִיא בֵּין הַשָּׁלֹשׁ קְלִפּוֹת וּבֵין הַקְּדֻשָּׁה. וְלִפְעָמִים נִכְלֶלֶת בַּקְּדֻשָּׁה, וְלִפְעָמִים נִכְלֶלֶת בַּקְּלִפָּה, וְהִיא בִּבְחִינַת נִשְׁמַת הָעֲשׁוּקִים, וְדַי לַמֵּבִין.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Behold, it is known that there are three *kelipot:* a “stormy wind,” a “great cloud” and a “flashing fire.” [A fourth force of evil,] the *kelipah* of *nogah* (“brightness”), is positioned between these three *kelipot* and the realm of holiness. At times it is included in holiness. At other times it is included in the realm of the *kelipah,* where it is like an oppressed soul. This is sufficient for the perceptive.


###### Likutei Moharan 82:1:4
[Likutei Moharan 82:1:4](https://torahapp.org/share/book/Likutei%20Moharan/r/82:1:4)

וְזֶהוּ בְּחִינַת סִדְרֵי בְּרֵאשִׁית, שָׁלֹשׁ שְׁנֵי עָרְלָה, כְּנֶגֶד הַשָּׁלֹשׁ קְלִפּוֹת הַנַּ"ל, וּרְבָעִי הוּא כְּנֶגֶד נֹגַהּ. וְהוּא בְּחִינוֹת חַשְׁמַ"ל, כִּי לִפְעָמִים נִכְלֶלֶת בְּמַ"ל אוֹרוֹת. וְזֶהוּ סוֹד מִילָה, כִּי יֵשׁ שָׁלֹשׁ עוֹרוֹת, הֵם שָׁלֹשׁ קְלִפּוֹת, וְעוֹר דַּק רְבִיעִי, בְּחִינַת נֹגַהּ.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is paralleled in nature. The three years of *orlah* parallel the three *kelipot* mentioned above. The fourth [year] parallels *nogah,* which also corresponds to *ChaShMaL* (glow),since at times [*nogah*] is included in the *MaL* lights. This is the deeper meaning of *MiLah* (circumcision). For there are three layers of skin, which are the three *kelipot,* and also a thin fourth layer, which corresponds to *nogah* .


###### Likutei Moharan 82:1:5
[Likutei Moharan 82:1:5](https://torahapp.org/share/book/Likutei%20Moharan/r/82:1:5)

וְכָל הַחֲרָפוֹת הַבָּאִים לָאָדָם, הֵם מִשָּׁלֹשׁ קְלִפּוֹת הַנַּ"ל. וּמִפְּנֵי זֶה אָמְרוּ אֲחֵי דִּינָה לְאַנְשֵׁי שְׁכֶם (בראשית לד): לֹא נוּכַל לָתֵת אֶת אֲחֹתֵנוּ לְאִישׁ אֲשֶׁר לוֹ עָרְלָה, כִּי חֶרְפָּה הִיא לָנוּ.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Whatever disgrace a person suffers stems from the aforementioned three *kelipot*. This is the reason Dinah's brothers said to the inhabitants of Shekhem, “We cannot… give our sister to a man who has an *orlah* (foreskin), as this is a disgrace to us” (Genesis 34:14) .


###### Likutei Moharan 82:1:6
[Likutei Moharan 82:1:6](https://torahapp.org/share/book/Likutei%20Moharan/r/82:1:6)

וְגַם יְהוֹשֻׁעַ אַחַר מָל אֶת יִשְׂרָאֵל שֵׁנִית, אָמַר (יהושע ה): הַיּוֹם גַּלֹּתִי אֶת חֶרְפַּת יִשְׂרָאֵל. כִּי עִקַּר הַחֲרָפוֹת בָּאִים מִבְּחִינַת עָרְלָה, שֶׁהִיא בְּחִינַת שָׁלֹשׁ קְלִפּוֹת הַנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Yehoshua, too, after he again circumcised the Israelites, said, “Today I have removed the disgrace of Egypt from upon you” (Joshua 5:9). This is because disgrace comes mainly from the aspect of *orlah,* which corresponds to the aforementioned three *kelipot* .


###### Likutei Moharan 82:1:7
[Likutei Moharan 82:1:7](https://torahapp.org/share/book/Likutei%20Moharan/r/82:1:7)

וְעַל כֵּן כְּשֶׁנּוֹלַד יוֹסֵף, אָמְרָה אִמּוֹ (בראשית ל): אָסַף אֱלֹקִים אֶת חֶרְפָּתִי. כִּי בְּהִתְגַּלּוּת בְּחִינַת יוֹסֵף, שֶׁהוּא בְּחִינַת קְדֻשַּׁת הַבְּרִית, בְּחִינַת מִילָה כַּנּוֹדָע, נֶאֶסְפוּ הַחֲרָפוֹת, הַיְנוּ הַשָּׁלֹשׁ קְלִפּוֹת כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Therefore, when YoSeF was born, his mother said, “The Lord has *aSaF* (gathered away) my disgrace” (Genesis 30:23). Yosef is the sanctification of the *brit,* the aspect of circumcision, as is known. When this aspect was revealed, the disgrace—i.e., the aforementioned three *kelipot*—was gathered away.


###### Likutei Moharan 82:1:8
[Likutei Moharan 82:1:8](https://torahapp.org/share/book/Likutei%20Moharan/r/82:1:8)

וְזֶהוּ כַּוָּנַת רְחִיצַת מַיִם חַמִּין בְּעֶרֶב־שַׁבַּת־קֹדֶשׁ, כִּי אָז קְלִפּוֹת נֹגַהּ נִכְלֶלֶת בַּקְּדֻשָּׁה, וְאָז חֲפֵצִים גַּם הַשָּׁלֹשׁ קְלִפּוֹת לַעֲלוֹת לֶאֱחֹז בַּקְּדֻשָּׁה, וְאָז יוֹרְדִים בְּחִינַת (שה"ש ח): שַׁלְהֶבֶת יָהּ, וּמְכַוֶּה אוֹתָן שֶׁלֹּא יֹאחֲזוּ בַּקְּדֻשָּׁה, וְהוּא בְּחִינַת מַיִם חַמִּין. וְהוּא כַּוָּנַת נְטִילַת צִפָּרְנַיִם בְּעֶרֶב־שַׁבַּת־קֹדֶשׁ כַּנּוֹדָע:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And this is the deeper intention for bathing in hot water on the eve of the holy Shabbat. For it is then that the *kelipah* of *nogah* is included in the realm of holiness, and so also the three *kelipot* seek to ascend and grab hold of the holiness. Thus the aspect of “the flame of God” (Song of Songs 8:6) descends and scalds them, to prevent them from grabbing hold of the holiness. This is the aspect of hot water. It is also the deeper intention for trimming the nails on the eve of Shabbat, as is known.


###### Likutei Moharan 82:2:1
[Likutei Moharan 82:2:1](https://torahapp.org/share/book/Likutei%20Moharan/r/82:2:1)

וְזֶהוּ פֵּרוּשׁ הַגְּמָרָא:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**2. {Those who suffer insult but do not insult, who hear their disgrace but respond not, [who act out of love and are joyous even in suffering,] of them Scripture states: “But those who love Him are as the sun rising in its might.”}** Thus this is the explanation of the Talmud's teaching:


###### Likutei Moharan 82:2:2
[Likutei Moharan 82:2:2](https://torahapp.org/share/book/Likutei%20Moharan/r/82:2:2)

הַנֶּעֱלָבִים וְאֵינָם עוֹלְבִים – וְאָז הוּא בְּחִינַת חַ"שׁ, הוּא שְׁתִיקָה;

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**Those who suffer insult but do not insult**—One is then the aspect of *chash,* which is silence.


###### Likutei Moharan 82:2:3
[Likutei Moharan 82:2:3](https://torahapp.org/share/book/Likutei%20Moharan/r/82:2:3)

שׁוֹמְעִין חֶרְפָּתָם וְאֵינָם מְשִׁיבִים – כַּנַּ"ל;

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**who hear their disgrace but do not respond—**as above.


###### Likutei Moharan 82:2:4
[Likutei Moharan 82:2:4](https://torahapp.org/share/book/Likutei%20Moharan/r/82:2:4)

וְעוֹשִׂין מֵאַהֲבָה – כִּי לִפְעָמִים שְׁתִיקָה שֶׁל הָאָדָם כְּדֵי לַעֲשׂוֹת יִסּוּרִים לְשֶׁכְּנֶגְדּוֹ, וְאָז הוּא בְּחִינַת זוֹ נִכְלָל בַּקְּלִפָּה. אֲבָל כְּשֶׁהוּא מֵאַהֲבָה, אָז הוּא בְּחִינַת חַ"שׁ נִכְלֶלֶת בַּקְּדֻשָּׁה.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**Who act out of love—**Sometimes a person remains silent in order to make his opponent suffer. He is then this aspect [of *chash*] incorporated in the realm of the *kelipah*. But when he [acts out of] love, he is the aspect of *chash* incorporated in the realm of holiness.


###### Likutei Moharan 82:2:5
[Likutei Moharan 82:2:5](https://torahapp.org/share/book/Likutei%20Moharan/r/82:2:5)

עֲלֵיהֶם הַכָּתוּב אוֹמֵר: וְאֹהֲבָיו כְּצֵאת הַשֶּׁמֶשׁ בִּגְבוּרָתוֹ – הִיא בְּחִינַת שַׁלְהֶבֶת יָהּ כַּנַּ"ל:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**Of them Scripture states: “But those who love Him are as the sun rising in its might”—**this being the aspect of “the flame of God.”


###### Likutei Moharan 82:2:6
[Likutei Moharan 82:2:6](https://torahapp.org/share/book/Likutei%20Moharan/r/82:2:6)

[פֵּרוּשׁ, שֶׁעַל־יְדֵי שֶׁשּׁוֹמְעִין חֶרְפָּתָם וְאֵינָם מְשִׁיבִים, עַל־יְדֵי־זֶה דּוֹחִים בְּחִינַת הַשָּׁלֹשׁ קְלִפּוֹת הַנַּ"ל, שֶׁהֵם בְּחִינַת עָרְלָה, בְּחִינַת חֶרְפָּה כַּנַּ"ל. וְנִכְלָלִים בִּבְחִינַת חַשְׁמַ"ל עַל־יְדֵי הַשְּׁתִיקָה, שֶׁהִיא בְּחִינַת חַ"שׁ, כִּי הוּא דּוֹחֶה הַחֶרְפָּה עַל־יְדֵי שֶׁאֵינוֹ רוֹצֶה לָרִיב וּלְחָרֵף אֶת חֲבֵרוֹ. שֶׁזֶּהוּ בְּחִינַת מַ"ל, בְּחִינַת מִילָה, שֶׁהִיא בִּטּוּל הָעָרְלָה, שֶׁהִיא בְּחִינַת חֶרְפָּה. בְּחִינַת שָׁלֹשׁ קְלִפּוֹת הַטְּמֵאוֹת הַנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
{The explanation is: By hearing their disgrace and not responding they repel the aforementioned three *kelipot,* which are the aspect of *orlah* /disgrace, and—through the silence that corresponds to *chash*—become included in the aspect of *chashmal*. This is because one dispels the disgrace by not wanting to quarrel with and disgrace another person; this being the aspect of *MaL,* the aspect of *MiLah,* which nullifies the *orlah* /disgrace/the three impure *kelipot* .


###### Likutei Moharan 82:2:7
[Likutei Moharan 82:2:7](https://torahapp.org/share/book/Likutei%20Moharan/r/82:2:7)

וְזֶהוּ חַשְׁמַל – חַ"שׁ מַ"ל. הַיְנוּ הַשְּׁתִיקָה, שֶׁהִיא בְּחִינַת מִילָה, בְּחִינַת בִּטּוּל הַחֶרְפָּה, שֶׁהִיא בְּחִינַת עָרְלָה כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Thus this is *ChaShMaL: ChaSh MaL*—i.e., the silence, which is *milah,* is the aspect of nullifying disgrace, which is the foreskin, as explained above.


###### Likutei Moharan 82:2:8
[Likutei Moharan 82:2:8](https://torahapp.org/share/book/Likutei%20Moharan/r/82:2:8)

וְזֶהוּ: וְעוֹשִׂים מֵאַהֲבָה – כִּי זֹאת הַשְּׁתִיקָה שֶׁהִיא בְּחִינַת חַשְׁמַ"ל, זֶהוּ בְּחִינַת נֹגַהּ הַנַּ"ל, שֶׁיֵּשׁ בָּהּ שְׁנֵי בְּחִינוֹת, לִפְעָמִים נִכְלֶלֶת בַּקְּדֻשָּׁה, וְלִפְעָמִים נִכְלֶלֶת בַּקְּלִפָּה, בְּתוֹךְ הַשָּׁלֹשׁ קְלִפּוֹת הַנַּ"ל, שֶׁהֵם בְּחִינַת חֶרְפָּה כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And this is the meaning of “they act out of love.” For this silence, which is the aspect of the *chashmal,* corresponds to the aforementioned *nogah*. It contains two facets: at times it is included in holiness, and at other times it is included in the realm of the *kelipah,* within the aforementioned three *kelipot,* which correspond to disgrace.


###### Likutei Moharan 82:2:9
[Likutei Moharan 82:2:9](https://torahapp.org/share/book/Likutei%20Moharan/r/82:2:9)

הַיְנוּ כִּי לִפְעָמִים הוּא שׁוֹתֵק לַחֲבֵרוֹ, כְּדֵי לַעֲשׂוֹת לוֹ יִסּוּרִים בְּיוֹתֵר, נִמְצָא שֶׁבְּזֹאת הַשְּׁתִיקָה הוּא מְחָרֵף אֶת חֲבֵרוֹ בְּיוֹתֵר, וְאָז נִכְלֶלֶת הַשְּׁתִיקָה, בְּחִינַת נֹגַהּ, בַּקְּלִפָּה, בִּבְחִינַת חֶרְפָּה כַּנַּ"ל. אֲבָל כְּשֶׁעוֹשֶׂה מֵאַהֲבָה, שֶׁשּׁוֹתֵק מֵאַהֲבָה, מֵחֲמַת שֶׁאֵינוֹ רוֹצֶה לְבַיֵּשׁ וּלְחָרֵף אֶת חֲבֵרוֹ, אֲזַי בְּחִינַת נֹגַהּ נִכְלֶלֶת בַּקְּדֻשָּׁה.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
In other words, sometimes he remains silent in order to cause the other person greater suffering. Thus, with this silence he disgraces his friend all the more. The silence, which is *nogah,* is then included in the realm of the *kelipah,* which is the aspect of disgrace. But when he acts out of love—when he remains silent out of love, for he does not want to embarrass and disgrace the other person—then *nogah* becomes included in holiness.


###### Likutei Moharan 82:2:10
[Likutei Moharan 82:2:10](https://torahapp.org/share/book/Likutei%20Moharan/r/82:2:10)

וְעַל כֵּן עֲלֵיהֶם הַכָּתוּב אוֹמֵר: וְאֹהֲבָיו כְּצֵאת הַשֶּׁמֶשׁ בִּגְבוּרָתוֹ, זֶהוּ בְּחִינַת שַׁלְהֶבֶת יָ"הּ הַנַּ"ל, שֶׁעַל־יְדֵי־זֶה נִכְלָל נֹגַהּ בַּקְּדֻשָּׁה, בִּבְחִינַת חַשְׁמַ"ל כַּנַּ"ל]

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
The verse therefore states concerning such individuals: “But those who love Him are as the sun rising in its might.” This is the aforementioned aspect of “the flame of God,” through which *nogah* is included in holiness, in the aspect of *chashmal,* as explained above.}