## Likutei Moharan, Part II

###### Likutei Moharan, Part II 117:1:1
[Likutei Moharan, Part II 117:1:1](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/117:1:1)

מַה שֶּׁמְּבַלְבֵּל אֶת הָאָדָם, כְּשֶׁנִּכְנָס לִקְדֻשָּׁה גְבוֹהָה, כְּגוֹן כְּשֶׁמִּתְקָרֵב לְצַדִּיק הָאֱמֶת וְכַיּוֹצֵא, אֲזַי דַּיְקָא יִקְרֶה לֹוֹ מִקְרֶה בִּלְתִּי טָהוֹר, חַס וְשָׁלוֹם.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Regarding the confusion a person experiences when he enters a higher level of holiness; as, for instance, when he begins to come closer to the true tzaddik, and the like. [How is it that] right then he experiences some form of impurity, God forbid?!


###### Likutei Moharan, Part II 117:1:2
[Likutei Moharan, Part II 117:1:2](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/117:1:2)

כְּבָר מְבֹאָר מִזֶּה בְּמָקוֹם אַחֵר (שֶׁכְּשֶׁהָאָדָם נִכְנָס לִקְדֻשָּׁה, מִתְגַּבֵּר עָלָיו הַיֵּצֶר הָרָע בְּיוֹתֵר, כִּי כָל מַה שֶּׁנִּכְנָס בִּקְדֻשָּׁה יוֹתֵר, יֵשׁ לוֹ בְכָל פַּעַם יֵצֶר הָרָע חָדָשׁ גָּדוֹל מִבַּתְּחִלָּה. עַיֵּן בְּלִקּוּטֵי הָרִאשׁוֹן בְּסִימָן עב וּבְמָקוֹם אַחֵר ).

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This has already been explained elsewhere {that when a person enters holiness, the evil inclination increases its attack against him, because with each further advance in holiness he has a new evil inclination, greater than the earlier one; see *Likutey Moharan* I, 72 and elsewhere}.


###### Likutei Moharan, Part II 117:1:3
[Likutei Moharan, Part II 117:1:3](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/117:1:3)

וּבֶאֱמֶת הַבִּלְבּוּל הַזֶּה שְׁטוּת, כִּי מִמָּה נַפְשָׁךְ: אִם יִקְרֶה לוֹ מֵחֲמַת הִרְהוּר – מִי חַיָּב בָּזֶה, וְאֵין לוֹ לְהִתְרַעֵם כְּלָל, מֵאַחַר שֶׁהוּא בְּעַצְמוֹ גָּרַם לוֹ, וְאִם אֵינוֹ מֵחֲמַת הִרְהוּר, אֲזַי בְּוַדַּאי אֵינוֹ סִימָן רַע כְּלָל, כִּי אִם הָיָה עִנְיָן רַע, לֹא הָיוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה נוֹתְנִין אוֹתוֹ לְסִימָן יָפֶה לְחוֹלֶה, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (ברכות נז), שֶׁקֶּרִי סִימָן יָפֶה לְחוֹלֶה.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Actually, this confusion is foolishness, no matter how we view the situation. If what happened to him was the result of an immoral thought, whose fault is it? He should not complain at all, since he brought it upon himself. And if it is not the result of an immoral thought, then it is certainly in no way a bad sign. For if it was something bad, our Sages, of blessed memory, would not have taken it as a good sign for someone who is ill. As our Sages, of blessed memory, taught: A seminal discharge is “a good sign for a sick person” (Berakhot 57b).


###### Likutei Moharan, Part II 117:1:4
[Likutei Moharan, Part II 117:1:4](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/117:1:4)

וּבֶאֱמֶת אַדְּרַבָּא, מֵחֲמַת שֶׁנִּתְקָרֵב לִקְדֻשָּׁה גָבוֹהַ מְאֹד, מֵחֲמַת זֶה נִזְדַּמֵּן לוֹ, כִּי כָל הַמַּצְדִּיק אֶת עַצְמוֹ מִלְּמַטָּה, מַצְדִּיקִין עָלָיו הַדִּין מִלְּמַעְלָה, שֶׁנֶּאֱמַר: וּכְיִרְאָתְךָ עֶבְרָתֶךָ, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (תענית ח).

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
In fact, it is just the opposite. It is on account of his coming closer to a very exalted holiness that he experienced this, because, as the Sages, of blessed memory, taught: Whoever betters himself below is judged more strictly on high, as it is stated: “and as is your fear, so is your wrath” (Taanit 8a).


###### Likutei Moharan, Part II 117:1:5
[Likutei Moharan, Part II 117:1:5](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/117:1:5)

נִמְצָא כְּשֶׁאָדָם מַצְדִּיק עַצְמוֹ וְנִכְנָס בִּקְדֻשָּׁה, מְדַקְדְּקִין עָלָיו יוֹתֵר, וּמִתְעוֹרְרִין עָלָיו קִטְרוּגִים וְדִינִים, חַס וְשָׁלוֹם, וּמֵהִשְׁתַּלְשְׁלוּת הַדִּינִים נַעֲשֶׂה הַיֵּצֶר הָרָע, כַּמּוּבָא בְּמָקוֹם אַחֵר (סי' ע"ב הנ"ל). וְעַל־כֵּן אֵין לוֹ לְהִתְרַעֵם כְּלָל עַל זֶה, כִּי אַדְּרַבָּא, מֵחֲמַת שֶׁנִּכְנַס לִקְדֻשָּׁה גָבוֹהַ כָּזוֹ, מֵחֲמַת זֶה נִתְגָּרֶה בּוֹ הַיֵּצֶר הָרָע, מֵהִשְׁתַּלְשְׁלוּת הַדִּינִים כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
It follows, that when a person betters himself and enters holiness, they hold him to a stricter standard, and so accusations and judgments are raised against him, God forbid. And from the devolution of the judgments, the evil inclination is created, as is brought elsewhere (in the aforementioned lesson, Likutey Moharan I, 72). Therefore, he should not complain at all about this. On the contrary, it is because he has entered such a high level of holiness that the evil inclination, through the devolution of the judgments, provokes him.


###### Likutei Moharan, Part II 117:1:6
[Likutei Moharan, Part II 117:1:6](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/117:1:6)

וְעַל־כֵּן חָשְׁבוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה לְנֵס גָּדוֹל מַה שֶּׁלֹּא אֵרַע קֶרִי לְכֹהֵן גָּדוֹל בְּיוֹם־הַכִּפּוּרִים, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (אבות פ"ה), כִּי מֵחֲמַת שֶׁנִּכְנַס הַכֹּהֵן הַגָּדוֹל בְּיוֹם־הַכִּפּוּרִים לִקְדֻשָּׁה גָּבוֹהַ כָּזוֹ לִפְנַי וְלִפְנִים, הָיָה בְּוַדַּאי עָלָיו קִטְרוּגִים וְהִתְגָּרוּת הַרְבֵּה, שֶׁמִּשָּׁם נִמְשָׁךְ הַיֵּצֶר הָרָע כַּנַּ"ל, עַל־כֵּן נֶחֱשָׁב לְנֵס, מַה שֶּׁנִּצּוֹל הַכֹּהֵן הַגָּדוֹל מִמִּקְרֶה בְּיוֹם־הַכִּפּוּרִים.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is why the Sages, of blessed memory, considered it a great miracle when the high priest did not experience a seminal emission on Yom Kippur, as they taught (Avot 5:5). By the high priest entering such a lofty holiness on Yom Kippur—to the Temple’s innermost sanctum—many accusations and judgments were certainly raised against him. This produced the evil inclination, as mentioned above. It was therefore considered miraculous that the high priest was spared from a seminal emission on Yom Kippur.


###### Likutei Moharan, Part II 117:1:7
[Likutei Moharan, Part II 117:1:7](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/117:1:7)

וְעַתָּה רְאֵה וְהָבֵן, אֵיךְ יְבַלְבֵּל אֶת הָאָדָם עִנְיָן הַנַּ"ל, וְכִי יֵשׁ לוֹ לְהִתְרַעֵם עַל שֶׁלֹּא הָיָה לוֹ נֵס כְּמוֹ לַכֹּהֵן הַגָּדוֹל בְּיוֹם־הַכִּפּוּרִים,

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Now, look here and understand. How can this matter confuse a person? Can he complain that a miracle was not performed on his behalf as it was for the high priest on Yom Kippur?


###### Likutei Moharan, Part II 117:1:8
[Likutei Moharan, Part II 117:1:8](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/117:1:8)

גַּם דַּע, שֶׁלִּפְעָמִים יֵשׁ בְּאָדָם טֻמְאָה טְמוּנָה, שֶׁאֵין יוֹדְעִין לָהּ שׁוּם תִּקּוּן, מֵחֲמַת שֶׁהִיא טְמוּנָה וְנִסְתֶּרֶת בּוֹ, וְעַל־כֵּן זֶהוּ טוֹבָה מַה שֶּׁאֵרַע לוֹ כְּשֶׁמִּתְקָרֵב אֶל הַקְּדֻשָּׁה, כִּי יוֹצֵאת מִמֶּנּוּ הַטֻּמְאָה הַטְּמוּנָה הַנַּ"ל, כִּי אֲזַי כְּשֶׁיּוֹצֵאת, יְכוֹלִין לִמְצֹא לָהּ תִּקּוּן, מַה שֶּׁאֵין כֵּן מִקֹּדֶם כְּשֶׁהָיְתָה טְמוּנָה כַּנַּ"ל. וּמֵחֲמַת זֶה לֹא הוֹלִיד אַבְרָהָם אֶת יִצְחָק עַד שֶׁהוֹלִיד תְּחִלָּה אֶת יִשְׁמָעֵאל, וְכֵן יִצְחָק הוֹלִיד אֶת עֵשָׂו וְאַחַר־כָּךְ אֶת יַעֲקֹב, כְּדֵי לְהוֹצִיא הַזֻּהֲמָא תְּחִלָּה, כַּמּוּבָא:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Know, too, that there are times when a person possesses a hidden impurity, which due to its concealment and hiddenness is precluded from being rectified. Consequently, what he experienced as a result of his coming closer to holiness was in fact beneficial. It caused the hidden impurity to emerge. Once it emerges, it becomes possible to find a rectification for it, which was not the case previously, while it was still hidden. This is the reason Avraham did not father Yitzchak until he had first fathered Yishmael. Likewise, Yitzchak fathered Esav and only then Yaakov, in order to first remove the feculence, as is brought.