## Likutei Moharan, Part II

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

כְּשֶׁאָדָם הוֹלֵךְ אַחַר שִׂכְלוֹ וְחָכְמָתוֹ, יוּכַל לִפֹּל בְּטָעוּתִים וּמִכְשׁוֹלוֹת רַבִּים, וְלָבוֹא לִידֵי רָעוֹת גְּדוֹלוֹת, חַס וְשָׁלוֹם. וְיֵשׁ שֶׁקִּלְקְלוּ הַרְבֵּה, כְּגוֹן הָרְשָׁעִים הַגְּדוֹלִים מְאֹד הַמְפֻרְסָמִים, שֶׁהִטְעוּ אֶת הָעוֹלָם, וְהַכֹּל הָיָה עַל־יְדֵי חָכְמָתָם וְשִׂכְלָם.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
When a person follows his own intellect and cleverness, he can fall into many mistakes and pitfalls, and come to great evil, God forbid. There are those who have caused tremendous damage, like the famous outstanding villains who have led the world astray—all on account of their cleverness and intellect.


###### Likutei Moharan, Part II 12:1:2
[Likutei Moharan, Part II 12:1:2](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/12:1:2)

וְעִקָּר הַיַּהֲדוּת הוּא רַק לֵילֵךְ בִּתְמִימוּת וּבִפְשִׁיטוּת, בְּלִי שׁוּם חָכְמוֹת, וּלְהִסְתַּכֵּל בְּכָל דָּבָר שֶׁעוֹשֶׂה, שֶׁיִּהְיֶה שָׁם הַשֵּׁם יִתְבָּרַךְ, וְלִבְלִי לְהַשְׁגִּיחַ כְּלָל עַל כְּבוֹד עַצְמוֹ. רַק אִם יֵשׁ בָּזֶה כְּבוֹד הַשֵּׁם יִתְבָּרַךְ יַעֲשֶׂה, וְאִם לָאו – לָאו, וַאֲזַי בְּוַדַּאי לֹא יִכָּשֵׁל לְעוֹלָם.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
The essence of Judaism is to conduct oneself solely with innocence and simplicity, without any sophistication. A person has to ascertain that God is present in whatever he does, without any concern whatsoever for his own esteem. He should do it only if it brings glory to God; but if not, not. This way he will certainly never stumble.


###### Likutei Moharan, Part II 12:1:3
[Likutei Moharan, Part II 12:1:3](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/12:1:3)

וַאֲפִלּוּ כְּשֶׁנּוֹפֵל, חַס וְשָׁלוֹם, לִסְפֵקוֹת, וְיֵשׁ שֶׁנְּפִילָתוֹ גְּדוֹלָה מְאֹד מְאֹד, רַחֲמָנָא לִצְלָן, שֶׁנּוֹפֵל לִסְפֵקוֹת וְהִרְהוּרִים, וּמְהַרְהֵר אַחַר הַשֵּׁם יִתְבָּרַךְ, אַף־עַל־פִּי־כֵן הַנְּפִילָה וְהַיְרִידָה הִיא תַּכְלִית הָעֲלִיָּה.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And even when he falls into doubts, God forbid—and one’s descent can be extremely great, may the Merciful One spare us, so that one falls into doubts and heretical thoughts and even questions God—even so, the downfall and descent is for the sake of the ascent [that follows].


###### Likutei Moharan, Part II 12:1:4
[Likutei Moharan, Part II 12:1:4](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/12:1:4)

כִּי דַּע, כִּי שֹׁרֶשׁ כָּל הַבְּרִיאָה הוּא הַכָּבוֹד. כִּי כָל מַה שֶּׁבָּרָא הַקָּדוֹשׁ־בָּרוּךְ־הוּא לֹא בְּרָאוֹ אֶלָּא לִכְבוֹדוֹ, כְּמוֹ שֶׁכָּתוּב: כֹּל הַנִּקְרָא בִּשְׁמִי וְלִכְבוֹדִי בְּרָאתִיו וְכוּ' (יומא לח). וּמֵאַחַר שֶׁהַכֹּל נִבְרָא בִּשְׁבִיל כְּבוֹדוֹ יִתְבָּרַךְ, נִמְצָא שֶׁכְּבוֹדוֹ יִתְבָּרַךְ הוּא שֹׁרֶשׁ כָּל הַבְּרִיאָה.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Know! glory is the root of the entire creation. For whatever God created He did so solely for His glory, as it is written (Isaiah 43:7), “Everything that is called by My Name, for My glory have I created it…” (Yoma 38a). And since everything has been created for the sake of God’s glory, it follows that His glory is the root of the entire creation.


###### Likutei Moharan, Part II 12:1:5
[Likutei Moharan, Part II 12:1:5](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/12:1:5)

וְאַף־עַל־פִּי שֶׁכֻּלּוֹ אֶחָד, עַל כָּל זֶה בְּהַבְּרִיאָה יֵשׁ חֲלָקִים, וּבְכָל חֵלֶק וְחֵלֶק מֵהַבְּרִיאָה יֵשׁ בּוֹ בְּחִינַת כָּבוֹד מְיֻחָד, שֶׁהוּא שָׁרְשׁוֹ כַּנַּ"ל. וְזֶה בְּחִינַת (אבות פ"ה): בַּעֲשָׂרָה מַאֲמָרוֹת נִבְרָא הָעוֹלָם. וַהֲלֹא בְּמַאֲמָר אֶחָד יָכוֹל לְהִבָּרְאוֹת, אֶלָּא בִּשְׁבִיל שָׂכָר וָעֹנֶשׁ נִבְרָא בַּעֲשָׂרָה מַאֲמָרוֹת. וּבְכָל מַאֲמָר וּמַאֲמָר יֵשׁ בּוֹ בְּחִינַת כָּבוֹד מְיֻחָד, שֶׁהוּא שָׁרְשׁוֹ, כִּי הַכָּבוֹד הוּא שֹׁרֶשׁ הַכֹּל כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Now, although it is all one, creation is nevertheless comprised of parts, and each individual part of the creation contains its own unique aspect of glory, which is its root. This is the meaning of: With ten utterances the world was created. Could it not have been created with a single utterance? However, it was created with ten utterances for the sake of reward and punishment (Avot 5:1). And each utterance contains its own unique aspect of glory, which is its root, for glory is the root of all things.


###### Likutei Moharan, Part II 12:1:6
[Likutei Moharan, Part II 12:1:6](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/12:1:6)

וְזֶה בְּחִינַת (תהילים כ״ט:ט׳): וּבְהֵיכָלוֹ כֻּלּוֹ אֹמֵר כָּבוֹד – שֶׁבְּכָל מַאֲמָר מְלֻבָּשׁ בּוֹ כְּבוֹדוֹ יִתְבָּרַךְ, שֶׁעַל־יְדֵי־זֶה נִבְרָא הָעוֹלָם, כִּי מְלֹא כָל הָאָרֶץ כְּבוֹדוֹ (ישעיהו ו׳:ג׳).

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is the meaning of “and in His Sanctuary, everything declares: ‘Glory!’” (Psalms 29:9). Enclothed in each utterance is God’s glory, through which the world was created, for “the whole earth is filled with His glory” (Isaiah 6:3).


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

וַאֲפִלּוּ בַּעֲבֵרוֹת וּדְבָרִים רָעִים, חַס וְשָׁלוֹם,

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And even in transgressions and evil things, God forbid…


###### Likutei Moharan, Part II 12:1:8
[Likutei Moharan, Part II 12:1:8](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/12:1:8)

שֶׁשָּׁם אֵין כְּבוֹדוֹ יִתְבָּרַךְ, בִּבְחִינַת (ישעיהו מ״ב:ח׳): וּכְבוֹדִי לְאַחֵר לֹא אֶתֵּן, שֶׁיֵּשׁ גְּבוּל לְהַכָּבוֹד שֶׁלֹּא יִתְפַּשֵּׁט לְשָׁם, וְאַף־עַל־פִּי שֶׁמְּלֹא כָל הָאָרֶץ כְּבוֹדוֹ, עִם כָּל זֶה יֵשׁ גְּבוּל כְּשֶׁמַּגִּיעַ לַמְּקוֹמוֹת הַנַּ"ל, שֶׁלֹּא יֵצֵא לְשָׁם, בִּבְחִינַת: וּכְבוֹדִי לְאַחֵר לֹא אֶתֵּן כַּנַּ"ל. וְיֵשׁ גְּבוּל לְכָל כָּבוֹד וְכָבוֹד, שֶׁמְּלֻבָּשׁ בְּכָל מַאֲמָר וּמַאֲמָר מֵעֲשָׂרָה מַאֲמָרוֹת כַּנַּ"ל, שֶׁלֹּא יִתְפַּשֵּׁט לַמְּקוֹמוֹת הַחִיצוֹנִים כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
God’s glory is not present, as in “I will not give My glory to another” (Isaiah 42:8). For glory has a limit beyond which it will not spread, so that even though “the whole earth is filled with His glory,” there is nevertheless a limit when it reaches the aforementioned places, such that it will not extend out to there, as in “I will not give My glory to another.” Thus each [aspect of] glory enclothed in each one of the Ten Utterances has its limit that keeps it from spreading to the “outside” places.


###### Likutei Moharan, Part II 12:1:9
[Likutei Moharan, Part II 12:1:9](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/12:1:9)

אֲבָל דַּע, כִּי אַף־עַל־פִּי־כֵן בְּוַדַּאי גַּם הֵם מְקַבְּלִים חִיּוּת מִמֶּנּוּ יִתְבָּרַךְ, וַאֲפִלּוּ מְקוֹמוֹת הַמְטֻנָּפִים אוֹ בָּתֵּי עֲבוֹדָה־זָרָה צְרִיכִין גַּם כֵּן לְקַבֵּל חִיּוּת מִמֶּנּוּ יִתְבָּרַךְ.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
… but know! despite this, indubitably they too receive life-force from God. Even the “filthy places” and temples of idolatry also need to obtain life-force from God.


###### Likutei Moharan, Part II 12:1:10
[Likutei Moharan, Part II 12:1:10](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/12:1:10)

אַךְ דַּע, כִּי הֵם מְקַבְּלִים מִבְּחִינַת מַאֲמָר סָתוּם, שֶׁהוּא בְּרֵאשִׁית מַאֲמָר סָתוּם (ע' חא"ג שבת ק"ד ד"ה מם סתומה מאמר סתום), שֶׁהוּא כּוֹלֵל כָּל הַמַּאֲמָרוֹת, וְכֻלָּם מְקַבְּלִים חִיּוּת מִמֶּנּוּ. וְהַכָּבוֹד שֶׁל הַמַּאֲמָר סָתוּם הוּא סָתוּם וְנֶעְלָם בְּתַכְלִית הַהַסְתָּרָה, וּמִשָּׁם הֵם מְקַבְּלִין חִיּוּת. כִּי מִבְּחִינַת הַכָּבוֹד וְהַמַּאֲמָרוֹת הַמִּתְגַּלִּים אִי אֶפְשָׁר לָהֶם לְקַבֵּל חִיּוּת מִשָּׁם, בִּבְחִינַת: וּכְבוֹדִי לְאַחֵר לֹא אֶתֵּן כַּנַּ"ל, רַק מֵהַמַּאֲמָר סָתוּם, שֶׁהוּא נִסְתָּר בְּתַכְלִית הַהַסְתָּרָה, מִשָּׁם מְקַבְּלִין חִיּוּת. וְדָבָר זֶה אִי אֶפְשָׁר לְהָבִין, וְאָסוּר לְהַרְהֵר בָּזֶה כְּלָל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
However, know that they receive it from the concept of the Hidden Utterance. This is *Bereishit*—a sealed utterance, which includes all the others and all of them receive their life-force from it. The glory associated with the Hidden Utterance is sealed and hidden in the utmost concealment. It is from there that they obtain life-force. For it is impossible for them to receive life-force from the revealed utterances and glory, as in “I will not give My glory to another,” as mentioned above. It is only from the Hidden Utterance, which is concealed in the utmost concealment, that they receive life-force. This matter is incomprehensible, and it is forbidden to ponder it at all.


###### Likutei Moharan, Part II 12:1:11
[Likutei Moharan, Part II 12:1:11](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/12:1:11)

וְעַל־כֵּן כְּשֶׁאָדָם נוֹפֵל, חַס וְשָׁלוֹם, לִבְחִינַת מְקוֹמוֹת אֵלּוּ, דְּהַיְנוּ לִבְחִינַת מְקוֹמוֹת הַמְטֻנָּפִים, וְנוֹפֵל לִסְפֵקוֹת וְהִרְהוּרִים וּבִלְבּוּלִים גְּדוֹלִים, וַאֲזַי מַתְחִיל לְהִסְתַּכֵּל עַל עַצְמוֹ, וְרוֹאֶה שֶׁרָחוֹק מְאֹד מִכְּבוֹדוֹ יִתְבָּרַךְ, וְשׁוֹאֵל וּמְבַקֵּשׁ אַיֵּה מְקוֹם כְּבוֹדוֹ, מֵאַחַר שֶׁרוֹאֶה בְּעַצְמוֹ שֶׁרָחוֹק מִכְּבוֹדוֹ יִתְבָּרַךְ, מֵאַחַר שֶׁנָּפַל לִמְקוֹמוֹת כָּאֵלּוּ, רַחֲמָנָא לִצְלָן, וְזֶה זֶה עִקָּר תִּקּוּנוֹ וַעֲלִיָּתוֹ, בִּבְחִינַת יְרִידָה תַּכְלִית הָעֲלִיָּה, הַמּוּבָא בִּסְפָרִים.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Therefore, when a person falls into places of this sort, God forbid—i.e., into the “filthy places,” falling into doubts, heresy and great confusion—if he then begins examining himself and sees that he is very far from God’s glory—and as a consequence of his seeing himself far from His glory, having fallen into such places, God spare us, he asks and seeks, “Where is the place of His glory?”—this, *this,* is the essence of his rectification and ascent, as in the concept brought in the writings: “The descent is for the sake of the ascent [that follows].”


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

כִּי "אַיֵּה" מְקוֹם כְּבוֹדוֹ – זֶה בְּחִינַת הַכָּבוֹד עֶלְיוֹן שֶׁל הַמַּאֲמָר הָעֶלְיוֹן, דְּהַיְנוּ הַמַּאֲמָר סָתוּם בְּרֵאשִׁית כַּנַּ"ל, שֶׁמִּשָּׁם נִמְשָׁךְ חִיּוּת לַמְּקוֹמוֹת הָאֵלּוּ. נִמְצָא כְּשֶׁמְּבַקֵּשׁ וּמְחַפֵּשׂ "אַיֵּה" מְקוֹם כְּבוֹדוֹ, בָּזֶה בְּעַצְמוֹ הוּא חוֹזֵר וְעוֹלֶה אֶל הַכָּבוֹד הָעֶלְיוֹן, שֶׁהוּא בְּחִינַת "אַיֵּה", שֶׁמִּגֹּדֶל הַסְתָּרָתוֹ וְהֶעְלֵמוֹ הוּא מְחַיֶּה מְקוֹמוֹת הַלָּלוּ, וְעַכְשָׁו, עַל־יְדֵי שֶׁהוּא נָפַל לְשָׁם, וַאֲזַי מְבַקֵּשׁ "אַיֵּה" מְקוֹם כְּבוֹדוֹ. וּבָזֶה חוֹזֵר וּמְדַבֵּק עַצְמוֹ לְשָׁם, וּמְחַיֶּה אֶת נְפִילָתוֹ, וְעוֹלֶה בְּתַכְלִית הָעֲלִיָּה.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
For “*Ayeh* (Where) is the place of His glory?” alludes to the supreme glory of the highest utterance, i.e., the Hidden Utterance/ *Bereishit ,* from where the life-force for these places is drawn. And so, when a person seeks and searches “*Ayeh* is the place of His glory?”—through this itself he returns and ascends to the supreme glory, the concept of *Ayeh,* which, by virtue of its great concealment and hiddenness, gives life to those places. Thus now, by having fallen there and consequently sought “*Ayeh* is the place of His glory?” he re-connects himself to there, and so instills vitality into his downfall and rises up to the highest heights.


###### Likutei Moharan, Part II 12:1:13
[Likutei Moharan, Part II 12:1:13](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/12:1:13)

וְזֶה בְּחִינַת קָרְבָּן עוֹלָה, שֶׁמְּכַפֵּר עַל הִרְהוּר הַלֵּב, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (מ"ר ויקרא פ"ז), כְּמוֹ שֶׁכָּתוּב: וְהָעוֹלֶה עַל רוּחֲכֶם – שֶׁעוֹלָה מְכַפֵּר הַהִרְהוּר.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And this is the concept of the *olah* sacrifice, which comes to atone for the heart’s heretical thoughts. As our Sages, of blessed memory, taught: It is written (Ezekiel 20:32), “that which *OLeH* (rises up) into your mind”—that the *OLaH* (burnt-offering) atones for thoughts (VaYikra Rabbah 7:3).


###### Likutei Moharan, Part II 12:1:14
[Likutei Moharan, Part II 12:1:14](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/12:1:14)

כִּי יֵשׁ בְּחִינַת (תהלים לח): לִבִּי סְחַרְחַר, כִּי יֵשׁ קְלִפָּה, שֶׁהִיא מְעַקֶּמֶת וּמְסַבֶּבֶת הַלֵּב בְּעִקּוּמִים וְסִבּוּבִים וּבִלְבּוּלִים הַרְבֵּה, וְהִיא בְּחִינַת קְלִפַּת נֹגַהּ. וְעַל־כֵּן נִקְרָא סְחַרְחַר, תַּרְגּוּם שֶׁל סָבִיב: סְחוֹר סְחוֹר, בְּחִינַת (יחזקאל א): וְנֹגַהּ לוֹ סָבִיב, כִּי הִיא בְּחִינַת תַּרְגּוּם, כַּמּוּבָא (ע' בליקוטי א' סי' י"ט), וְעַל־כֵּן כְּתִיב בִּלְשׁוֹן תַּרְגּוּם.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is the concept of “My heart is *s’charchar* (surrounded)” (Psalms 38:11). For there is a *kelipah* (an evil force) that contorts and surrounds the heart with much crookedness, contortion and confusion. This is the *kelipah* of *nogah*. It is therefore said to be *S’ChaRChaR—S’ChoR S’ChoR,* the Aramaic translation of “surrounded,” as in “with a *nogah* (brightness) surrounding it” (Ezekiel 1:4). For [*nogah*] is the concept of Aramaic translation, as is brought (see Likutey Moharan I, 19). Scripture thus uses the Aramaic.


###### Likutei Moharan, Part II 12:1:15
[Likutei Moharan, Part II 12:1:15](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/12:1:15)

וּכְשֶׁאָדָם נוֹפֵל לְשָׁם, שֶׁזֶּה בְּחִינַת מְקוֹמוֹת הַמְטֻנָּפִים, וַאֲזַי מְבַקֵּשׁ וְצוֹעֵק "אַיֵּה" מְקוֹם כְּבוֹדוֹ, וְזֶה בְּעַצְמוֹ תִּקּוּנוֹ, כִּי חוֹזֵר וְשָׁב אֶל הַכָּבוֹד הָעֶלְיוֹן, שֶׁהוּא בְּחִינַת "אַיֵּה" כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Thus, when a person falls into there—namely, the “filthy places”—and consequently seeks and cries out “*Ayeh* is the place of His glory?”—that in itself is his rectification, for he returns and comes back to the supreme glory, the concept of *Ayeh,* as mentioned above.


###### Likutei Moharan, Part II 12:1:16
[Likutei Moharan, Part II 12:1:16](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/12:1:16)

וְזֶהוּ בְּחִינוֹת עוֹלָה, בְּחִינַת (בראשית כב): ו"אַיֵּה" הַשֶּׂה לְעוֹלָה. שֶׁבְּחִינַת "אַיֵּה" הִיא בְּחִינוֹת שֶׂה לְעוֹלָה, לְתַקֵּן וּלְכַפֵּר הִרְהוּר הַלֵּב, שֶׁבָּא מִמְּקוֹמוֹת הַמְטֻנָּפִים כַּנַּ"ל. כִּי עַל־יְדֵי בְּחִינוֹת "אַיֵּה" נִתְתַּקֵּן וְעוֹלֶה מִשָּׁם כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is also the concept of the *olah (burnt-offering),* as in “but *ayeh* (where) is the lamb for the *olah?*” (Genesis 22:7). [Asking] “*Ayeh?*” is itself the concept of the lamb for the *olah* to rectify and atone for those thoughts in the heart that stem from the “filthy places.” For it is through the concept of *Ayeh* that a person is rectified and *oleh* (ascends) from there, as mentioned above.


###### Likutei Moharan, Part II 12:1:17
[Likutei Moharan, Part II 12:1:17](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/12:1:17)

וְזֶה בְּחִינוֹת מַה שֶּׁמּוּבָא בְּסוֹף תִּקּוּנִים (תיקון תנינא דף א): בְּרֵאשִׁית – בָּרָא תַּיִשׁ; דְּהַיְנוּ הַשֶּׂה לְעוֹלָה, שֶׁנַּעֲשֶׂה עַל־יְדֵי בְּחִינַת "אַיֵּה", שֶׁהוּא בְּחִינוֹת בְּרֵאשִׁית מַאֲמָר סָתוּם כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is what is brought at the end of the *Tikkuney Zohar* (Addendum #2, p.139a) : *BeReIShiYT—BaRA TaYiSh*. This alludes to “the lamb for the *olah,*” which comes about through *Ayeh,* the concept of *Bereishit,* the Hidden Utterance, as mentioned above.


###### Likutei Moharan, Part II 12:1:18
[Likutei Moharan, Part II 12:1:18](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/12:1:18)

וְזֶה בְּחִינוֹת תְּשׁוּבָה, כִּי זֶה עִקָּר הַתְּשׁוּבָה, כְּשֶׁאָדָם מְבַקֵּשׁ וּמְחַפֵּשׂ אַחַר כְּבוֹדוֹ יִתְבָּרַךְ, וְרוֹאֶה בְּעַצְמוֹ שֶׁרָחוֹק מִכְּבוֹדוֹ יִתְבָּרַךְ, וּמִתְגַּעְגֵּעַ וְשׁוֹאֵל וּמִצְטַעֵר "אַיֵּה" מְקוֹם כְּבוֹדוֹ, וְזֶהוּ בְּעַצְמוֹ תְּשׁוּבָתוֹ וְתִקּוּנוֹ כַּנַּ"ל, וְהָבֵן הֵיטֵב.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is also the concept of repentance. The essence of repentance is when a person seeks and searches for the glory of God, and, seeing for himself that he is far from His glory, yearns for it and asks in frustration, “*Ayeh* is the place of His glory?” This in itself is his repentance and rectification, as mentioned above. Understand this well.


###### Likutei Moharan, Part II 12:1:19
[Likutei Moharan, Part II 12:1:19](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/12:1:19)

וְיֵשׁ בָּזֶה עוֹד הַרְבֵּה דְּבָרִים. כִּי כְּשֶׁאָדָם הוֹלֵךְ בַּדֶּרֶךְ אוֹ כְּשֶׁהוֹלֵךְ בַּדְּרָכִים בְּרוּחָנִיּוּת, אֲזַי הַתּוֹרָה הוֹלֶכֶת לְפָנָיו, בִּבְחִינוֹת (משלי ו׳:כ״ב): בְּהִתְהַלֶּכְךָ תַּנְחֶה אֹתָךְ, כִּי יֵשׁ בָּזֶה כַּמָּה בְּחִינוֹת, כִּי כָל אֶחָד לְפִי תּוֹרָתוֹ. וְלִפְנֵי כָּל תּוֹרָה יֵשׁ בְּחִינוֹת סְפֵקוֹת הַנַּ"ל, כְּגוֹן בְּחִדּוּשֵׁי־תוֹרָה, קֹדֶם שֶׁמְּחַדְּשִׁין יֵשׁ כַּמָּה סְפֵקוֹת וּבִלְבּוּלִים קֹדֶם שֶׁמְּבָרֵר וּמְלַבֵּן הַדָּבָר כָּרָאוּי. וְאֵלּוּ הַסְּפֵקוֹת הֵם בְּחִינַת עֵץ הַדַּעַת טוֹב וָרָע, שֶׁהוּא בְּחִינַת נֹגַהּ, וּכְשֶׁמַּגִּיעַ אֶל הַתּוֹרָה בְּעַצְמָהּ, זֶה בְּחִינַת עֵץ הַחַיִּים וְכוּ': (שַׁיָּךְ לְעֵיל:)

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
There is much more to this. For when a person goes on a journey, or when he travels along spiritual paths, the Torah goes before him, as in “When you walk, it will guide you” (Proverbs 6:22). For there are many aspects to this, because each person [goes] according to his Torah. And prior to each [revelation of] Torah there are the aforementioned types of doubt, as, for example, with Torah novellae. Prior to originating a new insight, a person experiences many uncertainties and confusions before he properly elucidates and clarifies the matter. These uncertainties are the concept of the Tree of Knowledge of Good and Evil, which is the concept of *nogah.* But when he arrives at the Torah itself, that corresponds to the Tree of Life….


###### Likutei Moharan, Part II 12:2:1
[Likutei Moharan, Part II 12:2:1](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/12:2:1)

וְזֶהוּ בְּחִינוֹת: אִם יֹאמַר לְךָ אָדָם, הֵיכָן אֱלֹקֶיךָ – תֹּאמַר לוֹ: בִּכְרַךְ גָּדוֹל שֶׁל רוֹמִי (ירושלמי תענית פ"א) – שֶׁגַּם שָׁם, שֶׁמְּלֵאִים גִּלּוּלִים וַעֲבוֹדָה־זָרָה, גַּם שָׁם מֻסְתָּר הוּא יִתְבָּרַךְ כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**2.** The following relates to the above: And this is the concept of: If someone should ask you, “Where is your God?” tell him, “In the great walled city of Rome” (Yerushalmi, Taanit 1:1, p.3a). There too! Although it is filled with graven images and idolatry, the Blessed One is even there, concealed!


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

וְהַכְּלָל – כְּשֶׁנּוֹפֵל לְשָׁם, חַס וְשָׁלוֹם, אֲזַי כְּשֶׁמַּתְחִיל לְבַקֵּשׁ אַיֵּה מְקוֹם כְּבוֹדוֹ, בָּזֶה הוּא מְחַיֶּה אֶת עַצְמוֹ מֵחִיּוּת הַקְּדֻשָּׁה. כִּי חִיּוּת הַקְּלִפּוֹת הוּא רַק מֵהַהַסְתָּרָה, מַה שֶּׁנִּסְתָּר הַשֵּׁם יִתְבָּרַךְ שָׁם בְּתַכְלִית הַהַסְתָּרָה, עַד שֶׁאֵין יוֹדְעִין מִמֶּנּוּ יִתְבָּרַךְ כְּלָל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is the rule: When a person falls into there, God forbid, then when he consequently begins to ask, “*Ayeh* is the place of His glory?” he thereby revives himself with the life-force of holiness. For the life-force of the *kelipot* comes only from the concealment, from the fact that God is so thoroughly concealed there that people are completely unaware of Him.


###### Likutei Moharan, Part II 12:2:3
[Likutei Moharan, Part II 12:2:3](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/12:2:3)

אֲבָל תֵּכֶף כְּשֶׁמְּבַקְּשִׁין אַיֵּה מְקוֹם כְּבוֹדוֹ, נִמְצָא שֶׁיּוֹדְעִין עַל־כָּל־פָּנִים שֶׁיֵּשׁ אֱלוֹקַ יִתְבָּרַךְ, רַק שֶׁהוּא נִסְתָּר וְנֶעְלָם, וְעַל־כֵּן מְבַקְּשִׁין אַיֵּה מְקוֹם כְּבוֹדוֹ. וּבָזֶה בְּעַצְמוֹ מְחַיֶּה עַצְמוֹ בִּמְקוֹם נְפִילָתוֹ,

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
But the moment a person asks, “*Ayeh* is the place of His glory?” it indicates that he at least knows that God exists; only that He is concealed and hidden, and this is why he inquires, “Where is the place of His glory?” And with this in itself he revives himself in the place to which he has fallen.


###### Likutei Moharan, Part II 12:2:4
[Likutei Moharan, Part II 12:2:4](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/12:2:4)

כִּי אַיֵּה הוּא בְּחִינוֹת מַאֲמָר סָתוּם, שֶׁהֵם מְקַבְּלִין חִיּוּת מִשָּׁם, רַק שֶׁחִיּוּת הַקְּלִפּוֹת הוּא מֵהַהַסְתָּרָה, אֲבָל הוּא מְחַיֶּה אֶת עַצְמוֹ בִּבְחִינוֹת חִיּוּת הַקְּדֻשָּׁה בִּמְקוֹם נְפִילָתוֹ, עַל־יְדֵי הַבַּקָּשָׁה וְהַחִפּוּשׂ שֶׁמְּחַפֵּשׂ אַיֵּה מְקוֹם כְּבוֹדוֹ כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
For *Ayeh* corresponds to the Hidden Utterance, from where [the *kelipot*] obtain life-force. However, the life-force of the *kelipot* derives from the concealment, whereas he revives himself in the place of his fall with the life-force of holiness, by seeking and searching “Where is the place of His glory?”


###### Likutei Moharan, Part II 12:2:5
[Likutei Moharan, Part II 12:2:5](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/12:2:5)

וְאַחַר־כָּךְ זוֹכֶה לַעֲלוֹת מִשָּׁם לְגַמְרֵי אֶל הַקְּדֻשָּׁה בְּעַצְמָהּ, דְּהַיְנוּ בִּמְקוֹם הִתְגַּלּוּת כְּבוֹדוֹ יִתְבָּרַךְ, כִּי עִקָּר הַקְּדֻשָּׁה – שֶׁיִּתְגַּלֶּה כְּבוֹדוֹ יִתְבָּרַךְ.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Then afterwards, he merits ascending from there entirely, to holiness itself—i.e., to the place where God’s glory is revealed. For the revelation of His glory *is* the essence of holiness.


###### Likutei Moharan, Part II 12:2:6
[Likutei Moharan, Part II 12:2:6](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/12:2:6)

בָּרוּךְ ה' לְעוֹלָם אָמֵן וְאָמֵן:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Blessed be God forever. Amen. Amen.


###### Likutei Moharan, Part II 12:3:1
[Likutei Moharan, Part II 12:3:1](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/12:3:1)

(זֹאת הַתּוֹרָה, וְגַם מַאֲמָר הַמַּתְחִיל: אֵלּוּ הַמִּתְפָּאֲרִין עַצְמָן וְכוּ', וְכָל מַה שֶּׁנֶּאֱמַר בַּדֶּרֶךְ וְכוּ', כְּגוֹן הִקְשׁוּ וְכוּ' – הַכֹּל אֶחָד, כִּי כָל אֵלּוּ הַמַּאֲמָרִים קְשׁוּרִים זֶה בָּזֶה, וְהֵם מְרֻמָּזִים וְנִסְתָּרִים בְּדִבְרֵי רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (שבת דף עז) בְּתוֹךְ הָאַגָּדָה הַפְּלִיאָה מְאֹד, מַה שֶּׁשָּׁאַל רַבִּי זֵירָא אֶת רַב יְהוּדָה כַּד הֲוֵי בְּדִיחָא דַּעְתָּא, וְאִי בָּעֵי מִנֵּה כָּל חֲלָלֵי דְּעָלְמָא וְכוּ', וְשָׁאַל אוֹתוֹ כַּמָּה שְׁאֵלוֹת, וְהֵם פְּלִיאוֹת נִשְׂגָּבוֹת מְאֹד, כְּגוֹן: מַאי טַעֲמָא תּוֹרָא אֲרִיכָא גְּנוּבְתֵהּ וְכוּ', מַאי טַעֲמָא תַּרְנְגוֹלָא מִדְלָא עֵינָא וְכוּ', וְכָל הַשְּׁאֵלוֹת הַנֶּאֱמָרוֹת שָׁם כֻּלָּם הֵם פְּלִיאוֹת גְּדוֹלוֹת מְאֹד, וְשָׁם מְרֻמָּז וְנִסְתָּר כָּל הַנַּ"ל. וּמַה שֶּׁמּוּבָא לְעֵיל בְּעִנְיַן שִׂמְחָה וּבְדִיחָא דַּעְתֵּהּ שַׁיָּךְ גַם־כֵּן לָזֶה, וּמְרֻמָּז גַם־כֵּן בָּאַגָּדָה הַנַּ"ל, שֶׁנֶּאֱמַר שָׁם בְּעֵת שֶׁהָיָה בְּדִיחָא דַּעְתֵּהּ.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**3.** {This teaching and the lesson that begins “Those who boast…” (Lesson #15), as well as all that which was taught while on the road… such as “It was asked…” (Lesson #16), are all one. For all these lessons are interconnected. And they are alluded to and concealed within the teaching of our Sages, of blessed memory, in the very amazing *aggadah* (homiletic story) about what Rabbi Zeira asked Rabbi Yehudah when the latter was in a humorous mood and so [would answer] if he were asked about any of the phenomena in the world (Shabbat 77b). [Rabbi Zeira] asked him a number of very odd questions, such as: What is the reason that an ox has a long tail?… What is the reason that a rooster’s lower eyelid closes upwards?… All the questions raised [in that story] are extremely puzzling, and all the aforementioned concepts are hinted at and concealed there. Also that which is brought earlier regarding joy and a humorous mood relates as well to this and is hinted at in the aforementioned *aggadah,* which was told when [Rabbi Yehudah] was in a humorous mood.


###### Likutei Moharan, Part II 12:3:2
[Likutei Moharan, Part II 12:3:2](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/12:3:2)

גַּם מַה שֶּׁמּוּבָא בַּמַּאֲמָר הַזֶּה עַל פָּסוּק: וְאַיֵּה הַשֶּׂה לְעֹלָה, מְרֻמָּז בָּאַגָּדָה הַנַּ"ל, שֶׁנֶּאֱמַר שָׁם: אִי בָּעֵי מִנֵּהּ כָּל חֲלָלֵי דְּעָלְמָא – זֶה סוֹד בְּחִינַת חָלָל הַפָּנוּי, שֶׁהוּא כִּבְיָכוֹל פָּנוּי מֵאֱלֹקוּתוֹ יִתְבָּרַךְ. וּבֶאֱמֶת בְּוַדַּאי אִי אֶפְשָׁר שֶׁלֹּא יִהְיֶה שָׁם גַם־כֵּן הַשֵּׁם יִתְבָּרַךְ, כִּי אִם־כֵּן מֵהֵיכָן יְקַבֵּל חִיּוּת. אַךְ זֶהוּ בְּחִינָה הַנַּ"ל, שֶׁמְּקַבֵּל חִיּוּת מִבְּחִינַת מַאֲמָר סָתוּם, בְּחִינַת בְּרֵאשִׁית וְכוּ'.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Also that which is brought in this lesson concerning the verse “but *ayeh* is the lamb for the *olah?*” is hinted at in the aforementioned *aggadah*, which states: “if he were to ask him about any of the *ChaLaLei* (phenomena) in the world.” This is the mystery of the *ChaLaL Hapanuy* (Vacated Space), which is, so to speak, empty of His Godliness. In actual fact, it is certainly impossible for God not to be there as well, for if so, from where would it get its life-force? However, this is the aforementioned concept of receiving life-force from the Hidden Utterance/ *BeReIShiYT*.


###### Likutei Moharan, Part II 12:3:3
[Likutei Moharan, Part II 12:3:3](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/12:3:3)

גַּם מַה שֶּׁמּוּבָא לְקַמָּן בְּעִנְיַן יִרְאָה יָרֵא שַׁבָּת, שַׁיָּךְ גַם־כֵּן לְכָאן, כִּי כָל יִרְאָה יֵשׁ לָהּ מַאֲמָר וְכוּ', וְיֵשׁ מַאֲמָר שֶׁכּוֹלֵל כֻּלָּם וְכוּ' כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Also related to here is that which is brought further on concerning the fear of God, *YaReI ShaBbaT*. This is because every type of fear has its [corresponding] utterance, and there is one utterance which includes them all, as mentioned above.


###### Likutei Moharan, Part II 12:3:4
[Likutei Moharan, Part II 12:3:4](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/12:3:4)

גַּם מַה שֶּׁמּוּבָא לְקַמָּן בְּעִנְיַן הַשְׁגָּחָה שַׁיָּךְ גַּם־כֵּן לָזֶה, עַל אַגָּדָה הַנַּ"ל: מַאי טַעֲמָא תַּרְנְגוֹלָא מִדְלֵי עֵינָא. וְלֹא זָכִינוּ לִשְׁמֹעַ בֵּאוּר כָּל זֶה):

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Also that which is brought further on concerning Divine providence relates here, to the aforementioned *aggadah:* What is the reason a rooster’s lower eyelid closes upwards? However, we did not merit hearing the explanation of all this.}