## Likutei Moharan, Part II

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

הִקְשׁוּ: מִפְּנֵי מַה כְּשֶׁהָאָדָם מְבַקֵּשׁ פַּרְנָסָה, אֵין נוֹתְנִין לוֹ תֵּכֶף מִן הַשָּׁמַיִם, כִּי־אִם עַל־יְדֵי סִבּוֹת, לְכָל אֶחָד לְפִי סִבָּתוֹ – שֶׁזֶּה צָרִיךְ לִזְרֹעַ תְּבוּאָה וְלַחֲרֹשׁ וְלִקְצֹר וְכוּ', וְזֶה צָרִיךְ לִנְסֹעַ וְלִמְצֹא צֹרֶךְ פַּרְנָסָתוֹ שָׁם, וְכַיּוֹצֵא בָּזֶה, וְלָמָּה לֹא נוֹתְנִין לוֹ תֵּכֶף, בְּשָׁעָה שֶׁמְּבַקֵּשׁ פַּרְנָסָתוֹ, מְזֻמָּן.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
They asked: Why is it that when a person seeks livelihood, Heaven does not provide it immediately, but only through causes? Each person receives in accord with his cause. One person has to plant grain, plough and harvest, etc; another has to travel elsewhere to find the livelihood he needs, or through something similar. Why is it not given to him immediately ready, as soon as he requests his livelihood?


###### Likutei Moharan, Part II 16:1:2
[Likutei Moharan, Part II 16:1:2](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/16:1:2)

וְהַתֵּרוּץ: דַּע, שֶׁכָּל הַפַּרְנָסָה שֶׁל יִשְׂרָאֵל צְרִיכִין לְקַבֵּל עַל־יְדֵי הַמֶּלֶךְ, כְּמוֹ שֶׁכָּתוּב בְּמֶלֶךְ (דניאל ד׳:י״ז): אִילָנָא דִּי חֲזַיְתָ דִּי רְבָה וּתְקֵף וְכוּ' וּמָזוֹן לְכֹלָּא בָּהּ אַנְתְּ הוּא מַלְכָּא. וְעִקָּר הַמַּלְכוּת הוּא עַל־יְדֵי עֲנָוָה, בִּבְחִינַת (משלי ט״ו:ל״ג): וְלִפְנֵי כָבוֹד עֲנָוָה, שֶׁעִקָּר כְּבוֹד וּגְדֻלַּת הַמַּלְכוּת הוּא עַל־יְדֵי עֲנָוָה דַּיְקָא,

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
The answer is: Know! Israel has to obtain all its livelihood through the King, as it is written about the king (Daniel 4:17-19), “The tree that you saw, which grew and became strong… there was sustenance for all in it…. It is you, O king.” And kingship is a product mainly of humility, as in “and before honor, humility” (Proverbs 15:33)—whatever glory and prominence a monarch possesses is specifically on account of humility.


###### Likutei Moharan, Part II 16:1:3
[Likutei Moharan, Part II 16:1:3](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/16:1:3)

כִּי כֵן דֶּרֶךְ הַמַּלְכוּת בְּכָל פַּעַם, שֶׁצָּרִיךְ, שֶׁיַּקְדִּים עֲנָוָה לִכְבוֹדוֹ וּגְדֻלָּתוֹ, כְּמוֹ שֶׁבְּכָל יוֹם בְּשָׁעָה שֶׁקָּם מִמִּטָּתוֹ, שֶׁאֲזַי עֲדַיִן הוּא בְּקַטְנוּת, שֶׁמְּלֻבָּשׁ בְּמַלְבּוּשִׁים פְּשׁוּטִים, וְגַם פָּנָיו אֵינוֹ בְּצַחוּת וְזַכּוּת עֲדַיִן קֹדֶם הָרְחִיצָה, וְאַחַר־כָּךְ מְיַפֶּה עַצְמוֹ וּמִתְלַבֵּשׁ בְּבִגְדֵי כָּבוֹד, וּמִתְפַּשֵּׁט בִּגְדֻלָּתוֹ כְּדֶרֶךְ הַמֶּלֶךְ.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
For such is the manner of kingship: each time, humility must necessarily precede its glory and grandeur. This is analogous to what happens each day when [a king] gets out of bed. He is as yet in a state of constriction, dressed in simple clothes, and his face, too, is not refreshed and bright until he washes up. But afterwards, he fixes himself and dresses in distinguished clothing, radiating his dignity as is a king’s wont.


###### Likutei Moharan, Part II 16:1:4
[Likutei Moharan, Part II 16:1:4](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/16:1:4)

וְכֵן אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (יומא כב:): מִפְּנֵי מָה לֹא נִמְשְׁכָה מַלְכוּתוֹ שֶׁל שָׁאוּל, מִפְּנֵי שֶׁלֹּא הָיָה בּוֹ שׁוּם דֹּפִי, כִּי אֵין מְמַנִּין פַּרְנָס עַל הַצִּבּוּר אֶלָּא־אִם־כֵּן קֻפָּה שֶׁל שְׁרָצִים תְּלוּיָה מֵאֲחוֹרָיו, שֶׁאִם תָּזוּחַ דַּעְתּוֹ עָלָיו, אוֹמְרִים לוֹ: כַּלֵּךְ מֵאַחֲרֶיךָ. כִּי עִקָּר הַמַּלְכוּת – עַל־יְדֵי עֲנָוָה כַּנַּ"ל, וְכָל מַה שֶּׁיֵּשׁ לְהַמֶּלֶךְ עֲנָוָה בְּיוֹתֵר, מִתְפַּשֵּׁט מַלְכוּתוֹ בְּיוֹתֵר כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is as our Sages, of blessed memory, taught: What is the reason Shaul’s reign did not endure? It was because he was without fault. For we do not appoint a leader over the community unless he has a checkered background; should he become arrogant we can say to him, “Turn to what’s behind you” (Yoma 22b). This is because kingship is mainly a product of humility, and the greater the king’s humility, the further his rule extends.


###### Likutei Moharan, Part II 16:2:1
[Likutei Moharan, Part II 16:2:1](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/16:2:1)

וּכְשֶׁנִּמְשָׁךְ הַמָּזוֹן עַל־יְדֵי הַמֶּלֶךְ כַּנַּ"ל, נַעֲשֶׂה מִמֶּנּוּ בֵּרוּרִים, כְּגוֹן תְּבוּאָה, שֶׁהַרְבֵּה מִמֶּנָּה אוֹכְלִין בְּהֵמוֹת, וְאַחַר־כָּךְ מִתְבָּרֵר עוֹד, וְאוֹכְלִין מִמֶּנָּה עַכּוּ"ם, עַד שֶׁמִּתְבָּרֵר מִמֶּנָּה לְיִשְׂרָאֵל. וְגַם בְּהָאֲכִילָה יֵשׁ בֵּרוּרִים, עַד שֶׁמִּתְבָּרֵר וְנַעֲשִׂין מֵהֶם אִמְרֵי שֶׁפֶר, דְּהַיְנוּ בְּרָכוֹת שֶׁמְּבָרְכִין עֲלֵיהֶם תְּחִלָּה וָסוֹף, וּמִתְפַּלְּלִין וְעוֹבְדִין הַשֵּׁם יִתְבָּרַךְ בְּכֹחוֹת הָאֲכִילָה.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**2.** And when sustenance is drawn through the King, it undergoes refinements. Grain, for example. Animals eat much of it. Then it is refined further, and non-Jews will eat it. Finally, further refinement makes it [fit] for Jews. In the act of eating, too, there are refinements. Ultimately, [the kernels of grain] are refined and transformed into “beautiful words”—namely, the blessings we make over them, before and after, and the prayers we recite and the devotions we perform with the energy gained from eating.


###### Likutei Moharan, Part II 16:2:2
[Likutei Moharan, Part II 16:2:2](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/16:2:2)

וְזֶה בְּחִינַת (בראשית מ״ט:כ׳-כ״א): מֵאָשֵׁר שְׁמֵנָה לַחְמוֹ וְהוּא יִתֵּן מַעֲדַנֵּי מֶלֶךְ, נַפְתָּלִי אַיָּלָה שְׁלוּחָה הַנּוֹתֵן אִמְרֵי שָׁפֶר. שְׁמֵנָה לַחְמוֹ וְכוּ', דְּהַיְנוּ הַפַּרְנָסָה, שֶׁהִיא בְּחִינַת מַעֲדַנֵּי מֶלֶךְ, כִּי מְקַבְּלִין אוֹתָהּ עַל־יְדֵי הַמֶּלֶךְ, וְעַל־כֵּן תֵּכֶף כְּתִיב אַחֲרָיו: נַפְתָּלִי וְכוּ' הַנּוֹתֵן אִמְרֵי שָׁפֶר, דְּהַיְנוּ אִמְרֵי שָׁפֶר שֶׁל בְּרָכוֹת וּתְפִלּוֹת וְכַיּוֹצֵא, שֶׁנַּעֲשִׂין מִן הַבֵּרוּרִים שֶׁל מַעֲדַנֵּי מֶלֶךְ כַּנַּ"ל. וְאֵלּוּ הַבֵּרוּרִים הֵם בְּחִינַת קְטֹרֶת, כַּיָּדוּעַ, שֶׁקְּטֹרֶת הִיא בְּחִינַת בֵּרוּרִים.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is the concept of “From Asher—his bread will be rich, and he will provide kingly delicacies. Naphtali is a hind let loose, which brings forth beautiful words” (Genesis 49:20-21). “His bread will be rich”—this refers to livelihood, which is the concept of “kingly delicacies” since it is received through the King. Therefore, immediately after this it is written: “Naphtali… which brings forth beautiful words”—this refers to the “beautiful words” of blessings, prayers and the like, which are made out of the refinements of the “kingly delicacies.” And these refinements are the concept of incense, as is known, for incense is the concept of refinement.


###### Likutei Moharan, Part II 16:2:3
[Likutei Moharan, Part II 16:2:3](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/16:2:3)

וּמֵאֵלּוּ אִמְרֵי שָׁפֶר שֶׁנַּעֲשִׂין מִן מַעֲדַנֵּי מֶלֶךְ, נַעֲשֶׂה עֲטָרָה לְהַמֶּלֶךְ, וְגַם יְכוֹלִין לִרְאוֹת זֹאת הָעֲטָרָה. וְזֶהוּ בְּחִינַת (שיר השירים ג׳:י״א): צְאֶינָה וּרְאֶינָה בְּנוֹת צִיּוֹן בַּמֶּלֶךְ שְׁלֹמֹה, בָּעֲטָרָה שֶׁעִטְּרָה לוֹ אִמּוֹ בְּיוֹם חֲתֻנָּתוֹ וּבְיוֹם שִׂמְחַת לִבּוֹ – הַיְנוּ לִרְאוֹת הָעֲטָרָה שֶׁל הַמֶּלֶךְ שֶׁנַּעֲשֶׂה בְּיוֹם חֲתֻנָּתוֹ. כִּי הִתְחַבְּרוּת שֶׁמִּתְחַבְּרִין הָאִמְרֵי שָׁפֶר עִם הַמֶּלֶךְ, זֶה בְּחִינַת חֲתֻנָּה, בִּבְחִינַת (משלי כ״ב:י״א): חֵן שְׂפָתָיו רֵעֵהוּ מֶלֶךְ; שֶׁחֵן הַשְּׂפָתִים, דְּהַיְנוּ הָאִמְרֵי שָׁפֶר, מִתְחַבְּרִין עִם הַמֶּלֶךְ בִּבְחִינַת רֵעוּת – וְזֶהוּ בְּיוֹם חֲתֻנָּתוֹ.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Now, from these “beautiful words” produced by the “kingly delicacies” a crown is made for the King. It is also possible to see this crown. This is the concept of “O maidens of Zion, go forth and gaze upon King Shlomo, upon the crown wherewith his mother crowned him on his wedding day, the day of his heart’s rejoicing” (Song of Songs 3:11)—in other words, to see the crown of the King made on his wedding day. For the bond which unites the “beautiful words” with the King is the concept of a wedding, as in “he whose speech is gracious has the king for his companion” (Proverbs 22:11). Gracious speech—namely, the “beautiful words”—and the King unite as companions, i.e., “on his wedding day.”


###### Likutei Moharan, Part II 16:2:4
[Likutei Moharan, Part II 16:2:4](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/16:2:4)

וְזֶהוּ: וּבְיוֹם שִׂמְחַת לִבּוֹ – זֶה בְּחִינַת קְטֹרֶת, בִּבְחִינַת (משלי כ״ז:ט׳): שֶׁמֶן וּקְטֹרֶת יְשַׂמַּח לֵב; כִּי הַבֵּרוּרִים שֶׁמֵּהֶם נַעֲשֶׂה אִמְרֵי שָׁפֶר כַּנַּ"ל, שֶׁמֵּהֶם נַעֲשָׂה הָעֲטָרָה כַּנַּ"ל, הֵם בְּחִינַת קְטֹרֶת כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And this is the meaning of “the day of his heart’s rejoicing.” This is the concept of incense, as in “Oil and incense gladden the heart” (Proverbs 27:9). For the refinements from which “beautiful words” are made, out of which the crown is made, are the concept of incense.


###### Likutei Moharan, Part II 16:2:5
[Likutei Moharan, Part II 16:2:5](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/16:2:5)

וְזֶהוּ: שֶׁעִטְּרָה לוֹ אִמּוֹ – הַיְנוּ בְּחִינַת חַוָּה, שֶׁהִיא הָיְתָה אֵם כָּל חָי (בראשית ג) כִּי חַוָּה – רָאשֵׁי־תֵבוֹת: הַמְעַטְּרֵכִי חֶסֶד וְרַחֲמִים (תהלים קג), הַיְנוּ בְּחִינַת הָעֲטָרָה הַנַּ"ל, שֶׁנַּעֲשֶׂה עַל־יְדֵי בְּחִינַת: הַמַּשְׂבִּיעַ בַּטּוֹב עֶדְיֵךְ, דְּהַיְנוּ בְּחִינַת מַעֲדַנֵּי מֶלֶךְ כַּנַּ"ל. (וְהָעִקָּר חָסֵר).

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is the meaning of “wherewith his mother crowned him”—this alludes to Chavah, who was “the mother of all living things” (Genesis 3:20). ChaVaH is an acronym for *Hameatreikhi Chesed V’rachamim* (“Who crowns you with kindness and mercy”) (Psalms 103:4). This refers to the aforementioned crown,which is made by means of “Who satisfies you with fine delicacies” (ibid. :5)—in other words, the concept of “kingly delicacies,” as mentioned above. (The crux of this is missing.)


###### Likutei Moharan, Part II 16:3:1
[Likutei Moharan, Part II 16:3:1](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/16:3:1)

וְהַכְּלָל – שֶׁצְּרִיכִין לִרְאוֹת אֶת הַמֶּלֶךְ, בִּבְחִינַת (ישעיהו ל״ג:י״ז): מֶלֶךְ בְּיָפְיוֹ תֶחֱזֶינָה עֵינֶךָ, דְּהַיְנוּ כְּשֶׁהוּא בְּיָפְיוֹ וּגְדֻלָּתוֹ, וְלֹא בִּשְׁעַת קַטְנּוּת. וְאִם הָיוּ נוֹתְנִין לוֹ פַּרְנָסָתוֹ תֵּכֶף וּמִיָּד, לֶחֶם מְזֻמָּן, הָיָה אֶפְשָׁר שֶׁיִּרְאֶה אֶת הַמֶּלֶךְ בִּשְׁעַת קַטְנוּת, כְּגוֹן בְּשָׁעָה שֶׁמַּקְטִין אֶת עַצְמוֹ וּמְחַשֵּׁב אֶת עַצְמוֹ שֶׁקֻּפָּה שֶׁל שְׁרָצִים תְּלוּיָה מֵאֲחוֹרָיו וְכַיּוֹצֵא כַּנַּ"ל,

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**3.** The rule is: One should see the King in the aspect of “Your eyes will behold the king in his beauty” (Isaiah 33:17)—that is, when He is “in his beauty” and grandeur, and not at a time of constriction. Thus, if they were to give a person his livelihood immediately, as ready bread, it might result in his seeing the King at a time of constriction, such as when [a king] humbles himself and thinks of himself as having a checkered background and the like, as mentioned above.


###### Likutei Moharan, Part II 16:3:2
[Likutei Moharan, Part II 16:3:2](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/16:3:2)

אֲבָל עַכְשָׁו שֶׁנּוֹתְנִין הַפַּרְנָסָה עַל־יְדֵי סִבּוּבִים, נִמְצָא שֶׁבָּאָה בָּעִתִּים מְיֻחָדִים, כִּי לְכָל סִבָּה צְרִיכָה עֵת מְיֻחָד, עַד שֶׁתֵּצֵא הַפַּרְנָסָה אֵלָיו. וְעַל־כֵּן לֹא יָבוֹא לִרְאוֹת אֶת הַמֶּלֶךְ בְּקַטְנוּתוֹ, רַק בְּיָפְיוֹ כַּנַּ"ל, כִּי אֵין נוֹתְנִין לוֹ הַפַּרְנָסָה תֵּכֶף, רַק בְּעֵת מְיֻחָד, בְּאֹפֶן שֶׁלֹּא יִרְאֵהוּ רַק בְּיָפְיוֹ, בִּבְחִינַת: מֶלֶךְ בְּיָפְיוֹ וְכוּ'. כִּי עַל־יְדֵי הַפַּרְנָסָה רוֹאִין הַמֶּלֶךְ בָּעֲטָרָה כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
But now that livelihood is provided through causes, it follows that it arrives at specific times. For each cause necessarily has its specific time, until the livelihood comes forth to him. Therefore, he will not happen to see the King in his constriction, but only “in his beauty,” because they don’t give him livelihood immediately, but at a specific time, so that he sees Him only in His beauty, as in “the king in his beauty….” For through livelihood, one sees the King adorned with a crown, as mentioned above.


###### Likutei Moharan, Part II 16:3:3
[Likutei Moharan, Part II 16:3:3](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/16:3:3)

וְזֶה הַסּוֹד מְרֻמָּז בַּפָּסוּק (תהילים קמ״ה:ט״ו-ט״ז): עֵינֵי כֹל אֵלֶיךָ יְשַׂבֵּרוּ וְאַתָּה נוֹתֵן לָהֶם אֶת אָכְלָם בְּעִתּוֹ, פּוֹתֵחַ אֶת יָדֶךָ וְכוּ'. עֵינֵי כֹל וְכוּ' – זֶהוּ הַקֻּשְׁיָא הַנַּ"ל, הַיְנוּ: עֵינֵי כֹל אֵלֶיךָ יְשַׂבֵּרוּ, וְאַתָּה נוֹתֵן לָהֶם אֶת אָכְלָם בְּעִתּוֹ, דְּהַיְנוּ שֶׁמְּבַקְּשִׁין עַל פַּרְנָסָה, וְאֵין נוֹתְנִין תֵּכֶף, רַק בְּעִתּוֹ כַּנַּ"ל. וְהַתֵּרוּץ: פּוֹתֵחַ אֶת יָדֶךָ וּמַשְׂבִּיעַ לְכָל חַי רָצוֹן (וְלֹא סִיֵּם):

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This mystery is hinted at in the verse: “Everyone’s eyes look to You with hope, and You give them their food in its time. You open Your hand [and satisfy the desire of every living thing]” (Psalms 145:15-16). “Everyone’s eyes…”—this is the aforementioned question. In other words, “Everyone’s eyes look to You with hope, and You give them their food in its time”—i.e., they request livelihood and it is not given immediately, only “in its time,” as mentioned above. And the answer is: “You open Your hand and satisfy the desire of every living thing.” (But he did not conclude.)