## Likutei Moharan, Part II

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

צָרִיךְ לִזָּהֵר מְאֹד לִהְיוֹת שָׂמֵחַ וְטוֹב לֵב בְּשַׁבָּת, כִּי מַעֲלוֹת וּקְדֻשּׁוֹת שַׁבָּת גְּדוֹלָה וִיקָרָה מְאֹד, כַּמּוּבָא, וּבִפְרָט בְּ"רֵאשִׁית־חָכְמָה" בְּשַׁעַר הַקְּדֻשָּׁה בִּתְחִלָּתוֹ, עַיֵּן שָׁם.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
A person should be very careful to be joyous and happy on Shabbat. For the advantages and [levels of] holiness of Shabbat are exceptionally great and precious. This is brought [in many places in our sacred literature], especially in *Reishit Chokhmah*, at the beginning of *Shaar HaKedushah* (“the Gate of Holiness”). See there.


###### Likutei Moharan, Part II 17:1:2
[Likutei Moharan, Part II 17:1:2](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/17:1:2)

וְרָאוּי וְנָכוֹן לִלְמֹד בְּרֵאשִׁית־חָכְמָה בַּשַּׁעַר הַנַּ"ל, וְלָשׂוּם לִבּוֹ הֵיטֵב עַל כָּל הַדְּבָרִים הַנֶּאֱמָרִים שָׁם בְּעִנְיַן קְדֻשַּׁת וּמַעֲלוֹת שַׁבַּת־קֹדֶשׁ. כִּי יֵשׁ שָׁם כַּמָּה דְּבָרִים פְּרָטִיִּים יְקָרִים מִקְּדֻשַּׁת וּמַעֲלוֹת שַׁבָּת. כִּי כָל עִנְיָן וּמַעֲלָה הַנֶּאֱמָר שָׁם עַל שַׁבָּת הוּא דָּבָר בִּפְנֵי עַצְמוֹ, וְהָבֵן שָׁם הֵיטֵב, כְּדֵי שֶׁיִּתְלַהֵב לִבּוֹ לְקַבֵּל שַׁבָּת בְּשִׂמְחָה גְּדוֹלָה וַעֲצוּמָה כָּרָאוּי.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
It is fitting and right to study the aforementioned section of *Reishit Chokhmah,* and to pay close attention to everything mentioned there concerning the sanctity and advantages of the holy Shabbat. There are many valuable points about Shabbat’s holiness and advantages, as each topic and advantage mentioned there in connection with Shabbat is itself a separate point. One should understand well [the teaching] there, so that his heart will be inspired to accept Shabbat with great and powerful joy, as is fitting.


###### Likutei Moharan, Part II 17:1:3
[Likutei Moharan, Part II 17:1:3](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/17:1:3)

וְעַל־יְדֵי־זֶה הַיִּרְאָה בִּשְׁלֵמוּת, דְּהַיְנוּ עִם דַּעַת, כִּי בְּחֹל אֶפְשָׁר שֶׁיִּהְיֶה הַיִּרְאָה עִם כְּסִילוּת, בִּבְחִינַת (איוב ד׳:ו׳): הֲלֹא יִרְאָתְךָ כִּסְלָתֶךָ. וְעִקָּר הַכְּסִילוּת הוּא מֵחֲמַת הַשִּׁעְבּוּד שֶׁיֵּשׁ בְּחֹל, כִּי עַל־יְדֵי הַשִּׁעְבּוּד אֵין הַדַּעַת שָׁלֵם. וּכְמוֹ שֶׁכָּתוּב בְּמוֹאָב (ירמיהו מ״ח:י״א): שַׁאֲנַן מוֹאָב מִנְּעוּרָיו וְכוּ' וּבַגּוֹלָה לֹא הָלָךְ, עַל־כֵּן עָמַד טַעְמוֹ בּוֹ וְכוּ'; וּכְמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (מגילה יב:), כִּי עַל־יְדֵי שִׁעְבּוּד וְגָלוּת הַדַּעַת מְבֻלְבָּל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And as a result, fear of God is perfected—i.e., it includes *daat*. During the week, this fear can include foolishness, as in “Surely, your fear is your foolishness” (Job 4:6). And at the heart of foolishness is the servitude present during the weekdays. Due to the servitude, *daat* is lacking. This is as it is written about Moab (Jeremiah 48:11), “Moab has been at ease from its youth… and never gone into exile. Therefore, its flavor has remained…”—and as our Sages, of blessed memory, taught (Megillah 12b), for servitude and exile confuse the mind.


###### Likutei Moharan, Part II 17:1:4
[Likutei Moharan, Part II 17:1:4](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/17:1:4)

אֲבָל בְּשַׁבָּת הוּא חֵרוּת, וּכְשֶׁיֵּשׁ חֵרוּת וְאֵין שִׁעְבּוּד וְגָלוּת, אֲזַי הַדַּעַת שָׁלֵם כַּנַּ"ל. וְעִקָּר הַחֵרוּת – עַל־יְדֵי הַתַּעֲנוּג וְהַשִׂמְחָה שֶׁל שַׁבָּת, בְּחִינַת (ישעיהו נ״ח:י״ד): אָז תִּתְעַנַּג עַל ה', הַנֶּאֱמָר בְּשַׁבָּת. וְעַל־יְדֵי־זֶה נַעֲשֶׂה חֵרוּת, בִּבְחִינַת (שם נה): כִּי בְּשִׂמְחָה תֵצֵאוּ, שֶׁעַל־יְדֵי שִׂמְחָה יוֹצְאִין לְחֵרוּת.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
But Shabbat is freedom. And when freedom exists, and servitude and exile do not, then *daat* is perfected. And the delight and joy of Shabbat are the main way to freedom, as in “Then you will delight in God” (Isaiah 58:14), which is said about Shabbat. And this begets freedom, as in “For through joy you will go out” (ibid. 55:12), because through joy one goes free.


###### Likutei Moharan, Part II 17:1:5
[Likutei Moharan, Part II 17:1:5](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/17:1:5)

וּכְשֶׁיֵּשׁ חֵרוּת, הַדַּעַת בִּשְׁלֵמוּת כַּנַּ"ל, וַאֲזַי הַיִּרְאָה כָּרָאוּי, בִּבְחִינַת יָרֵא שַׁבָּת (ת"ז תי' ט), כִּי אָז הַיִּרְאָה בְּלִי כְּסִילוּת שֶׁיֵּשׁ בִּימֵי הַחֹל, כִּי עִקָּר הַכְּסִילוּת – מֵחֲמַת הַשִּׁעְבּוּד כַּנַּ"ל. וּבָזֶה מַעֲלִין הַיִרְאוֹת הַנְּפוּלוֹת, דְּהַיְנוּ מַה שֶּׁיְרֵאִים לִפְעָמִים מִשַּׂר וְכַדּוֹמֶה, כִּי עַל־יְדֵי הַדַּעַת מְרִימִין אוֹתָן. וְעִקָּר הַדַּעַת הוּא בְּשַׁבָּת עַל־יְדֵי הַשִּׂמְחָה, שֶׁעַל־יְדֵי־זֶה יֵשׁ חֵרוּת, וַאֲזַי הַדַּעַת בִּשְׁלֵמוּת כַּנַּ"ל:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And when there is freedom, *daat* is perfected, and so fear of God is as it should be. This is the concept of *YaRAi ShaBbaT* (Tikkuney Zohar #9, p.24b), when fear of God is without the foolishness present during the week. For the foolishness is primarily on account of servitude, as mentioned above. But through this we raise the “fallen” fears, namely, the fear that we occasionally feel of an official and the like. We elevate these [fears] through *daat,* which is greatest on Shabbat, when joy produces freedom and *daat* is consequently perfected, as mentioned above.


###### Likutei Moharan, Part II 17:2:1
[Likutei Moharan, Part II 17:2:1](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/17:2:1)

וְהַכְּלָל, שֶׁצָּרִיךְ לִנְהֹג שִׂמְחָה גְּדוֹלָה בְּשַׁבַּת־קֹדֶשׁ, וְלִבְלִי לְהַרְאוֹת שׁוּם עַצְבוּת וּדְאָגָה כְּלָל. רַק לְהִתְעַנֵּג עַל ה' וּלְהַרְבּוֹת בְּתַעֲנוּגֵי שַׁבָּת בְּכָל מִינֵי תַּעֲנוּג, הֵן אֲכִילָה וּשְׁתִיָּה, הֵן מַלְבּוּשִׁים כְּפִי מַה שֶּׁיָּכוֹל. כִּי אֲכִילַת שַׁבָּת הִיא כֻּלָּהּ רוּחָנִיּוּת, כֻּלּוֹ קֹדֶשׁ, וְעוֹלָה לְמָקוֹם אַחֵר לְגַמְרֵי מִן אֲכִילַת חֹל, כַּמְבֹאָר בְּמָקוֹם אַחֵר (לעיל בסימן נז, ובסימן רעז, וע' זוהר ויקהל דף ריח ובמק"מ שם):

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**2.** This is the rule: A person has to behave very joyously on the holy Shabbat, never displaying even a hint of depression or anxiety. Rather, he should delight in God and treat himself to all kinds of Shabbat delights—food, drink, clothing… whatever he can afford. Shabbat eating is purely spiritual. It is entirely holy and rises to a place which is totally different from that of weekday eating, as explained elsewhere. (See Likutey Moharan I, 57:5 and 277:4; see also Zohar II, 218a and Mikdash Melekh there.).


###### Likutei Moharan, Part II 17:3:1
[Likutei Moharan, Part II 17:3:1](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/17:3:1)

דֶּרֶךְ הַשֵּׁם יִתְבָּרַךְ – לְהַבִּיט עַל הַטּוֹבוֹת שֶׁעוֹשִׂין, וְאַף שֶׁנִּמְצָא בָּהֶם גַּם־כֵּן מַה שֶּׁאֵינוֹ טוֹב, אֵינוֹ מִסְתַּכֵּל עַל זֶה. כְּמוֹ שֶׁכָּתוּב (במדבר כ״ג:כ״א): לֹא הִבִּיט אָוֶן בְּיַעֲקֹב; מִכָּל־שֶׁכֵּן שֶׁהָאָדָם אָסוּר לוֹ לְהַבִּיט עַל חֲבֵרוֹ לְרָעָה, לִמְצֹא בּוֹ דַּוְקָא מַה שֶּׁאֵינוֹ טוֹב וּלְחַפֵּשׂ לִמְצֹא פְּגָמִים בַּעֲבוֹדַת חֲבֵרוֹ, רַק אַדְּרַבָּא, מְחֻיָּב לְהַבִּיט רַק עַל הַטּוֹב.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**3.** God’s way is to always focus on the good which people do. Although there is also some not good mixed in with it, He pays no attention to this, as it is written (Numbers 23:21), “He does not look at wickedness in Yaakov.” Certainly, therefore, it is forbidden for a person to look negatively at his fellow man, to find specifically that which is not good and to search for the shortcomings in the other’s religious devotions. On the contrary, he is obligated to focus only on the good.


###### Likutei Moharan, Part II 17:3:2
[Likutei Moharan, Part II 17:3:2](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/17:3:2)

וְלָזֶה טוֹבָה גְּדוֹלָה שֶׁיֵּשׁ טֶבַע וְהַשְׁגָּחָה.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is the great advantage in there being both nature and Divine providence.


###### Likutei Moharan, Part II 17:3:3
[Likutei Moharan, Part II 17:3:3](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/17:3:3)

כִּי כְּשֶׁהָאָדָם עוֹשֶׂה טוֹב, אֲזַי מַנְהִיג אוֹתוֹ בְּהַשְׁגָּחָה. וּכְשֶׁהוּא אֵינוֹ טוֹב, וְאִם הָיָה מַנְהִיג אוֹתוֹ בְּהַשְׁגָּחָה – לֹא הָיָה יָכוֹל לְהַגִּיעַ לוֹ שׁוּם טוֹבָה, אֲזַי מַנִּיחַ אוֹתוֹ עַל הַטֶּבַע, וְיָכוֹל לִהְיוֹת שֶׁיִּהְיֶה לוֹ טוֹבוֹת עַל־פִּי הַטֶּבַע.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
When a person does good, [God] directs his [life] by Divine providence. But when he is not good, [if God] were to direct his [life] by Divine providence, not even a shred of good could come his way. Consequently, [God] leaves him to nature, so that there is a possibility that good will come his way by the dictates of nature.


###### Likutei Moharan, Part II 17:3:4
[Likutei Moharan, Part II 17:3:4](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/17:3:4)

וְאִם לֹא הָיָה רַק הַשְׁגָּחָה, הָיָה אֶפְשָׁר שֶׁתִּתְבַּטֵּל הַהַשְׁגָּחָה לְגַמְרֵי. כִּי כְּשֶׁהָיָה רוֹאֶה יִתְבָּרַךְ, שֶׁאֵין הָאָדָם מִתְנַהֵג כָּרָאוּי, הָיָה כּוֹעֵס, וְהָיָה מֵסִיר הַהַשְׁגָּחָה לְגַמְרֵי. אֲבָל עַכְשָׁו מַנִּיחוֹ עַל־פִּי הַטֶּבַע, וּכְשֶׁהוּא חוֹזֵר לְמוּטָב, מַשְׁגִּיחַ עָלָיו כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
For if there was nothing but Divine providence, Divine providence might itself be entirely eliminated [from that person]! This is because when God would see a person conducting himself improperly, He would become angry and remove Divine providence altogether. Now, however, He leaves him to the dictates of nature. Then, when he returns to good, He guides him with Divine providence.


###### Likutei Moharan, Part II 17:3:5
[Likutei Moharan, Part II 17:3:5](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/17:3:5)

וּבֶאֱמֶת אֵין אָנוּ יְכוֹלִין לְהָבִין מַהוּ טֶבַע וְהַשְׁגָּחָה, כִּי בֶּאֱמֶת גַּם הַטֶּבַע הִיא הַשְׁגָּחָתוֹ יִתְבָּרַךְ, וְזֶה אִי אֶפְשָׁר לָאָדָם לְהָבִין שְׁנֵי דְּבָרִים כְּאֶחָד, דְּהַיְנוּ הַטֶּבַע שֶׁבֶּאֱמֶת הִיא הַשְׁגָּחָתוֹ יִתְבָּרַךְ:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
The fact is we are incapable of comprehending nature and Divine providence. For, in reality, nature too is God’s providence. It is impossible for a human being to comprehend this paradox—namely, that nature is actually Divine providence.