## Likutei Moharan, Part II

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

עִקָּר הַתַּכְלִית וְהַשְּׁלֵמוּת הוּא רַק לַעֲבֹד הַשֵּׁם בִּתְמִימוּת גָּמוּר, בְּלִי שׁוּם חָכְמוֹת כְּלָל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
The ultimate goal and perfection is nothing other than to serve God with absolute simplicity, without any cleverness whatsoever.


###### Likutei Moharan, Part II 19:1:2
[Likutei Moharan, Part II 19:1:2](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/19:1:2)

כִּי יֵשׁ מְחַקְּרִים שֶׁאוֹמְרִים, שֶׁעִקָּר הַתַּכְלִית וְהָעוֹלָם הַבָּא הוּא רַק לָדַעַת כָּל דָּבָר כְּמוֹת שֶׁהוּא, כְּגוֹן לֵידַע הַכּוֹכָב כְּמוֹ שֶׁהוּא, לֵידַע מַהוּתוֹ וּמִפְּנֵי מָה עוֹמֵד בַּמָּקוֹם הַהוּא.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
There are philosophers who maintain that the ultimate goal and the World to Come are nothing other than to know each thing as it is; for example, knowing the star as it is—knowing its innate nature and why it is positioned where it is.


###### Likutei Moharan, Part II 19:1:3
[Likutei Moharan, Part II 19:1:3](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/19:1:3)

כִּי יֵשׁ מַשְׂכִּיל וּמֻשְׂכָּל וְשֵׁכֶל, דְּהַיְנוּ הַכֹּחַ הַמַּשְׂכִּיל, וְהַשֵּׂכֶל בְּעַצְמוֹ, וְהַדָּבָר הַמֻּשְׂכָּל, וְזֶהוּ הַתַּכְלִית וְהָעוֹלָם הַבָּא אֶצְלָם, שֶׁיִּהְיֶה נַעֲשֶׂה אֶחָד מֵהַמַּשְׂכִּיל וְהַמֻשְׂכָּל וְהַשֵּׂכֶל, וְהֵם מְבַלִּים יְמֵיהֶם עַל זֶה בָּעוֹלָם הַזֶּה לַחֲקֹר וּלְהַשִּׂיג הַמֻּשְׂכָּלוֹת, שֶׁזֶּהוּ הַתַּכְלִית אֶצְלָם, וְזֶהוּ בְּעַצְמוֹ הָעוֹלָם הַבָּא לְדַעְתָּם. רַק שֶׁבָּעוֹלָם הַזֶּה שֶׁמְּלֻבָּשִׁין בְּגוּף, אֵין לָהֶם תַּעֲנוּג כָּל־כָּךְ מִן הַחֲקִירוֹת, וּבָעוֹלָם הַבָּא שֶׁיִּתְפַּשְּׁטוּ מֵהַגּוּף, יִתְעַנְּגוּ מְאֹד מִזֶּה. וּלְדַעְתָּם הָרָעָה, עִקָּר הַשָּׂגַת הַתַּכְלִית הוּא עַל־יְדֵי חֲקִירוֹת וְחָכְמוֹת חִיצוֹנִיּוֹת שֶׁלָּהֶם.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
For there is the knower, the known and the knowledge—i.e., the ability of the knower, the intellect itself, and the known object. For [the philosophers,] it is this which is the ultimate goal and the World to Come: that the knower, the known and the knowledge become one. They spend all their days in this world on this, engaging in philosophical enquiry to attain the necessary truths, which they regard as the ultimate goal. In their opinion, this itself is the World to Come. Notwithstanding that in this world, enclothed as they are in corporeality, the delight which they have from this philosophical enquiry is minimal, in the World to Come, where they will strip away the body, they will have great delight from this. Thus, according to their nefarious ideas, the ultimate goal is primarily attained by means of their philosophy and secular wisdoms.


###### Likutei Moharan, Part II 19:1:4
[Likutei Moharan, Part II 19:1:4](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/19:1:4)

אֲבָל בֶּאֱמֶת אֶצְלֵנוּ עִקָּר הַשָּׂגַת הַתַּכְלִית הוּא רַק עַל־יְדֵי אֱמוּנָה וּמִצְווֹת מַעֲשִׂיּוֹת, לַעֲבֹד הַשֵּׁם עַל־פִּי הַתּוֹרָה בִּתְמִימוּת וּבִפְשִׁיטוּת. וְעַל־יְדֵי־זֶה בְּעַצְמוֹ זוֹכִין לְמַה שֶּׁזּוֹכִין, עַיִן לֹא רָאָתָה וְכוּ', כְּמוֹ שֶׁכָּתוּב (תהילים קי״א:י׳): רֵאשִׁית חָכְמָה יִרְאַת ה' – שֶׁעִקָּר רֵאשִׁית וּקְדִימַת הַחָכְמָה הוּא רַק יִרְאַת ה', שֶׁצָּרִיךְ לְהַקְדִּים הַיִּרְאָה לְהַחָכְמָה.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
However, in fact, we regard the attainment of the ultimate goal to be essentially only through faith and applied mitzvot—worshiping God based on the Torah, with simplicity and straightforwardness. And through this itself we merit that which we merit, “no eye has seen it…” (Isaiah 64:3), as it is written (Psalms 111:10): “The beginning of wisdom is the fear of God.” The main genesis and preface to wisdom is nothing but the fear of God. One must make certain that the fear precedes the wisdom.


###### Likutei Moharan, Part II 19:1:5
[Likutei Moharan, Part II 19:1:5](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/19:1:5)

וְתֵדַע שֶׁאֵין הַדָּבָר כְּדַעְתָּם, חַס וְשָׁלוֹם, כִּי אִם־כֵּן לֹא יַשִּׂיגוּ הַתַּכְלִית, רַק מְתֵי מְעַט מְעַט מְאֹד, דְּהַיְנוּ הַבַּעֲלֵי־שֵׂכֶל פִילוֹסוֹפִים, וּמַה יַּעֲשׂוּ קְטַנֵּי הָעֵרֶךְ, שֶׁאֵין לָהֶם שֵׂכֶל כָּזֶה לַחֲקֹר חֲקִירוֹת, לָדַעַת הַמֻּשְׂכָּלוֹת, שֶׁהֵם רֹב וְעִקָּר הָעוֹלָם, אֵיךְ יַשִּׂיגוּ הֵם אֶת הַתַּכְלִית.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And you should know that the matter is not as they maintain, God forbid. For if it were so, then only very, very few—namely, the intellectually elite philosophers—would attain the ultimate goal. Then what of the ordinary folk, who lack the mind for engaging in philosophical enquiry to know the necessary truths? They are the majority and the nucleus of the world. How would they attain the ultimate goal?


###### Likutei Moharan, Part II 19:1:6
[Likutei Moharan, Part II 19:1:6](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/19:1:6)

אֲבָל בֶּאֱמֶת עִקָּר הַשָּׂגַת הַתַּכְלִית הוּא רַק עַל־יְדֵי תְּמִימוּת דַּיְקָא, דְּהַיְנוּ יִרְאַת־הַשֵּׁם וּמִצְווֹת מַעֲשִׂיּוֹת בִּפְשִׁיטוּת גָּמוּר. וְזֶהוּ (סוף קהלת): סוֹף דָּבָר הַכֹּל נִשְׁמָע, אֶת הָאֱלֹֹקִים יְרָא וְאֶת מִצְו‍ֹתָיו שְׁמוֹר, כִּי זֶה כָּל הָאָדָם; הַיְנוּ שֶׁשְּׁלֹמֹה הַמֶּלֶךְ, עָלָיו הַשָּׁלוֹם, מְלַמֵּד אוֹתָנוּ, שֶׁעִקָּר הַשָּׂגַת הַתַּכְלִית, שֶׁהוּא בְּחִינַת סוֹף דָּבָר, הוּא רַק עַל־יְדֵי תְּמִימוּת וּפְשִׁיטוּת, לְיִרְאָה אֶת ה' וְלִשְׁמֹר מִצְוו‍ֹתָיו בִּפְשִׁיטוּת.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
But in fact, attainment of the ultimate goal is specifically through simplicity—i.e., fear of God, and [fulfilling] the applied mitzvot with total straightforwardness. This is the meaning of “Ultimately, all things having been considered: Fear the Lord and keep His commandments! For this is [the sum of] all mankind” (Ecclesiastes 12:13). In other words, King Shlomo, of blessed memory, teaches us that the attainment of the ultimate goal, the concept of “Ultimately,” is essentially only by means of simplicity and straightforwardness—to fear God and observe His mitzvot straightforwardly.


###### Likutei Moharan, Part II 19:1:7
[Likutei Moharan, Part II 19:1:7](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/19:1:7)

וְזֶהוּ: סוֹף דָּבָר הַכֹּל נִשְׁמָע, אֶת הָאֱלֹֹקִים יְרָא וְאֶת מִצְו‍ֹתָיו שְׁמוֹר; שֶׁזֶּהוּ בְּחִינַת תְּמִימוּת וּפְשִׁיטוּת, לְיִרְאָה אֶת ה' וּלְקַיֵּם מִצְוו‍ֹתָיו בְּעֻבְדָּא וְכוּ' בִּפְשִׁיטוּת כַּנַּ"ל. וְזֶה שֶׁסִּיֵּם: כִּי זֶה כָּל הָאָדָם – הַיְנוּ כִּי זֶה יָכוֹל כָּל אָדָם לְקַיֵּם וּלְהַשִּׂיג עַל־יְדֵי־זֶה אֶת הַתַּכְלִית, מֵאַחַר שֶׁעִקָּר הוּא אֶת הָאֱלֹקִים יְרָא וְכוּ'. עַל־כֵּן יָכוֹל כָּל אָדָם לְהַשִּׂיג הַתַּכְלִית, כִּי זֶה כָּל אָדָם יָכוֹל לְקַיֵּם:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And this is: “Ultimately, all things having been considered: Fear the Lord and keep His commandments!” This is the concept of simplicity and straightforwardness; to fear God and fulfill his mitzvot, with deeds… with straightforwardness. Thus, he concludes: “For this is all mankind”—in other words, this is something all mankind can fulfill and through it attain the ultimate goal, because the main thing is “Fear the Lord….” Every person can therefore attain the ultimate goal, because this is something all mankind can fulfill.


###### Likutei Moharan, Part II 19:2:1
[Likutei Moharan, Part II 19:2:1](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/19:2:1)

וּבֶאֱמֶת הוּא אִסּוּר גָּדוֹל מְאֹד לִהְיוֹת מְחַקֵּר, חַס וְשָׁלוֹם, וְלִלְמֹד סִפְרֵי הַחָכְמוֹת, חַס וְשָׁלוֹם. רַק הַצַּדִּיק הַגָּדוֹל מְאֹד, הוּא יָכוֹל לְהַכְנִיס עַצְמוֹ בָּזֶה, לִלְּמֹד הַשֶּׁבַע חָכְמוֹת.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**2.** In truth, being a philosopher or studying the texts of secular wisdom, God forbid, is a very serious prohibition. Only a very great tzaddik can immerse himself in this, to study the seven wisdoms.


###### Likutei Moharan, Part II 19:2:2
[Likutei Moharan, Part II 19:2:2](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/19:2:2)

כִּי מִי שֶׁנִּכְנַס בְּתוֹךְ הַחָכְמוֹת הַלָּלוּ, חַס וְשָׁלוֹם, יָכוֹל לִפֹּל שָׁם. כִּי יֵשׁ אֶבֶן נֶגֶף בְּכָל חָכְמָה וְחָכְמָה, שֶׁהִיא בְּחִינַת עֲמָלֵק, שֶׁעַל־יְדֵי הָאֶבֶן הַנֶּגֶף הַזֶּה יְכוֹלִין לִפֹּל, חַס וְשָׁלוֹם. כִּי עֲמָלֵק הָיָה פִילוֹסוֹף וּמְחַקֵּר וְכָפַר בָּעִקָּר, כְּמוֹ שֶׁכָּתוּב (דברים כ״ה:י״ח): וְלֹא יָרֵא אֱלֹקִים, דְּהַיְנוּ שֶׁהוּא רַק נוֹהֵג עַל־פִּי חָכְמוֹת, וְאֵין לוֹ יִרְאָה כְּלָל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
For anyone who enters into these wisdoms, God forbid, is in danger of falling there. This is because each type of wisdom contains a stumbling block, i.e., the concept of Amalek. On account of this stumbling block one is in danger of falling, God forbid. For Amalek was a philosopher and a rationalist. And he denied God’s existence, as it is written (Deuteronomy 25:18), “and they did not fear God”—that is, he is guided by wisdom and has absolutely no fear of God.


###### Likutei Moharan, Part II 19:2:3
[Likutei Moharan, Part II 19:2:3](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/19:2:3)

אֲבָל הַצַּדִּיק כְּשֶׁנִּכְנָס בְּאֵלּוּ הַשֶּׁבַע חָכְמוֹת, הוּא מַחֲזִיק עַצְמוֹ וְנִשְׁאָר קַיָּם עַל עָמְדוֹ עַל־יְדֵי אֱמוּנָה, בִּבְחִינַת (חבקוק ב׳:ד׳-ה׳): וְצַדִּיק בֶּאֱמוּנָתוֹ יִחְיֶה. כִּי שֶׁבַע יִפּוֹל צַדִּיק וָקָם (משלי כ״ד:ט״ז) הַיְנוּ שֶׁהַצַּדִּיק הַגָּדוֹל הוֹלֵךְ דֶּרֶךְ אֵלּוּ הַשֶּׁבַע חָכְמוֹת, וְאַף־עַל־פִּי שֶׁשָּׁם יְכוֹלִין לְהַחֲלִיק וְלִפֹּל עַל־יְדֵי הָאֶבֶן נֶגֶף, בְּחִינַת עֲמָלֵק כַּנַּ"ל, אֲבָל הַצַּדִּיק – שֶׁבַע יִפֹּל, וָקָם עַל־יְדֵי אֱמוּנָה כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
But when the tzaddik delves into these seven wisdoms, he holds firm and remains steadfast by means of faith, as in “the tzaddik lives by his faith” (Habakkuk 2:4). “For a tzaddik can fall seven times and get up” (Proverbs 24:16). In other words, the great tzaddik travels these seven wisdoms. And even though there is the possibility that one will slip and fall on account of the stumbling block/Amalek, nevertheless, [if] the tzaddik falls seven times, he gets up by means of faith.


###### Likutei Moharan, Part II 19:2:4
[Likutei Moharan, Part II 19:2:4](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/19:2:4)

וְזֶה: שֶׁבַע יִפּוֹל צַדִּיק וָקָם – סוֹפֵי־תֵבוֹת "עֲמָלֵק", שֶׁהוּא הָאֶבֶן נֶגֶף שֶׁל הַשֶּׁבַע חָכְמוֹת, שֶׁעַל־יָדוֹ נוֹפְלִין, חַס וְשָׁלוֹם, אַךְ הַצַּדִּיק שֶׁבַע יִפּוֹל, וָקָם עַל־יְדֵי אֱמוּנָה כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And this is *shevA yipoL tzaddiK vakaM* (“a tzaddik can fall seven times and get up”), the last letters of which spell *AMaLeK,* the stumbling block of the seven wisdoms that causes people to fall, God forbid. Yet [if] the tzaddik falls seven times, he gets up by means of faith.


###### Likutei Moharan, Part II 19:2:5
[Likutei Moharan, Part II 19:2:5](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/19:2:5)

וְזֶה שֶׁכָּתוּב בְּמשֶׁה רַבֵּנוּ (שמות י״ז:י״ב): וַיְהִי יָדָיו אֱמוּנָה, בְּמִלְחֶמֶת עֲמָלֵק, כִּי עַל־יְדֵי אֱמוּנָה הֶחֱלִישׁ אֶת עֲמָלֵק, דְּהַיְנוּ הַחָכְמוֹת וְהַחֲקִירוֹת כַּנַּ"ל. וְזֶה: וַיְהִי יָדָיו אֱמוּנָה. יָדָיו – הַיְנוּ בְּחִינַת מִצְווֹת מַעֲשִׂיּוֹת, שֶׁהֵם בְּחִינַת אֱמוּנָה, כְּמוֹ שֶׁכָּתוּב (תהילים קי״ט:פ״ו): כָּל מִצְו‍ֹתֶיךָ אֱמוּנָה. שֶׁעַל־יְדֵי אֱמוּנָה וּמִצְווֹת מַעֲשִׂיּוֹת, שֶׁהֵם הֶפֶךְ בְּחִינַת עֲמָלֵק, הֶחֱלִישׁוֹ כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is what is written about Moshe *Rabbeinu during the war with Amalek* (Exodus 17:12) :“thus his hands were faith.” Through faith he weakened Amalek, i.e., the wisdoms and the philosophical enquiries, as mentioned above. And this is “and his hands were faith.” “His hands” alludes to the applied mitzvot, which correspond to faith, as it is written (Psalms 119:86), “All Your mitzvot are faith.”Through faith and applied mitzvot, which are the antithesis of Amalek, he weakened him.


###### Likutei Moharan, Part II 19:2:6
[Likutei Moharan, Part II 19:2:6](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/19:2:6)

וֶאֱמוּנָה זֶה תְּפִלָּה, כְּמוֹ שֶׁתִּרְגֵּם: פְּרִישָׂן בִּצְלּוֹ; כִּי הַתְּפִלָּה מְשַׁנָּה הַטֶּבַע, וְנִתְבַּטְּלִין הַחָכְמוֹת וְהַחֲקִירוֹת, שֶׁהֵם הוֹלְכִים עַל־פִּי הַטֶּבַע.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And faith is prayer, as Onkelos renders [“were faith”] as “spread out in prayer.” For prayer alters the natural order so that the wisdoms and philosophical enquiries, which are based on the natural order, are negated.


###### Likutei Moharan, Part II 19:2:7
[Likutei Moharan, Part II 19:2:7](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/19:2:7)

וְזֶהוּ עִקָּר הַתַּכְלִית אֶצְלֵנוּ, שֶׁתִּהְיֶה הַתְּפִלָּה נִכְלֶלֶת בְּאַחְדוּתוֹ יִתְבָּרַךְ, בִּבְחִינַת (דברים י): הוּא תְהִלָּתְךָ וְהוּא אֱלֹקֶיךָ, שֶׁהַתְּפִלָּה וְהַשֵּׁם יִתְבָּרַךְ אֶחָד, כִּבְיָכוֹל, וְזֶהוּ עִקָּר הַתַּכְלִית בֶּאֱמֶת:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
For us, it is this which is the essence of the ultimate goal: that the prayer should be encompassed in God’s Oneness, as in “He is your praise and He is your Lord” (Deuteronomy 10:21)—prayer and God are one, as it were. For, in truth, this is the ultimate goal.


###### Likutei Moharan, Part II 19:3:1
[Likutei Moharan, Part II 19:3:1](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/19:3:1)

וְהַמְחַקְּרִים וְהַכּוֹפְרִים מְפָרְשִׁים כָּל הַתּוֹרָה כֻּלָּהּ עַל־פִּי חָכְמוֹת וְאֶפִּיקוֹרְסוּת שֶׁלָּהֶם, שֶׁכָּל הַתּוֹרָה, וַאֲפִלּוּ מִצְווֹת מַעֲשִׂיּוֹת הַכְּתוּבִים בַּתּוֹרָה, מְפָרְשִׁים הַכֹּל עַל־פִּי צוּרָה וָשֵׂכֶל; לָא מִבָּעֲיָא מַעֲשִׂיּוֹת הַכְּתוּבִים בַּתּוֹרָה, אוֹמְרִים שֶׁהֵם מְרַמְּזִים רַק עַל הַנִּמְשָׁל וְהַצּוּרָה לְבַד, דְּהַיְנוּ שִׂכְלִיּוּת שֶׁלָּהֶם, אֶלָּא אֲפִלּוּ מִצְווֹת מַעֲשִׂיּוֹת הַמְפֹרָשִׁים בַּתּוֹרָה, מְפָרְשִׁים הַכֹּל שֶׁהֵם מְרַמְּזִים רַק עַל שִׂכְלִיּוּת וְחָכְמוֹת שֶׁלָּהֶם, וְכוֹפְרִים בִּפְשׁוּטוֹ לְגַמְרֵי.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**3.** But the philosophers and nonbelievers explain the entire Torah according to their wisdoms and heresies. They interpret everything, the entire Torah and even the applied mitzvot recorded in the Torah, based on abstraction and logic. Not only is this the case with the stories recorded by Scripture, which they say refer solely to allegory and form—i.e., their intellectual concepts—but even the applied mitzvot specified in the Torah. They interpret everything as alluding solely to their intellectual concepts and wisdoms, and deny the straightforward meaning entirely.


###### Likutei Moharan, Part II 19:3:2
[Likutei Moharan, Part II 19:3:2](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/19:3:2)

וְזֶהוּ בְּחִינַת מַה שֶּׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (תנחומא והובא ברש"י תצא), שֶׁהָיָה עֲמָלֵק חוֹתֵךְ מִילוֹת וְזוֹרֵק כְּלַפֵּי מַעְלָה. כִּי מִילָה הִיא מִצְוָה רִאשׁוֹנָה, שֶׁנִּצְטַוָּה בָּהּ אַבְרָהָם אָבִינוּ, שֶׁהָיָה רֹאשׁ לַמַּאֲמִינִים. וַעֲמָלֵק, שֶׁהוּא בְּחִינַת הַפִילוֹסוֹפִים וְהַכּוֹפְרִים, הוּא כּוֹפֵר בְּכָל הַמִּצְווֹת וּמְפָרֵשׁ הַכֹּל עַל שִׂכְלִיּוּת לְבַד 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: Amalek would cut off circumcised penises and throw them upwards (Midrash Tanchuma, Ki Teitzei 9). For circumcision is the first mitzvah which our patriarch Avraham, the first of the believers, was commanded. But Amalek, who symbolizes the philosophers and the nonbelievers, denies all the mitzvot and interprets everything only as referring to intellectual concepts, as mentioned above.


###### Likutei Moharan, Part II 19:3:3
[Likutei Moharan, Part II 19:3:3](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/19:3:3)

וְזֶהוּ: חוֹתֵךְ מִילוֹת וְזוֹרֵק כְּלַפֵּי מַעְלָה – שֶׁכּוֹפֵר בְּמִצְוַת מִילָה, וְזוֹרְקָהּ כְּלַפֵּי מַעְלָה אֶל הַשֵּׂכֶל. כִּי הֵם מְפָרְשִׁים הַכֹּל רַק עַל שִׂכְלִיּוּת לְבַד, וְכוֹפְרִים בַּעֲשִׂיּוֹת הַמִּצְווֹת כַּנַּ"ל. אַשְׁרֵי מִי שֶׁאֵינוֹ יוֹדֵעַ מֵהֶם כְּלָל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is the meaning of “cut off circumcised penises and throw them upwards”—they deny the mitzvah of circumcision and throw it upwards, to the intellect. For they interpret everything as referring to intellectual concepts and deny the practical application of the mitzvot. Fortunate is the one who knows nothing at all of them.


###### Likutei Moharan, Part II 19:3:4
[Likutei Moharan, Part II 19:3:4](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/19:3:4)

וְעַל־כֵּן עִקָּר הַכְנָעָתוֹ – עַל־יְדֵי אֱמוּנָה, בְּחִינַת: וַיְהִי יָדָיו אֱמוּנָה וְכוּ', כַּנַּ"ל: (זֹאת הַתּוֹרָה לֹא שָׁמַעְתִּי מִפִּיו הַקָּדוֹשׁ בְּעַצְמוֹ, וְעַיֵּן בַּהַשְׁמָטוֹת מִזֶּה)..

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Therefore, [Amalek] is subdued mainly through faith, the concept of “and his hands were faith,”… as mentioned above. {I did not hear this lesson directly from Rebbe Nachman’s holy mouth. See the excerpts concerning this.}