## Likutei Moharan, Part II

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

שַׁיָּךְ לְא"ב חָדָשׁ – מְרִיבָה אוֹת י
עַל־יְדֵי הַמַּחֲלֹקֶת שֶׁיֵּשׁ בָּעוֹלָם, עַל־יְדֵי־זֶה נַעֲשִׂין מְפֻרְסָמִים קֹדֶם זְמַנָּם.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
The quarreling that exists in the world causes people to become famous before their time.


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

הַיְנוּ, כִּי כְּשֶׁאֶחָד נִכְנָס בַּעֲבוֹדַת הַשֵּׁם, הוּא צָרִיךְ לִשְׁהוֹת וּלְהִתְמַהְמֵהַּ עַד שֶׁיִּתְפַּרְסֵם בָּעוֹלָם, וְעַל־יְדֵי פְּגַם הַמַּחֲלֹקֶת נִתְפַּרְסֵם קֹדֶם זְמַנּוֹ. וְעַל־יְדֵי־זֶה הֵם גּוֹרְמִים הֶזֵּק וְהֶפְסֵד לְהָאִישׁ הַזֶּה, שֶׁנַּעֲשֶׂה מְפֻרְסָם קֹדֶם זְמַנּוֹ, אוֹ גַּם לְהַדֶּרֶךְ לַעֲבוֹדַת הַשֵּׁם, שֶׁהָיָה זֶה רוֹצֶה לְגַלּוֹת בָּעוֹלָם, וַאֲזַי גּוֹרְמִין מִיתָה לְבַעֲלֵי הַמַּחֲלֹקֶת. וְלִפְעָמִים, שֶׁאֵין הַפְּגָם גָּדוֹל כָּל־כָּךְ, אֲזַי גּוֹרְמִין עֲנִיּוּת.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
That is, when a person begins to serve God, he has to wait and hold back before becoming well-known in the world. But on account of the flaw which quarreling generates, he becomes famous before his time. Thus through this [quarrel], they cause this person harm and loss—he and possibly even the path of serving God that he wants to reveal in the world gain prominence prematurely. As a result, those who engage in quarrel die. Or, sometimes, if the flaw is not that great, it brings to poverty.


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

וְזֶה הַסּוֹד מְבֹאָר בַּתּוֹרָה בַּפָּסוּק (שמות כ״א:כ״ב): וְכִי יִנָּצוּ אֲנָשִׁים יַחְדָּו וְנָגְפוּ אִשָּׁה הָרָה וְיָצְאוּ יְלָדֶיהָ וְכוּ'. כִּי כְּשֶׁמַּתְחִיל לִכְנֹס לְאֵיזֶה דֶּרֶךְ הוּא בְּחִינַת הֵרָיוֹן, וְצָרִיךְ לְהִתְעַלֵּם שָׁם בִּבְחִינַת עִבּוּר, כִּי עֲדַיִן לֹא נִתְגַּלֶּה זֶה הַדֶּרֶךְ בָּעוֹלָם, רַק הוּא נִכְנָס לְשָׁם לְגַלּוֹתוֹ, וַאֲזַי הוּא בְּחִינַת הֵרָיוֹן, בִּבְחִינַת (משלי ד׳:י״א): בְּדֶרֶךְ חָכְמָה הֹרֵיתִיךָ, בְּחִינַת הֵרָיוֹן, וְצָרִיךְ לִשְׁהוֹת שָׁם וּלְהִתְמַהְמֵהַּ, לְחַמֵּם עַצְמוֹ שָׁם כְּמוֹ עֻבָּר בִּמְעֵי אִמּוֹ, עַד שֶׁיַּגִּיעַ הַזְּמַן, שֶׁיֵּצֵא לַאֲוִיר הָעוֹלָם, לְגַלּוֹת זֶה הַדֶּרֶךְ בָּעוֹלָם. וּכְשֶׁיּוֹצֵא קֹדֶם זְמַנּוֹ, זֶה בְּחִינַת נֶפֶל. וּפְגָם זֶה נַעֲשֶׂה עַל־יְדֵי מַחֲלֹקֶת כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**{“When two men fight and shove a pregnant woman, causing her to miscarry, if there is no fatal injury, then one must pay a penalty… as the judges determine. But if there is a fatal injury, then you must award a life for life”** (Exodus 21:22-23) **.}** This mystery is clarified in the Torah, in the verse: “When two men fight and shove a pregnant woman, causing her to miscarry….” When a person sets out on some path, it is the concept of pregnancy. He has to conceal himself there, in the concept of gestation. For this path has not yet been revealed in the world. He has only just entered there in order to reveal it. And so this is the concept of pregnancy, as in “In the path of wisdom *horaysikha* (I instruct you)” (Proverbs 4:11)—alluding to *heirayon* (pregnancy). He has to wait and hold back there, warming himself there like a fetus in the mother’s womb, until the time comes for him to come out into the air of the world, to reveal this path in the world. Thus when he comes out before his time, it is the concept of a miscarried fetus. This flaw is produced by quarreling.


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

וְזֶה בְּחִינוֹת: וְכִי יִנָּצוּ אֲנָשִׁים יַחְדָּו – הַיְנוּ מַחֲלֹקֶת, עַל־יְדֵי־זֶה: וְנָגְפוּ אִשָּׁה הָרָה וְיָצְאוּ יְלָדֶיהָ – הַיְנוּ בְּחִינַת הַמְפֻרְסָמִים שֶׁנַּעֲשִׂין קֹדֶם זְמַנָּם, שֶׁהֵם בִּבְחִינוֹת נְפָלִים כַּנַּ"ל, וְעָנְשָׁם מִיתָה אוֹ עֹנִי, לְפִי הַפְּגָם כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is the meaning of “When two men fight”—it refers to quarreling, on account of which “[they] shove a pregnant woman, causing her to miscarry.” This alludes to the people who become famous prematurely and so are analogous to a miscarried fetus. Their punishment is either death or poverty, depending upon the extent of the flaw, as mentioned above.


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

וְזֶה: אִם לֹא יִהְיֶה אָסוֹן – פֵּרֵשׁ רַשִׁ"י: בָּאִשָּׁה. הַיְנוּ שֶׁלֹּא יַפְסִידוּ וִיקַלְקְלוּ אֶת הַדֶּרֶךְ חָכְמָה בְּעַצְמוֹ, שֶׁהוּא בְּחִינוֹת אִשָּׁה הָרָה כַּנַּ"ל, רַק יַפְסִידוּ הַנְּפָלִים, דְּהַיְנוּ הָאֲנָשִׁים בְּעַצְמָן, שֶׁנִּתְפַּרְסְמוּ וְיָצְאוּ בָּעוֹלָם קֹדֶם זְמַנָּם. כִּי כְּמוֹ שֶׁבְּאִשָּׁה הָרָה, כְּשֶׁנּוֹגְפִין אוֹתָהּ עַד שֶׁמַּפֶּלֶת נְפָלִים, יֵשׁ שְׁתֵּי בְּחִינוֹת, דְּהַיְנוּ שֶׁלִּפְעָמִים הִיא מַפְסֶדֶת הַנְּפָלִים לְבַדָּם, שֶׁמַּפֶּלֶת אוֹתָם עַל־יְדֵי שֶׁיָּצְאוּ בְּלֹא עִתָּם, וְלִפְעָמִים גַּם הָאִשָּׁה הָרָה בְּעַצְמָה נִזּוֹקֶת עַל־יְדֵי־זֶה וְנִסְתַּלְּקָה;

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And this is “if there is no fatal injury,” which Rashi explains as referring to the woman. In other words, they do not lose or corrupt the path of wisdom itself, which is analogous to a pregnant woman, as mentioned above. Rather, they lose the miscarried fetuses—i.e., the people themselves who became famous and came out into the world before their time. This is similar to when they shove a pregnant woman and she miscarries. There are two possibilities. Sometimes she loses only the fetuses; through their emerging prematurely she miscarries them. Other times the pregnant woman is herself harmed by this and she passes away.


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

כְּמוֹ־כֵן בִּבְחִינוֹת הַנַּ"ל, הַיְנוּ שֶׁלִּפְעָמִים נִפְסָדִין הָאֲנָשִׁים בְּעַצְמָן, שֶׁנִּתְפַּרְסְמוּ קֹדֶם זְמַנָּם, שֶׁהֵם בְּחִינַת נְפָלִים, אֲבָל עֲדַיִן לֹא נִסְתַּלֵּק הַדֶּרֶךְ חָכְמָה בְּעַצְמוֹ, רַק הַנְּפָלִים לְבַד, וִיכוֹלִין אֲחֵרִים לְהִתְעַבֵּר שָׁם בִּבְחִינַת הֵרָיוֹן הַנַּ"ל, כְּמוֹ בִּמְשַׁל אִשָּׁה הָרָה כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
The same applies to the aforementioned concepts. Sometimes, having gained prominence too soon and so become the concept of miscarried fetuses, the people themselves are lost. However, the path of wisdom itself has not yet departed, only the miscarried fetuses. Thus others can become implanted there—i.e., the aforementioned concept of *heirayon—* as in the example of the pregnant woman.


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

וְלִפְעָמִים נִפְסָד גַּם הַדֶּרֶךְ חָכְמָה בְּעַצְמוֹ, בְּאֹפֶן שֶׁאֲפִלּוּ אִישׁ אַחֵר אֵינוֹ יָכוֹל לִכְנֹס לְשָׁם בִּבְחִינַת הֵרָיוֹן, לְגַלּוֹת וּלְהוֹצִיא זֶה הַדֶּרֶךְ לָעוֹלָם, שֶׁזֶּה בְּחִינַת מִיתַת הָאִשָּׁה הָרָה כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
But other times, also the path of wisdom itself is lost. In that case, not even another person can enter there in the concept of *heirayon,* to reveal this path and bring it out to the world. This corresponds to the aforementioned death of the woman.


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

וּלְפִי הַפְּגָם, כֵּן הָעֹנֶשׁ, כְּמוֹ שֶׁמְּפֹרָשׁ בַּתּוֹרָה, אִם לֹא יִהְיֶה אָסוֹן – בָּאִשָּׁה, עָנוֹשׁ יֵעָנֵשׁ – בְּמָמוֹן, הַיְנוּ עֲנִיּוּת, שֶׁנַּעֲשֶׂה כְּשֶׁאֵין הַפְּגָם גָּדוֹל כָּל־כָּךְ כַּנַּ"ל. וְאִם יִהְיֶה אָסוֹן – בָּאִשָּׁה, שֶׁגָּרְמוּ לְהַפְסִיד גַּם הַדֶּרֶךְ בְּעַצְמוֹ כַּנַּ"ל, אֲזַי: וְנָתַתָּ נֶפֶשׁ תַּחַת נָפֶשׁ, הַיְנוּ מִיתָה כַּנַּ"ל. ה' יַצִילֵנוּ:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And the punishment is commensurate with the flaw. As is explained in the Torah, “if there is no fatal injury” to the woman, “he shall surely be punished” with money—i.e., poverty, as when the flaw is not that great. “But if there is a fatal injury” to the woman, so that they caused the path itself to be lost, in that case “you must award a life for a life”—i.e., death, as mentioned above. May God spare us.