## Likutei Moharan, Part II

###### Likutei Moharan, Part II 33:1:1
[Likutei Moharan, Part II 33:1:1](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/33:1:1)

וַיִּחַדְּ יִתְרוֹ עַל כָּל הַטּוֹבָה וְכוּ' (שמות י״ח:ט׳),

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
“*Va’yiChaD Yitro* (And Yitro exulted) over all the good….” (Exodus 18:9)


###### Likutei Moharan, Part II 33:1:2
[Likutei Moharan, Part II 33:1:2](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/33:1:2)

וְאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (סנהדרין צד), שֶׁנַּעֲשָׂה בְּשָׂרוֹ חִדּוּדִין חִדּוּדִין.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And our Sages, of blessed memory, taught: **[Yitro’s] flesh became covered in** *ChiDudin* **(goose bumps)** . (Sanhedrin 94a)


###### Likutei Moharan, Part II 33:1:3
[Likutei Moharan, Part II 33:1:3](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/33:1:3)

כִּי כָל הַשְּׂמָחוֹת הֵם רַק בִּשְׁעָתָן, כְּגוֹן, לְמָשָׁל שִׂמְחָה שֶׁל חֲתֻנָּה אוֹ בְּרִית, הַשִּׂמְחָה הוּא רַק בִּשְׁעָתָן, וְאִם יִסְתַּכֵּל עַל הַסּוֹף, אֵין שׁוּם שִׂמְחָה בָּעוֹלָם, כִּי סוֹף אָדָם וְכוּ' (ברכות יז). אֲבָל אִם יִסְתַּכֵּל עַל הַסּוֹף שֶׁל הַסּוֹף, אָז יֵשׁ לוֹ לִשְׂמֹחַ מְאֹד, כִּי סוֹף כָּל סוֹף, דְּהַיְנוּ הַתַּכְלִית, הוּא טוֹב מְאֹד.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
All rejoicing is transient. For example, the joy of a wedding or a brit is only at the moment. If one considers the end, there is nothing in the world to rejoice over, for “Man’s end is…” (Berakhot 17a). Yet, if one considers the end of the end, he should be extremely joyous. This is because the final end—i.e., the ultimate goal—is very good.


###### Likutei Moharan, Part II 33:1:4
[Likutei Moharan, Part II 33:1:4](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/33:1:4)

וְהִנֵּה זֶהוּ רַק מִצַּד הַנְּשָׁמָה, שֶׁמִּצִּדָּהּ הַמָּוֶת טוֹב מְאֹד, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (ב"ר פ' ט): וְהִנֵּה טוֹב מְאֹד – זֶה וְכוּ', כִּי הוּא טוֹב מְאֹד, שֶׁעַל־יָדוֹ בָּאִין לְתַכְלִית הַטּוֹב.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Now see, this is only from the soul’s perspective, since from its perspective death is very good. As our Sages, of blessed memory, taught: “now see, it was very good” (Genesis 1:31)—this refers to… (Bereishit Rabbah 9:10). It is very good, because through it one comes to the ultimate good.


###### Likutei Moharan, Part II 33:1:5
[Likutei Moharan, Part II 33:1:5](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/33:1:5)

אַךְ מִי שֶׁהוּא צַדִּיק, וַאֲפִלּוּ גּוּפוֹ נָקִי וְקָדוֹשׁ מְאֹד, אֲזַי יָכוֹל לִשְׂמֹחַ גַּם עִם גּוּפוֹ, אֲפִלּוּ אִם מִסְתַּכֵּל עַל הַסּוֹף, מֵאַחַר שֶׁגַּם גּוּפוֹ טָהוֹר וְקָדוֹשׁ. כְּמוֹ שֶׁכָּתוּב (תהילים נ״ו:ה׳): בֵּאלֹקִים בָּטַחְתִּי מַה יַּעֲשֶׂה בָשָׂר לִי – שֶׁהַבָּשָׂר, דְּהַיְנוּ הַגּוּף, אֵינוֹ יָכוֹל לַעֲשׂוֹת לוֹ שׁוּם הֶזֵּק, וּכְמוֹ שֶׁכָּתוּב (תהילים ט״ז:ט׳): אַף בְּשָׂרִי יִשְׁכֹּן לָבֶטַח – שֶׁהַצַּדִּיק בָּטוּחַ, שֶׁגַּם לְהַגּוּף יִהְיֶה טוֹב מְאֹד, וְעַל־כֵּן יָכוֹל לִשְׂמֹחַ גַּם עִם גּוּפוֹ, אֲפִלּוּ כְּשֶׁמִּסְתַּכֵּל עַל הַסּוֹף.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Nevertheless, when someone is a tzaddik, such that his body is clean and very holy, he can rejoice also with his body, even if he considers the end, since his body too is pure and holy. This is as it is written (Psalms 56:5), “In the Lord I trust… what can mortal flesh do to me?”—“mortal flesh,” i.e., the body, cannot cause him any harm. And as it is written (ibid. 16.9), “even my flesh rests securely.” The tzaddik is certain that it will be very good also for the body. Therefore, even when he considers the end, he can rejoice also with his body.


###### Likutei Moharan, Part II 33:1:6
[Likutei Moharan, Part II 33:1:6](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/33:1:6)

אֲבָל מִי שֶׁאֵין גּוּפוֹ קָדוֹשׁ כָּל־כָּךְ, בִּפְרָט גֵּר, שֶׁאַף־עַל־פִּי שֶׁנִּשְׁמָתוֹ גָּבוֹהַּ מְאֹד, אַף־עַל־פִּי־כֵן גּוּפוֹ נוֹצַר מִטִּפָּה טְמֵאָה, וְאֵיךְ אֶפְשָׁר לְשַׁנּוֹת זֹאת. נִמְצָא שֶׁזֶּה הָאִישׁ שֶׁאֵין גּוּפוֹ קָדוֹשׁ כָּל־כָּךְ, בִּפְרָט גֵּר, אִי אֶפְשָׁר לוֹ לִשְׂמֹחַ עִם גּוּפוֹ כְּשֶׁמִּסְתַּכֵּל עַל הַתַּכְלִית.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
But [this cannot be said of] someone whose body is not all that holy, particularly a convert, for although his soul is extremely lofty, his body was formed from impure seed—and how is it possible to change this? It follows, that it is impossible for this person whose body is not all that holy, particularly a convert, to rejoice with his body when he considers the ultimate goal.


###### Likutei Moharan, Part II 33:1:7
[Likutei Moharan, Part II 33:1:7](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/33:1:7)

וְזֶהוּ: וַיִּחַדְּ יִתְרוֹ עַל כָּל הַטּוֹבָה – שֶׁיִּתְרוֹ הָיָה שָׂמֵחַ עַל כָּל הַטּוֹבָה, פֵּרוּשׁ, אֲפִלּוּ כְּשֶׁהִסְתַּכֵּל לְהָלְאָה מִן הַטּוֹבָה. וְזֶהוּ: עַל כָּל הַטּוֹבָה – לְמַעְלָה וּלְהָלְאָה עַל הַטּוֹבָה, אַף־עַל־פִּי שֶׁהִסְתַּכֵּל עַל זֶה, הַיְנוּ לְהָלְאָה מִן הַטּוֹבָה, הַיְנוּ עַל הַסּוֹף, אַף־עַל־פִּי־כֵן הָיָה שָׂמֵחַ מְאֹד. כִּי מִצַּד הַנְּשָׁמָה, אַף כְּשֶׁמִּסְתַּכֵּל עַל הַסּוֹף, הוּא טוֹב מְאֹד כַּנַּ"ל,

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Thus, this is “*Va’yichad* Yitro over all the good.” Yitro rejoiced over all the good—meaning: even when he considered beyond the good. And this is “over all the good”—above and beyond the good. Although he considered this—i.e., beyond the good, namely, to the end—he was nevertheless extremely joyous. This is because from the soul’s perspective, even when one considers the end, it is very good, as mentioned above.


###### Likutei Moharan, Part II 33:1:8
[Likutei Moharan, Part II 33:1:8](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/33:1:8)

אַךְ שֶׁנַּעֲשָׂה בְּשָׂרוֹ חִדּוּדִין חִדּוּדִין – בְּשָׂרוֹ דַּיְקָא, דְּהַיְנוּ הַגּוּף. כִּי מֵאַחַר שֶׁהָיָה גֵּר, לֹא הָיָה שִׂמְחָתוֹ בְּגוּפוֹ כְּשֶׁהִסְתַּכֵּל עַל הַסּוֹף כַּנַּ"ל. וְזֶהוּ: נַעֲשָׂה בְּשָׂרוֹ חִדּוּדִין חִדּוּדִין – בְּשָׂרוֹ דַּיְקָא כַּנַּ"ל:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
But “his flesh became covered in goose bumps”—specifically, “his flesh,” i.e., the body. On account of his being a convert, when he considered the end, his joy was not with his body. And this is: “his flesh became covered in *chidudin*”—specifically, “his flesh.”