## Likutei Moharan, Part II

###### Likutei Moharan, Part II 40:1:1
[Likutei Moharan, Part II 40:1:1](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/40:1:1)

מִי שֶׁיּוֹדֵעַ מֵאֶרֶץ־יִשְׂרָאֵל, שֶׁטָּעַם בֶּאֱמֶת טַעַם אֶרֶץ־יִשְׂרָאֵל, הוּא יָכוֹל לְהַכִּיר בְּאַחֵר, אִם הָיָה אֵצֶל צַדִּיק עַל רֹאשׁ־הַשָּׁנָה אִם לָאו, וְאִם אוֹתוֹ הַצַּדִּיק הוּא גָּדוֹל בְּמַעֲלָה אוֹ קָטָן, וְאִם הוּא צַדִּיק אֲמִתִּי אִם לָאו, אוֹ אִם הוּא בְּעַצְמוֹ צַדִּיק.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Whoever knows of the Land of Israel, has really tasted the Land of Israel, can recognize in another whether he was by a tzaddik for Rosh HaShanah, and whether that tzaddik’s spiritual level is great or small, and whether he is a genuine tzaddik or not; or [even] whether [that other person] is himself a tzaddik.


###### Likutei Moharan, Part II 40:1:2
[Likutei Moharan, Part II 40:1:2](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/40:1:2)

כִּי טַעַם אֶרֶץ־יִשְׂרָאֵל יְכוֹלִין לְצַיֵּר לִפְנֵי מִי שֶׁיּוֹדֵעַ טַעַם שֵׂכֶל. כִּי רַק מִי שֶׁהוּא אִישׁ בּוּר, אִי אֶפְשָׁר לוֹ לֵידַע זֹאת, אֲבָל מִי שֶׁיּוֹדֵעַ מִשֵּׂכֶל, כְּגוֹן לוֹמְדִים שֶׁמַּרְגִּישִׁים מְעַט טַעַם הַשֵּׂכֶל בִּפְשָׁט וְקֻשְׁיָא כְּדֶרֶךְ הַלּוֹמְדִים, אוֹ חֲכָמִים בְּחָכְמוֹת אֲחֵרוֹת, שֶׁמַּרְגִּישִׁים טַעַם שֵׂכֶל, יְכוֹלִין לְהָבִין טַעַם אֶרֶץ־יִשְׂרָאֵל, כִּי אֲוִירָא דְּאֶרֶץ־יִשְׂרָאֵל מַחְכִּים (ב"ב קנח, ובזוהר פנחס דף רמה: ובתי' כב).

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
For the taste of the Land of Israel can be described to someone who knows the taste of intellect, which only someone who is a boor is incapable of knowing. But whoever knows of the intellect—such as students of Torah, who taste a bit of intellect in the straightforward meaning and difficult questions, which they are wont to study; or experts in other wisdoms who experience the taste of intellect—can understand the taste of the Land of Israel, because “the air of the Land of Israel makes wise” (Bava Batra 158b).


###### Likutei Moharan, Part II 40:1:3
[Likutei Moharan, Part II 40:1:3](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/40:1:3)

וְטַעַם הַחָכְמָה וְהַשֵּׂכֶל בְּוַדַּאי יָקָר מְאֹד, אַךְ עִקָּר מַעֲלַת קְדֻשַּׁת אֶרֶץ־יִשְׂרָאֵל הוּא רַק עַל־יְדֵי הַשְׁגָּחַת הַשֵּׁם יִתְבָּרַךְ. וּמַחֲמַת שֶׁהַשֵּׁם יִתְבָּרַךְ מִסְתַּכֵּל בְּאֶרֶץ־יִשְׂרָאֵל תָּמִיד, כְּמוֹ שֶׁכָּתוּב (דברים י״א:י״ב): תָּמִיד עֵינֵי ה' אֱלֹקֶיךָ בָּהּ מֵרֵאשִׁית הַשָּׁנָה וְעַד אַחֲרִית שָׁנָה, עַל־יְדֵי־זֶה אֶרֶץ־יִשְׂרָאֵל מְקֻדֶּשֶׁת וַאֲוִירָהּ מַחְכִּים, כִּי עֵינַיִם עַל־שֵׁם הַחָכְמָה, כִּי הִתְפַּתְּחוּת הַחָכְמָה נִקְרָא בְּחִינַת עֵינַיִם, כְּמוֹ שֶׁכָּתוּב (בראשית ג׳:ז׳): וַתִּפָּקַחְנָה עֵינֵי שְׁנֵיהֶם, וּפֵרֵשׁ רַשִׁ"י: עַל־שֵׁם הַחָכְמָה נֶאֱמַר. וּמֵחֲמַת שֶׁעֵינֵי ה' בְּאֶרֶץ־יִשְׂרָאֵל, שֶׁמִּסְתַּכֵּל בָּהּ תָּמִיד, עַל־יְדֵי־זֶה אֲוִירָא דְּאֶרֶץ־יִשְׂרָאֵל מַחְכִּים.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Although the taste of wisdom and intellect is certainly very precious, what primarily makes the Land of Israel’s holiness great is nothing other than Divine providence—on account of God constantly eyeing the Land of Israel, as it is written, “God your Lord keeps His eyes on it continuously, from the beginning of the year to the end of the year” (Deuteronomy 11:12). On account of this, the Land of Israel is sanctified and its air makes wise, because the eyes connote wisdom. For the opening of wisdom is referred to as the concept of eyes, as it is written (Genesis 3:7), “Then the eyes of both of them were opened”—and Rashi comments: This is said in reference to wisdom. And because God’s eyes are upon the Land of Israel, for He eyes it continuously, therefore “the air of the Land of Israel makes wise.”


###### Likutei Moharan, Part II 40:1:4
[Likutei Moharan, Part II 40:1:4](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/40:1:4)

אַךְ מֵהֵיכָן נִמְשָׁךְ וְנִתְעוֹרֵר זֹאת אֵצֶל הַשֵּׁם יִתְבָּרַךְ, דְּהַיְנוּ בְּחִינַת עֵינַיִם לְהַשְׁגִּיחַ כַּנַּ"ל, זֶה נַעֲשֶׂה עַל־יְדֵי נִשְׁמוֹת יִשְׂרָאֵל, שֶׁהַשֵּׁם יִתְבָּרַךְ מִתְפָּאֵר בָּהֶם, בִּבְחִינַת (ישעיהו מ״ט:ג׳): יִשְׂרָאֵל אֲשֶׁר בְּךָ אֶתְפָּאָר. וְעַל־יְדֵי הַהִתְפָּאֲרוּת נַעֲשִׂין בְּחִינַת תְּפִלִּין, שֶׁנִּקְרָאִין פְּאֵר (סוכה כה), וְהַתְּפִלִּין הֵם בְּחִינַת מֹחִין, וְנִכְנָסִין לִפְנִים וּבוֹקְעִין בָּעֵינַיִם, וּמִזֶּה נַעֲשֶׂה הַשְׁגָּחַת הַשֵּׁם יִתְבָּרַךְ כִּבְיָכוֹל, שֶׁעַל־יְדֵי־זֶה נַעֲשֶׂה קְדֻשַּׁת אֶרֶץ־יִשְׂרָאֵל, בְּחִינַת אֲוִירָא דְּאֶרֶץ־יִשְׂרָאֵל מַחְכִּים כַּנַּ"ל. וְעַל־שֵׁם זֶה נִקְרָא אֶרֶץ־יִשְׂרָאֵל, שֶׁמְּקַבֶּלֶת קְדֻשָּׁתָהּ, מִבְּחִינַת: יִשְׂרָאֵל אֲשֶׁר בְּךָ אֶתְפָּאָר, כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
However, from where does this, the concept of eyes of providence, derive and develop in relation to God? It comes about through the souls of the Jewish people, in whom God takes pride, as in “Israel, in whom *etPa’ER* (I take pride)” (Isaiah 49:3). This pride creates the concept of *tefilin,* which are called *Pe’ER* (grandeur) (Sukkah 25a). The *tefilin* are the concept of intellects. They enter within and burst out through the eyes, and from this is created Divine providence, as it were, producing the Land of Israel’s holiness—the concept of “the air of the Land of Israel makes wise.” This is the reason it is called “the Land of Israel,” for it receives its sanctity from the concept of “Israel, in whom I take pride.”


###### Likutei Moharan, Part II 40:1:5
[Likutei Moharan, Part II 40:1:5](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/40:1:5)

אַךְ בְּוַדַּאי לֹא כָּל הָעִתִּים שָׁווֹת בְּהִתְקָרְבוּת יִשְׂרָאֵל לְהַשֵּׁם יִתְבָּרַךְ, כִּי לִפְעָמִים, חַס וְשָׁלוֹם, יֵשׁ שֶׁנִּתְרַחֵק אֶחָד מֵהַשֵּׁם יִתְבָּרַךְ, וַאֲזַי אַדְּרַבָּא, הַשְּׁכִינָה צוֹעֶקֶת: קַלַּנִי מֵרֹאשִׁי, קַלַּנִי מִזְּרוֹעִי (סנהדרין מו). הַיְנוּ שֶׁצַּעֲקָתָהּ, שֶׁנִּתְקַלְקֵל וְנִפְגַּם בְּחִינַת הַהִתְפָּאֲרוּת שֶׁאֵינוֹ יָכוֹל לְהִתְפָּאֵר בָּהֶם, וְנִפְגַּם בְּחִינַת הַתְּפִלִּין, שֶׁנַּעֲשִׂין מִן הַהִתְפָּאֲרוּת כַּנַּ"ל. וְזֶה: קַלַּנִי מֵרֹאשִׁי, קַלַּנִי מִזְּרוֹעִי, מֵרֹאשִׁי מִזְּרוֹעִי דַּיְקָא, בְּחִינַת תְּפִלִּין (שֶׁמַּנִּיחִין עַל הָרֹאשׁ וְעַל הַזְּרוֹעַ) וְכַנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
However, Israel’s closeness to God is certainly not the same at all times. Sometimes, one person grows distant from God, Heaven forbid, and then, on the contrary, the Divine Presence screams: “I am burdened by My head! I am burdened by My arm!” (Sanhedrin 46a). Her scream is that the concept of pride has been ruined and blemished, so that [God] cannot take pride in them, and the concept of *tefilin,* which is made from the pride, has become blemished. This is: “I am burdened by My head! I am burdened by My arm!”—specifically “by My head” and “by My arm,” the concept of *tefilin* (which are worn on the head and arm).


###### Likutei Moharan, Part II 40:1:6
[Likutei Moharan, Part II 40:1:6](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/40:1:6)

רַק כְּשֶׁאֶחָד מִיִּשְׂרָאֵל נִתְקָרֵב לְהַשֵּׁם יִתְבָּרַךְ, וְנִתּוֹסֵף עוֹד יִשְׂרָאֵל שֶׁרוֹצֶה לְעָבְדוֹ יִתְבָּרַךְ, וְכָל מַה שֶּׁנִּתּוֹסְפִין יוֹתֵר רַבִּים מִיִּשְׂרָאֵל שֶׁרוֹצִים לְעָבְדוֹ וּלְהִתְקָרֵב אֵלָיו, אֲזַי נִתְגַּדֵּל וְנִתּוֹסֵף יוֹתֵר הִתְפָּאֲרוּתוֹ יִתְבָּרַךְ, שֶׁהוּא יִתְבָּרַךְ מִתְפָּאֵר בְּעַמּוֹ יִשְׂרָאֵל הַמִּתְקָרְבִים אֵלָיו. וְעַל־יְדֵי זֶה הַהִתְפָּאֲרוּת נַעֲשִׂין תְּפִלִּין מֹחִין, וּמִזֶּה נַעֲשֶׂה קְדֻשַּׁת אֶרֶץ־יִשְׂרָאֵל, בְּחִינַת אֲוִירָא דְּאֶרֶץ־יִשְׂרָאֵל מַחְכִּים, עַל־יְדֵי עֵינֵי הַשְׁגָּחָתוֹ כַּנַּ"ל:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
But when a single Jew draws closer to God, that is one more Jew who wants to serve Him. And the more the number of Jews who want to serve and draw closer to Him increases, the more God’s pride grows and expands, for God takes pride in His people Israel drawing closer to Him. This pride produces *tefilin* -intellects, and from this comes the Land of Israel’s holiness, the concept of “the air of the Land of Israel makes wise” as a result of the eyes of His Divine providence, as mentioned above.


###### Likutei Moharan, Part II 40:2:1
[Likutei Moharan, Part II 40:2:1](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/40:2:1)

אַךְ מִי שֶׁיָּכוֹל לִרְאוֹת זֹאת הַהִתְפָּאֲרוּת, שֶׁמִּתְפָּאֵר הַשֵּׁם יִתְבָּרַךְ בְּעַמּוֹ יִשְׂרָאֵל, אֲזַי הוּא מְקַבֵּל בְּחִינַת פְּאֵר וּמֹחִין מִן זֹאת הַהִתְפָּאֲרוּת שֶׁרוֹאֶה, וְנַעֲשִׂין אֶצְלוֹ גַם־כֵּן בְּחִינַת תְּפִלִּין, וְנִכְנָסִין לִפְנִים כַּנַּ"ל, וּבוֹקְעִין בָּעֵינַיִם כַּנַּ"ל, וַאֲזַי נַעֲשִׂין עֵינָיו גַם־כֵּן בִּבְחִינַת עֵינֵי ה'. וַאֲזַי בְּכָל מָקוֹם שֶׁהוּא מִסְתַּכֵּל וְרוֹאֶה, נַעֲשֶׂה שָׁם גַם־כֵּן בְּחִינַת אֲוִירָא דְּאֶרֶץ־יִשְׂרָאֵל מַחְכִּים, כִּי עִקָּר קְדֻשַּׁת אֶרֶץ־יִשְׂרָאֵל הוּא רַק מִבְּחִינַת עֵינַיִם הַנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**2.** Moreover, whoever can see this pride which God takes in His people Israel receives the concept of grandeur and intellects from the pride which he sees. They become the concept of *tefilin* also for him, entering within and bursting out through the eyes, as mentioned above. And then his eyes, too, become the concept of the eyes of God. Then, wherever he gazes and sees, that place too becomes the concept of “the air of the Land of Israel makes wise,” because the holiness of the Land of Israel is essentially only from the aforementioned concept of eyes.


###### Likutei Moharan, Part II 40:2:2
[Likutei Moharan, Part II 40:2:2](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/40:2:2)

אֲבָל מִי הוּא זֶה שֶׁיּוּכַל לִרְאוֹת אֶת הַשֵּׁם יִתְבָּרַךְ, שֶׁיּוּכַל לִרְאוֹת הִתְפָּאֲרוּתוֹ יִתְבָּרַךְ, אָמְנָם מִי שֶׁרוֹאֶה אֶת הַצַּדִּיק הָאֱמֶת, שֶׁהוּא מְקָרֵב בְּנֵי־אָדָם לַעֲבוֹדָתוֹ יִתְבָּרַךְ, וְהוּא עִקָּר הִתְקָרְבוּת יִשְׂרָאֵל לַאֲבִיהֶם שֶׁבַּשָּׁמַיִם, נִמְצָא שֶׁהוּא בְּעַצְמוֹ הַהִתְפָּאֲרוּת שֶׁמִּתְפָּאֵר הַשֵּׁם יִתְבָּרַךְ בְּעַמּוֹ, כִּי עַל־יָדוֹ כָּל הַהִתְקָרְבוּת וְהַהִתְפָּאֲרוּת.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
But who is it that can see God, who is capable of seeing the Blessed One’s pride?! Still, whoever sees the true tzaddik, that he brings people closer, to serve God, and that he is Israel’s primary closeness to their Father in heaven, and so is himself the pride which God takes in His people, since he is the cause of all the closeness and pride—


###### Likutei Moharan, Part II 40:2:3
[Likutei Moharan, Part II 40:2:3](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/40:2:3)

אֲזַי מִי שֶׁמִּסְתַּכֵּל בּוֹ. וְעִקָּר הַדָּבָר בְּעֵת הַקִּבּוּץ, בְּעֵת שֶׁמִּתְקַבְּצִים אֵלָיו הָעוֹלָם הַבָּאִים לִשְׁמֹעַ אֶת דְּבַר ה', וּבְיוֹתֵר – בְּרֹאשׁ־הַשָּׁנָה, שֶׁאָז הוּא הַקִּבּוּץ הַגָּדוֹל, אֲזַי הַהִתְפָּאֲרוּת גָּדוֹל בְּיוֹתֵר, מֵחֲמַת שֶׁמִּתְקַבְּצִים הַרְבֵּה בְּנֵי־אָדָם הַחֲפֵצִים לְהִתְקָרֵב אֵלָיו יִתְבָּרַךְ, וַאֲזַי נִתְגַּדֵּל וְנִתּוֹסֵף פְּאֵר וְיֹפִי הַצַּדִּיק, כִּי הוּא בְּעַצְמוֹ הַהִתְפָּאֲרוּת כַּנַּ"ל,

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Whoever looks at him then—especially at the time of the *kibbutz* (gathering), when the people who come to hear the word of God gather around him; and all the more so on Rosh HaShanah, which is the time of the great *kibbutz,* and the coming together of so many people who desire closeness to God causes the pride to be extremely great—then [sees] the tzaddik’s grandeur and beauty grow and expand, since he himself *is* the pride, as mentioned above.


###### Likutei Moharan, Part II 40:2:4
[Likutei Moharan, Part II 40:2:4](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/40:2:4)

אֲזַי מִי שֶׁמִּסְתַּכֵּל בֶּאֱמֶת בְּזֶה הַצַּדִּיק הָאֲמִתִּי, אֲזַי הוּא גַם־כֵּן מְקַבֵּל מִן הַהִתְפָּאֲרוּת הַזֹּאת, וְנַעֲשִׂין אֶצְלוֹ גַם־כֵּן בְּחִינַת תְּפִלִּין מֹחִין כַּנַּ"ל, וַאֲזַי נַעֲשִׂין עֵינָיו גַם־כֵּן כַּנַּ"ל בִּבְחִינַת עֵינֵי ה'. וַאֲזַי גַּם בְּכָל מָקוֹם שֶׁהוּא מִסְתַּכֵּל, נַעֲשֶׂה גַם־כֵּן בְּחִינַת אֶרֶץ־יִשְׂרָאֵל, בְּחִינַת אֲוִירָא דְּאֶרֶץ־יִשְׂרָאֵל מַחְכִּים, כִּי הוּא מַחְכִּים הָאֲוִיר עַל־יְדֵי הִסְתַּכְּלוּתוֹ בְּעֵינָיו הַנַּ"ל, שֶׁנַּעֲשִׂין מִן הַהִתְפָּאֲרוּת כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Whoever honestly looks then at this true tzaddik also receives from this pride, and, as mentioned above, the concept of *tefilin* -intellects are made also for him. Thus his eyes, too, are the concept of the eyes of God, so that wherever he looks becomes the Land of Israel, the concept of “the air of the Land of Israel makes wise.” By looking with his eyes, which are made from the pride, as mentioned above, he instills wisdom into the air.


###### Likutei Moharan, Part II 40:2:5
[Likutei Moharan, Part II 40:2:5](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/40:2:5)

וְזֶה פֵּרוּשׁ (ישעיהו ל״ג:י״ז): מֶלֶךְ בְּיָפְיוֹ תֶּחֱזֶינָה עֵינֶיךָ, הַיְנוּ כְּשֶׁתִּזְכֶּה לִרְאוֹת מֶלֶךְ בְּיָפְיוֹ, דְּהַיְנוּ הַצַּדִּיק בְּיָפְיוֹ וְתִפְאַרְתּוֹ, דְּהַיְנוּ בְּעֵת הַקִּבּוּץ, שֶׁאֲזַי הוּא יָפְיוֹ וְתִפְאַרְתּוֹ כַּנַּ"ל, עַל־יְדֵי־זֶה: עֵינֶיךָ תִּרְאֶינָה אֶרֶץ מַרְחַקִּים, בְּחִינַת אֶרֶץ־יִשְׂרָאֵל, בְּחִינַת אֲוִירָא דְּאֶרֶץ־יִשְׂרָאֵל מַחְכִּים. כִּי הַחָכְמָה נִקְרָא מַרְחַקִּים, כְּמוֹ שֶׁכָּתוּב (קהלת ז׳:כ״ג): אָמַרְתִּי אֶחְכָּמָה וְהִיא רְחוֹקָה, הַיְנוּ שֶׁעַל־יְדֵי־זֶה שֶׁתִּרְאֶה אֶת הַצַּדִּיק בְּיָפְיוֹ וְתִפְאַרְתּוֹ כַּנַּ"ל, עַל־יְדֵי־זֶה בְכָל מָקוֹם שֶׁתִּרְאֶה בְּעֵינֶיךָ, יִהְיֶה נַעֲשֶׂה בְּחִינַת אֲוִירָא דְּאֶרֶץ־יִשְׂרָאֵל מַחְכִּים כַּנַּ"ל. וְזֶהוּ: עֵינֶיךָ תִּרְאֶינָה אֶרֶץ מַרְחַקִּים כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**{“Your eyes will behold a king in his beauty; [your eyes] will see a faraway land”** (Isaiah 33:17) **.}** This is the explanation of “Your eyes will behold the king in his beauty.” That is, when you merit seeing “the king in his beauty”—i.e., the tzaddik in his beauty and glory, at the time of the *kibbutz ,* which is his beauty and glory—as a result, “[your eyes] will see a faraway land.” This refers to the Land of Israel, the concept of “the air of the Land of Israel makes wise.” For wisdom is called “faraway,” as it is written (Ecclesiastes 7:23), “I thought I would be wise, but it is far away.” In other words, as a result of seeing the tzaddik in his beauty and glory, wherever your eyes look becomes the concept of “the air of the Land of Israel makes wise.” And this is “[your eyes] will see a faraway land.”


###### Likutei Moharan, Part II 40:3:1
[Likutei Moharan, Part II 40:3:1](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/40:3:1)

נִמְצָא, מִי שֶׁיֵּשׁ לוֹ תַּאֲוָה וְהִשְׁתּוֹקְקוּת לְאֶרֶץ־יִשְׂרָאֵל, בִּפְרָט מִי שֶׁטָּעַם טַעַם הָאֱמֶת שֶׁל אֶרֶץ־יִשְׂרָאֵל, כְּשֶׁפּוֹגֵעַ וּמִתְוַעֵד יַחַד עִם אָדָם שֶׁהָיָה אֵצֶל צַדִּיק אֲמִתִּי עַל רֹאשׁ־הַשָּׁנָה, הוּא מְחֻיָּב לְהַרְגִּישׁ אָז טַעַם אֶרֶץ־יִשְׂרָאֵל, כִּי עַל־יְדֵי־זֶה הָאִישׁ נַעֲשֶׂה גַּם זֶה הָאֲוִיר בִּבְחִינַת אֶרֶץ־יִשְׂרָאֵל כַּנַּ"ל, וְרָאוּי שֶׁיִּתְעוֹרֵר לוֹ עַתָּה הִשְׁתּוֹקְקוּת וְגַעְגּוּעִין לְאֶרֶץ־יִשְׂרָאֵל, כָּל אֶחָד לְפִי בְּחִינָתוֹ. וְעִקָּר הַדָּבָר – שֶׁיִּהְיֶה בֶּאֱמֶת וּבִתְמִימוּת:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**3.** It follows, that whoever desires and yearns for the Land of Israel, particularly someone who has tasted the real taste of the Land of Israel, when he meets and speaks with a person who was by a true tzaddik for Rosh HaShanah, he will of necessity experience that taste of the Land of Israel. This is because through that man, that air, too, becomes the Land of Israel, as mentioned above. And it is right that he now becomes aroused with longing and yearning for the Land of Israel, each person according to his level—the main thing being that it is with sincerity and unassumingness.


###### Likutei Moharan, Part II 40:4:1
[Likutei Moharan, Part II 40:4:1](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/40:4:1)

וְיֵשׁ בָּזֶה עוֹד עִנְיָנִים, כִּי אֵין אָדָם מֵת וַחֲצִי תַּאֲוָתוֹ בְּיָדוֹ. (מ"ר קהלת סדר א) נִמְצָא שֶׁאֵין מְמַלֵּא תַּאֲוָתוֹ וּרְצוֹנוֹ בְּמָמוֹן לְעוֹלָם, כִּי תָּמִיד חָסֵר לוֹ כַּנַּ"ל. אֲבָל יֵשׁ בְּחִינַת שֶׁפַע כְּפוּלָה, בְּחִינַת (איוב כ״ב:כ״ה): וְכֶסֶף תוֹעָפוֹת לָךְ, שֶׁהוּא לְשׁוֹן כָּפוּל. נִמְצָא שֶׁבְּזֶה הַשֶּׁפַע נִתְמַלֵּא רְצוֹנוֹ, מֵאַחַר שֶׁהִיא כְּפוּלָה (וְלֹא סִיֵּם):

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**4.** There is more to this. For no man dies with even half his desires satisfied (Kohelet Rabbah 1:34). It follows, that he never satisfies his desire and hankering with money, since he never has enough. However, there is a concept of twofold bounty, the concept of “and money will fly to you” (Job 22:25), connoting a double amount. It follows, that with such bounty, since it is two-fold, his desire is satisfied. (Rebbe Nachman did not conclude [this thought].)