## Likutei Moharan, Part II ###### Likutei Moharan, Part II 5:1:1 [Likutei Moharan, Part II 5:1:1](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:1:1) תִּקְעוּ בַחֹדֶשׁ שׁוֹפָר בַּכֶּסֶה לְיוֹם חַגֵּנוּ, כִּי חֹק לְיִשְׂרָאֵל הוּא מִשְׁפָּט לֵאלֹהֵי יַעֲקֹב (תהלים פ"א): **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** “*Tik’u* (Sound) the shofar at the moon’s renewal, when [the moon is] covered over on our festive day. For it is a statute for Israel, a *mishpat* unto the Lord of Yaakov.” 2 (Psalms 81:4-5) ###### Likutei Moharan, Part II 5:1:2 [Likutei Moharan, Part II 5:1:2](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:1:2) **א** הָעִקָּר הוּא הָאֱמוּנָה, וְצָרִיךְ כָּל אֶחָד לְחַפֵּשׂ אֶת עַצְמוֹ וּלְחַזֵּק אֶת עַצְמוֹ בֶּאֱמוּנָה. **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** The main thing is *emunah* (faith). Every person has to search within himself and strengthen himself in faith. ###### Likutei Moharan, Part II 5:1:3 [Likutei Moharan, Part II 5:1:3](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:1:3) כִּי יֵשׁ סוֹבְלֵי חֳלָאִים, שֶׁיֵּשׁ לָהֶם מַכּוֹת מֻפְלָאוֹת, וְהֵם סוֹבְלִים הֶחֳלָאִים רַק בִּשְׁבִיל נְפִילַת הָאֱמוּנָה, בִּבְחִינַת (דברים כ״ח:נ״ט): וְהִפְלָא ה' אֶת מַכֹּתְךָ מַכּוֹת גְּדֹלֹת וְנֶאֱמָנוֹת וָחֳלָיִם רָעִים וְנֶאֱמָנִים. וְנֶאֱמָנִים דַיְקָא, כִּי הֵם בָּאִים עַל־יְדֵי פְּגַם אֱמוּנָה, כִּי עַל־יְדֵי נְפִילַת הָאֱמוּנָה בָּאִים מַכּוֹת מֻפְלָאוֹת, שֶׁאֵין מוֹעִיל לָהֶם לֹא רְפוּאוֹת וְלֹא תְּפִלָּה וְלֹא זְכוּת אָבוֹת. **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** There are those who suffer from the most astounding afflictions, and the only reason they are ill is because of the fall of faith. This is as in “God will make your plagues astounding, great and relentless plagues, terrible and *ne’emanim* (faithful) illnesses” (Deuteronomy 28:59). Specifically *ne’EMaNim,* because they are generated by a blemish of *EMuNah*. The fall of faith brings to astounding afflictions, for which neither medicines, nor prayer, nor ancestral merit helps. ###### Likutei Moharan, Part II 5:1:4 [Likutei Moharan, Part II 5:1:4](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:1:4) כִּי כָל הָרְפוּאוֹת הֵם עַל־יְדֵי עֲשָׂבִים, וְהֵם גְּדֵלִים רַק עַל־יְדֵי אֱמוּנָה, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (תענית ח): אֵין הַגְּשָׁמִים יוֹרְדִין אֶלָּא בִּזְכוּת אֱמוּנָה, שֶׁנֶּאֱמַר: אֱמֶת מֵאֶרֶץ תִּצְמָח, וְצֶדֶק מִשָּׁמַיִם נִשְׁקָף. שֶׁכְּשֶׁיֵּשׁ אֱמוּנָה, אָז יוֹרְדִין גְּשָׁמִים וְצוֹמְחִים עֲשָׂבִים, וַאֲזַי יֵשׁ רְפוּאוֹת, אֲבָל עַל־יְדֵי נְפִילַת הָאֱמוּנָה אֵין גְּשָׁמִים, וַאֲזַי אֵין רְפוּאָה. **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** For all medicines are based on plants, and these grow only on account of faith. This is what our Sages, of blessed memory, taught (Taanit 8a) : The rains fall only in the merit of faith, as it is written (Psalms 85:12), “Truth springs forth from the earth; righteousness peers down from heaven.” When there is faith, rain falls, plants grow, and then there are medicines. But when faith is lacking, there is no rain, and then there is no healing. ###### Likutei Moharan, Part II 5:1:5 [Likutei Moharan, Part II 5:1:5](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:1:5) גַּם עִקָּר כֹּחַ הָרְפוּאָה שֶׁיֵּשׁ בְּכָל עֵשֶׂב וָעֵשֶׂב הוּא עַל פִּי הַסֵּדֶר שֶׁיֵּשׁ לְהַזְּרָעִים, לְפִי הַמָּקוֹם וּלְפִי הַזְּמַן. כִּי יֵשׁ עֵשֶׂב, שֶׁעִקָּר כֹּחוֹ לְרַפְּאוֹת הוּא רַק כְּשֶׁקּוֹצְרִין אוֹתוֹ עַד שֶׁלֹּא הֵבִיא שְׁלִישׁ, וְאַחַר כָּךְ אֵין כֹּחַ לְאוֹתוֹ עֵשֶׂב לְרַפְּאוֹת. וְכֵן יֵשׁ עֵשֶׂב, שֶׁכֹּחוֹ רַק כְּשֶׁנִּגְמָר עַד שֶׁנּוֹפֵל מֵאֵלָיו, וְכַיּוֹצֵא בָּזֶה, כְּפִי הַסֵּדֶר שֶׁל הַזְּמַן שֶׁיֵּשׁ לָהֶם. וְכֵן יֵשׁ סֵדֶר לְפִי הַמָּקוֹם – שֶׁבְּמָקוֹם זֶה גָּדֵל זֶה הָעֵשֶׂב, וּבְמָקוֹם אַחֵר גְּדֵלִים עֲשָׂבִים־אֲחֵרִים, וְעִקָּר כֹּחָם לְרַפְּאוֹת הוּא רַק עַל פִּי הַסֵּדֶר שֶׁיֵּשׁ לָהֶם לְפִי הַזְּמַן וְהַמָּקוֹם. **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** In addition, the essential healing power of each plant depends on the natural order of the plant kingdom, as determined by place and time. The healing powers of certain plants are present only when they are cut before reaching a third of their maturity; after this, they have no power to heal. Other plants are potent only when they reach full growth and fall on their own. The same is true of all plants, each according to its own timetable. Likewise, there is an order determined by place. One location is suited for growing one kind of plant, while another location is suitable for growing different plants. Their healing powers entirely follow the order [of the plant kingdom] as determined by time and place. ###### Likutei Moharan, Part II 5:1:6 [Likutei Moharan, Part II 5:1:6](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:1:6) וְסֵדֶר הַזְּרָעִים הוּא עַל־יְדֵי אֱמוּנָה, בִּבְחִינַת (שבת לא): אֱמוּנָה זֶה סֵדֶר זְרָעִים, שֶׁעַל יְדֵי אֱמוּנָה נַעֲשֶׂה הַסֵּדֶר שֶׁל הַזְּרָעִים לְפִי הַזְּמַן וְהַמָּקוֹם, שֶׁעַל־יְדֵי־זֶה יֵשׁ לָהֶם כֹּחַ לְרַפְּאוֹת, וְעַל כֵּן עַל־יְדֵי נְפִילַת הָאֱמוּנָה אֵין מוֹעִיל רְפוּאוֹת. **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** And the order of the plant kingdom is contingent on faith, as in: *Emunah*—this is the Order of Seeds (Shabbat 31a). Faith maintains the temporal and spatial order of the plant kingdom, thus providing [the plants] with the power to cure. Therefore, on account of the fall of faith, medicines are of no avail. ###### Likutei Moharan, Part II 5:1:7 [Likutei Moharan, Part II 5:1:7](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:1:7) וְכֵן תְּפִלָּה הוּא גַּם כֵּן בְּחִינַת אֱמוּנָה, כְּמוֹ שֶׁכָּתוּב (שמות י״ז:י״ב) וַיְהִי יָדָיו אֱמוּנָה, וְתַרְגּוּמוֹ: פְּרִישָׁן בִּצְלוֹ. **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** Prayer is similarly a matter of faith, as it is written “and his hands were faith” (Exodus 17:12), which Onkelos renders: “[his hands were] spread out in prayer.” ###### Likutei Moharan, Part II 5:1:8 [Likutei Moharan, Part II 5:1:8](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:1:8) וְכֵן זְכוּת אָבוֹת נִתְגַּלֶּה גַּם כֵּן רַק עַל־יְדֵי אֱמוּנָה, בִּבְחִינַת (שיר השירים ב׳:י״ב): הַנִּצָּנִים נִרְאוּ בָאָרֶץ. הַנִּצָּנִים אִלֵּין אֲבָהָן, כְּמוֹ שֶׁכָּתוּב בַּזֹּהַר הַקָּדוֹשׁ (בהקדמה א:), הֵם נִרְאִין וְנִתְגַּלִּין בָּאָרֶץ, שֶׁהִיא בְּחִינַת אֱמוּנָה, כְּמוֹ שֶׁכָּתוּב (תהילים ל״ז:ג׳): שְׁכָן אֶרֶץ וּרְעֵה אֱמוּנָה, בְּחִינַת: עָפָר מָאנָא דְּכֻלְּהוּ (ת"ז תי' ע' דף קכ:). **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** And ancestral merit, too, is revealed only through faith, as in “The first blossoms have appeared in the land” (Song of Songs 2:12). “The first blossoms” are the Patriarchs, as it is brought in the holy *Zohar* (Introduction, p.1b). They appear and are revealed “in the land,” which alludes to faith, as it is written “dwell in the land and tend to faith” (Psalms 37:3) ; corresponding to “earth is the vessel for them all” (Tikkuney Zohar #70, p.132a). ###### Likutei Moharan, Part II 5:1:9 [Likutei Moharan, Part II 5:1:9](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:1:9) עַל־כֵּן עַל־יְדֵי נְפִילַת הָאֱמוּנָה אֵין מוֹעִיל לוֹ לֹא רְפוּאָה וְלֹא תְּפִלָּה וְלֹא זְכוּת אָבוֹת, כִּי כָל אֵלּוּ הֵם בְּחִינַת אֱמוּנָה כַּנַּ"ל. **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** Therefore, on account of the fall of faith, neither medicines, nor prayer, nor ancestral merit can avail him, because all these are linked to faith. ###### Likutei Moharan, Part II 5:1:10 [Likutei Moharan, Part II 5:1:10](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:1:10) וְגַם אֵין מוֹעִיל לְהַחוֹלֶה קוֹל צְעָקַת שֶׁל אָח וּגְנִיחוֹת, שֶׁלִּפְעָמִים מוֹעִיל לְהַחוֹלֶה אֵלּוּ הַקּוֹלוֹת, שֶׁמְּרַחֲמִין עָלָיו עַל־יְדֵי קוֹלוֹת הַלָּלוּ, אֲבָל עַל־יְדֵי נְפִילַת הָאֱמוּנָה גַּם זֶה אֵין מוֹעִיל, כִּי הַגְּנִיחוֹת וְצַעֲקַת אָח הַנַּ"ל הֵם קוֹל בְּלֹא דִּבּוּר, וְקוֹל – זֶה בְּחִינַת אֲבָהָן, כִּי הַקּוֹל כָּלוּל מֵאֵשׁ מַיִם רוּחַ (תיקון סט), שֶׁהֵם בְּחִינַת תְּלָת אֲבָהָן, וְהֵם נִרְאִין וְנִתְגַּלִּין רַק עַל־יְדֵי אֱמוּנָה, שֶׁהִיא בְּחִינַת עָפָר מָאנָא דְּכֻלְּהוּ. וְעַל כֵּן עַל־יְדֵי נְפִילַת הָאֱמוּנָה אֵין מוֹעִיל לוֹ גַּם הַקּוֹלוֹת הַנַּ"ל. **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** Neither is the sick person helped by the sound of his sighs and groans. There are times when such sounds help the sick person by arousing mercy for him. But on account of the fall of faith, this, too, does not help, since these groans and sighs are a voice without words. Voice corresponds to the Patriarchs, because the voice is comprised of fire, water and air (Tikkuney Zohar #69, 104b), which are the three Patriarchs. Yet they appear and are revealed only by means of faith, as in “earth is the vessel for them all.” Therefore, because of the fall of faith, these sounds are of no help to him. ###### Likutei Moharan, Part II 5:1:11 [Likutei Moharan, Part II 5:1:11](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:1:11) וְגַם עַל־יְדֵי־זֶה בְּעַצְמוֹ אֵין מוֹעִיל לוֹ רְפוּאָה, כִּי עִקָּר הָרְפוּאָה הִיא עַל־יְדֵי הִתְמַזְּגוּת הַיְסוֹדוֹת, כִּי יֵשׁ אַרְבָּעָה יְסוֹדוֹת: אֵשׁ, מַיִם, רוּחַ, עָפָר, וְצָרִיךְ לָזֶה חָכָם גָּדוֹל, שֶׁיֵּדַע עַל פִּי דָּאקְטִירַיי לְמַזֵּג הַיְסוֹדוֹת שֶׁיֵּשׁ בְּכָל אֶחָד וְאֶחָד מִן הָעֲשָׂבִים, כְּפִי הָרְפוּאָה שֶׁצָּרִיךְ זֶה הַחוֹלֶה לְפִי קִלְקוּל הַיְסוֹד, שֶׁנִּתְקַלְקֵל וְנֶחֱלַשׁ אֵצֶל זֶה הַחוֹלֶה. (גַּם בְּהַכְרָעַת הַקּוֹל יֵשׁ בְּחִינַת הִתְמַזְּגוּת הַיְסוֹדוֹת), וְעַל כֵּן עַל־יְדֵי פְּגַם אֱמוּנָה, שֶׁעַל־יְדֵי־זֶה נִפְגַּם בְּחִינַת הָאַרְבָּעָה יְסוֹדוֹת, כִּי כֻלָּם מִתְגַּלִּין רַק עַל־יְדֵי בְּחִינַת עָפָר, שֶׁהִיא מָאנָא דְּכֻלְּהוּ, עַל־כֵּן אֵין לוֹ רְפוּאָה: **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** This is precisely the reason that medicine is of no avail. Healing essentially entails bringing balance to the elements. There are four elements: fire, water, air and earth. It requires a great expert who, through {medical knowledge}, knows how to balance the elements contained in each of the different plants in order to produce the remedy this particular patient needs, given the particular element which is damaged and weakened in his case. {Emitting the voice, too, involves the balancing of the elements.} Therefore, when faith is blemished, which in turn brings blemish to the four elements—since all of them are revealed only through the earth element, which is “the vessel for them all”—he has no cure. ###### Likutei Moharan, Part II 5:2:1 [Likutei Moharan, Part II 5:2:1](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:2:1) **ב** וְהַתִּקּוּן לָזֶה הוּא שֶׁצְּרִיכִין לַחְתֹּר וְלִמְצֹא הַמַּיִם שֶׁמִּשָּׁם גְּדֵלָה הָאֱמוּנָה. וְאֵלּוּ הַמַּיִם הֵם בְּחִינַת עֵצוֹת, שֶׁמִּשָּׁם גְּדֵלָה הָאֱמוּנָה, בִּבְחִינַת (ישעיהו כ״ה:א׳): אוֹדֶה שִׁמְךָ כִּי עָשִׂיתָ פֶּלֶא עֵצוֹת מֵרָחֹק אֱמוּנָה אֹמֶן; שֶׁעַל יְדֵי הָעֵצוֹת גְּדֵלָה הָאֱמוּנָה. **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** **2.** To remedy this it is necessary to dig deep and find the waters that nurture faith. These waters are the concept of counsels, which promote the growth of faith, as in “I will give thanks to Your Name, for You have done wonders, [providing] counsels from afar, fostering faith” (Isaiah 25:1). Counsels make it possible for faith to grow. ###### Likutei Moharan, Part II 5:2:2 [Likutei Moharan, Part II 5:2:2](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:2:2) וְעֵצוֹת הֵם בְּחִינַת עֹמֶק הַלֵּב, הַיְנוּ כְּשֶׁנִּתְקַלְקֵל וְנוֹפֵל הָאֱמוּנָה, עַד שֶׁאֵין מוֹעִיל אֲפִלּוּ קוֹל צְעָקָה, שֶׁהוּא קוֹל בְּלֹא דִּבּוּר כַּנַּ"ל, אֲזַי צְרִיכִין לִצְעֹק מִן הַלֵּב לְבַד, בִּבְחִינַת (איכה ב׳:י״ח): צָעַק לִבָּם אֶל ה', שֶׁהוּא צַעֲקַת הַלֵּב לְבַד, בְּלִי קוֹל, בִּבְחִינַת (תהילים ק״ל:א׳): מִמַּעֲמַקִּים קְרָאתִיךָ ה' – מֵעֻמְקָא דְּלִבָּא. וְעֹמֶק הַלֵּב זֶה בְּחִינַת עֵצוֹת, בִּבְחִינַת (משלי כ׳:ה׳): מַיִם עֲמֻקִּים עֵצָה בְּלֵב אִישׁ. **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** [These] counsels are the depths of the heart. When faith is so blemished and fallen that even the cries, the wordless screams, are of no avail, one has to cry out from the heart alone, as in “Let their heart cry out to God” (Lamentations 2:18). This is the heart alone crying out, without the voice, as in “Out of the depths I call out to You, O God!” (Psalms 130:1)—from the heart’s depths. And the depths of the heart are counsels, as in “The counsels in man’s heart are deep waters” (Proverbs 20:5). ###### Likutei Moharan, Part II 5:2:3 [Likutei Moharan, Part II 5:2:3](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:2:3) וְעַל כֵּן כְּשֶׁאֵין מוֹעִיל קוֹל צְעָקָה מֵחֲמַת נְפִילַת הָאֱמוּנָה, אֲזַי צְרִיכִין לִצְעֹק מִן הַלֵּב לְבַד, בְּלִי קוֹל, רַק מֵעֻמְקָא דְּלִבָּא, וְעַל־יְדֵי־זֶה נִתְגַּלִּין הָעֵצוֹת כַּנַּ"ל, שֶׁהֵם בְּחִינַת: מַיִם עֲמֻקִּים עֵצָה וְכוּ'. וְעַל־יְדֵי הָעֵצוֹת שֶׁנִּתְגַּלִּין בָּעוֹלָם, (דְּהַיְנוּ שֶׁיּוֹדְעִין בָּעוֹלָם לִתֵּן עֵצָה לְנַפְשָׁם, כָּל אֶחָד וְאֶחָד מַה שֶּׁצָּרִיךְ), עַל־יְדֵי־זֶה גְדֵלָה הָאֱמוּנָה, בִּבְחִינַת: עֵצוֹת מֵרָחֹק אֱמוּנָה אֹמֶן, כַּנַּ"ל. וַאֲזַי חוֹזֵר וְנִתְתַּקֵּן כָּל הַבְּחִינוֹת הַנַּ"ל, **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** Therefore, when crying out is of no help because faith has fallen, it is necessary to cry out from the heart alone; soundlessly, solely from the depths of the heart. This is how counsels are revealed, corresponding to “The counsels… are deep waters.” And through the counsels that are revealed in the world {i.e., each person knows from within what he must do} faith is able to grow, as in “counsels from afar, fostering faith.” Then, all the aforementioned concepts can be again set right. ###### Likutei Moharan, Part II 5:2:4 [Likutei Moharan, Part II 5:2:4](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:2:4) כִּי הָעֵצוֹת הֵם בְּחִינַת פֶּלֶא, בְּחִינַת: אוֹדֶה שִׁמְךָ כִּי עָשִׂיתָ פֶּלֶא עֵצוֹת מֵרָחֹק וְכוּ', וְעַל־יְדֵי־זֶה נִתְתַּקֵּן וּמְקַבֵּל רְפוּאָה לְהַמַּכּוֹת הַמֻּפְלָאוֹת, שֶׁהֵם בְּחִינַת: וְהִפְלָא ה' אֶת מַכֹּתְךָ וְכוּ'. **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** This is because counsels are “wonders,” as in “I will give thanks to Your Name, for You have done wonders, counsels from afar….” This makes it possible to remedy and heal the astounding afflictions, corresponding to “God will make your plagues astounding.” ###### Likutei Moharan, Part II 5:2:5 [Likutei Moharan, Part II 5:2:5](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:2:5) גַּם תְּפִלָּה הִיא בְּחִינַת פְּלָאוֹת, בְּחִינַת (שמות ט״ו:י״א): נוֹרָא תְהִלֹּת עֹשֵׂה פֶלֶא. וְכֵן זְכוּת אָבוֹת, בִּבְחִינַת (תהילים ע״ח:י״ב): נֶגֶד אֲבוֹתָם עָשָׂה פֶלֶא: **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** Prayer, too, is “wonder,” as in “awesome in praises, doing wonders!” (Exodus 15:11). And the same is true of ancestral merit, as in “He performed wonders in the sight of their fathers” (Psalms 78:12). ###### Likutei Moharan, Part II 5:2:6 [Likutei Moharan, Part II 5:2:6](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:2:6) וְזֶהוּ: **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** This is the meaning of: ###### Likutei Moharan, Part II 5:2:7 [Likutei Moharan, Part II 5:2:7](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:2:7) וְאָנֹכִי תִּרְגַלְתִּי לְאֶפְרַיִם (הושע י״א:ג׳) – זֶה בְּחִינַת עֵצוֹת, כְּמוֹ שֶׁכָּתוּב (שמות י״א:ח׳): הָעָם אֲשֶׁר בְּרַגְלֶיךָ – הַהוֹלְכִים־אַחַר עֲצָתְךָ. קָחֵם עַל זְרוֹעֹתָיו – זֶה בְּחִינַת זְכוּת אָבוֹת, שֶׁהֵם זְרוֹעוֹת עוֹלָם. וְלֹא יָדְעוּ כִּי רְפָאתִים – כִּי בֶּאֱמֶת עַל־יְדֵי־זֶה נַעֲשֶׂה רְפוּאָה כַּנַּ"ל: **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** **{“I *tirgalti* (trained) Ephraim [to walk, and sent a leader] who took them in his arms; yet they did not realize that it was I Who healed them”** (Hosea 11:3) **.}** “I *tiRGaLti* Ephraim” is the concept of counsels, as in “the people *b’RaGLekha* (at your feet)” (Exodus 11:8)—those who follow your counsel (Rashi). “Who took them in his arms” is an allusion to the merit of the Patriarchs, for they are “the arms of the world” (Deuteronomy 33:27). “Yet they did not realize that it was I Who healed them”—for in fact, this brings healing. ###### Likutei Moharan, Part II 5:2:8 [Likutei Moharan, Part II 5:2:8](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:2:8) וְזֶהוּ בְּחִינַת בְּרִיאַת הָעוֹלָם, בְּרֵישָׁא חֲשׁוֹכָא וְהָדַר נְהוֹרָא. חֹשֶׁךְ זֶה בְּחִינַת הֶעְדֵּר הָעֵצָה, בִּבְחִינַת (איוב ל״ח:ב׳): מִי זֶה מַחְשִׁיךְ עֵצָה בְּמִלִּין; וְאַחַר כָּךְ, כְּשֶׁנִּתְגַּלֶּה הָעֵצָה, שֶׁהוּא בְּחִינַת עֹמֶק, בְּחִינַת מַיִם עֲמֻקִּים, זֶה בְּחִינַת (שם יב): מְגַלֶּה עֲמֻקּוֹת מִנִּי חֹשֶׁךְ. וְכָל מַה שֶׁנִּתְגַּלֶּה יוֹתֵר הָאוֹר, דְּהַיְנוּ הָעֵצָה, וְנִדְחֶה הַחֹשֶׁךְ שֶׁהוּא הֶעְדֵּר הָעֵצָה, נִתְגַּדֵּל הָאֱמוּנָה בְּיוֹתֵר. **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** And this parallels the creation of the world: at first darkness, and afterwards light. Darkness signifies the absence of advice, as in “Who is this who darkens counsel with words?” (Job 38:2). But afterwards, when counsels—i.e., depths/“deep waters”—are revealed, this is “revealing deep things out of the darkness” (ibid. 12:22). And the more that the light, i.e., counsel, is revealed, and darkness, the absence of counsel, is dispelled, the stronger faith grows. ###### Likutei Moharan, Part II 5:2:9 [Likutei Moharan, Part II 5:2:9](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:2:9) כִּי עִקָּר גִּדּוּל הָאֱמוּנָה הוּא בִּבְחִינַת (תהילים צ״ב:ג׳): וֶאֱמוּנָתְךָ בַּלֵּילוֹת, דְּהַיְנוּ כָּל מַה שֶּׁנִּדְחֶה וְהוֹלֵךְ חֵלֶק מֵהַלַּיְלָה וְנִתְקָרֵב אֶל אוֹר הַיּוֹם, נִתְגַּדֵּל הָאֱמוּנָה בְּיוֹתֵר, וְכֵן הוֹלֶכֶת וְנִגְדֶּלֶת מְעַט מְעַט, כְּפִי מַה שֶּׁנִּדְחֶה מֵהַלַּיְלָה וְנִתְקָרֵב יוֹתֵר אֶל הַיּוֹם, עַד שֶׁבְּאוֹר הַיּוֹם אָז נִתְגַּדֵּל הָאֱמוּנָה בִּשְׁלֵמוּת, בִּבְחִינַת (איכה ג׳:כ״ג): חֲדָשִׁים לַבְּקָרִים רַבָּה אֱמוּנָתֶךָ. **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** For it is essentially in accord with the principle of “and Your faith in the nights” (Psalms 92:3) that faith grows. In other words, the more a portion of the night is dispelled, and the closer it gets to the light of day, the stronger faith becomes. And the more the night is dispelled and the day draws closer, the more [faith] continues growing bit by bit, until with the light of day, faith is complete, as in “Renewed in the mornings; great is Your faith” (Lamentations 3:23). ###### Likutei Moharan, Part II 5:2:10 [Likutei Moharan, Part II 5:2:10](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:2:10) וְאָז, בְּאוֹר הַיּוֹם, הוּא עִקָּר צְמִיחַת הָרְפוּאָה, בִּבְחִינַת (ישעיהו נ״ח:ח׳): אָז יִבָּקַע כַּשַּׁחַר אוֹרֶךָ וַאֲרֻכָתְךָ מְהֵרָה תִצְמָח. נִמְצָא שֶׁעַל יְדֵי הִתְגַּלּוּת הָעֵצָה, שֶׁהִיא בְּחִינַת הִתְגַּלּוּת הָאוֹר מִן הַחֹשֶׁךְ, דְּהַיְנוּ שֶׁנִּדְחֶה הַחֹשֶׁךְ שֶׁהוּא בְּחִינַת לַיְלָה, וְנִתְגַּלֶּה הָאוֹר, בְּחִינַת יוֹם, עַל־יְדֵי־זֶה נִתְגַּדֵּל הָאֱמוּנָה כַּנַּ"ל, וְעַל־יְדֵי־זֶה עִקָּר הָרְפוּאָה, בִּבְחִינַת: אָז יִבָּקַע כַּשַּׁחַר אוֹרֶךָ וַאֲרֻכָתְךָ וְכוּ': **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** It is then, in the light of day, that healing burgeons forth, as in “Then your light shall burst forth as the dawn, and your healing shall spring up quickly” (Isaiah 58:8). It follows, that as counsel is revealed and the light shines forth out of the darkness—i.e., the dark/night is dispelled and the light/day is revealed—faith grows and healing is effected, as in “Then your light shall burst forth as the dawn, and your healing….” ###### Likutei Moharan, Part II 5:2:11 [Likutei Moharan, Part II 5:2:11](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:2:11) וְזֶהוּ מַה שֶּׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה: מַאי טַעֲמָא עִזֵּי מַסְגָּן בְּרֵישָׁא וְהָדַר אִמְרֵי, כִּבְרִיָּתוֹ שֶׁל עוֹלָם, בְּרֵישָׁא חֲשׁוֹכָא וְהָדַר נְהוֹרָא (שבת עז:). **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** This is as our Sages, of blessed memory, taught: **What is the reason that the *ezei* (goats) walk at the head [of the flock] and afterwards the *imrei* (sheep)? … This is consistent with the creation of the world: at first darkness, and afterwards light** (Shabbat 77b). ###### Likutei Moharan, Part II 5:2:12 [Likutei Moharan, Part II 5:2:12](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:2:12) עִזֵּי זֶה בְּחִינַת אֱמוּנָה, בְּחִינַת (תהילים צ״ג:א׳): לָבֵשׁ ה' עֹז הִתְאַזָּר, בְּחִינַת (ישעיהו י״א:ה׳): וְהָיָה צֶדֶק אֵזוֹר מָתְנָיו, וֶאֱמוּנָה אֵזוֹר וְכוּ'. **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** ***EZei*—** This alludes to faith, as in “God is clothed, He has girded Himself with *OZ* (strength)” (Psalms 93:1), and “Righteousness will be the girdle of his loins, and faith the girdle [of his waist]” (Isaiah 11:5). ###### Likutei Moharan, Part II 5:2:13 [Likutei Moharan, Part II 5:2:13](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:2:13) וְהָדַר אִמְרֵי – אִמְרֵי בְּחִינַת הָרְפוּאָה, בְּחִינַת (שם נז): אָמַר ה' וּרְפָאתִיו, וְזֶהוּ אָמַר, רָאשֵׁי תֵבוֹת: אֵשׁ מַיִם רוּחַ, שֶׁמִּשָּׁם הָרְפוּאָה. הַיְנוּ מִפְּנֵי מָה עִקָּר הָרְפוּאָה עַל־יְדֵי אֱמוּנָה, כִּי צָרִיךְ לְהַקְדִּים אֱמוּנָה בִּתְחִלָּה, וְאַחַר כָּךְ זוֹכִין לִרְפוּאָה, וְהֵשִׁיב: **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** **And afterwards come the *imrei*—** *IMRei* alludes to healing, as in “*AMaR* (said) God, ‘and I will heal him’” (Isaiah 57:19). *AMaR* is an acronym for *Aish Mayim Ruach* (fire, water, air), from which healing comes. In other words, why is healing essentially dependent on faith, so that one must first begin with faith and then afterwards merit healing? And he replied: ###### Likutei Moharan, Part II 5:2:14 [Likutei Moharan, Part II 5:2:14](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:2:14) כִּבְרִיָּתוֹ שֶׁל עוֹלָם, בְּרֵישָׁא חֲשׁוֹכָא וְהָדַר נְהוֹרָא, הַיְנוּ, כִּי זֶה הוּא בְּחִינַת בְּרִיאַת הָעוֹלָם שֶׁבְּרֵישָׁא חֲשׁוֹכָא וְכוּ', כִּי עִקָּר גִּדּוּל הָאֱמוּנָה – עַל־יְדֵי הָעֵצָה, שֶׁהִיא בְּחִינַת: מְגַלֶּה עֲמֻקּוֹת מִנִּי חֹשֶׁךְ, כִּי אֵין הָאֱמוּנָה נִגְדֶּלֶת בִּשְׁלֵמוּת רַק בְּאוֹר הַיּוֹם, וְעַל כֵּן צְרִיכִין לְקַבֵּל הָרְפוּאָה רַק עַל־יְדֵי אֱמוּנָה, כִּי צְמִיחַת הָרְפוּאָה הִיא רַק בְּאוֹר הַיּוֹם, בִּבְחִינַת: אָז יִבָּקַע כַּשַּׁחַר אוֹרֶךָ וְכוּ', כַּנַּ"ל: **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** **This is consistent with the creation of the world: at first darkness, and afterwards light.** That is to say, this corresponds to the world’s creation, where first there was darkness…. For faith grows mainly through counsel, which is the concept of “revealing deep things out of the darkness.” This is because faith grows whole only through the light of day. And this is why healing can come only by means of faith, for healing springs up only in the light of day, as in “Then your light shall burst forth as the dawn…,” as discussed above. ###### Likutei Moharan, Part II 5:3:1 [Likutei Moharan, Part II 5:3:1](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:3:1) **ג** וְלִדְלוֹת וּלְגַלּוֹת הַמַּיִם הַנַּ"ל, דְּהַיְנוּ הָעֵצוֹת, לָזֶה צְרִיכִין אִישׁ תְּבוּנוֹת, בִּבְחִינַת: מַיִם עֲמֻקִּים עֵצָה בְּלֵב אִישׁ, וְאִישׁ תְּבוּנוֹת יִדְלֶנָּה. וְזֶה שֶׁכָּתוּב (דברים ל״ב:כ״ח): כִּי גוֹי אֹבַד עֵצוֹת הֵמָּה, וְאֵין בָּהֶם תְּבוּנָה; כִּי כְּשֶׁאֵין תְּבוּנָה, עֲצָתוֹ אֲבוּדָה, כִּי הִתְגַּלּוּת הָעֵצָה – עַל־יְדֵי אִישׁ תְּבוּנָה כַּנַּ"ל. **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** **3.** Now, it takes an understanding individual to draw out and reveal the water—i.e., the counsel, as in “The counsels in man’s heart are deep waters, yet a man of understanding can draw them out.” This is the meaning of what is written: “For they are a nation devoid of counsel, and there is no understanding among them” (Deuteronomy 32:28). This is because when there is no understanding, one’s counsel is lost, for counsel is revealed by means of an understanding individual. ###### Likutei Moharan, Part II 5:3:2 [Likutei Moharan, Part II 5:3:2](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:3:2) וְאִישׁ תְּבוּנוֹת הוּא מִי שֶׁיֵּשׁ לוֹ נְשָׁמָה, בִּבְחִינַת (איוב ל״ב:ח׳): וְנִשְׁמַת שַׁדַּי תְּבִינֵם. וְצָרִיךְ לְזַכֵּךְ וּלְצַחְצֵחַ הַנְּשָׁמָה, וְזֶה נַעֲשֶׂה עַל־יְדֵי שֶׁמַּמְשִׁיךְ הַמְשָׁכַת רוּחָנִיּוּת אֱלֹקוּת לְתוֹךְ צִמְצוּמִים, שֶׁזֶּה בְּחִינַת שַׁדַּי, שֶׁהוּא בְּחִינַת צִמְצוּם, כִּי שַׁדַּי – עַל שֵׁם שֶׁאָמַר לְעוֹלָמוֹ דַי, (כמובא בפירש"יּ פ' מקץ, וע' ב"ר פ"הּ ופ' מ"ו, חגיגה יב), וְעַל־יְדֵי־זֶה מְצַחְצֵחַ הַנְּשָׁמָה. וְזֶהוּ: וְנִשְׁמַת שַׁדַּי תְּבִינֵם – שֶׁעַל יְדֵי בְּחִינַת שַׁדַּי, דְּהַיְנוּ הַמְשָׁכַת רוּחָנִיּוּת אֱלֹקוּת לְתוֹךְ צִמְצוּמִים, עַל־יְדֵי־זֶה מְצַחְצֵחַ הַנְּשָׁמָה, וַאֲזַי הוּא אִישׁ תְּבוּנוֹת כַּנַּ"ל. **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** An understanding individual is someone who has a soul, as in “the soul from *Shadai* (the Almighty) enables them to understand” (Job 32:8). It is necessary to refine and burnish the soul. This is accomplished by drawing Godly spirit into constrictions, the concept of *Shadai,* which is itself an aspect of constriction: *Shadai*—on account of His having said to the world, “*Dai!* (Enough!)” (Chagigah 12a). Through this, one burnishes the soul. This is the meaning of “the soul *Shadai* enables them to understand.” Through the concept of *Shadai*—i.e., drawing Godly spirit into constrictions—one burnishes the soul and becomes an understanding individual. ###### Likutei Moharan, Part II 5:3:3 [Likutei Moharan, Part II 5:3:3](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:3:3) כִּי עַל־יְדֵי הַמְשָׁכַת רוּחָנִיּוּת אֱלֹקוּת לְתוֹךְ צִמְצוּמִים, דְּהַיְנוּ לְתוֹךְ גּוּפִים, עַל־יְדֵי־זֶה נִכְפָּל וְנִתְרַבֶּה פַּרְנָסָתוֹ, כִּי כְּשֶׁמַּמְשִׁיךְ רוּחָנִיּוּת אֱלֹקוּת לְתוֹךְ צִמְצוּמִים, דְּהַיְנוּ לְתוֹךְ גּוּפִים, זֶה בְּחִינַת בְּרִיאָה, כִּי נַעֲשֶׂה עַתָּה בְּרִיאָה חֲדָשָׁה עַל־יְדֵי חִבּוּר רוּחָנִיּוּת אֱלֹקוּת עִם הַגּוּף וְהַצִּמְצוּם, שֶׁזֶּה עִקָּר הַבְּרִיאָה, וַאֲזַי תֵּכֶף כְּשֶׁנַּעֲשֶׂה אֵיזֶה בְּרִיאָה, אֲזַי הַשֵּׁם יִתְבָּרַךְ נוֹתֵן פַּרְנָסָה תֵּכֶף, כִּי הַשֵּׁם יִתְבָּרַךְ מְפַרְנֵס מִקַּרְנֵי רְאֵמִים עַד בֵּיצֵי כִנִּים (ע"ז ג:), **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** This is because drawing Godly spirit into constrictions—i.e., into physical forms—causes one’s livelihood to multiply and increase. Drawing Godly spirit into constrictions/physical forms is the concept of creation. At the moment Godly spirit is joined with the physical form and constriction, a new creation is made. This is the essence of the creation. And then, as soon as something is created, God immediately gives it livelihood. For God nourishes [everything] “from the horns of the oryx to the eggs-of-lice” (Avodah Zarah 3b). ###### Likutei Moharan, Part II 5:3:4 [Likutei Moharan, Part II 5:3:4](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:3:4) וְתֵכֶף שֶׁיֵּשׁ בְּרִיאָה, תֵּכֶף הַשֵּׁם יִתְבָּרַךְ נוֹתֵן פַּרְנָסָה, כִּי הַנְּשָׁמָה לְבַד אֵינָהּ צְרִיכָה פַּרְנָסָה, וְכֵן הַגּוּף לְבַד אֵינוֹ צָרִיךְ גַּם כֵּן פַּרְנָסָה, וְעִקָּר צֹרֶךְ הַפַּרְנָסָה הוּא רַק כְּשֶׁנִּתְחַבֵּר הַנְּשָׁמָה עִם הַגּוּף, דְּהַיְנוּ שִׁתּוּפָא דְּנַפְשָׁא וּבִשְׂרָא, אָז צְרִיכִין פַּרְנָסָה, וְעַל כֵּן עַל־יְדֵי שֶׁמַּמְשִׁיךְ רוּחָנִיּוּת אֱלֹקוּת לְתוֹךְ צִמְצוּמִים וְגוּפִים, שֶׁזֶּה בְּחִינַת בְּרִיאָה, בְּחִינַת שִׁתּוּפָא דְּנַפְשָׁא וְגוּפָא, עַל־יְדֵי־זֶה נִתְרַבֶּה וְנִכְפָּל פַּרְנָסָתוֹ, כִּי תֵּכֶף כְּשֶׁיֵּשׁ בְּרִיאָה, נוֹתֵן הַשֵּׁם יִתְבָּרַךְ פַּרְנָסָה כַּנַּ"ל. **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** As soon as a thing is created, God immediately provides livelihood. For the soul alone has no need of livelihood, and likewise the body alone has no need of livelihood. The primary need for livelihood is only when the soul binds with the body. That is to say, with the partnering of soul and flesh, livelihood becomes necessary. Therefore, drawing Godly spirit into constrictions and physical forms—i.e., creation, the partnering of soul and flesh—increases and multiplies one’s livelihood. This is because as soon as there is a creation, God provides livelihood. **{Anyone who makes the name of Heaven a partner in his distress, they double his livelihood for him, as is stated (Job 22:25): “When Shadai is in your distress, then double money is yours” (*Berakhot* 63a).}** ###### Likutei Moharan, Part II 5:3:5 [Likutei Moharan, Part II 5:3:5](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:3:5) וְזֶה בְּחִינַת (ברכות סג): כָּל הַמְשַׁתֵּף שֵׁם שָׁמַיִם בְּצַעֲרוֹ – דְּהַיְנוּ שֶׁמַּמְשִׁיךְ וּמְשַׁתֵּף רוּחָנִיּוּת אֱלֹקוּת לְתוֹךְ הַצִּמְצוּם, שֶׁהוּא בְּחִינוֹת צַעַר, אֲזַי כּוֹפְלִין לוֹ פַּרְנָסָתוֹ, כִּי עַל־יְדֵי־זֶה נִתְרַבֶּה הַפַּרְנָסָה כַּנַּ"ל. שֶׁנֶּאֱמַר: וְהָיָה שַׁדַּי בְּצָרֶיךָ, וְכֶסֶף תּוֹעָפוֹת לָךְ. שַׁדַּי זֶה בְּחִינוֹת הַצִּמְצוּם, בְּחִינוֹת הַמְשָׁכַת רוּחָנִיּוּת אֱלֹקוּת לְתוֹךְ הַצִּמְצוּם, בְּחִינַת מְשַׁתֵּף שֵׁם שָׁמַיִם בְּצַעֲרוֹ – עַל־יְדֵי־זֶה: וְכֶסֶף תּוֹעָפוֹת לָךְ, הַיְנוּ רִבּוּי הַפַּרְנָסָה כַּנַּ"ל, **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** And this is the meaning of “Anyone who makes the name of Heaven a partner in his distress”—in other words, he draws Godly spirit and partners it with the constriction, which is the concept of distress—“they double his livelihood for him”—because this increases livelihood, “as is stated: ‘When *Shadai* is [included] in your distress, then double money is yours.’” *Shadai* signifies constriction, the drawing of Godly spirit into the constriction—as in “[he] makes the name of Heaven a partner in his distress.” As a result, “then double money is yours”—i.e., increased livelihood, as discussed above. ###### Likutei Moharan, Part II 5:3:6 [Likutei Moharan, Part II 5:3:6](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:3:6) וְעַל־יְדֵי הַפַּרְנָסָה הוּא מְצַחְצֵחַ נַפְשׁוֹ, כִּי אֲכִילַת הַצַּדִּיק הוּא רַק בִּשְׁבִיל הַנְּשָׁמָה, כְּמוֹ שֶׁכָּתוּב (משלי י״ג:כ״ה): צַדִּיק אוֹכֵל לְשׂבַע נַפְשׁוֹ, וּשְׂבִיעַת הַנֶּפֶשׁ זֶה בְּחִינַת הַצַּחְצָחוֹת, שֶׁמְּצַחְצֵחַ נִשְׁמָתוֹ עַל־יְדֵי אֲכִילָתוֹ, בִּבְחִינַת (ישעיהו נ״ח:י״א): וְהִשְׂבִּיעַ בְּצַחְצָחוֹת נַפְשֶׁךָ. **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** And through livelihood he burnishes his soul, for the tzaddik eats only for the sake of his soul, as it is written “A righteous man eats to satiate his soul” (Proverbs 13:25). Satiating the soul is the concept of *Tzachtzachot—* that he burnishes (*tzachtzei’ach*) his soul through his eating, as in “He will satiate your soul with *Tzachtzachot* (Splendors)” (Isaiah 58:11). ###### Likutei Moharan, Part II 5:3:7 [Likutei Moharan, Part II 5:3:7](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:3:7) וַאֲזַי כְּשֶׁמְּצַחְצֵחַ נִשְׁמָתוֹ, אֲזַי הוּא אִישׁ תְּבוּנוֹת, בְּחִינַת: וְנִשְׁמַת שַׁדַּי תְּבִינֵם כַּנַּ"ל. וְעַל־יְדֵי־זֶה נִתְגַּלִּין הָעֵצוֹת כַּנַּ"ל, וּמִשָׁם גְּדֵלָה הָאֱמוּנָה וְכוּ' כַּנַּ"ל: **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** And when a person burnishes his soul, he becomes an understanding individual, as in “the soul *Shadai* enables them to understand.” This reveals counsel and causes faith to grow, as discussed above. ###### Likutei Moharan, Part II 5:4:1 [Likutei Moharan, Part II 5:4:1](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:4:1) **ד** וְדַע, שֶׁעַל יְדֵי נְפִילַת הָאֱמוּנָה עַל־יְדֵי־זֶה נַעֲשֶׂה וְנִתְחַזֵּק אֱמוּנוֹת כָּזְבִּיּוֹת, אֱמוּנוֹת הָעֲבוֹדָה זָרָה וְכַיּוֹצֵא, כְּמוֹ שֶׁכָּתוּב (יחזקאל כ״ו:ב׳): אִמָּלְאָה הָחֳרָבָה, כְּשֶׁזֶּה קָם זֶה נוֹפֵל וְכוּ' (ע' מגילה ו). כִּי עִקָּר קִיּוּם וְחִזּוּק אֱמוּנוֹת כָּזְבִּיּוֹת הוּא מִנְּפִילַת הָאֱמוּנָה הַקְּדוֹשָׁה, **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** **4.** And know! the fall of faith creates and strengthens false beliefs—[i.e.,] idolatrous faith and the like. This is as it is written, “I will be filled; she has been laid waste!” (Ezekiel 26:2)—when one rises, the other falls… (see Megillah 6a). For false beliefs exist and are strengthened mainly through the fall of holy faith. ###### Likutei Moharan, Part II 5:4:2 [Likutei Moharan, Part II 5:4:2](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:4:2) וּכְשֶׁמַּעֲלִין הָאֱמוּנָה הַנְּפוּלָה, מִזֶּה נַעֲשִׂין גֵּרִים, כִּי עַל־יְדֵי שֶׁנִּלְקָטִין וְנִבְרָרִין נְפִילַת הָאֱמוּנָה שֶׁמִּשָּׁם יְנִיקַת אֱמוּנָתָם, עַל־יְדֵי־זֶה נֶחֱלָשׁ כֹּחַ אֱמוּנָתָם, וַאֲזַי הֵם חוֹזְרִים לֶאֱמוּנָתֵינוּ הַקְּדוֹשָׁה וְנַעֲשִׂין גֵּרִים. **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** But elevating fallen faith makes converts. For by restoring and refining fallen faith, which is the sustaining force of [idolatrous] faith, their faith is weakened. They then come over to our holy faith and so become converts. ###### Likutei Moharan, Part II 5:4:3 [Likutei Moharan, Part II 5:4:3](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:4:3) וְלִפְעָמִים נַעֲשִׂין גֵּרִים בְּכֹחַ וְלִפְעָמִים נַעֲשִׂין גֵּרִים בְּפֹעַל. הַיְנוּ, אוֹ שֶׁנַּעֲשִׂין גֵּרִים מַמָּשׁ בְּפֹעַל, שֶׁבָּאִין עַכּוּ"ם וּמִתְגַיְּרִין, אוֹ שֶׁנַעֲשֶׂה רַק בְּכֹחַ, שֶׁעַל יְדֵי שֶׁמַּעֲלִין אֱמוּנָה הַנְפוּלָה וְנֶחֱלָשׁ אֱמוּנָתָם, עַל־יְדֵי־זֶה נִתְגַּלֶּה לָהֶם בְּמָקוֹם שֶׁהֵם הָאֱמוּנָה הַקְּדוֹשָׁה, וּמַאֲמִינִים שָׁם בְּמָקוֹם שֶׁהֵם, שֶׁיֵּשׁ יָחִיד קַדְמוֹן יִתְבָּרַךְ, בִּבְחִינַת (מלאכי א׳:י״א): בְּכָל מָקוֹם מֻקְטָר וּמֻגָּשׁ לִשְׁמִי. **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** Sometimes they become converts *in potentia* and sometimes they become converts *in actu*. That is to say, either they actually become converts—idol worshipers come and convert; or, this happens only potentially—as a result of fallen faith being elevated and their faith being weakened, holy faith is revealed to them in their place. There, in their place, they believe that there is the One Primordial God. This is the concept of “in every place offerings are burnt and presented to My name” (Malachi 1:11). ###### Likutei Moharan, Part II 5:4:4 [Likutei Moharan, Part II 5:4:4](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:4:4) וְזֶה תָּלוּי כְּפִי חֹזֶק הָאֱמוּנָה כָּזְבִּיּוֹת שֶׁהָיָה מִתְּחִלָּה, הַיְנוּ כְּשֶׁהָאֱמוּנָה כָּזְבִּיּוֹת הָיְתָה חֲזָקָה בִּתְחִלָּה, אֲזַי אַחַר כָּךְ כְּשֶׁמְּשַׁבְּרִין אוֹתָהּ וּמַעֲלִין הָאֱמוּנָה הַנְּפוּלָה דִּקְדֻשָּׁה מִשָּׁם וְנַעֲשִׂין גֵּרִים, אֲזַי נַעֲשִׂין גֵּרִים בְּפֹעַל מַמָּשׁ, וּכְשֶׁהָאֱמוּנָה כָּזְבִּיּוֹת לֹא הָיְתָה חֲזָקָה כָּל־כָּךְ בַּתְּחִלָּה, אֲזַי כְּשֶׁנִּשְׁבֶּרֶת וּמְהַפְּכִין אוֹתָהּ אֶל הַקְּדֻשָּׁה, אֲזַי אֵין נַעֲשֶׂה מִמֶּנָּה רַק גֵּרִים בְּכֹחַ: **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** This depends on the strength of the original false belief. If the false faith started out strong, then afterwards—once it is broken and fallen holy faith is elevated from there—the converts that are made are then actual converts. But if the false faith did not start out all that strong, then when it is broken and turned toward holiness, it produces only potential converts. ###### Likutei Moharan, Part II 5:5:1 [Likutei Moharan, Part II 5:5:1](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:5:1) **ה** וְהִנֵּה הַכְּלָל – שֶׁעַל יְדֵי שֶׁמַּעֲלִין אֱמוּנָה הַנְּפוּלָה, עַל־יְדֵי־זֶה נַעֲשִׂין גֵּרִים, וּמֵחֲמַת שֶׁאֵלּוּ הַגֵּרִים נַעֲשִׂין מִלְּקִיטַת נְפִילַת הָאֱמוּנָה, עַל־כֵּן הֵם מַזִּיקִין לְיִשְׂרָאֵל, בִּבְחִינַת (קדושין ע:): קָשִׁים גֵּרִים לְיִשְׂרָאֵל כְּסַפַּחַת. סַפַּחַת – הַיְנוּ מַכּוֹת, בְּחִינַת מַכּוֹת מֻפְלָאוֹת הַנַּ"ל, שֶׁנַּעֲשִׂין עַל־יְדֵי נְפִילַת הָאֱמוּנָה כַּנַּ"ל, וּמֵחֲמַת שֶׁאֵלּוּ הַגֵּרִים נַעֲשִׂין מִלְּקִיטַת נְפִילַת הָאֱמוּנָה, עַל־כֵּן הֵם קָשִׁים כְּסַפַּחַת כַּנַּ"ל: **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** **5.** Now, the rule is that elevating fallen faith makes converts, but because these converts stem from the restoration of fallen faith, they are harmful to the Jewish people, as in “Converts are as harmful to the Jewish people as a sore on the skin” (Kiddushin 70b). “A sore on the skin” is the concept of “plagues,” the aforementioned astounding afflictions caused by the fall of faith. And because these converts are made by the restoration of fallen faith, they are as harmful as skin sores. ###### Likutei Moharan, Part II 5:5:2 [Likutei Moharan, Part II 5:5:2](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:5:2) וְאֵלּוּ הַגֵּרִים הֵם מַכְנִיסִין גַּאֲוָה בְּיִשְׂרָאֵל, כִּי אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (חגיגה ה:): בַּמִּסְתָּרִים תִּבְכֶּה נַפְשִׁי מִפְּנֵי גֵוָהּ – מִפְּנֵי גַּאֲוָתָן שֶׁל יִשְׂרָאֵל, שֶׁנִּתְּנָה לָעַכּוּ"ם. נִמְצָא שֶׁהַגַּאֲוָה דִּקְדֻשָּׁה שֶׁל יִשְׂרָאֵל נָפְלָה אֲלֵיהֶם, וְעַל כֵּן כְּשֶׁחוֹזְרִים עַכּוּ"ם וּמִתְגַיְּרִין, הֵם מְבִיאִין עִמָּהֶם גַּאֲוָה שֶׁהָיְתָה אֶצְלָם כַּנַּ"ל, וּמַכְנִיסִין בְּיִשְׂרָאֵל גַּאֲוָה: **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** And these converts instill pride in Israel, as our Sages, of blessed memory, taught: “My soul will weep in hidden places because of [your] haughtiness” (Jeremiah 13:17)—because of the Jewish people’s grandeur, which was transferred to idol worshipers (Chagigah 5b). It follows, that the Jewish people’s holy grandeur fell to them. Therefore, when idolaters recant and convert, they bring with them the grandeur that was in their possession, and so instill pride in the Jewish people. ###### Likutei Moharan, Part II 5:5:3 [Likutei Moharan, Part II 5:5:3](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:5:3) וְעַל־יְדֵי־זֶה נוֹטְלִין חֶרֶב הַגַּאֲוָה מַנְהִיגֵי הַדּוֹר, שֶׁמִּתְגָּאִים עַל הַדּוֹר בְּחִנָּם, כִּי יֵשׁ מַנְהִיגִים, שֶׁמִּתְנַהֲגִים בְּרַבָּנוּת וּמוֹשְׁלִים עַל עַם דַּל, וְהֵם מִתְגָּאִים עַל הַדּוֹר בְּחִנָּם, כִּי לֹא נִתָּן לָהֶם גְּדֻלָּה מִן הַשָּׁמַיִם כְּלָל, רַק הֵם מִתְגָּאִים מֵעַצְמָם עַל הַדּוֹר בְּחִנָּם, וְהֵם מְקַבְּלִין חֶרֶב הַגַּאֲוָה, בִּבְחִינַת (דברים ל״ג:כ״ט): וַאֲשֶׁר חֶרֶב גַּאֲוָתֶךָ – עַל־יְדֵי הַגֵּרִים הַנַּ"ל, שֶׁהֵם מַכְנִיסִין גַּאֲוָה בְּיִשְׂרָאֵל כַּנַּ"ל, וּמוֹשְׁלִים עַל עַם דַּל בְּחִנָּם, וְיֵשׁ לָהֶם כֹּחַ אֲפִלּוּ לְהַעֲנִישׁ אֶת מִי שֶׁאֵינוֹ רוֹצֶה לְהַכְנִיעַ עַצְמוֹ תַּחַת מֶמְשַׁלְתָּם, וְכָל זֶה עַל־יְדֵי חֶרֶב הַגַּאֲוָה הַנַּ"ל. וּבֶאֱמֶת אֵין זֶה נִקְרָא מַעֲנִישׁ, אֶלָּא מַזִּיק, כִּי הֵן מַזִּיקֵי עָלְמָא. **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** This enables the leaders of the generation to wield the sword of pride, undeservedly exalting themselves over the people. For there are leaders who impose their rabbinic authority and rule “over a destitute people,” undeservedly exalting themselves over the generation. Having been appointed not by Heaven but purely through their own arrogance, they obtain the sword of pride—as in “the Sword of your grandeur!” (Deuteronomy 33:29)—by means of the converts who instill pride in the Jewish people. They undeservedly rule over “a destitute people” and can even punish those who do not wish to bow to their rule—all through the sword of pride. In truth, the correct term for this is not “punish” but “damage,” because they are a scourge to the world. ###### Likutei Moharan, Part II 5:5:4 [Likutei Moharan, Part II 5:5:4](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:5:4) וְזֶה: קָשִׁים גֵּרִים לְיִשְׂרָאֵל כְּסַפַּחַת, בְּחִינַת סְפִיחִים שֶׁגְּדֵלִים מֵאֲלֵיהֶם, הַיְנוּ שֶׁעַל יְדֵי הַגֵּרִים נוֹטְלִין גַּאֲוָה מַנְהִיגֵי הַדּוֹר, שֶׁגְּדֵלִים מֵאֲלֵיהֶם, וּמִתְגָּאִין מֵעַצְמָן עַל הַדּוֹר בְּחִנָּם, כִּי לֹא נִתָּן לָהֶם גְּדֻלָּה מִן הַשָּׁמַיִם כְּלָל כַּנַּ"ל, וְעַל כֵּן נִקְרָאִים גֵּרִים, עַל שֵׁם (תהילים ס״ג:י״א): יַגִּירֻהוּ עַל־יְדֵי חָרֶב, כִּי עַל־יְדֵי הַגֵּרִים נַעֲשֶׂה חֶרֶב הַגַּאֲוָה כַּנַּ"ל: **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** This is the meaning of “converts are as harmful to the Jewish people as *SaPaChat*”—alluding to *SePhiChim* (weeds), which grow of themselves. On account of the converts, the leaders of the generation—who grow of themselves and undeservedly exalt themselves over the people without any appointment by Heaven—assume grandeur. This is the reason [converts] are called *GeiRim,* as in “*yaGiRuhu* (they drag him) by the sword” (Psalms 63:11). For the sword of pride comes about through converts. ###### Likutei Moharan, Part II 5:6:1 [Likutei Moharan, Part II 5:6:1](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:6:1) **ו** וְעַל־יְדֵי הַגַּאֲוָה שֶׁל אֵלּוּ הַמַּנְהִיגֵי הַדּוֹר, עַל־יְדֵי־זֶה הֵם מַגְבִּירִים תַּאֲוַת נִאוּף בָּעוֹלָם, בִּבְחִינַת (משלי ו׳:כ״ו): וְאֵשֶׁת אִישׁ נֶפֶשׁ יְקָרָה תָצוּד, שֶׁעַל יְדֵי גַּאֲוָה מִתְגַּבֵּר תַּאֲוַת נִאוּף, שֶׁהִיא בְּחִינַת חוֹתָם דְּסִטְרָא אַחֲרָא, בְּחִינַת (ויקרא ט״ו:ג׳): הֶחְתִּים בְּשָׂרוֹ מִזוֹבוֹ; כִּי עַל־יְדֵי חֶרֶב הַגַּאֲוָה דִּקְדֻשָּׁה מִתְגַּבְּרִים עַל תַּאֲוַת נִאוּף, בִּבְחִינַת (תהילים מ״ה:ד׳): חֲגוֹר חַרְבְּךָ עַל יָרֵךְ, אֲבָל עַל־יְדֵי חֶרֶב הַגַּאֲוָה שֶׁל אֵלּוּ הַמַּנְהִיגִים הַנַּ"ל שֶׁמְּקַבְּלִים מֵהַגֵּרִים כַּנַּ"ל, מִתְגַּבֵּר, חַס וְשָׁלוֹם, תַּאֲוָה זוֹ כַּנַּ"ל: **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** **6.** And the haughtiness of these leaders of the generation increases people’s desire for illicit relations, as in “the adulteress traps the haughty soul” (Proverbs 6:26). Haughtiness increases lust, which is the *ChoTeM* (seal) of the Other Side, as in “his flesh *heChTiM* (becomes stopped up) because of his discharge” (Leviticus 15:3). The reason is that desire for illicit relations is quashed through the sword of holy pride, as in “Gird your sword upon your thigh” (Psalms 45:4). But on account of the sword of pride that the leaders receive from converts, this desire increases, God forbid. ###### Likutei Moharan, Part II 5:7:1 [Likutei Moharan, Part II 5:7:1](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:7:1) **ז** וּלְהִנָּצֵל מִזֶּה הוּא עַל־יְדֵי הַמָּגִנִּים שֶׁבַּדּוֹר. כִּי יֵשׁ מָגִנֵּי אֶרֶץ, שֶׁהֵם מְגִנִּים עָלֵינוּ וּמַצִּילִין אוֹתָנוּ, כִּי הֵם מַכְנִיעִין הַחוֹתָם דְּסִטְרָא אַחֲרָא, שֶׁנַּעֲשֶׂה עַל־יְדֵי הַגַּאֲוָה כַּנַּ"ל, בִּבְחִינַת (איוב מ״א:ז׳): גַּאֲוָה אֲפִיקֵי מָגִנִּים סָגוּר חוֹתָם צַר, שֶׁהֵם סוֹגְרִין וּמַכְנִיעִין חוֹתָם דְּסִטְרָא אַחֲרָא, שֶׁהִיא בְּחִינַת תַּאֲוָה הַנַּ"ל, שֶׁנַּעֲשֶׂה עַל־יְדֵי גַּאֲוָה כַּנַּ"ל. **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** **7.** The way to be saved from this is through the guardians of the generation. These Guardians of the Earth protect us and save us by subduing the seal of the Other Side that pride creates. This is as in “His pride is in the strength of his shields; a seal closed tightly” (Job 41:7)—they close and subdue the seal of the Other Side, the desire created by haughtiness. ###### Likutei Moharan, Part II 5:7:2 [Likutei Moharan, Part II 5:7:2](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:7:2) וְעַל־יְדֵי שֶׁהֵם מַכְנִיעִין זֹאת הַתַּאֲוָה, שֶׁהוּא בְּחִינַת חוֹתָם דְּסִטְרָא־אַחֲרָא, עַל־יְדֵי־זֶה נַעֲשֶׂה בְּחִינַת תְּפִלִּין, מֹחִין, שֶׁהֵם בְּחִינַת חוֹתָם דִּקְדֻשָּׁה, בְּחִינַת (שיר השירים ח׳:ו׳): שִׂימֵנִי כַחוֹתָם עַל לִבֶּךְ כַּחוֹתָם עַל זְרוֹעֶךָ (ע' תי' א' ותי' כ"ב). **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** Their subduing this desire, the seal of the Other Side, creates the concept of *tefilin,* the intellects. These correspond to the seal of Holiness, as in (Song of Songs 8:6) : “Place me like a seal upon your heart, like a seal upon your arm” (see Tikkuney Zohar #1, p.18a). ###### Likutei Moharan, Part II 5:7:3 [Likutei Moharan, Part II 5:7:3](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:7:3) כִּי עִקָּר תִּקּוּן הַמֹּחִין – עַל־יְדֵי שְׁבִירַת תַּאֲוַת נִאוּף, כִּי עִקָּר הַמֹּחַ עַל־יְדֵי לֵחוֹת הַגּוּף, כִּי הַמֹּחַ הוּא כְּמוֹ נֵר דּוֹלֵק, וְהַלֵּחוֹת שֶׁבַּגּוּף הֵם עוֹלִין לְהַמֹּחַ, וְנַעֲשִׂין שְׁמָנִים אֶל הַמֹּחַ. נִמְצָא שֶׁעִקָּר הַמֹּחִין – עַל־יְדֵי לֵחוֹת וְשַׁמְנוּנִית הַגּוּף. עַל־כֵּן עַל־יְדֵי שֶׁמַּכְנִיעִין תַּאֲוַת נִאוּף, וְאֵין יוֹצְאִין לֵחוֹת וְשַׁמְנוּנִית הַגּוּף לַחוּץ, עַל־יְדֵי־זֶה עוֹלִין הַלֵּחוֹת אֶל הַמֹּחַ וְנַעֲשֶׂה שְׁמָנִים, שֶׁזֶּה עִקָּר הַמֹּחִין. **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** And the intellects are rectified primarily by breaking the desire for illicit relations. This is because the body’s fluids are essential to the brain. The brain is like a lit lamp. The body’s fluids rise to the brain and become oil for the brain. It follows, that because the body’s fluids and fatty substances are essential to the intellects, therefore, subduing the desire for illicit relations, so that the body’s fluids and fatty substances are preserved, causes the fluids to rise to the brain and become oil, the essential element of the intellects. ###### Likutei Moharan, Part II 5:7:4 [Likutei Moharan, Part II 5:7:4](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:7:4) עַל־כֵּן עַל־יְדֵי הַמָּגִנִּים הַנַּ"ל שֶׁמַּכְנִיעִין תַּאֲוָה זוֹ, עַל־כֵּן הֵם עוֹשִׂין עַל־יְדֵי־זֶה בְּחִינַת תְּפִלִּין, מֹחִין, כַּנַּ"ל, כִּי הֵם מַעֲלִין לֵחוֹת הַגּוּף מִבְּחִינַת הֶחְתִּים בְּשָׂרוֹ, וְעוֹשִׂין מִזֶּה מֹחִין, בְּחִינַת תְּפִלִּין, כִּי תְּפִלִּין הֵם הִתְנוֹצְצוּת הַמֹּחִין, **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** Therefore, by subduing this desire, the guardians create the concept of *tefilin* /intellects. They elevate the body’s fluids from the level of “his flesh becomes stopped up” and turn them into intellects, the concept of *tefilin,* because *tefilin* are the intellects’ shining radiance. ###### Likutei Moharan, Part II 5:7:5 [Likutei Moharan, Part II 5:7:5](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:7:5) וְעַל כֵּן נִקְרְאוּ הַתְּפִלִּין יְקָר, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (מגילה טז:): וִיקָר – אֵלּוּ תְּפִלִּין, כִּי הַתְּפִלִּין נַעֲשִׂין עַל־יְדֵי תִּקּוּן תַּאֲוַת נִאוּף, שֶׁהִיא בְּחִינַת: אֵשֶׁת אִישׁ נֶפֶשׁ יְקָרָה תָצוּד, כַּנַּ"ל. וְעַל כֵּן נִקְרָאִין הַתְּפִלִּין פְּאֵר, כִּי נַעֲשִׂין עַל־יְדֵי תִּקּוּן הַגַּאֲוָה וְהַהִתְפָּאֲרוּת, שֶׁמְּבִיאִין הַגֵּרִים כַּנַּ"ל. **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** And this is why *tefilin* are called “honor,” as our Sages, of blessed memory, taught: “and honor” alludes to *tefilin* (Megillah 16b). *Tefilin* are created through the rectification of the desire for illicit relations, which corresponds to “the adulteress traps the haughty soul.” This is why *tefilin* are called *Pe’ER* (glory), because they come about through the rectification of the pride and *hitPaARut* (self-glorification) which converts bring about. ###### Likutei Moharan, Part II 5:7:6 [Likutei Moharan, Part II 5:7:6](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:7:6) וְזֶה בְּחִינַת (שמות ג׳:א׳): וּמֹשֶׁה הָיָה רֹעֶה – מֹשֶׁה הוּא הַדַּעַת, בְּחִינַת מֹחִין, תְּפִלִּין, הוּא רוֹעֶה דִּקְדֻשָּׁה, הֶפֶךְ רֹעֶה זוֹנוֹת (משלי כ״ט:ג׳). וְזֶה בְּחִינַת שִׁבְעָה רוֹעִים דִּקְדֻשָּׁה, בְּחִינַת מֹשֶׁה הָיָה רוֹעֶה, בְּחִינַת תְּפִלִּין, שִׁין שֶׁל שְׁלֹשָׁה רָאשִׁים, שִׁין שֶׁל אַרְבָּעָה רָאשִׁים, שֶׁהֵם בְּחִינַת שִׁבְעָה רוֹעִים הַנַּ"ל. **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** And this is the meaning of “Moshe was a shepherd” (Exodus 3:1). Moshe signifies *daat* (unitive knowledge and awareness of God), the concept of intellects/ *tefilin*. He is the holy *ro’eh* (shepherd), the opposite of “*ro’eh* (he keeps company with) harlots” (Proverbs 29:3). This is also the concept of the Seven Holy Shepherds, as in “Moshe was a shepherd”—the concept of *tefilin,* [whose] *shin* of three heads and *shin* of four heads correspond to the Seven Shepherds. ###### Likutei Moharan, Part II 5:7:7 [Likutei Moharan, Part II 5:7:7](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:7:7) וְזֶה בְּחִינַת שַׁדַּי שֶׁל תְּפִלִּין, זֶה בְּחִינַת הַצִּמְצוּם, שֶׁצָּרִיךְ כָּל אֶחָד וְאֶחָד לְצַמְצֵם אֶת מֹחוֹ וְשִׂכְלוֹ, שֶׁלֹּא לְהַנִּיחַ אֶת הַמֹּחַ לָצֵאת חוּץ לַגְּבוּל שֶׁיֵּשׁ לוֹ, שֶׁלֹּא יִהְיֶה מְשׁוֹטֵט הַמֹּחַ בַּמֶּה שֶׁאֵין לוֹ רְשׁוּת לְפִי מַדְרֵגָתוֹ, בִּבְחִינַת (חגיגה יג): בְּמֻפְלָא מִמְּךָ אַל תִּדְרֹשׁ, בִּמְכֻסֶּה מִמְּךָ אַל תַּחְקֹר, שֶׁזֶּהוּ בְּחִינַת שַׁדַּי, בְּחִינַת צִמְצוּם, כִּי שַׁדַּי – שֶׁיֵּשׁ דַי בֶּאֱלֹקוּתוֹ לְכָל בִּרְיָה (כמובא בפירש"י פ' לך), הַיְנוּ שֶׁכָּל בְּרִיָּה יֵשׁ לוֹ דַי וּגְבוּל בֶּאֱלֹקוּתוֹ יִתְבָּרַךְ, שֶׁאָסוּר לוֹ לֵילֵךְ בְּשִׂכְלוֹ כִּי אִם עַד הַגְּבוּל, לֹא יוֹתֵר, כִּי כָל אֶחָד וְאֶחָד יֵשׁ לוֹ גְּבוּל וְצִמְצוּם בְּשִׂכְלוֹ לְפִי עֶרְכּוֹ, שֶׁאֲפִלּוּ בִּקְדֻשָּׁה אָסוּר לוֹ לָצֵאת חוּץ לַגְּבוּל שֶׁיֵּשׁ לוֹ, בְּחִינַת: בְּמֻפְלָא מִמְּךָ אַל תִּדְרֹשׁ וְכוּ', בְּחִינַת (שמות י״ט:כ״א): פֶּן יֶהֶרְסוּ אֶל ה' לִרְאוֹת וְכוּ'*). **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** This is also the concept of the *Shadai* of *tefilin,* the concept of constriction. Every person has to reign in his mental faculties, not allowing the mind to go beyond his limit. This is so that the mind does not roam where it has no permission to go according to his level, as in: Do not inquire into that which is too wondrous for you; into that which is concealed from you do not investigate (Chagigah 13a). This is *Shadai* /constriction: *ShaDaI*—in Whose Godliness *yeSh DaI* (there is enough) for every creature (Rashi, Genesis 17:1). In other words, every created being has his *dai* and limit in His blessed Godliness. One is permitted to extend one’s intellectual pursuits only up to that boundary, no further. For the limit and restriction of each person’s intellectual pursuit is according to his measure [of worthiness]. Even in the realms of holiness, one is forbidden to go beyond one’s limits, as in: Do not inquire about that which is too wondrous for you…; the idea of “lest they break through to God in order to see…” (Exodus 19:21). ###### Likutei Moharan, Part II 5:7:8 [Likutei Moharan, Part II 5:7:8](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:7:8) וְזֶה בְּחִינַת (שם לג): וְשַׂמְתִּיךָ בְּנִקְרַת הַצּוּר, הַנֶּאֱמָר בְּמֹשֶׁה, בְּעֵת שֶׁזָּכָה לִרְאוֹת וּלְהַשִּׂיג מַה שֶּׁהִשִּׂיג, הַיְנוּ שֶׁהִבְטִיחוֹ הַשֵּׁם יִתְבָּרַךְ לְהָגֵן עָלָיו, שֶׁיִּהְיֶה נִסְתָּר בְּנִקְרַת הַצּוּר, דְּהַיְנוּ בְּחִינַת צִמְצוּם, שֶׁלֹּא יֵצֵא הַמֹּחַ לְשׁוֹטֵט חוּץ לַגְּבוּל שֶׁהָיָה לוֹ: **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** And this is the meaning of “I will put you in the cleft of the rock” (Exodus 33:22), which was said about Moshe at the time he merited seeing and entering into the mystery. In other words, God promised to shield him. He would be concealed in the rock’s cleft—i.e., the constriction—so that the mind would not roam beyond his limit. ###### Likutei Moharan, Part II 5:8:1 [Likutei Moharan, Part II 5:8:1](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:8:1) **ח** וְעַל־יְדֵי־זֶה נַעֲשִׂין דִּבּוּרִים כְּשֵׁרִים, לְהַחֲיוֹת וּלְהָשִׁיב אֶת הַנְּשָׁמוֹת הַנְּפוּלוֹת, כִּי יֵשׁ נְשָׁמוֹת שֶׁנָּפְלוּ, שֶׁצְּרִיכִין לְהַחֲיוֹת וּלְהָשִׁיב אוֹתָם בְּכָל מִינֵי מַטְעַמִּים הַמְּשִׁיבִין אֶת הַנֶּפֶשׁ, בִּבְחִינַת (שיר השירים ב׳:ה׳): סַמְּכוּנִי בָּאֲשִׁישׁוֹת, רַפְּדוּנִי בַּתַּפּוּחִים, כִּי חוֹלַת אַהֲבָה אָנִי; וְעַל־יְדֵי תִּקּוּן וְזִכּוּךְ הַמֹּחִין, שֶׁנַּעֲשֶׂה עַל־יְדֵי מָגִנֵּי אֶרֶץ כַּנַּ"ל, מִזֶּה נַעֲשֶׂה אֲמָרוֹת טְהוֹרוֹת לְהַחֲיוֹתָם. **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** **8.** This creates proper words to revive and restore the fallen souls. There are fallen souls that need to be revived and restored by means of all types of *maT’AMim* (tasty treats) that restore the soul, as in “Sustain me with dainties, drape me in [the fragrance of] apples, for I am love-sick” (Song of Songs 2:5). Through the rectification and refining of the intellects by the Guardians of the Earth, pure words are made to revive them. ###### Likutei Moharan, Part II 5:8:2 [Likutei Moharan, Part II 5:8:2](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:8:2) כִּי עִקָּר הִתְגַּלּוּת הַמֹּחַ הוּא בְּהַדִּבּוּר, כְּמוֹ שֶׁכָּתוּב (משלי ב׳:ו׳): מִפִּיו דַּעַת וּתְבוּנָה. וְעַל כֵּן כְּשֶׁהַמֹּחִין זַכִּים, נַעֲשִׂין דִּבּוּרִים כְּשֵׁרִים, וּבָהֶם מְשִׁיבִין אֶת הַנְּשָׁמוֹת הַנְּפוּלוֹת, בִּבְחִינַת (שם כו): שִׁבְעָה מְשִׁיבֵי טַעַם, הַיְנוּ עַל־יְדֵי תְּפִלִּין מֹחִין שֶׁהֵם בִּבְחִינַת שִׁבְעָה רוֹעִים, עַל יָדָם נַעֲשִׂין שִׁבְעָה מְשִׁיבֵי טַעַם, הַיְנוּ בְּחִינַת דִּבּוּרִים כְּשֵׁרִים הַנַּ"ל, שֶׁבָּהֶם מְשִׁיבִין הַנְּשָׁמוֹת שֶׁנָּפְלוּ, שֶׁהֵם בְּחִינַת (שם כד): שֶׁבַע יִפּוֹל צַדִּיק וְקָם. **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** This is because the mind is revealed primarily in speech, as it is written “from His mouth come *daat* and discernment” (Proverbs 2:6). Therefore, when the intellects are refined, proper words are made with which to restore the fallen souls, as in “seven who respond with good counsel” (ibid. 26:16). In other words, the *tefilin* /intellects, which are the Seven Shepherds, create the “seven *meShiVei TaAM* (who respond with good counsel)”—i.e., the proper words with which *meShiVin* (one restores) the fallen souls, as in “Seven times a righteous man falls and gets up” (Proverbs 24:16). ###### Likutei Moharan, Part II 5:8:3 [Likutei Moharan, Part II 5:8:3](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:8:3) וְזֶהוּ בְּחִינַת (תהילים י״ב:ז׳): אִמְרוֹת ה' אֲמָרוֹת טְהוֹרוֹת מְזֻקָּק שִׁבְעָתָיִם; הַיְנוּ בְּחִינַת הָאֲמָרוֹת טְהוֹרוֹת שֶׁנַּעֲשִׂין עַל־יְדֵי זִכּוּךְ הַמֹּחִין, בְּחִינַת תְּפִלִּין שֶׁהֵם בְּחִינַת שִׁבְעָה רוֹעִים, שֶׁעַל־יְדֵי־זֶה נַעֲשֶׂה שִׁבְעָה מְשִׁיבֵי טַעַם כַּנַּ"ל, וְזֶהוּ: מְזֻקָּק שִׁבְעָתָיִם, כַּנַּ"ל: **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** This is also the meaning of “The words of God are pure words… refined sevenfold” (Psalms 12:7). This refers to the pure words made by refining the intellects—i.e., the concept of *tefilin* /Seven Shepherds that create the “seven who respond with good counsel.” This is the meaning of “refined sevenfold.” ###### Likutei Moharan, Part II 5:9:1 [Likutei Moharan, Part II 5:9:1](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:9:1) **ט** וְזֶה בְּחִינַת חֲלוֹם עַל־יְדֵי מַלְאָךְ, כִּי אֵלּוּ הַמַּאֲמָרוֹת טְהוֹרוֹת הֵם בְּחִינַת מַלְאָךְ, בְּחִינַת חֲלוֹם עַל־יְדֵי מַלְאָךְ, כִּי הַדִּבּוּר הוּא הָרְשִׁימָה שֶׁל הַמֹּחַ, כִּי מַה שֶׁנִּרְשַׁם וְנֶעְלַם בַּמֹּחַ, נֶחֱקָק וְנִרְשָׁם בְּהַדִּבּוּר, וּכְשֶׁהַמֹּחִין זַכִּים, שֶׁעַל־יְדֵי־זֶה נַעֲשִׂין אֲמָרוֹת טְהוֹרוֹת כַּנַּ"ל, אֲזַי גַּם כְּשֶׁנִּסְתַּלֵּק הַמֹּחַ בִּשְׁעַת שֵׁנָה, וְאֵין נִשְׁאָר רַק הָרְשִׁימָה שֶׁל הַמֹּחַ, שֶׁהוּא בְּחִינַת דִּבּוּר, אֲזַי גַּם הָרְשִׁימָה זַכָּה, בִּבְחִינַת חֲלוֹם עַל־יְדֵי מַלְאָךְ. **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** **9.** And this is the concept of a dream mediated by an angel. For these pure words are the concept of an angel, i.e., a dream mediated by an angel. This is because the spoken word is the vestige of the mind. That which is imprinted and concealed in the mind is engraved and imprinted in speech. Thus, when the intellects are refined, so that pure words are made, then even when the conscious mind departs during sleep and the only thing that remains is the mind’s vestige, which is speech, the vestige, too, is refined. This is the concept of a dream mediated by an angel. ###### Likutei Moharan, Part II 5:9:2 [Likutei Moharan, Part II 5:9:2](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:9:2) וְזֶה בְּחִינַת שֶׁאַחַר הִסְתַּלְּקוּת מֹשֶׁה בָּא שַׂר צְבָא ה' וְאָמַר: עַתָּה בָּאתִי (יהושע ה). הִסְתַּלְּקוּת מֹשֶׁה זֶה בְּחִינַת הִסְתַּלְּקוּת הַדַּעַת, בְּחִינַת שֵׁנָה, שֶׁאָז הַדַּעַת מִסְתַּלֵּק, וְאֵין נִשְׁאָר רַק הָרְשִׁימוּ, אֲזַי הוּא בְּחִינַת: וַיֹּאמֶר וְכוּ' אֲנִי שַׂר צְבָא ה', דְּהַיְנוּ מַלְאָךְ, עַתָּה בָּאתִי, כִּי אָז נִשְׁאָר הָרְשִׁימוּ בִּבְחִינַת מַלְאָךְ, בְּחִינַת חֲלוֹם עַל־יְדֵי מַלְאָךְ כַּנַּ"ל: **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** This is the reason that after Moshe’s passing the commander of God’s host came and said: “Now I have come!” (Joshua 5:14). Moshe’s passing signifies the departure of *daat,* which is analogous to sleep, at which time *daat* departs and all that remains is the vestige. Therefore, “He said, ‘… I am the commander of God’s host’”—i.e., an angel—“Now I have come!” What remains then is the vestige, the concept of angel—i.e., a dream mediated by an angel. ###### Likutei Moharan, Part II 5:9:3 [Likutei Moharan, Part II 5:9:3](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:9:3) וְזֶה בְּחִינַת: ה' יִתֶּן אֹמֶר הַמְבַשְּׂרוֹת צָבָא רָב (תהלים סח). ה' יִתֶּן אֹמֶר – זֶה בְּחִינַת אֲמָרוֹת טְהוֹרוֹת הַנַּ"ל, בְּחִינַת הָרְשִׁימָה שֶׁל הַמֹּחַ שֶׁזֶּה בְּחִינַת מַלְאָךְ כַּנַּ"ל. וְזֶהוּ: הַמְבַשְּׂרוֹת צָבָא רָב – הַיְנוּ מַלְאָכִים כַּנַּ"ל. **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** And this is the meaning of “The Lord gives the word; the heralds are a great host” (Psalms 68:12). “The Lord gives the word” corresponds to pure words, the vestige of the mind, which is the concept of an angel. Thus this is the meaning of “the heralds are a great host”—i.e., the angels. ###### Likutei Moharan, Part II 5:9:4 [Likutei Moharan, Part II 5:9:4](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:9:4) וְזֶה בְּחִינַת מַה שֶּׁמּוּבָא בְּכִתְבֵי הָאֲרִ"י ז"ל, שֶׁצְּבָאוֹת הוּא הַנֶּעְלָם שֶׁל שַׁדַּי, כִּי הַנֶּעְלָם שֶׁל שִׁין דַלֶת יוּד הוּא בְּגִימַטְרִיָּא צְבָאוֹת עִם הַכּוֹלֵל, כַּמְבֹאָר שָׁם. הַיְנוּ שֶׁהַנֶּעְלָם שֶׁל שַׁדַּי, דְּהַיְנוּ כְּשֶׁבְּחִינַת שַׁדַּי שֶׁהוּא הַמֹּחִין נִסְתַּלֵּק, בְּחִינַת הִסְתַּלְּקוּת הַמֹּחִין בִּשְׁעַת שֵׁנָה, וְאֵין נִשְׁאָר רַק הָרְשִׁימוּ, שֶׁהוּא בְּחִינַת נֶעְלָם שֶׁל שַׁדַּי, אֲזַי זֹאת הָרְשִׁימוּ שֶׁהִיא בְּחִינַת נֶעְלָם שֶׁל שַׁדַּי, הִיא בִּבְחִינַת צְבָאוֹת, בְּחִינַת מַלְאָךְ כַּנַּ"ל. **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** This also relates to what is brought in the writings of the Ari, of blessed memory, that *tzevaot* is the hidden element of *Shadai.* As explained there, the “hidden” [letters] of *shIN daLeT yOD,* with one added for the word itself, has the same numerical value as *TZeVAOT*. In other words, the hidden element of *Shadai* signifies the departing of *Shadai* /intellects during sleep. All that remains is the vestige, *Shadai’s* hidden element. Therefore, this vestige, being the hidden element of *Shadai,* corresponds to *tzevaot,* an angel. ###### Likutei Moharan, Part II 5:9:5 [Likutei Moharan, Part II 5:9:5](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:9:5) וְזֶה בְּחִינַת (דניאל ז): וּשְׂעַר רֵאשֵׁהּ כַּעֲמַר נְקֵא. שְׂעַר רֵאשֵׁהּ זֶה בְּחִינַת הִתְנוֹצְצוּת הַמֹּחִין, כִּי הַשְּׂעָרוֹת יוֹצְאִין מִן הַמֹּחִין, וּכְשֶׁהַמֹּחִין נְקִיִּים וְזַכִּים, אֲזַי נַעֲשֶׂה גַּם מֵהָרְשִׁימוּ בְּחִינַת מַלְאָךְ. וְזֶהוּ: כַּעֲמַר נְקֵא. עֲמַר רָאשֵׁי תֵבוֹת: עֹשֶׂה מַלְאָכָיו רוּחוֹת (תהלים קד), בְּחִינַת מַלְאָכִים, שֶׁנַּעֲשִׂין עַל־יְדֵי הָרְשִׁימוּ, כְּשֶׁהַמֹּחִין נְקִיִּים וְזַכִּים כַּנַּ"ל. אֲבָל כְּשֶׁאֵין הַמֹּחִין נְקִיִּים וְזַכִּים, אֲזַי נַעֲשֶׂה מִבְּחִינַת שְׂעָרוֹת בְּחִינַת (ישעיה יג): וּשְׂעִירִים יְרַקְּדוּ שָׁם, בְּחִינַת חֲלוֹם עַל־יְדֵי שֵׁד. **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** This is the meaning of “The hair of His head is like clean wool” (Daniel 7:9). “The hair of His head” alludes to the intellects’ shining radiance. This is because the hair emerges from the intellects. When the intellects are clean and refined, then the vestige itself becomes the concept of an angel. This is the meaning of “like clean *amar* (wool).” *AMaR* is an acronym for “*Oseh Malakhav Ruchot* (He makes the winds His angels)” (Psalms 104:4), alluding to the angels created by the vestige when the intellects are clean and refined. However, when the intellects are not clean and refined, the *Se’ARot* (hairs) become “and *Se’IRim* (goats) will dance there” (Isaiah 13:21)—the concept of a dream mediated by a demon. ###### Likutei Moharan, Part II 5:9:6 [Likutei Moharan, Part II 5:9:6](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:9:6) וְזֶה בְּחִינַת אָדָם וּבְהֵמָה, בְּחִינַת חֲלוֹם עַל־יְדֵי מַלְאָךְ וַחֲלוֹם עַל־יְדֵי שֵׁד. **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** This corresponds to the human level and the animal level—conceptually, a dream mediated by an angel and a dream mediated by a demon. ###### Likutei Moharan, Part II 5:9:7 [Likutei Moharan, Part II 5:9:7](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:9:7) כִּי חֲלוֹם עַל־יְדֵי מַלְאָךְ זֶה בְּחִינַת אָדָם, בְּחִינַת (בראשית א): נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ. כִּדְמוּתֵנוּ – זֶה כֹּחַ הַמְדַמֶּה, שֶׁהוּא בְּצַלְמֵנוּ, בִּבְחִינַת מַלְאָךְ, בְּחִינַת חֲלוֹם עַל־יְדֵי מַלְאָךְ, כִּי בִּשְׁעַת שֵׁנָה הַמֹּחַ מִסְתַּלֵּק, וְאֵין נִשְׁאָר רַק בְּחִינַת כֹּחַ הַמְדַמֶּה, וּכְשֶׁהַמֹּחִין זַכִּים, אֲזַי גַּם הַכֹּחַ הַמְדַמֶּה שֶׁנִּשְׁאָר הוּא בִּבְחִינַת מַלְאָךְ, בְּחִינַת: כִּדְמוּתֵנוּ בְּצַלְמֵנוּ – שֶׁהַכֹּחַ הַמְדַמֶּה הוּא בְּצַלְמֵנוּ, בִּבְחִינַת מַלְאָךְ כַּנַּ"ל, בְּחִינַת חֲלוֹם עַל־יְדֵי מַלְאָךְ, וְזֶה בְּחִינַת אָדָם, כְּמוֹ שֶׁכָּתוּב: נַעֲשֶׂה אָדָם וְכוּ'. **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** A dream mediated by an angel is synonymous with the human level, as in “Let us make the human in our image, after our likeness” (Genesis 1:26). “After our likeness” refers to the power of imagination, which is “in our image,” the concept of an angel—i.e., a dream mediated by an angel. During sleep the conscious mind departs and the only thing that remains is the power of imagination. Now, when the intellects are refined, the remaining power of imagination, too, is the concept of an angel. This is as in ‘after our likeness, in our image’: the power of imagination is “in our image,” in the concept of an angel—i.e., a dream mediated by an angel. This corresponds to the human level, as it is written: “Let us make the human…” ###### Likutei Moharan, Part II 5:9:8 [Likutei Moharan, Part II 5:9:8](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:9:8) אֲבָל חֲלוֹם עַל יְדֵי שֵׁד זֶה בְּחִינַת בְּהֵמָה, בִּבְחִינַת (חבקוק ב): וְשֹׁד בְּהֵמוֹת יְחִיתַן. **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** But a dream mediated by a *SheiD* (demon) corresponds to the animal level, as in “and the *ShoD* (pillaging) of animals will destroy you” (Habakkuk 2:17). ###### Likutei Moharan, Part II 5:9:9 [Likutei Moharan, Part II 5:9:9](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:9:9) וְזֶה בְּחִינַת (תהלים מט): **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** And this is: **{“Men do not abide in honor; they are comparable to the animals *nidmu* (in their likeness)”** (Psalms 49:13) **.}** ###### Likutei Moharan, Part II 5:9:10 [Likutei Moharan, Part II 5:9:10](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:9:10) אָדָם בִּיקָר בַּל יָלִין – הַיְנוּ כְּשֶׁאֵינוֹ לָן וְיָשֵׁן בִּיקָר, בִּבְחִינַת תְּפִלִּין כַּנַּ"ל, הַיְנוּ שֶׁאֵינוֹ מְזַכֵּךְ הַמֹּחִין בִּבְחִינַת תְּפִלִּין, אֲזַי: נִמְשַׁל כַּבְּהֵמוֹת נִדְמוּ – הַיְנוּ אָז הַכֹּחַ הַמְדַמֶּה, בִּבְחִינַת בְּהֵמָה, בְּחִינַת חֲלוֹם עַל־יְדֵי שֵׁד, שֶׁזֶּה בְּחִינַת בְּהֵמָה כַּנַּ"ל. **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** Men do not abide in honor”—this alludes to a person who does not abide and sleep “in honor,” in the concept of *tefilin,* as discussed above. In other words, when he fails to refine the intellects, the concept of *tefilin,* then “comparable to the animals *niDMu*”—the power of the *meDaMeh* (imagination) corresponds to the animal level, a dream mediated by a demon, which is synonymous with the animal level. ###### Likutei Moharan, Part II 5:9:11 [Likutei Moharan, Part II 5:9:11](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:9:11) וְזֶה אוֹתִיּוֹת מַלְאָךְ רָאשֵׁי תֵבוֹת: כִּי לֵאלֹקִים מָגִנֵּי אֶרֶץ (שם מז); כִּי עַל־יְדֵי מָגִנֵּי אֶרֶץ נַעֲשֶׂה הַמַּלְאָךְ, עַל־יְדֵי שֶׁמְּתַקְּנִין הַמֹּחִין וְהַתְּפִלִּין כַּנַּ"ל, שֶׁעַל־יְדֵי־זֶה נַעֲשֶׂה בְּחִינַת חֲלוֹם עַל־יְדֵי מַלְאָךְ כַּנַּ"ל: **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** Thus the letters of *MaLAKh* (angel) are the first letters of “*Ki LeiElohim Mageeney Eretz* (for the Guardians of the Earth belong to God)” (Psalms 47:10). By rectifying the intellects and the *tefilin,* the Guardians of the Earth create the concept of an angel, which in turn results in a dream mediated by an angel. ###### Likutei Moharan, Part II 5:10:1 [Likutei Moharan, Part II 5:10:1](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:10:1) **י** אֲבָל יֵשׁ גַּם לְהַמַּאֲכָלִים חֵלֶק בַּחֲלוֹם, כִּי מִן הַמַּאֲכָלִים עוֹלִים עֲשָׁנִים אֶל הַמֹּחַ, וְנִצְטַיְּרִין מֵהֶם חֲלוֹמוֹת בַּשֵּׁנָה. עַל־כֵּן צְרִיכִין לְחַזֵּק אֶת הַמַּלְאָךְ, כְּדֵי שֶׁלֹּא יִהְיֶה נִפְגַּם הַחַלּוֹם עַל־יְדֵי הַמַּאֲכָלִים, כִּי כְּשֶׁאֵין חִזּוּק בְּהַמַּלְאָךְ, אֲזַי נִפְגָּם הַחֲלוֹם עַל־יְדֵי הַמַּאֲכָלִים, בִּבְחִינַת חֲלוֹם עַל־יְדֵי שֵׁד, חַס וְשָׁלוֹם: **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** **10.** However, foods, too, play a role in a dream. Foods produce vapors that ascend to the brain, where they are formed into dreams during sleep. It is therefore necessary to strengthen the angel, so that the foods do not blemish the dream. For when the angel lacks strength, the foods mar the dream, making it a dream mediated by a demon, God forbid. ###### Likutei Moharan, Part II 5:10:2 [Likutei Moharan, Part II 5:10:2](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:10:2) כִּי יֵשׁ שִׁבְעָה אִיקְלִימִים, וְעַל כָּל אִיקְלִים יֵשׁ מַלְאָךְ מְמֻנֶּה, בְּחִינַת (זכריה ד׳:י׳): שִׁבְעָה עֵינֵי ה' הֵמָּה מְשׁוֹטְטִים בְּכָל הָאָרֶץ, וְעַל כֵּן בְּכָל אִיקְלִים גְּדֵלִים פֵּרוֹת אֲחֵרִים, כְּפִי הַמְמֻנֶּה, וְעַל כֵּן הֵם נֶחֱלָקִים לְשִׁבְעָה אִיקְלִימִים, כְּנֶגֶד בְּחִינַת שִׁבְעָה רוֹעִים, שֶׁהֵם בְּחִינַת תְּפִלִּין, שֶׁמִּשָּׁם נַעֲשִׂין בְּחִינַת הַמַּלְאָכִים כַּנַּ"ל; **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** For [the earth] has seven regions, each with an angel appointed over it, as in “seven are the eyes of God—they range over the whole earth” (Zechariah 4:10). Each region therefore grows different produce, consistent with its appointed [angel]. This is why they are divided into seven regions, corresponding to the Seven Shepherds, the concept of *tefilin* from which angels are created. ###### Likutei Moharan, Part II 5:10:3 [Likutei Moharan, Part II 5:10:3](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:10:3) וְהַשֶּׁפַע כְּשֶׁיּוֹרֶדֶת, מְקַבֵּל אוֹתָהּ תְּחִלָּה הַמַּלְאָךְ הַמְמֻנֶּה שָׁם, וְאַחַר כָּךְ יוֹרֶדֶת דֶּרֶךְ הַשֵּׁדִים הַשּׁוֹכְנִים בָּאֲוִיר, שֶׁהֵם מְקַבְּלִים אֶת הַשֶּׁפַע בְּדֶרֶךְ מַעֲבָר לְבַד, וְאֵין יוֹנְקִים מִמֶּנָּה רַק כְּדֵי חִיּוּתָם לְבַד, וְאַחַר כָּךְ יוֹרֶדֶת הַשֶּׁפַע לְמַטָּה, לְאוֹתוֹ הַמָּקוֹם וְהַשָּׂדֶה שֶׁהַשֶּׁפַע הוֹלֶכֶת לְשָׁם, **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** Now, when an influx of bounty descends, the first to receive it is the angel in charge there. After that it descends via the demons that reside in the air. They receive the bounty only in transition, sapping from it only enough to ensure their existence. Finally, the bounty descends below, to that place and field for which the bounty is headed. ###### Likutei Moharan, Part II 5:10:4 [Likutei Moharan, Part II 5:10:4](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:10:4) וְאַחַר כָּךְ מְקַבֵּל הַמֶּלֶךְ אֶת הַשֶּׁפַע, בִּבְחִינַת (דניאל ד׳:ט׳): אַנְתְּ הוּא מַלְכָּא וְכוּ', שֶׁנֶּאֱמַר שָׁם עַל הָאִילָן דְּמָזוֹן לְכֹלָּא בֵּהּ וְכוּ'. וְזֶה בְּחִינַת (קהלת ה׳:ח׳): מֶלֶךְ לְשָׂדֶה נֶעֱבָד, שֶׁהַמֶּלֶךְ מְקַבֵּל הַשֶּׁפַע מִן הַשָּׂדֶה, דְּהַיְנוּ כְּשֶׁהַשֶּׁפַע בָּאָה לְמַטָּה, אָז מְקַבֵּל אוֹתָהּ הַמֶּלֶךְ. **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** And then the king receives the bounty, as in “It is you, O king…,” which is said there about the tree that “there was food for all in it” (Daniel 4:18-19). This is the meaning of “[Even] a king is beholden to the field” (Ecclesiastes 5:8), for the king receives bounty from the field. In other words, when the bounty descends below, then the king receives it. ###### Likutei Moharan, Part II 5:10:5 [Likutei Moharan, Part II 5:10:5](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:10:5) וְכָל אֵלּוּ מְקַבְּלִין מִבְּחִינַת שַׁדַּי, וְעַל כֵּן כֻּלָּם נִקְרָאִים עַל שֵׁם שַׁדַּי, כִּי שֵׁד – עַל שֵׁם שַׁדַּ"י, וְכֵן שָׂדֶה – עַל שֵׁם שַׁדַּי, וְכֵן הָעוֹבֵד הַשָּׂדֶה נִקְרָא עַל שֵׁם שַׁדַּי, כְּמוֹ שֶׁכָּתוּב (ישעיה כח): יְפַתַּח וִישַׂדֵּד אַדְמָתוֹ. **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** All of these receive from the concept of *Shadai,* and for that reason they all get their name from *Shadai*. *SheiD* (demon) is etymologically similar to *ShaDai,* and so too is *SaDeh* (field). One who works the field is likewise named after *Shadai,* as in “breaking up *veSaDeid* (and furrowing) his land” (Isaiah 28:24). ###### Likutei Moharan, Part II 5:10:6 [Likutei Moharan, Part II 5:10:6](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:10:6) וּכְשֶׁבְּחִינַת הַמַּלְאָךְ חָזָק, אֲזַי אֵין הַשֵּׁדִים מְקַבְּלִין הַשֶּׁפַע רַק דֶּרֶךְ מַעֲבָר לְבַד, וְאֵין יוֹנְקִים מִמֶּנָּה רַק כְּדֵי חִיּוּתָם לְבַד. אֲבָל כְּשֶׁנֶּחֱלָשׁ, חַס וְשָׁלוֹם, כֹּחַ הַמַּלְאָךְ, אֲזַי הֵם מְקַבְּלִין לְעַצְמָן כֹּחַ הַמַּלְאָךְ, וַאֲזַי הַמַּאֲכָלִים הַגְּדֵלִים עַל יָדָם, נִתְעָרֵב בָּהֵן כֹּחַ הַשֵּׁ"ד, כִּי הֵם קִבְּלוּ לְתוֹכָן מַמָּשׁ אֶת כֹּחַ הַמַּלְאָךְ. נִמְצָא כְּשֶׁגְּדֵלִים הַמַּאֲכָלִים, הֵם גְּדֵלִים עַל־יְדֵי תַּעֲרֹבֶת כֹּחַ הַשֵּׁ"ד, וּכְשֶׁאוֹכְלִין אֵלּוּ הַמַּאֲכָלִים, נַעֲשֶׂה מֵהֶם חֲלוֹם עַל־יְדֵי שֵׁד, חַס וְשָׁלוֹם, **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** Now, when the angel is strong, the demons receive bounty only in transition, sapping from it only enough to ensure their existence. But when the angel is weakened, God forbid, [the demons] take the angel’s power for themselves. Then, because they have literally ingested the angel’s power, the foods that grow because of them have the demon’s power mixed into them. It follows, that when the foods grow, the demon’s power is one of the ingredients which promotes their growth. Thus, when these foods are eaten, they produce a dream mediated by a demon, God forbid. ###### Likutei Moharan, Part II 5:10:7 [Likutei Moharan, Part II 5:10:7](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:10:7) וְלֹא זוֹ אַף זוֹ, כִּי גַּם הֵם יְכוֹלִין לְטַמֵּא אֶת הָאָדָם, חַס וְשָׁלוֹם, בַּשֵּׁנָה בַּטֻּמְאָה הַיָּדוּעַ, חַס וְשָׁלוֹם, כִּי הַמַּלְאָךְ הוּא בְּחִינַת אֵשׁ, כְּמוֹ שֶׁכָּתוּב (יחזקאל א׳:י״ג): מַרְאֵיהֶם כְּגַחֲלֵי אֵשׁ בּוֹעֲרוֹת כְּמַרְאֵה הַלַּפִּידִים, וּכְשֶׁנֶּחֱלָשׁ כֹּחַ הַמַּלְאָךְ, וַאֲזַי הַשֵּׁדִים מְקַבְּלִין לְעַצְמָן כֹּחַ הַמַּלְאָךְ, אֲזַי הֵם מְחַמְּמִין עַל־יְדֵי הָאֵשׁ הַזֶּה וּמְטַמְּאִין, חַס וְשָׁלוֹם, בַּטֻּמְאָה הַנַּ"ל. **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** What’s more, they are also capable of defiling a person during sleep, by means of the well-known defilement, God forbid. This is because the angel is the concept of fire, as it is written “[The creatures] had the appearance of fiery coals, burning like the appearance of torches” (Ezekiel 1:13). Thus, when the angel is weakened and the demons then take the angel’s power for themselves, they use this fire to sexually excite and pollute a person with the aforementioned defilement, God forbid. ###### Likutei Moharan, Part II 5:10:8 [Likutei Moharan, Part II 5:10:8](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:10:8) וְעַל כֵּן צְרִיכִין לְחַזֵּק אֶת הַמַּלְאָךְ, וְחִזּוּק הַמַּלְאָךְ הוּא עַל־יְדֵי שִׂמְחָה, בִּבְחִינַת (משלי ט״ו:י״ג): לֵב שָׂמֵחַ יֵיטִב פָּנִים, זֶה בְּחִינַת הַמַּלְאָךְ, בְּחִינַת (ישעיהו ס״ג:ט׳): וּמַלְאָךְ פָּנָיו הוֹשִׁיעָם – שֶׁנִּתְחַזֵּק עַל־יְדֵי לֵב שָׂמֵחַ. וְעַל כֵּן מְקוֹם הַמַּלְאָכִים נִקְרָא שְׁחָקִים עַל שֵׁם שְׂחוֹק וְשִׂמְחָה, כִּי עִקָּר חִזּוּק הַמַּלְאָכִים – עַל־יְדֵי שִׂמְחָה כַּנַּ"ל: **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** And so it is necessary to strengthen the angel. This fortifying is accomplished through joy, as in “A joyous heart makes a good countenance” (Proverbs 15:13), which alludes to an angel, as in “and so an angel of His countenance delivered them” (Isaiah 63:9)—it is fortified through a joyous heart. This is why the abode of the angels is called *SheChaKim,* on account of the *S’ ChoK* (laughter) and joy, because the angels are mainly strengthened through joy. ###### Likutei Moharan, Part II 5:10:9 [Likutei Moharan, Part II 5:10:9](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:10:9) וְזֶה בְּחִינַת הַשִּׂמְחָה שֶׁל תְּפִלִּין, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה, שֶׁרַב (יִרְמְיָה) הֲוָה בָּדֵחַ טוּבָא, וְאָמַר: תְּפִלִּין קָא מַנַּחְנָא (ברכות ל, ועיין תר"י שם). הַיְנוּ, כִּי עַל־יְדֵי תְּפִלִּין מֹחִין נַעֲשֶׂה בְּחִינַת הַמַּלְאָךְ כַּנַּ"ל, וְעַל כֵּן צָרִיךְ שִׂמְחָה כְּדֵי לִתֵּן חִזּוּק לְהַמַּלְאָךְ כַּנַּ"ל. **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** This relates to the joy associated with *tefilin*. As our Sages, of blessed memory, taught: Rabbi Yirmiyah was exceedingly buoyant… and said: “I am wearing *tefilin*” (Berakhot 30b). In other words, the concept of an angel is created through *tefilin* /intellects, and so joy is required in order to strengthen the angel. ###### Likutei Moharan, Part II 5:10:10 [Likutei Moharan, Part II 5:10:10](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:10:10) וְעַל כֵּן כְּשֶׁחָלַם לָאָדָם חֲלוֹם לֹא טוֹב, הַתִּקּוּן הוּא תַּעֲנִית, כִּי תַּעֲנִית הוּא בְּחִינַת שִׂמְחָה, כְּמוֹ שֶׁכָּתוּב (תהילים צ׳:ט״ו): שַׂמְּחֵנוּ כִּימוֹת עִנִּיתָנוּ, שֶׁעַל יְדֵי תַּעֲנִית נַעֲשֶׂה שִׂמְחָה, וְעַל־יְדֵי הַשִּׂמְחָה נוֹתְנִין חִזּוּק לְהַמַּלְאָךְ וּמְתַקְּנִין וּמַכְנִיעִין אֶת בְּחִינַת הַחֲלוֹם רָע, שֶׁהוּא בְּחִינַת חֲלוֹם עַל־יְדֵי שֵׁד, שֶׁבָּא עַל־יְדֵי שֶׁאֵין חִזּוּק בְּהַמַּלְאָךְ כַּנַּ"ל. **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** Therefore, when a person has a bad dream, the rectification is a fast, because a *taANniT* (fast) is synonymous with joy, as it is written (Psalms 90:15), “Give us joy for as long as *ENiTanu* (You have afflicted us).” Fasting brings joy, and through joy we fortify the angel, thus rectifying and subduing the bad dream—i.e., a dream mediated by a demon, which occurs when the angel lacks strength. ###### Likutei Moharan, Part II 5:10:11 [Likutei Moharan, Part II 5:10:11](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:10:11) וְעַל כֵּן מִי שֶׁאֵין רוֹצֶה לְהִתְעַנּוֹת עַל הַחֲלוֹם, אוֹמְרִים לוֹ הַמֵּיטִיבִין: לֵךְ אֱכֹל בְּשִׂמְחָה לַחְמְךָ, (קהלת ט׳:ז׳) הַיְנוּ שֶׁיִּהְיֶה אֲכִילָתוֹ בִּבְחִינַת שִׂמְחָה, שֶׁעַל־יְדֵי־זֶה מְחַזֵּק אֶת הַמַּלְאָךְ וּמַכְנִיעַ אֶת הַשֵּׁדִים, שֶׁעַל יָדָם נִתְקַלְקֵל הַחֲלוֹם עַל־יְדֵי הַמַּאֲכָלִים כַּנַּ"ל: **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** This is why when someone does not want to fast over the dream, his well-wishers say to him: “Go, eat your bread with joy” (Ecclesiastes 9:7). His eating should be with joy, so that it strengthens the angel and lays low the demons that cause dreams to be blemished through the foods. ###### Likutei Moharan, Part II 5:10:12 [Likutei Moharan, Part II 5:10:12](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:10:12) וְעִקָּר חִזּוּק הַמַּלְאָךְ הוּא בְּנִיסָן, כִּי נִיסָן רֹאשׁ הַשָּׁנָה לִמְלָכִים (ר"ה ב.), וְאָז נִתְחַדֵּשׁ כָּל הַהִתְמַנּוּת שֶׁל כָּל אֶחָד וְאֶחָד, וְאָז נוֹתְנִין לְכָל הַמַּלְאָכִים הַהִתְמַנּוּת שֶׁלָּהֶם, וַאֲזַי נִתְחַדֵּשׁ הָרָצוֹן שֶׁל הַשֵּׁם יִתְבָּרַךְ, בְּחִינַת (דניאל ד׳:ל״ב): וּכְמִצְבְּיֵהּ עָבֵד בְּחֵיל שְׁמַיָּא; כִּי אָז נוֹתְנִין לְכֻלָּם הַהִתְמַנּוּת שֶׁלָּהֶם כִּרְצוֹנוֹ יִתְבָּרַךְ, וְאָז יֵשׁ לְהַמַּלְאָכִים שִׂמְחָה וְנִתְחַזְּקִין. **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** And angels are strengthened mainly in the month of Nissan, because Nissan is the new year for kings (Rosh HaShanah 2a). Everyone’s appointment is renewed at that time, and all the angels are given their appointment as well. And it is then that Divine Will is renewed, as in “He does as He wishes with the host of Heaven” (Daniel 4:32). This is because they are all given their appointment then, according to God’s Will, and so the angels rejoice and are strengthened. ###### Likutei Moharan, Part II 5:10:13 [Likutei Moharan, Part II 5:10:13](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:10:13) כִּי אָז, בְּנִיסָן, הוּא זְמַן הַגְּאֻלָּה, כִּי בְּנִיסָן נִגְאֲלוּ, וְזֶה יָדוּעַ, שֶׁעִקָּר גָּלוּת מִצְרַיִם הָיָה לְתַקֵּן חֵטְא אָדָם הָרִאשׁוֹן, שֶׁהָיוּ שֵׁדִים מְחַמְּמִין אוֹתוֹ וְהוֹלִיד שֵׁדִין וְכוּ' (ערובין יח: ב"ר פ' כ'), וְהַחִמּוּם הוּא עַל־יְדֵי חֲלִישׁוּת הַמַּלְאָךְ כַּנַּ"ל, וּמֵחֲמַת זֶה הָיָה גָּלוּת מִצְרַיִם; וּבְנִיסָן נִגְאֲלוּ, וְנִתְתַּקֵּן חֵטְא אָדָם הָרִאשׁוֹן אָז. נִמְצָא שֶׁבְּנִיסָן נִתְחַזֵּק כֹּחַ הַמַּלְאָךְ, שֶׁזֶּה בְּחִינַת תִּקּוּן חֵטְא אָדָם הָרִאשׁוֹן, שֶׁנִּתְתַּקֵּן בְּנִיסָן, בְּעֵת גְּאֻלַּת מִצְרַיִם כַּנַּ"ל. **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** The reason for this is that Nissan is the time of redemption, for in Nissan they were redeemed (Rosh HaShanah 11a). And it is known that the Egyptian exile was primarily to rectify the sin of the first man, whom the demons sexually excited and he begot demons… (Eruvin 18b; Bereishit Rabbah 20:11). As discussed above, sexual excitement is caused by the weakness of the angel. This led to the Egyptian exile. But they were redeemed in Nissan, at which time the first man’s sin was rectified. It follows, that the angels are strengthened in Nissan, paralleling the rectification of the first man’s sin in Nissan, at the time of the redemption from Egypt. ###### Likutei Moharan, Part II 5:10:14 [Likutei Moharan, Part II 5:10:14](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:10:14) וְזֶה שֶׁכָּתוּב (שמות ז׳:ד׳): וְהוֹצֵאתִי אֶת צִבְאֹתַי – בְּחִינַת מַלְאָכִים, שֶׁיָּצְאוּ וְנִגְאֲלוּ בְּנִיסָן. כִּי אָז נִתְחַזְּקוּ וְנִתְתַּקְּנוּ כַּנַּ"ל. וְעַל כֵּן עִקָּר הִתְחַדְּשׁוּת הָרָצוֹן, בְּחִינַת: וּכְמִצְבְּיֵהּ עָבֵד בְּחֵיל שְׁמַיָּא, הוּא בְּנִיסָן, כִּי אָז הוּא זְמַן תִּקּוּן וְחִזּוּק שֶׁלָּהֶם כַּנַּ"ל. **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** This is as it is written (Exodus 7:4) : “I shall take out My hosts”—this alludes to the angels. They went out and were redeemed in Nissan, because they were strengthened and rectified then. And so the main renewal of Divine Will—i.e., “He does as He wishes with the host of heaven”—is in Nissan, for that is the time of their rectification and strengthening. ###### Likutei Moharan, Part II 5:10:15 [Likutei Moharan, Part II 5:10:15](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:10:15) אֲבָל גַּם בְּכָל הַשָּׁנָה יְכוֹלִין לְחַדֵּשׁ הָרָצוֹן עַל־יְדֵי הַשִּׂמְחָה, כִּי עַל־יְדֵי הַשִּׂמְחָה נוֹתְנִין חִזּוּק בְּהַמַּלְאָכִים כַּנַּ"ל, וַאֲזַי נִתְעוֹרֵר שִׂמְחָה בְּהַמַּלְאָכִים כְּאִלּוּ נִתְחַדֵּשׁ הָרָצוֹן, בְּחִינַת: וּכְמִצְבְּיֵהּ עָבֵד בְּחֵיל שְׁמַיָּא, בְּאוֹתוֹ הַיּוֹם, כְּאִלּוּ קִבְּלוּ הַהִתְמַנּוּת שֶׁלָּהֶם בְּאוֹתוֹ הַיּוֹם. אֲבָל עִקָּר הִתְחַדְּשׁוּת הָרָצוֹן הוּא בְּנִיסָן, וַאֲזַי הוּא עִקָּר חִזּוּק שֶׁלָּהֶם. וַאֲזַי בְּנִיסָן הָיָה רָאוּי שֶׁיִּתְבַּטֵּל הַטֻּמְאָה הַנַּ"ל לְגַמְרֵי, מֵאַחַר שֶׁנִּתְתַּקֵּן וְנִתְחַזֵּק כֹּחַ הַמַּלְאָךְ, כַּנַּ"ל: **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** Nevertheless, also throughout the year, it is possible to renew Divine Will by means of joy. This is because joy strengthens the angels. Then joy is awakened in the angels, as if Divine Will were renewed—i.e., “He does as He wishes with the host of heaven”—on that very day; as if they received their appointment on that very day. But the primary renewal of Divine Will is in Nissan, and so that is when they get their main strengthen. Thus, by rights that aforementioned defilement should be entirely eliminated in Nissan, since the angel’s power has been rectified and strengthened. ###### Likutei Moharan, Part II 5:11:1 [Likutei Moharan, Part II 5:11:1](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:11:1) **יא** אֲבָל יֵשׁ שֶׁבָּא טֻמְאָה הַנַּ"ל מִבְּחִינָה אַחֶרֶת. כִּי דַּע, שֶׁעַל יְדֵי רַבָּנִים וְדַיָּנִים שֶׁאֵינָם כְּשֵׁרִים, שֶׁעוֹשִׂין עִוּוּת הַדִּין, עַל־יְדֵי־זֶה בָּא טֻמְאָה הַנַּ"ל, חַס וְשָׁלוֹם, כִּי עַל־יְדֵי עִוּוּת הַמִּשְׁפָּט, שֶׁהוּא בְּחִינַת (תהילים קכ״ב:ה׳): כִּסְאוֹת לְמִשְׁפָּט, נוֹפְלִין בְּחִינַת אֲהָבוֹת מִן הַמֶּרְכָּבָה, כִּי כִסְאוֹת לְמִשְׁפָּט, שֶׁהוּא בְּחִינַת הַמֶּרְכָּבָה, שָׁם הוּא בְּחִינַת אַהֲבָה קְדוֹשָׁה, בִּבְחִינַת (שיר השירים ג׳:י׳): מֶרְכָּבוֹ אַרְגָּמָן, תּוֹכוֹ רָצוּף אַהֲבָה מִבְּנוֹת יְרוּשָׁלָיִם. וּכְשֶׁנִּפְגָּם הַמֶּרְכָּבָה, בְּחִינַת כִּסְאוֹת לְמִשְׁפָּט, עַל־יְדֵי עִוּוּת הַדִּין – אֲזַי נוֹפְלִים מִשָּׁם אֲהָבוֹת נְפוּלוֹת, וְעַל־יְדֵי הָאֲהָבוֹת הַנְּפוּלוֹת בָּא, חַס וְשָׁלוֹם, הַחִמּוּם וְהַטֻּמְאָה הַנַּ"ל. **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** **11.** However, there are times when the aforementioned defilement stems from another source. Know! when unfitting rabbis and judges pervert *mishpat,* it brings to this defilement, God forbid. This is because when *mishpat*—i.e., “thrones of *mishpat*” (Psalms 122:5)—is perverted, “loves” fall from the Chariot. Holy love is consigned to the “thrones of *mishpat,*” i.e., the Chariot, as in “its chariot of purple, suffused with love by the maidens of Yerushalayim” (Song of Songs 3:10). But when the Chariot/“thrones of *mishpat*” is blemished on account of perverted *mishpat,* the fallen loves that devolve from there bring to sexual excitation and defilement, God forbid. ###### Likutei Moharan, Part II 5:11:2 [Likutei Moharan, Part II 5:11:2](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:11:2) וְעִוּוּת הַמִּשְׁפָּט נַעֲשֶׂה עַל־יְדֵי בְּחִינַת תְּפִלִּין רָעִים. כִּי יֵשׁ בְּחִינַת תְּפִלִּין, מֹחִין, שֶׁיֵּשׁ בָּהֶם פְּסֹלֶת, כִּי הַתְּפִלִּין מֹחִין נַעֲשִׂין עַל־יְדֵי שֶׁמַּעֲלִין הַלֵּחוֹת וְשַׁמְנוּנִית הַגּוּף מִבְּחִינַת הֶחְתִּים בְּשָׂרוֹ לִבְחִינַת חוֹתָם דִּקְדֻשָּׁה, בְּחִינַת תְּפִלִּין מֹחִין כַּנַּ"ל. וְיֵשׁ לֵחוֹת שֶׁצְּרִיכִין לָצֵאת, בִּבְחִינַת טִפַּת עֵשָׂו וְיִשְׁמָעֵאל, וּכְשֶׁמַּעֲלִין בְּחִינַת אֵלּוּ הַשַּׁמְנוּנִית מִבְּחִינַת הֶחְתִּים בְּשָׂרוֹ אֶל הַמֹּחַ, אֲזַי נִתְעָרֵב פְּסֹלֶת בְּהַמֹּחִין וְהַתְּפִלִּין, **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** Perverted *mishpat* comes about through the concept of bad *tefilin*. At times, *tefilin* /intellects contain dross. This is because the *tefilin* /intellects are created by elevating the body’s fluids and fatty substances from “his flesh *hechtim*” to a *chotem* of Holiness, i.e., *tefilin* /intellects. Now, certain fluids need to emerge, as with the drop of Esav and Yishamel. When these fatty substances are raised from the level of “his flesh becomes stopped up” to the brain, the dross becomes mixed into the intellects and the *tefilin*. ###### Likutei Moharan, Part II 5:11:3 [Likutei Moharan, Part II 5:11:3](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:11:3) וְעַל־יְדֵי־זֶה נַעֲשֶׂה קִלְקוּל הַמִּשְׁפָּט, בִּבְחִינַת (חבקוק א׳:ד׳): רָשָׁע מַכְתִּיר אֶת הַצַּדִּיק; הַיְנוּ הַפְּסֹלֶת שֶׁמִּתְעָרֵב וּמְסַבֵּב אֶת הַמֹּחַ, עַל־יְדֵי שֶׁמַּעֲלִין בְּחִינַת טִפַּת עֵשָׂו וְיִשְׁמָעֵאל אֶל הַמֹּחַ, עַל־יְדֵי־זֶה נִתְקַלְקֵל הַמִּשְׁפָּט. וְזֶהוּ: עַל־כֵּן יֵצֵא מִשְׁפָּט מְעֻקָּל, הַיְנוּ קִלְקוּל הַמִּשְׁפָּט כַּנַּ"ל, כִּי הַמִּשְׁפָּט – עַל־יְדֵי הַמֹּחַ, כְּמוֹ שֶׁכָּתוּב בִּשְׁלֹמֹה (מלכים־א ג): כִּי רָאוּ כִּי חָכְמַת אֱלֹקִים בְּקִרְבּוֹ לַעֲשׂוֹת מִשְׁפָּט. וְעַל כֵּן כְּשֶׁנִּפְגָּם הַמֹּחַ, נִתְקַלְקֵל הַמִּשְׁפָּט. **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** **{“For the wicked man encircles the righteous man, therefore *mishpat* emerges *me’ukal* (crooked)”** (Habakkuk 1:4) **.}** This leads to the corruption of *mishpat,* as in “the wicked man encircles the righteous man.” In other words, when raising the drop of Esav and Yishmael to the brain causes the dross to penetrate and surround the mind, *mishpat* becomes corrupted. This is the meaning of “therefore *mishpat* emerges crooked”—i.e., the corruption of *mishpat*. For *mishpat* is a product of the mind, as it is written of Shlomo: “for they recognized that he had within him Godly wisdom to execute *mishpat*” (1 Kings 3:28). Therefore, when the mind is blemished, *mishpat* is corrupted. ###### Likutei Moharan, Part II 5:11:4 [Likutei Moharan, Part II 5:11:4](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:11:4) וְעַל־יְדֵי קִלְקוּל הַמִּשְׁפָּט, בְּחִינַת מִשְׁפָּט מְעֻקָּל, עַל־יְדֵי־זֶה בָּא, חַס וְשָׁלוֹם, טֻמְאָה הַנַּ"ל, כַּנַּ"ל. וְזֶה מְעֻקָּל, אוֹתִיּוֹת עֲמָלֵק, שֶׁעַל יָדוֹ בָּא הַטֻּמְאָה הַנַּ"ל, בִּבְחִינַת (דברים כ״ה:י״ח): אֲשֶׁר קָרְךָ בַּדֶּרֶךְ. **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** And corrupting *mishpat,* as in “*mishpat* [emerges] crooked,” brings, God forbid, to the aforementioned defilement. This is [hinted at by the word] *Me’UKaL* (crooked), whose letters spell AMaLeK, through whom there is this defilement, as in “that he polluted you on the way” (Deuteronomy 25:18). ###### Likutei Moharan, Part II 5:11:5 [Likutei Moharan, Part II 5:11:5](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:11:5) וְזֶהוּ (במדבר כ״ד:כ״א): וַיַּרְא אֶת הַקֵּינִי – וַיַּרְא אֶת עֲמָלֵק, שֶׁהֵם סְמוּכִים זֶה לָזֶה בַּתּוֹרָה, כִּי טֻמְאָה הַנַּ"ל, שֶׁהִיא טֻמְאַת עֲמָלֵק, הִיא בָּאָה עַל־יְדֵי גֵּרִים, כְּכָל הַמְבֹאָר לְמַעְלָה. **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** **{“He saw Amalek, and he took up his parable and said: Amalek is the first among nations, but its fate is eternal destruction. He saw the Kenite, and he took up his parable and said: Secure is your dwelling; set in the rock is your nest”** (Numbers 24:20-21) **.}** This is the meaning of “He saw the Kenite,” “He saw Amalek.” They are juxtaposed in the Torah because the aforementioned defilement, the defilement associated with Amalek, comes about through converts, as has been fully clarified above. ###### Likutei Moharan, Part II 5:11:6 [Likutei Moharan, Part II 5:11:6](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:11:6) וְזֶה בְּחִינַת מַרְאֶה בַּחֲלוֹם (כְּמוֹ שֶׁקּוֹרִין זֹאת הַטֻּמְאָה "מַרְאִין"). מַרְאֶה רָאשֵׁי תֵבוֹת: רָשָׁע מַכְתִּיר אֶת הַצַּדִּיק, שֶׁעַל־יְדֵי־זֶה בָּא טֻמְאָה זוֹ כַּנַּ"ל, עַל־יְדֵי שֶׁנַּעֲשֶׂה עִוּוּת הַמִּשְׁפָּט כַּנַּ"ל: **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** And this is the concept of *mareh* (a nocturnal emission) during a dream {since they call this defilement “*maren*”}. *MaREH* is an acronym for “*Rasha Makhtir Et Hatzaddik* (the wicked man encircles the righteous man).” By perverting *mishpat,* this [encircling] brings about this defilement, as discussed above. ###### Likutei Moharan, Part II 5:12:1 [Likutei Moharan, Part II 5:12:1](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:12:1) **יב** וַאֲזַי כְּשֶׁבָּא טֻמְאָה הַנַּ"ל עַל־יְדֵי עִוּוּת הַמִּשְׁפָּט, אֵין תִּקּוּן רַק עַל־יְדֵי קִשּׁוּר הַמֶּרְכָּבָה, שֶׁצְּרִיכִין לְקַשֵּׁר הַמֶּרְכָּבָה, בְּחִינַת: מֶרְכָּבוֹ אַרְגָּמָן, שֶׁהֵם רְפָאֵל וְגַבְרִיאֵל וְכוּ', שֶׁהֵם מַלְאֲכֵי הַמֶּרְכָּבָה, כַּמּוּבָא, שֶׁצָּרִיךְ לְקַשְּׁרָם, לְתַקֵּן פְּגַם הַמֶּרְכָּבָה הַנַּ"ל, שֶׁמִּשָּׁם בָּאִין הָאֲהָבוֹת הַנְּפוּלוֹת כַּנַּ"ל. **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** **12.** And when the perversion of *mishpat* brings about the aforementioned defilement, the only way to rectify this is by assembling the Chariot. It is necessary to assemble the Chariot, as in “its chariot of *ARGaMaN* (purple)”—referring to the angels of the Chariot, Refael, Gavriel, and so on, as is brought. One has to bind them together in order to rectify the blemish of the Chariot, from which the fallen loves come. ###### Likutei Moharan, Part II 5:12:2 [Likutei Moharan, Part II 5:12:2](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:12:2) וְעַל כֵּן קֹדֶם הַשֵּׁנָה נִתְתַּקֵּן מִקַּדְמוֹנִים לוֹמַר קִשּׁוּר הַמֶּרְכָּבָה, דְּהַיְנוּ: מִימִינִי מִיכָאֵל, וּמִשְּׂמֹאלִי גַּבְרִיאֵל וְכוּ'; כִּי עַל־יְדֵי קִשּׁוּר הַמֶּרְכָּבָה נִצּוֹלִין מִטֻּמְאָה הַנַּ"ל: **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** This is the reason the early sages instituted reciting the “Assembling of the Chariot” before going to sleep: “To my right, Mikhael; to my left, Gavriel….” By assembling the Chariot, one is spared from the aforementioned defilement. ###### Likutei Moharan, Part II 5:13:1 [Likutei Moharan, Part II 5:13:1](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:13:1) **יג** וְזֶה בְּחִינַת: תְּקִיעָה, תְּרוּעָה, שְׁבָרִים. **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** **13.** This relates conceptually to *tekiah, teruah, shevarim :* ###### Likutei Moharan, Part II 5:13:2 [Likutei Moharan, Part II 5:13:2](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:13:2) תְּקִיעָה זֶה בְּחִינַת: הֲיִתָּקַע שׁוֹפָר בְּעִיר וְעָם לֹא יֶחֳרָדוּ (עמוס ג׳:ו׳), בְּחִינַת חֶרְדַּת הַגּוּף, בְּחִינַת קַר־רוּחַ, בְּחִינַת (משלי י׳:כ״ג-כ״ד): וְקַר רוּחַ אִישׁ תְּבוּנָה, שֶׁעַל־יְדֵי־זֶה הוּא תִּקּוּן הָאֱמוּנָה, עַל־יְדֵי אִישׁ תְּבוּנָה כַּנַּ"ל. **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** *TeKiAh* is the concept of “If the shofar is *TaKA* (sounded) in a city, do the people not tremble?” (Amos 3:6). This alludes to the body’s trembling, a cool spirit, as in “and the cool spirit of an understanding individual” (Proverbs 17:27). It brings to the rectification of faith by means of “an understanding individual.” ###### Likutei Moharan, Part II 5:13:3 [Likutei Moharan, Part II 5:13:3](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:13:3) תְּרוּעָה זֶה בְּחִינַת: וּמֹשֶׁה הָיָה רֹעֶה, בְּחִינַת תְּפִלִּין, הֶפֶךְ רֹעֶה זוֹנוֹת כַּנַּ"ל. **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** *teRuAH* is the concept of “Moshe was a *RoEH* (shepherd)”—i.e., *tefilin*—the opposite of “*ro’eh* harlots.” ###### Likutei Moharan, Part II 5:13:4 [Likutei Moharan, Part II 5:13:4](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:13:4) שְׁבָרִים זֶה בְּחִינַת חֲלוֹמוֹת צוֹדְקִים וַאֲמִתִּיִּים, בְּחִינַת (שופטים ז׳:ט״ו): אֶת מִסְפַּר הַחֲלוֹם וְאֶת שִׁבְרוֹ, דְּהַיְנוּ חֲלוֹמוֹת צוֹדְקִים וַאֲמִתִּיִּים: **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** *SheVaRim* is the concept of accurate and true dreams. This is as in “the recounting of the dream and *ShiVRo* (its interpretation)” (Judges 7:15)—i.e., accurate and true dreams. ###### Likutei Moharan, Part II 5:13:5 [Likutei Moharan, Part II 5:13:5](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:13:5) גַּם שְׁבָרִים הוּא בְּחִינַת תִּקּוּן הַמִּשְׁפָּט, בְּחִינַת (תהילים נ״א:י״ט): לֵב נִשְׁבָּר (ע' תיקון כ"א דף מט), דְּהַיְנוּ מַה שֶּׁהַלֵּב נִשְׁקֶה לְכַבּוֹת חִמּוּם הַלֵּב, שֶׁהוּא כְּמוֹ נוּר דָּלוּק, בְּחִינַת (תהילים ק״ד:י״א): יִשְׁבְּרוּ פְרָאִים צְמָאָם; **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** *SheVaRim* also signifies the rectification of *mishpat,* as in “A heart that is *niShBaR* (broken)” (Psalms 51:19). This refers to dousing the heart to extinguish its excitation, because the heart is like a burning flame, as in “the wild beasts *yiShB’Ru* (quench) their thirst” (Psalms 104:11). ###### Likutei Moharan, Part II 5:13:6 [Likutei Moharan, Part II 5:13:6](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:13:6) כִּי עַל־יְדֵי קִלְקוּל הַמִּשְׁפָּט, שֶׁמִּזֶּה נוֹפְלִין אֲהָבוֹת נְפוּלוֹת כַּנַּ"ל, וְעַל־יְדֵי־זֶה הֵם מְחַמְּמִין הַלֵּב וּמְטַמְּאִין, חַס וְשָׁלוֹם, כַּנַּ"ל, כִּי הַלֵּב הוּא מְקוֹם הַמִּשְׁפָּט, כְּמוֹ שֶׁכָּתוּב (שמות כ״ח:ל׳): וְנָשָׂא אַהֲרֹן אֶת מִשְׁפַּט בְּנֵי יִשְׂרָאֵל עַל לִבּוֹ. וּכְשֶׁיֵּשׁ קִלְקוּל הַמִּשְׁפָּט, הֵם מְחַמְּמִין הַלֵּב עַל־יְדֵי הָאֲהָבוֹת הַנְּפוּלוֹת, וְעַל כֵּן צָרִיךְ לְהַשְׁקוֹת אֶת הַלֵּב, לְכַבּוֹת חִמּוּם הַנַּ"ל. וְזֶה בְּחִינַת שְׁבָרִים, בְּחִינַת לֵב נִשְׁבָּר, בְּחִינַת: יִשְׁבְּרוּ פְרָאִים צְמָאָם, דְּהַיְנוּ שֶׁהַלֵּב נִשְׁקֶה, וְנִכְבֶּה חִמּוּם הַנַּ"ל, שֶׁזֶּה בְּחִינַת תִּקּוּן הַמִּשְׁפָּט: **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** For when *mishpat* is corrupted, the fallen loves devolve, and as a result they excite the heart and cause defilement, God forbid, as discussed above. For the heart is the place of *mishpat,* as it is written, “Aharon bore the *mishpat* of the Israelites on his heart” (Exodus 28:30). Thus, when *mishpat* is corrupted, the fallen loves excite the heart and it becomes necessary to douse the heart in order to extinguish the excitation. This is the *shevarim,* “a heart that is *nishbar* (broken),” as in “the wild beasts *yishb’ru* (quench) their thirst”—i.e., the heart is doused and the excitation is extinguished, this being the rectification of *mishpat*. ###### Likutei Moharan, Part II 5:14:1 [Likutei Moharan, Part II 5:14:1](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:14:1) **יד** וְזֶה בְּחִינַת: רֹאשׁ הַשָּׁנָה, יוֹם כִּפּוּר, סֻכּוֹת, שְׁמִינִי עֲצֶרֶת. **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** **14.** This is also conceptually related to Rosh HaShanah, Yom Kippur, Sukkot, Shemini Atzeret: ###### Likutei Moharan, Part II 5:14:2 [Likutei Moharan, Part II 5:14:2](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:14:2) כִּי רֹאשׁ הַשָּׁנָה הוּא בְּחִינַת תִּקּוּן הָאֱמוּנָה, בִּבְחִינַת (תהלים פט): אַף אֱמוּנָתְךָ בִּקְהַל קְדוֹשִׁים, כִּי אָז נִתְקַבְּצִין כָּל הַקְּהִלּוֹת הַקְּדוֹשׁוֹת, וְעַל־יְדֵי־זֶה נִתְלַקְּטִין וְנִתְקַבְּצִין כָּל לִקּוּטֵי הָאֱמוּנָה, בִּבְחִינַת: אַף אֱמוּנָתְךָ בִּקְהַל קְדֹשִׁים כַּנַּ"ל, וְעַל־יְדֵי־זֶה נַעֲשֶׂה תִּקּוּן הַמֹּחִין כַּנַּ"ל. וְזֶהוּ רֹאשׁ הַשָּׁנָה – רֹאשׁ דַיְקָא, כִּי נַעֲשֶׂה וְנִתְתַּקֵּן בְּחִינַת מֹחִין כַּנַּ"ל. **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** Rosh HaShanah is synonymous with the rectification of faith, as in “Your faith, too, in the assembly of the holy ones” (Psalms 89:6). For that is when all the holy communities gather. As a result, all the facets of faith are gathered together and collected, as in “Your faith, too, in the assembly of the holy ones,” and this brings to the rectification of the intellects. This is the meaning of *Rosh HaShanah*—specifically *rosh* (head), referring to the intellects that are made and rectified. ###### Likutei Moharan, Part II 5:14:3 [Likutei Moharan, Part II 5:14:3](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:14:3) וְזֶהוּ בְּחִינַת הַחֲמִשָּׁה חוּשִׁים שֶׁל הַמֹּחַ, שֶׁכֻּלָּם נִמְצָאִים בִּבְחִינַת רֹאשׁ הַשָּׁנָה, כִּי יֵשׁ חֲמִשָּׁה חוּשִׁים בְּהַמֹּחַ, שֶׁהֵם: רְאִיָּה, שְׁמִיעָה, רֵיחַ, טַעַם, מִשּׁוּשׁ – וְכֻלָּם נִמְשָׁכִין מֵהַמֹּחַ, כִּי מֵהַמֹּחַ נִמְשָׁכִין גִּידִין לְכָל אֵלּוּ הַחוּשִׁים, וְכָל אֵלּוּ הַחוּשִׁים נִמְצָאִים בִּבְחִינַת רֹאשׁ הַשָּׁנָה, שֶׁהוּא בְּחִינַת רֹאשׁ וּמֹחִין כַּנַּ"ל. **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** This relates to the five senses of the brain, all of which correspond to Rosh HaShanah. The brain has five senses: sight, hearing, smell, taste and touch. They all stem from the brain, from which nerves extend to each of these senses. All these senses are also related to Rosh HaShanah, which corresponds to the head and intellects. ###### Likutei Moharan, Part II 5:14:4 [Likutei Moharan, Part II 5:14:4](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:14:4) חוּשׁ הָרְאִיָּה בְּרֹאשׁ־הַשָּׁנָה הוּא בִּבְחִינַת (דברים י״א:י״ב): תָּמִיד עֵינֵי ה' אֱלֹקֶיךָ בָּהּ מֵרֵאשִׁית הַשָּׁנָה וְעַד אַחֲרִית שָׁנָה, בְּרֹאשׁ הַשָּׁנָה נִדּוֹן מַה יְּהֵא בְּסוֹפָהּ (כמובא בפירש"י שם), שֶׁבְּרֹאשׁ הַשָּׁנָה רוֹאֶה וּמַשְׁגִּיחַ עַל כָּל הַשָּׁנָה, מַה יְּהֵא בְּסוֹפָהּ, וְזֶהוּ בְּחִינַת חוּשׁ הָרְאִיָּה. **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** The sense of sight with regard to Rosh HaShanah is as in “God your Lord keeps His eyes on it continuously, from the beginning of the year to the end of the year” (Deuteronomy 11:12). At the beginning of the year judgment is issued concerning what will be at its end, because on Rosh HaShanah [God] sees and supervises the entire year, what will be at its end. This is the sense of sight. ###### Likutei Moharan, Part II 5:14:5 [Likutei Moharan, Part II 5:14:5](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:14:5) שְׁמִיעָה הוּא בְּחִינַת מַה שֶּׁהַשֵּׁם יִתְבָּרַךְ שׁוֹמֵעַ קוֹל צְעָקוֹת וּתְפִלּוֹת וּתְרוּעַת עַמּוֹ יִשְׂרָאֵל בְּרַחֲמִים. **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** Hearing is the concept of God compassionately listening to the sound of the cries, prayers and shofar blasts of His people Israel. ###### Likutei Moharan, Part II 5:14:6 [Likutei Moharan, Part II 5:14:6](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:14:6) רֵיחַ זֶה בְּחִינַת (ישעיהו י״א:ג׳): וַהֲרִיחוֹ בְּיִרְאַת ה', בְּחִינַת: וּבְכֵן תֵּן פַּחְדֶּךָ ה' אֱלֹקֵינוּ עַל כָּל מַעֲשֶׂיךָ וְאֵימָתְךָ עַל כָּל מַה שֶּׁבָּרָאתָ. **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** Smell corresponds to “He will breathe of the fear of the Lord” (Isaiah 11:3), as in: “And so, O God our Lord, instill dread of You into all Your works, and awe of You into all that You have created” (High Holiday Liturgy). ###### Likutei Moharan, Part II 5:14:7 [Likutei Moharan, Part II 5:14:7](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:14:7) טַעַם זֶה בְּחִינַת (בראשית כ״ז:ד׳): וַעֲשֵׂה לִי מַטְעַמִּים כַּאֲשֶׁר אָהַבְתִּי – מִפִּקּוּדִין דַּעֲשֵׂה (ת"ז תי' כ"א), הַיְנוּ מַה שֶּׁהַשֵּׁם יִתְבָּרַךְ טוֹעֵם בְּרֹאשׁ הַשָּׁנָה כָּל הַמַּעֲשִׂים טוֹבִים שֶׁל יִשְׂרָאֵל, וְזֶהוּ בְּחִינַת חוּשׁ הַטַּעַם. **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** Taste corresponds to “Then prepare a tasty dish for me, the way I love it” (Genesis 27:4)—[namely,] from the positive commandments (Tikkuney Zohar #21, p.51a ff). In other words, the sense of taste corresponds to God tasting on Rosh HaShanah all the good deeds of the Jewish people. ###### Likutei Moharan, Part II 5:14:8 [Likutei Moharan, Part II 5:14:8](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:14:8) מִשּׁוּשׁ הוּא בַּיָּדַיִם, כְּמוֹ שֶׁכָּתוּב בַּעֲבוֹדָה זָרָה (תהילים קט״ו:ז׳): יְדֵיהֶם וְלֹא יְמִישׁוּן; כִּי הַמִּשּׁוּשׁ הוּא בַּיָּדַיִם, וְזֶהוּ בְּחִינַת שֶׁיָּדוֹ פְּשׁוּטָה לְקַבֵּל שָׁבִים מֵרֹאשׁ הַשָּׁנָה עַד יוֹם הַכִּפּוּרִים (ר"ה יח), וְזֶה בְּחִינַת חוּשׁ הַמִּשּׁוּשׁ. **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** Touch is with the hands. Thus it is written about idol worship: “They have hands, but cannot touch” (Psalms 115:7)—for taction is by means of the hands. This is the meaning of: His hand is outstretched to accept those who repent, from Rosh HaShanah until Yom Kippur (cf. Rosh HaShanah 18a). This is the sense of touch. ###### Likutei Moharan, Part II 5:14:9 [Likutei Moharan, Part II 5:14:9](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:14:9) נִמְצָא, שֶׁבְּרֹאשׁ הַשָּׁנָה הוּא תִּקּוּן הַמֹּחִין כַּנַּ"ל, **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** It follows, that Rosh HaShanah is the rectification of the intellects. ###### Likutei Moharan, Part II 5:14:10 [Likutei Moharan, Part II 5:14:10](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:14:10) וְעַל־יְדֵי תִּקּוּן הַמֹּחִין נַעֲשִׂין בְּחִינַת תְּפִלִּין דִּמְכַסְיָן עַל מֹחָא, כִּי תְּפִלִּין הֵם הִתְנוֹצְצוּת הַמֹּחִין. וְזֶהוּ בְּחִינַת עֲשֶׂרֶת יְמֵי תְּשׁוּבָה, כִּי תְּשׁוּבָה הִיא בְּחִינַת (ירמיה טו): אִם תּוֹצִיא יָקָר מִזּוֹלֵל; וְזֶהוּ בְּחִינַת תְּפִלִּין שֶׁנִּקְרְאוּ יְקָר, כְּמוֹ שֶׁאָמְרוּ: וִיקָר – אֵלּוּ תְּפִלִּין, כַּנַּ"ל. (כִּי הַתְּפִלִּין נַעֲשִׂין עַל־יְדֵי תִּקּוּן הַמֹּחִין, שֶׁהֵם נַעֲשִׂין עַל־יְדֵי שֶׁמְּתַקְּנִין וּמַעֲלִין מִבְּחִינַת הֶחְתִּים בְּשָׂרוֹ לִבְחִינַת חוֹתָם דִּקְדֻשָּׁה בְּחִינַת מֹחִין תְּפִלִּין כַּנַּ"ל. וְזֶהוּ בְּחִינַת: אִם תּוֹצִיא יָקָר מִזּוֹלֵל, שֶׁהוּא בְּחִינַת תְּשׁוּבָה, וְהָבֵן – נִרְאֶה לִי). **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** And rectifying the intellects creates the concept of *tefilin* that cover the mind, because *tefilin* are the intellects’ shining radiance. This corresponds to the Ten Days of Repentance, for repentance is the idea of “If you extract *yakar* (the precious) from the vile” (Jeremiah 15:19). This alludes to *tefilin,* which are called *yekar*, as is stated: “and *yekar*” alludes to *tefilin,* as discussed above. { *Tefilin* are made through the rectification of the intellects, which is in turn achieved by rectifying and elevating them from “his flesh *hechtim*” to *chotem* of Holiness, i.e., intellects/ *tefilin*. This corresponds to “If you extract the preciousfrom the vile,” which signifies repentance. Understand this; [so] it seems to me.} ###### Likutei Moharan, Part II 5:14:11 [Likutei Moharan, Part II 5:14:11](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:14:11) וּבְיוֹם כִּפּוּר, אָז הוּא גְּמַר תִּקּוּן חוֹתָם דִּקְדֻשָּׁה, שֶׁהוּא בְּחִינַת תְּפִלִּין, הֶפֶךְ חוֹתָם דְּסִטְרָא אָחֳרָא כַּנַּ"ל, בִּבְחִינַת: וּבְיוֹם צוֹם כִּפּוּר יֵחָתֵמוּן. הַיְנוּ שֶׁבַּעֲשֶׂרֶת יְמֵי תְּשׁוּבָה נַעֲשֶׂה בְּחִינַת תִּקּוּן הַתְּפִלִּין כַּנַּ"ל, וּבְיוֹם הַכִּפּוּרִים אָז הוּא גְּמַר תִּקּוּנָם, כִּי אָז נִגְמָר גְּמַר תִּקּוּן חוֹתָם דִּקְדֻשָּׁה, שֶׁהוּא בְּחִינַת תְּפִלִּין כַּנַּ"ל. **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** And Yom Kippur is when the seal of Holiness is completed. This is the concept of *tefilin,* the opposite of the seal of the Other Side, as in “and on the Fast of Yom Kippur they are sealed” (Yom Kippur Liturgy). In other words, during the Ten Days of Repentance the *tefilin* are rectified, and on Yom Kippur their rectification is completed. For it is then that the rectification of the seal of Holiness—i.e., the concept of *tefilin*—is completed. ###### Likutei Moharan, Part II 5:14:12 [Likutei Moharan, Part II 5:14:12](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:14:12) סֻכָּה זֶה בְּחִינַת תִּקּוּן הַמַּלְאָךְ, כִּי סוּכָּה בְּגִימַטְרִיָּא מַלְאָךְ, בְּחִינַת חֲלוֹם עַל־יְדֵי מַלְאָךְ, שֶׁנַּעֲשֶׂה עַל־יְדֵי תִּקּוּן הַמֹּחִין וְהַתְּפִלִּין כַּנַּ"ל. וְעַל כֵּן סֻכּוֹת הוּא זְמַן שִׂמְחָתֵנוּ, בְּחִינַת שִׂמְחָה שֶׁל תְּפִלִּין, לִתֵּן חִזּוּק לְהַמַּלְאָךְ, כְּדֵי שֶׁלֹּא יַזִּיקוּ הַמַּאֲכָלִים לְקַלְקֵל אֶת הַחֲלוֹם כַּנַּ"ל, כִּי סֻכּוֹת הוּא חַג הָאָסִיף, שֶׁאוֹסֵף כָּל מִינֵי מַאֲכָל, וְעַל כֵּן אָז צְרִיכִין שִׂמְחָה לְחַזֵּק אֶת הַמַּלְאָךְ, שֶׁזֶּהוּ תִּקּוּן הַמַּאֲכָלִים כַּנַּ"ל, וְעַל כֵּן סֻכּוֹת הוּא זְמַן שִׂמְחָתֵנוּ כַּנַּ"ל. **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** *Sukkah* signifies the rectification of the angel, for *SUKkaH* has the same numerical value as *MaLAKh* (angel), alluding to a dream mediated by an angel on account of the intellects’ rectification. This is the reason Sukkot is “the season of our rejoicing”—alluding to the joy associated with *tefilin,* which strengthens the angel so that the foods cannot cause harm by corrupting dreams. Sukkot is “the Festival of Ingathering” (Rashi, Exodus 23:16), when all types of foods are gathered in. Therefore, joy is needed then to strengthen the angel, which is the rectification of the foods. And so it is “the season of our rejoicing.” ###### Likutei Moharan, Part II 5:14:13 [Likutei Moharan, Part II 5:14:13](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:14:13) שְׁמִינִי עֲצֶרֶת זֶה בְּחִינַת מַלְכוּת, בְּחִינַת (שמואל א ט׳:י״ז): זֶה יַעֲצֹר בְּעַמִּי, הַנֶּאֱמָר בְּמֶלֶךְ, שֶׁזֶּה בְּחִינַת תִּקּוּן הַמִּשְׁפָּט, בִּבְחִינַת (תהילים ע״ב:א׳): מִשְׁפָּטֶיךָ לְמֶלֶךְ תֵּן, הַיְנוּ בְּחִינַת תִּקּוּן הַמִּשְׁפָּט הַמְבֹאָר לְמַעְלָה, שֶׁעַל־יְדֵי־זֶה נִתְבַּטֵּל טֻמְאָה הַנַּ"ל, כַּנַּ"ל. וְזֶהוּ בְּחִינַת מַה שֶׁמּוּבָא בַּכְּתָבִים, שְׁבִּשְׁמִינִי עֲצֶרֶת הַנֻּקְבָּא עוֹצֶרֶת הַטִּפָּה, הַיְנוּ בְּחִינַת תִּקּוּן טֻמְאָה הַנַּ"ל, שֶׁנִּתְתַּקֵּן בְּחִינַת הֶחְתִּים בְּשָׂרוֹ עַל־יְדֵי בְּחִינוֹת הַנַּ"ל, וְנֶעֱצֶרֶת הַטִּפָּה בִּקְדֻשָּׁה, וְאֵינָהּ נִשְׁחֶתֶת, בִּבְחִינַת הֶחְתִּים בְּשָׂרוֹ, חַס וְשָׁלוֹם: **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** *Shemini ATZeRet* corresponds to *Malkhut,* as in “this one *yaATZoR* (will rule) My people” (1 Samuel 9:17), which was said of a king. It is the rectification of *mishpat,* as in “O Lord, endow the king with Your *mishpat*” (Psalms 72:1)—i.e., the rectification of *mishpat,* as explained previously, through which the aforementioned defilement is eliminated. This is the meaning of what is brought in the holy writings, that on *Shemini ATZeRet* the feminine principle *OTZeRet* (retains) the drop of seed. This refers to the rectification of defilement. The aforementioned concepts rectify “his flesh becomes stopped up,” so that the drop of seed is retained in holiness instead of being wasted, as happens when “his flesh becomes stopped up,” God forbid. ###### Likutei Moharan, Part II 5:15:1 [Likutei Moharan, Part II 5:15:1](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:15:1) **טו** וְזֶה בְּחִינַת רַבִּי עִם תַּלְמִידִים, שֶׁכְּשֶׁיֵּשׁ רַבִּי אֲמִתִּי עִם תַּלְמִידִים, עַל־יְדֵי־זֶה נַעֲשֶׂה וְנִתְתַּקֵּן גַּם כֵּן כָּל הַבְּחִינוֹת הַנַּ"ל, **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** **15A.** And this is conceptually related to a teacher with disciples. A true teacher with [his] disciples brings to and rectifies all the concepts mentioned previously. ###### Likutei Moharan, Part II 5:15:2 [Likutei Moharan, Part II 5:15:2](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:15:2) כִּי עַל־יְדֵי קִבּוּץ הַתַּלְמִידִים אֵצֶל הָרַב, עַל־יְדֵי־זֶה נִתְקַבֵּץ וְנִתְלַקֵּט חֶלְקֵי הָאֱמוּנָה. וְעַל כֵּן נִקְרָא לִמּוּד הָרַב עִם הַתַּלְמִידִים יְשִׁיבָה, עַל שֵׁם קִבּוּץ חֶלְקֵי הָאֱמוּנָה, שֶׁהוּא בְּחִינַת (שמות ט״ז:ל״ה): אֶרֶץ נוֹשָׁבֶת, בְּחִינַת (תהילים ל״ז:ג׳): שְׁכָן אֶרֶץ וּרְעֵה אֱמוּנָה, הֶפֶךְ: אֶרֶץ לֹא זְרוּעָה (ירמיה ב), שֶׁהִיא בְּחִינַת פְּגַם אֱמוּנָה כַּנַּ"ל. כִּי הָרַב הוּא מַשְׁגִּיחַ עַל חֶלְקֵי הָאֱמוּנָה שֶׁל כָּל אֶחָד וְאֶחָד לְקַבְּצָם וּלְהַעֲלוֹתָם, בִּבְחִינַת (תהילים ק״א:ו׳): עֵינַי בְּנֶאֱמְנֵי אֶרֶץ לָשֶׁבֶת עִמָּדִי. לָשֶׁבֶת עִמָּדִי – בְּחִינַת יְשִׁיבָה, בְּחִינַת: אֶרֶץ נוֹשָׁבֶת, וְכַנַּ"ל. **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** When disciples gather around the teacher, the facets of faith are gathered together and collected. This is the reason the studying of a teacher with disciples is called yeShiVah, on account of the gathering together of the facets of faith. This is the concept of “a land *noShaVet* (inhabited)” (Exodus 16:35), as in “dwell in the land and tend to faith”; the opposite of “an unsown land” (Jeremiah 2:2), which alludes to a blemish of faith. For the teacher supervises each one’s facets of faith, gathering and elevating them, as in “My eyes are upon the faithful of the land, *lashevet* (that they should dwell) with Me” (Psalms 101:6). “*LaSheVet* with Me” alludes to yeShiVah, “a land *noShaVet.*” ###### Likutei Moharan, Part II 5:15:3 [Likutei Moharan, Part II 5:15:3](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:15:3) וְעַל כֵּן הַגֵּרִים שֶׁנַּעֲשִׂין עַל־יְדֵי קִבּוּצֵי הָאֱמוּנָה, כַּמְבֹאָר לְעֵיל, עַל־כֵּן הֵם נִקְרָאִים עַל שֵׁם יְשִׁיבָה, כְּמוֹ שֶׁכָּתוּב (במדבר כ״ד:כ״א): וַיַּרְא אֶת הַקֵּינִי וַיֹּאמַר אֵיתָן מוֹשָׁבֶךָ. וְזֶהוּ: אֵיתָן תַּנְיָא דִּמְסַיֵּעַ לָךְ, כַּמּוּבָא בַּתִּקּוּנִים (תי' כ"א דף מג), כִּי לִמּוּד הַיְשִׁיבָה הוּא מְסַיֵּעַ לַגֵּרִים, כִּי הֵם נִתְגַּיְּרִין עַל־יְדֵי בְּחִינַת הַיְשִׁיבָה כַּנַּ"ל, כִּי עַל־יְדֵי רַבִּי עִם תַּלְמִידִים שֶׁהוּא בְּחִינַת יְשִׁיבָה, עַל־יְדֵי־זֶה נַעֲשִׂין גֵּרִים, עַל־יְדֵי שֶׁנִּתְקַבְּצִין וְנִתְלַקְּטִין חֶלְקֵי הָאֱמוּנָה כַּנַּ"ל. נִמְצָא שֶׁבְּחִינַת אֱמוּנָה נִתְתַּקֵּן עַל־יְדֵי רַבִּי עִם תַּלְמִידִים. **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** This is why those who convert as a result of the gathering of faith, as explained previously, are identified with yeShiVah, as it is written: “He saw the Kenite… and said: *Aytan moShaVekha* (Secure is your dwelling)” (Numbers 24:21). And this is the meaning of *AYTaN*—“*TaNYA* that supports you,” as is brought in the *Tikkuney Zohar* (#21, p .44a). Yeshivah study is support for converts, because the concept of yeshivah brings them to convert. Through a teacher with [his] disciples, i.e., yeshivah, the facets of faith are gathered together and collected, and so people convert. It follows, that a teacher with [his] disciples rectifies faith. ###### Likutei Moharan, Part II 5:15:4 [Likutei Moharan, Part II 5:15:4](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:15:4) גַּם נִתְחַדֵּשׁ וְנִתְתַּקֵּן הַמֹּחַ, כִּי מֹחַ הַתַּלְמִידִים נִתְתַּקֵּן וְנִתְחַדֵּשׁ עַל־יְדֵי הָרַב, וְגַם מֹחַ הָרַב נִתְחַדֵּשׁ עַל־יְדֵי הַתַּלְמִידִים, כְּמוֹ שֶׁאָמְרוּ (מכות י): וּמִתַּלְמִידַי יוֹתֵר מִכֻּלָּם: **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** **15B.** The mind, too, is renewed and rectified. The teacher rectifies and renews the minds of the disciples, and the disciples renew the mind of the teacher, as [the Sages] said: “… but from my students most of all” (Makkot 10a). ###### Likutei Moharan, Part II 5:15:5 [Likutei Moharan, Part II 5:15:5](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:15:5) וְעִקָּר זְמַן הַקִּבּוּץ הוּא בְּרֹאשׁ הַשָּׁנָה, שֶׁהוּא בְּחִינַת רֹאשׁ, שֶׁאָז הוּא בְּחִינַת תִּקּוּן הַמֹּחִין כַּנַּ"ל, וְהֵם מְאִירִין וּמְחַזְּקִין זֶה אֶת זֶה, דְּהַיְנוּ כִּי גַּם בְּהָרַב עִם הַתַּלְמִידִים כְּשֶׁמִּתְקַבְּצִים, יֵשׁ כָּל בְּחִינוֹת הַחֲמִשָּׁה חוּשִׁים שֶׁל הַמֹּחַ. **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** Now, the main time for gathering is on Rosh HaShanah, which, as “head,” corresponds to the rectification of the intellects, as discussed above. And each one illuminates and strengthens the other. In other words, all five senses of the brain are present also in the teacher with [his] disciples when they gather together. ###### Likutei Moharan, Part II 5:15:6 [Likutei Moharan, Part II 5:15:6](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:15:6) חוּשׁ הָרְאִיָּה זֶה בְּחִינַת מַה שֶׁרוֹאִין אֶת הָרַב, בִּבְחִינַת (ישעיהו ל׳:כ׳): וְהָיוּ עֵינֶיךָ רוֹאוֹת אֶת מוֹרֶיךָ, שֶׁהוּא דָּבָר גָּדוֹל. **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** The sense of sight parallels seeing the teacher, as in “your eyes will see your teacher” (Isaiah 30:20), which is a great thing. ###### Likutei Moharan, Part II 5:15:7 [Likutei Moharan, Part II 5:15:7](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:15:7) שְׁמִיעָה הוּא בְּחִינוֹת (איוב לו): וַיִּגֶל אָזְנָם לַמּוּסָר; דְּהַיְנוּ מַה שֶׁכָּל אֶחָד וְאֶחָד שׁוֹמֵעַ הַמּוּסָר שֶׁל הָרַב. **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** Hearing is the concept of “He opened their ears to discipline” (Job 36:10)—i.e., each one hearing the reproof of the teacher. ###### Likutei Moharan, Part II 5:15:8 [Likutei Moharan, Part II 5:15:8](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:15:8) רֵיחַ זֶה בְּחִינַת הַטְּרָחוֹת וְהַיְגִיעוֹת שֶׁיֵּשׁ לְכָל אֶחָד וְאֶחָד בִּשְׁבִיל לִנְסֹעַ וְלֵילֵךְ וְלָבוֹא אֶל הָרַב, וְזֶה בְּחִינַת רֵיחַ, בְּחִינַת (שיר השירים ז׳:ט׳): וְרֵיחַ אַפֵּךְ, בְּחִינַת (קהלת ב׳:ט׳): אַף חָכְמָתִי עָמְדָה לִי – חָכְמָתִי שֶׁבְּאַף עָמְדָה לִי (מ"ר קהלת סדר ב', ע"ש במ"כ), דְּהַיְנוּ עַל־יְדֵי טְרָחוֹת וִיגִיעוֹת, כִּי אִי אֶפְשָׁר לְקַבֵּל מֵהָרַב כִּי אִם עַל־יְדֵי טְרָחוֹת וִיגִיעוֹת, וְזֶהוּ בְּחִינַת חוּשׁ הָרֵיחַ. **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** Smell parallels the exertion and effort each person expends in trekking to reach the teacher. This is synonymous with smell, as in “and the fragrance [in] *APeikh* (your nose)” (Song of Songs 7:9), and in “*APh* (Also), my wisdom remained with me” (Ecclesiastes 2:9). Wisdom that became mine through the *aph* remained with me (Kohelet Rabbah 2:13)—i.e., on account of the exertion and effort. For the only way to receive from the teacher is through exertion and effort. This corresponds to the sense of smell. ###### Likutei Moharan, Part II 5:15:9 [Likutei Moharan, Part II 5:15:9](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:15:9) טַעַם זֶה בְּחִינַת מַה שֶׁכָּל אֶחָד טוֹעֵם וּמַרְגִּישׁ מְתִיקוּת אִמְרֵי נֹעַם שֶׁל הָרַב. **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** Taste parallels each one tasting and experiencing the sweetness in the teacher’s pleasing words. ###### Likutei Moharan, Part II 5:15:10 [Likutei Moharan, Part II 5:15:10](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:15:10) מִשּׁוּשׁ זֶה בְּחִינַת יָדַיִם כַּנַּ"ל, זֶה בְּחִינַת הַהוֹצָאוֹת שֶׁיֵּשׁ לְכָל אֶחָד, מַה שֶׁכָּל אֶחָד מוֹצִיא יְגִיעַ כַּפּוֹ עַל הוֹצָאוֹת לָבוֹא לְהָרַב, וְזֶה בְּחִינַת 'מִשּׁוּשׁ', בְּחִינַת יָדַיִם, בְּחִינַת יְגִיעַ כַּפּוֹ כַּנַּ"ל. **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** Touch signifies the hands, as discussed above. This alludes to the expenditures each person has, that he must spend his earnings in order to reach the teacher. This is the sense of touch, the hands—i.e., the labor of his hands. ###### Likutei Moharan, Part II 5:15:11 [Likutei Moharan, Part II 5:15:11](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:15:11) נִמְצָא שֶׁגַּם כָּאן נִתְתַּקֵּן בְּחִינוֹת הַחֲמִשָּׁה חוּשִׁים כְּמוֹ בְּרֹאשׁ הַשָּׁנָה, וְהֵם מְאִירִין וּמְחַזְּקִין זֶה אֶת זֶה. שֶׁלִּפְעָמִים נֶחֱלָשׁ בְּחִינוֹת הַחֲמִשָּׁה חוּשִׁים שֶׁל רֹאשׁ הַשָּׁנָה, וְנִתְחַזְּקִין עַל־יְדֵי אֵלּוּ הַחֲמִשָּׁה חוּשִׁים שֶׁל הָרַב עִם הַתַּלְמִידִים, וְכֵן לְהֶפֶךְ. גַּם בְּחִינַת תְּפִלִּין, שֶׁהוּא חוֹתָם דִּקְדֻשָּׁה, נִתְתַּקֵּן עַל יָדָם, בִּבְחִינַת (ישעיהו ח׳:ט״ז): חֲתוֹם תּוֹרָה בְּלִמֻּדָּי: **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** It follows, that here, too, as on Rosh HaShanah, the five senses are rectified. And each one illuminates and strengthens the other. There are times when the five senses associated with Rosh HaShanah are weak, and are strengthened by these five senses of a teacher with [his] disciples. So, too, the other way round. And the concept of *tefilin ,* the seal of Holiness, too, is rectified through them, as in “seal the Torah in [the hearts of] My disciples” (Isaiah 8:16). ###### Likutei Moharan, Part II 5:15:12 [Likutei Moharan, Part II 5:15:12](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:15:12) וְזֶה בְּחִינַת מַה שֶּׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (כתובות קו ע"ש): **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** This corresponds to that which our Sages, of blessed memory, taught: ###### Likutei Moharan, Part II 5:15:13 [Likutei Moharan, Part II 5:15:13](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:15:13) כַּד הַווֹ קָמוּ רַבָּנָן מִמְּתִיבְתָּא דְּרַב הוּנָא, הַווֹ נָפְצִי גְּלִימַיְהוּ, וְסָלֵק עֲנָנִי וְכָסִי לְיוֹמָא (דְּהַיְנוּ שִׁמְשָׁא). **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** **When the Rabbis stood up after Rav Huna’s discourses, they shook out *glimyhu* (their cloaks) and the *ananei* (clouds) rose [so high] that they obscured the day {i.e., the sun}** (Ketuvot 106a ; see there) **.** ###### Likutei Moharan, Part II 5:15:14 [Likutei Moharan, Part II 5:15:14](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:15:14) הַיְנוּ כְּשֶׁהָיוּ קָמִים הַתַּלְמִידִים מֵהַיְשִׁיבָה שֶׁל רַבָּם רַב הוּנָא, הַווֹ נָפְצִי גְּלִימַיְהוּ, דְּהַיְנוּ הַלְּבוּשִׁין, בְּחִינַת גַּדְלוּת, כְּמוֹ שֶׁכָּתוּב (תהילים צ״ג:א׳): ה' מָלָךְ גֵּאוּת לָבֵשׁ, הַיְנוּ שֶׁהָיוּ מְנַפְּצִין וּמְסַלְּקִין בְּחִינַת הַגַּאֲוָה, כִּי עַל־יְדֵי הַיְשִׁיבָה שֶׁל הָרַב עִם הַתַּלְמִידִים נִתְתַּקֵּן חוֹתָם דִּקְדֻשָּׁה, שֶׁהוּא הֶפֶךְ הַגַּאֲוָה כַּנַּ"ל. **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** In other words, when the disciples would stand up from the yeshivah of their teacher, Rav Huna, **they shook out their cloaks** . This refers to clothing, which signifies pride, as in “God reigns, He is clothed in grandeur” (Psalms 93:1)—i.e., they shook out and removed haughtiness. This is because the yeshivah of the teacher with the disciples rectifies the seal of Holiness, which is the antithesis of haughtiness, as discussed above. ###### Likutei Moharan, Part II 5:15:15 [Likutei Moharan, Part II 5:15:15](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:15:15) וְזֶהוּ: גְּלִימַיְהוּ, גלמי רָאשֵׁי תֵבוֹת: יְיָ מָלָךְ גֵּאוּת לָבֵשׁ, בְּחִינַת הַגַּאֲוָה כַּנַּ"ל, שֶׁהֵם הִכְנִיעוּ וְסִלְּקוּ אוֹתָהּ. **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** And this is: ***GLiMYhu—*** [The letters that spell] *GaLMY* are an acronym for “*YHVH Malakh Gei’ut Lavesh* (God reigns, He is clothed in grandeur),” the concept of haughtiness. They subdued and removed it. ###### Likutei Moharan, Part II 5:15:16 [Likutei Moharan, Part II 5:15:16](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:15:16) וְזֶהוּ: וְסָלֵק עֲנָנִי, זֶהוּ בְּחִינַת תִּקּוּן הַבְּרִית, שֶׁמְּסַלְּקִין וּמַעֲלִין בְּחִינַת הֶחְתִּים בְּשָׂרוֹ לִבְחִינַת מֹחִין תְּפִלִּין כַּנַּ"ל. וְזֶהוּ: וְסָלֵק עֲנָנִי, בְּחִינַת (בראשית ט׳:ט״ז): וְהָיְתָה הַקֶּשֶׁת בְּעָנָן, בְּחִינַת תִּקּוּן הַבְּרִית כַּנַּ"ל. **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** And this is: **and the clouds rose—** This alludes to rectifying the Covenant by removing “his flesh becomes stopped up” and elevating it to the concept of *tefilin* /intellects, as discussed above. This is the meaning of “the clouds rose,” as in “When the rainbow is in the cloud” (Genesis 9:16), which alludes to rectification of the Covenant. ###### Likutei Moharan, Part II 5:15:17 [Likutei Moharan, Part II 5:15:17](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:15:17) וְזֶהוּ: עָנָן – רָאשֵׁי תֵבוֹת: נְדִיבֵי עַמִּים נֶאֱסָפוּ (תהילים מ״ז:י׳), בְּחִינַת גֵּרִים. כִּי עַל־יְדֵי תִּקּוּן הַגֵּרִים נַעֲשֶׂה תִּקּוּן הַבְּרִית כַּנַּ"ל. וַאֲזַי כְּשֶׁנַּעֲשֶׂה תִּקּוּן הַבְּרִית, דְּהַיְנוּ שֶׁמַּעֲלִין בְּחִינַת הֶחְתִּים בְּשָׂרוֹ לִבְחִינַת מֹחִין, אֲזַי נַעֲשֶׂה בְּחִינַת תְּפִלִּין דִּמְכַסְּיָן עַל מֹחָא. **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** And this is: ***ANaN* (cloud)—** An acronym for “*N’divei Amim Ne’esafu* (The nobles of the nations gathered)” (Psalms 47:10), which alludes to converts. For the rectification of converts brings to the rectification of the Covenant, as discussed above. And when the Covenant is rectified—i.e., when “his flesh becomes stopped up” is elevated to the level of intellects—the concept of *tefilin* that cover the mind is created (see Tikkuney Zohar #69, p.115b). ###### Likutei Moharan, Part II 5:15:18 [Likutei Moharan, Part II 5:15:18](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:15:18) וְזֶהוּ: וְכָסִי לְיוֹמָא, דְּהַיְנוּ שִׁמְשָׁא, הַיְנוּ בְּחִינַת תְּפִלִּין דִּמְכַסְיָן עַל מֹחָא, שֶׁהוּא בְּחִינַת שִׁמְשָׁא, בְּחִינַת מֹשֶׁה, בְּחִינַת (ב"ב עה): פְּנֵי מֹשֶׁה כִּפְנֵי חַמָּה, כִּי מֹשֶׁה הוּא הַדַּעַת, וְכַנַּ"ל: **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** And this is: **they obscured the day, i.e., the sun—** This alludes to the concept of *tefilin* that cover the mind, which corresponds to the sun. This is Moshe, as in: Moshe’s face is like the face of the sun (Bava Batra 75a), for Moshe is synonymous with *daat,* as discussed above. ###### Likutei Moharan, Part II 5:15:19 [Likutei Moharan, Part II 5:15:19](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:15:19) וּכְשֶׁנִּתְתַּקֵּן הַמֹּחַ בִּבְחִינַת מֹשֶׁה, בְּחִינַת תְּפִלִּין כַּנַּ"ל, אֲזַי גַּם בִּבְחִינַת הִסְתַּלְּקוּת מֹשֶׁה, דְּהַיְנוּ כְּשֶׁנִּסְתַּלְּקִין הַמֹּחִין, אֲזַי גַּם הָרְשִׁימָה שֶׁנִּשְׁאָר, שֶׁהִיא בְּחִינַת שֵׁנָה, הִיא טוֹבָה גַּם כֵּן מְאֹד, בִּבְחִינַת (קהלת ה׳:י״א): מְתוּקָה שְׁנַת הָעוֹבֵד – רָאשֵׁי תֵבוֹת מֹשֶׁה. **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** **15C. {“Sweet is the sleep of the working man (*Metukah shnat ha’oveid*), whether he eats little or much”** (Ecclesiastes 5:11) **.}** And when the mind is rectified to the level of Moshe/ *tefilin,* then even when Moshe passes away, i.e., when the intellects depart, the vestige that remains, which is the concept of sleep, is also very good. This is as in “*Metukah Shnat Ha’oveid* (Sweet is the sleep of the working man)”—the first letters of which spell MoSheH. ###### Likutei Moharan, Part II 5:15:20 [Likutei Moharan, Part II 5:15:20](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:15:20) כִּי לִפְעָמִים נִסְתַּלְּקִין הַמֹּחִין אֵצֶל הָרַב, וְכֵן אֵצֶל הַתַּלְמִידִים, כִּי אֵין הַמֹּחִין קְבוּעִים תָּמִיד. וּבִשְׁעַת הַהִסְתַּלְּקוּת אֲזַי הוּא בְּחִינַת הִסְתַּלְּקוּת מֹשֶׁה, שֶׁהוּא הַדַּעַת, בְּחִינַת שֵׁנָה, וְעַל־יְדֵי תִּקּוּן הַמֹּחִין, עַל־יְדֵי הַיְשִׁיבָה כַּנַּ"ל, אֲזַי גַּם בִּשְׁעַת הַהִסְתַּלְּקוּת הַדַּעַת, שֶׁהוּא בְּחִינַת הִסְתַּלְּקוּת מֹשֶׁה, בְּחִינַת שֵׁנָה, אֲזַי גַּם בְּחִינַת הַשֵּׁנָה מְתוּקָה וְטוֹבָה, בִּבְחִינַת: מְתוּקָה שְׁנַת הָעוֹבֵד כַּנַּ"ל, כִּי עַל־יְדֵי תִּקּוּן הַמֹּחִין בִּבְחִינַת מֹשֶׁה, עַל־יְדֵי־זֶה הוּא תִּקּוּן הַשֵּׁנָה, בִּבְחִינַת חֲלוֹם עַל־יְדֵי מַלְאָךְ כַּנַּ"ל. **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** Because the intellects are not permanently fixed, there are times when the teacher experiences a departure of the intellects. The same is true of the disciples. The period of departure corresponds to the passing of Moshe/ *daat,* the concept of sleep. But when the intellects are rectified by means of yeshivah, then even the departure of *daat,* which is Moshe passing away and sleep—even the sleep is sweet and good, as in “Sweet is the sleep of the working man.” This is because rectifying the intellects/Moshe rectifies sleep, corresponding to a dream mediated by an angel, as discussed above. ###### Likutei Moharan, Part II 5:15:21 [Likutei Moharan, Part II 5:15:21](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:15:21) וְזֶהוּ: מְתוּקָה שְׁנַת הָעוֹבֵד. מְתוּקָה דַיְקָא, בְּחִינַת מַיִּן מְתִיקִין, בְּחִינַת תִּקּוּן הַבְּרִית שֶׁהוּא בְּחִינַת מַיִּן מְתִיקִין (כמובא במ"א בליקוטי הראשון בסי' נ'), הֶפֶךְ פְּגַם הַבְּרִית, שֶׁהוּא בְּחִינַת מַיִּן מְרִירִין, שֶׁהוּא בְּחִינַת פְּגַם טֻמְאָה הַנַּ"ל, חַס וְשָׁלוֹם, אֲבָל עַל־יְדֵי תִּקּוּן הַמֹּחִין כַּנַּ"ל, עַל־יְדֵי־זֶה הַשֵּׁנָה מְתוּקָה בִּבְחִינַת מַיִּן מְתִיקִין, בִּבְחִינַת תִּקּוּן הַבְּרִית כַּנַּ"ל. **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** This is the meaning of “Sweet is the sleep of the working man”—specifically “sweet,” alluding to concept of sweet waters. This refers to the rectification of the Covenant, which is sweet waters (see Likutey Moharan I, 50:1), the opposite of a blemished Covenant, which is bitter waters, i.e., the blemish caused by the aforementioned defilement, God forbid. But by rectifying the intellects, sleep becomes sweet—the concept of sweet waters, rectification of the Covenant. ###### Likutei Moharan, Part II 5:15:22 [Likutei Moharan, Part II 5:15:22](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:15:22) וְזֶהוּ: אִם מְעַט וְאִם הַרְבֵּה יֹאכַל, הַיְנוּ שֶׁאֵין מַזִּיק לוֹ הַאֲכִילָה, שֶׁעַל יָדָהּ בָּא, חַס וְשָׁלוֹם, טֻמְאָה הַנַּ"ל בַּחֲלוֹם בַּשֵּׁנָה כַּנַּ"ל, כִּי נִתְתַּקֵּן בְּחִינַת הַשֵּׁנָה עַל־יְדֵי תִּקּוּן הַמֹּחִין כַּנַּ"ל, כִּי עַל־יְדֵי תִּקּוּן הַמֹּחִין גַּם הַשֵּׁנָה שֶׁהִיא בְּחִינַת הִסְתַּלְּקוּת הַדַּעַת, הִיא גַּם כֵּן טוֹבָה וּמְתוּקָה מְאֹד כַּנַּ"ל: **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** And this is the meaning of “whether he eats little or much”—i.e., he is not harmed by eating, which brings to the aforementioned defilement in a dream, God forbid, as discussed above. This is because rectification of the intellects rectifies the concept of sleep. Rectifying the intellects causes sleep, which is the departure of *daat ,* to likewise be very good and sweet. ###### Likutei Moharan, Part II 5:15:23 [Likutei Moharan, Part II 5:15:23](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:15:23) כִּי בֶּאֱמֶת צְרִיכִין דַיְקָא לְסַלֵּק אֶת הַמֹּחַ, כִּי צְרִיכִין לְהַשְׁלִיךְ כָּל הַחָכְמוֹת וְלַעֲבֹד אֶת ה' בִּפְשִׁיטוּת, כִּי צָרִיךְ שֶׁיִּהְיוּ מַעֲשָׂיו מְרֻבִּין מֵחָכְמָתוֹ (אבות פ"ג), וְלֹא הַמִּדְרָשׁ הוּא הָעִקָּר, אֶלָּא הַמַּעֲשֶׂה (שם פ"א), וְעַל כֵּן צְרִיכִין לְסַלֵּק כָּל הַחָכְמוֹת וְלַעֲבֹד אֶת ה' בִּפְשִׁיטוּת, בְּלִי שׁוּם חָכְמוֹת. לֹא מִבָּעֲיָא חָכְמוֹת שֶׁל שְׁטוּת שֶׁל סְתַם בְּנֵי אָדָם, אֶלָּא אֲפִלּוּ חָכְמוֹת גְּמוּרוֹת, אֲפִלּוּ מִי שֶׁיֵּשׁ לוֹ מֹחַ גָּדוֹל בֶּאֱמֶת, כְּשֶׁמַּגִּיעַ לְאֵיזֶה עֲבוֹדָה, הוּא צָרִיךְ לְהַשְׁלִיךְ כָּל הַחָכְמוֹת וְלַעֲסֹק בַּעֲבוֹדָתוֹ יִתְבָּרַךְ בִּפְשִׁיטוּת. **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** In truth, it is particularly necessary to set aside the mind. People have to discard all sophisticated ideas and serve God with simplicity. A person’s practices should exceed his scholarship (Avot 3:9) ; action is the main thing, not the study (ibid. 1:17). It is therefore necessary to set aside all wisdom, and to worship God with simplicity, without any sophisticated ideas. This is obviously so for the foolish “wisdom” of the average person, but even applies to genuine wisdom. When it comes to serving God, even someone who in truth has a great mind, must discard all sophisticated ideas and serve Him with simplicity. ###### Likutei Moharan, Part II 5:15:24 [Likutei Moharan, Part II 5:15:24](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:15:24) וְצָרִיךְ אֲפִלּוּ לְהִתְנַהֵג וְלַעֲשׂוֹת דְבָרִים שֶׁנִּרְאֶה כִּמְשֻׁגָּע בִּשְׁבִיל עֲבוֹדַת הַשֵּׁם, בִּבְחִינַת (משלי ה׳:י״ט): בְּאַהֲבָתָהּ תִּשְׁגֶּה תָמִיד, שֶׁבִּשְׁבִיל אַהֲבַת הַשֵּׁם צְרִיכִין לַעֲשׂוֹת דְּבָרִים הַנִּרְאִין כְּשִׁגָּעוֹן, כְּדֵי לַעֲשׂוֹת מִצְווֹתָיו וּרְצוֹנוֹ יִתְבָּרַךְ, כִּי צְרִיכִין לְהִתְגַּלְגֵּל בְּכָל מִינֵי רֶפֶשׁ וָטִיט בִּשְׁבִיל עֲבוֹדַת הַשֵּׁם וּמִצְווֹתָיו יִתְבָּרַךְ, וְלָאו דַוְקָא מִצְוָה מַמָּשׁ, אֶלָּא כָּל דָּבָר שֶׁיֵּשׁ בּוֹ רְצוֹן הַשֵּׁם יִתְבָּרַךְ נִקְרָא מִצְוָה. כִּי יֵשׁ תַּרְיַ"ג מִצְווֹת, וְאֵלּוּ הַתַּרְיַ"ג מִצְווֹת יֵשׁ לָהֶם עֲנָפִים רַבִּים, וְכָל דָּבָר שֶׁיֵּשׁ בּוֹ רְצוֹן הַשֵּׁם יִתְבָּרַךְ, שֶׁעוֹשִׂין בּוֹ נַחַת לְאָבִיו שֶׁבַּשָּׁמַיִם, הוּא בְּחִינַת מִצְוָה, וְצָרִיךְ לְגַלְגֵּל עַצְמוֹ בְּכָל מִינֵי רֶפֶשׁ וְטִיט, כְּדֵי לַעֲשׂוֹת אֵיזֶה רָצוֹן וְנַחַת לְהַשֵּׁם יִתְבָּרַךְ. **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** It may even be necessary to behave in ways and do things that seem mad in order to serve God, as in “you will be insane with love of her always” (Proverbs 5:19). On account of people’s love for God, they have to [be willing to] do things that seem crazy in order to fulfill His commandments and carry out His Will. They have to [be willing to] roll around in all sorts of mud and mire for the sake of His worship and His mitzvot. This does not apply only to an explicit mitzvah. Anything that bears God’s Will is called a mitzvah. For there are six hundred thirteen commandments, and these six hundred thirteen commandments have many branches. Thus anything that bears God’s Will, through which one pleases his Father in heaven, is a mitzvah, and one must throw oneself into all sorts of mud and mire to give God a bit of pleasure and *nachat*. ###### Likutei Moharan, Part II 5:15:25 [Likutei Moharan, Part II 5:15:25](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:15:25) וַאֲזַי כְּשֶׁאַהֲבָתוֹ חֲזָקָה כָּל־כָּךְ לְהַשֵּׁם יִתְבָּרַךְ, עַד שֶׁמְּסַלֵּק כָּל חָכְמָתוֹ וּמַשְׁלִיךְ עַצְמוֹ לְרֶפֶשׁ וְטִיט בִּשְׁבִיל עֲבוֹדָתוֹ יִתְבָּרַךְ, כְּדֵי לַעֲשׂוֹת לוֹ יִתְבָּרַךְ אֵיזֶה נַחַת, אֲזַי הוּא טוֹבָה לְהַמֹּחִין, כִּי אֲזַי זוֹכֶה לְהַשִּׂיג אֲפִלּוּ מַה שֶּׁהוּא לְמַעְלָה מֵהַמֹּחִין, מַה שֶּׁגַּם מֹשֶׁה בְּחַיָּיו לֹא הִשִּׂיג, הַיְנוּ בְּחִינַת: צַדִּיק וְרַע לוֹ, רָשָׁע וְטוֹב לוֹ (ע' ברכות ז), שֶׁזֶּה בְּחִינַת עִוּוּת הַמִּשְׁפָּט, כִּי זֶה נִרְאֶה כְּעִוּוּת הַדִּין, חַס וְשָׁלוֹם, שֶׁגַּם מֹשֶׁה בְּחַיָּיו לֹא הִשִּׂיג זֹאת, **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** And so, when one’s love for God is so strong that he sets aside all his wisdom and throws himself in mud and mire for His worship and to give Him a bit of *nachat,* it benefits the intellects. This is because he then merits entering into the mystery of even that which is beyond the intellects, that which even Moshe could not enter into the mystery of in his lifetime—namely, the concept of “the righteous suffer and the wicked prosper” (see Berakhot 7a). This suggests a perversion of *mishpat,* for it appears to be a miscarriage of the law, God forbid, and even Moshe failed to enter into the mystery of this while he was alive. ###### Likutei Moharan, Part II 5:15:26 [Likutei Moharan, Part II 5:15:26](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:15:26) הַיְנוּ גַּם כְּשֶׁהַמֹּחַ בִּשְׁלֵמוּת וְאֵינוֹ נִסְתַּלֵּק, שֶׁזֶּה בְּחִינַת מֹשֶׁה בְּחַיָּיו, כִּי הִסְתַּלְּקוּת הַמֹּחִין, בְּחִינַת שֵׁנָה, זֶה בְּחִינַת הִסְתַּלְּקוּת מֹשֶׁה כַּנַּ"ל, וְקִיּוּם הַמֹּחִין, בְּעֵת שֶׁהַמֹּחִין קַיָּמִים וְאֵינָם נִסְתַּלְּקִין, זֶה בְּחִינַת מֹשֶׁה בְּחַיָּיו, וְגַם אָז אֵין יְכוֹלִין לְהַשִּׂיג הַשָּׂגָה הַנַּ"ל, דְּהַיְנוּ לְהַשִּׂיג מִפְּנֵי מָה יֵשׁ צַדִּיק וְרַע לוֹ וְכוּ', אֲבָל עַל־יְדֵי שֶׁאַהֲבָתוֹ חֲזָקָה כָּל־כָּךְ לְהַשֵּׁם יִתְבָּרַךְ, שֶׁמַּשְׁלִיךְ וּמְגַלְגֵּל עַצְמוֹ בְּרֶפֶשׁ וְטִיט בִּשְׁבִיל עֲבוֹדָתוֹ יִתְבָּרַךְ, וְעוֹשֶׂה עַבְדוּת כְּעֶבֶד מַמָּשׁ בִּשְׁבִיל אַהֲבָתוֹ יִתְבָּרַךְ, אֲזַי זוֹכֶה לְהַשִּׂיג גַּם מַה שֶׁבְּחִינַת מֹשֶׁה בְּחַיָּיו, דְּהַיְנוּ בְּעֵת קִיּוּם הַמֹּחִין, אֵין יְכוֹלִין לְהַשִּׂיג, דְּהַיְנוּ צַדִּיק וְרַע לוֹ, רָשָׁע וְטוֹב לוֹ. **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** In other words, even when the mind is intact and not set aside, which signifies Moshe while alive—for departed intellects/sleep corresponds to Moshe-departed, as discussed above, whereas existent intellects, when the intellects are present and do not depart, correspond to Moshe-alive—even then one cannot enter into the aforementioned mystery, i.e., the reason why the righteous suffer…. But, because his love for God is so strong that he throws himself in mud and mire and rolls around there in order to serve God, and he literally serves like a slave for the sake of His love, he can then enter into the mystery of what even those with Moshe-alive/existent intellects cannot—namely, “the righteous suffer and the wicked prosper.” ###### Likutei Moharan, Part II 5:15:27 [Likutei Moharan, Part II 5:15:27](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:15:27) כִּי יֵשׁ בְּחִינַת בֵּן, שֶׁהוּא מְחַפֵּשׂ בְּגִנְזַיָּא דְּמַלְכָּא כְּמוֹ בֵּן (ע' זוהר בהר קי"א:), וְיֵשׁ בְּחִינַת עֶבֶד, שֶׁאֵין לוֹ רַק לַעֲשׂוֹת עֲבוֹדָתוֹ שֶׁנָּתְנוּ לוֹ, וְאָסוּר לוֹ לִשְׁאֹל שׁוּם טַעַם וַחֲקִירָה עַל עֲבוֹדָתוֹ, כִּי הוּא מְחֻיָּב רַק לַעֲשׂוֹת אֶת שֶׁלּוֹ, דְּהַיְנוּ עֲבוֹדָתוֹ שֶׁנָּתְנוּ לוֹ לַעֲשׂוֹת. **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** For there is the concept of “son,” one who searches in the King’s treasuries as would a son (see Zohar III, 111b), and there is the concept of “slave,” one who serves merely as he is told to, and is forbidden to inquire after the reasons for his toiling because he is obliged to do his duty, i.e., the work he has been given to carry out. ###### Likutei Moharan, Part II 5:15:28 [Likutei Moharan, Part II 5:15:28](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:15:28) אֲבָל יֵשׁ בֵּן, שֶׁהוּא אוֹהֵב כָּל־כָּךְ אֶת אָבִיו, עַד שֶׁמֵּחֲמַת הָאַהֲבָה הוּא עוֹשֶׂה מַעֲשֵׂה עֶבֶד, מַה שֶּׁעֶבֶד פָּשׁוּט צָרִיךְ לַעֲשׂוֹת, וְהוֹלֵךְ וְקוֹפֵץ בְּתוֹךְ הַסּוֹלְלוֹת הַגְּדוֹלָה (שֶׁקּוֹרִין פַּאסִי'), בְּתוֹךְ קִשְׁרֵי הַמִּלְחָמָה, וּמְגַלְגֵּל עַצְמוֹ בְּכָל מִינֵי רֶפֶשׁ וְטִיט כְּדֵי לַעֲשׂוֹת נַחַת רוּחַ לְאָבִיו, מַה שֶּׁאֲפִלּוּ עֶבֶד פָּשׁוּט לֹא הָיָה עוֹשֶׂה עֲבוֹדוֹת כָּאֵלּוּ, **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** But then there is a son who loves his father so much that, because of his love, he serves like a slave, doing what a lowly slave must do. He jumps onto great siege-mounds, into the thick of the battle, and rolls in mud and mire to please his father, things which not even a lowly slave would do. ###### Likutei Moharan, Part II 5:15:29 [Likutei Moharan, Part II 5:15:29](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:15:29) וַאֲזַי כְּשֶׁאָבִיו רוֹאֶה אַהֲבָתוֹ הַחֲזָקָה כָּל־כָּךְ, עַד שֶׁמַּשְׁלִיךְ עַצְמוֹ לְעַבְדוּת גָּמוּר בִּשְׁבִיל אַהֲבָתוֹ, אֲזַי הוּא מְגַלֶּה לוֹ גַּם מַה שֶּׁאֵין נִמְסָר אֲפִלּוּ לְבֵן, כִּי אֲפִלּוּ הַבֵּן, שֶׁהוּא מְחַפֵּשׂ בְּגִנְזַיָּא דְּמַלְכָּא, אַף־עַל־פִּי־כֵן יֵשׁ מְקוֹמוֹת שֶׁגַּם הַבֵּן אָסוּר לִכָּנֵס לְשָׁם, הַיְנוּ שֶׁיֵּשׁ הַשָּׂגוֹת, שֶׁגַּם הַבֵּן אֵינוֹ מַשִּׂיג אוֹתָם, אֲבָל עַל־יְדֵי שֶׁהַבֵּן מְסַלֵּק כָּל חָכְמָתוֹ וּמַשְׁלִיךְ עַצְמוֹ לְעַבְדוּת כַּנַּ"ל, עַל־יְדֵי־זֶה אָבִיו מְרַחֵם עָלָיו וּמְגַלֶּה לוֹ מַה שֶּׁאֵינוֹ נִמְסָר אֲפִלּוּ לְבֵן, הַיְנוּ שֶׁנִּתְגַּלֶּה לוֹ בְּחִינַת צַדִּיק וְרַע לוֹ, רָשָׁע וְטוֹב לוֹ, שֶׁגַּם מֹשֶׁה בְּחַיָּיו לֹא הִשִּׂיג זֹאת. **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** And when his father sees that his love is so strong that he is willing to reduce himself to total enslavement for the sake of his love, he reveals to him that which is not even disclosed to a son. Because even a son who searches in the royal treasuries is forbidden entry to certain places, i.e., there are mysteries that even the son cannot enter into. But when the son sets aside his wisdom and reduces himself to slavery, his father shows him compassion and reveals to him that which is not disclosed even to a son—i.e., the concept of “the righteous suffer and the wicked prosper” is revealed to him, which even Moshe could not enter into the mystery of in his lifetime. ###### Likutei Moharan, Part II 5:15:30 [Likutei Moharan, Part II 5:15:30](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:15:30) וְזֶהוּ בְּחִינַת (מלאכי ג׳:י״ז): וְחָמַלְתִּי עֲלֵיהֶם כַּאֲשֶׁר יַחְמֹל אִישׁ עַל בְּנוֹ הָעֹבֵד אֹתוֹ. הָעֹבֵד אֹתוֹ דַיְקָא, הַיְנוּ בְּחִינַת בֵּן שֶׁמַּשְׁלִיךְ עַצְמוֹ לְעַבְדוּת, שֶׁמְּסַלֵּק כָּל חָכְמָתוֹ וְעוֹשֶׂה מַעֲשֵׂה עֶבֶד, וְזֶהוּ: בְּנוֹ הָעֹבֵד אֹתוֹ, הַיְנוּ בֵּן שֶׁעוֹשֶׂה מַעֲשֵׂה עֶבֶד כַּנַּ"ל, עַל־יְדֵי־זֶה: וְחָמַלְתִּי עָלָיו, כִּי עַל־יְדֵי־זֶה הַשֵּׁם יִתְבָּרַךְ מְרַחֵם עָלָיו, מֵחֲמַת שֶׁרוֹאֶה אַהֲבָתוֹ חֲזָקָה כָּל־כָּךְ, וּמַרְאֶה וּמְגַלֶּה לוֹ בְּחִינַת צַדִּיק וְרַע לוֹ, רָשָׁע וְטוֹב לוֹ כַּנַּ"ל. וְזֶהוּ (מ"ש שם): וְשַׁבְתֶּם וּרְאִיתֶם בֵּין צַדִּיק לְרָשָׁע וְכוּ', דְּהַיְנוּ שֶׁזּוֹכֶה לְהַשִּׂיג עַל־יְדֵי־זֶה צַדִּיק וְרַע לוֹ, רָשָׁע וְטוֹב לוֹ, כַּנַּ"ל: **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** **{“I will have mercy on them the way a man has mercy on his son who serves him. Then you will return and see the difference between the righteous and the wicked, between one who serves God and one who does not serve Him** ” (Malachi 3:17-18) **.}** This is the meaning of “I will have mercy on them the way a man has mercy on his son who serves him.” Specifically “who serves him”—i.e., the concept of a son who reduces himself to slavery, setting aside his wisdom and acting like a slave. This is the meaning of “his son who serves him”—he behaves like a slave, and so “I will have mercy on him.” For when God sees that his love is so strong, He has compassion for him and He shows and reveals to him the concept of “the righteous suffer and the wicked prosper.” This is the meaning of “Then you will return and see the difference between the righteous and the wicked”—i.e., through this he merits entering into the mystery of “the righteous suffer and the wicked prosper.” ###### Likutei Moharan, Part II 5:15:31 [Likutei Moharan, Part II 5:15:31](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:15:31) וְזֶה בְּחִינַת תִּקּוּן הַמִּשְׁפָּט; כִּי זוֹכֶה לְהַשִּׂיג צַדִּיק וְרַע לוֹ, רָשָׁע וְטוֹב לוֹ, שֶׁזֶּה נִרְאֶה כְּעִוּוּת הַמִּשְׁפָּט, וְעַכְשָׁו, כְּשֶׁזּוֹכֶה לְהַשִּׂיג וּלְהָבִין זֹאת, זֶה בְּחִינַת תִּקּוּן הַמִּשְׁפָּט. **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** **15D.** And this is the rectification of *mishpat,* because he merits entering into the mystery of “the righteous suffer and the wicked prosper,” which appears to be a perversion of *mishpat*. But now that he merits entering into the mystery of and understanding this, it is a rectification of *mishpat*. ###### Likutei Moharan, Part II 5:15:32 [Likutei Moharan, Part II 5:15:32](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:15:32) נִמְצָא שֶׁעַל יְדֵי רַבִּי אֱמֶת עִם תַּלְמִידִים, נַעֲשִׂין וְנִתְתַּקְּנִין כָּל הַבְּחִינוֹת הַנַּ"ל: **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** It follows, that a true teacher with [his] disciples brings to and rectifies all the concepts mentioned previously. ###### Likutei Moharan, Part II 5:16:1 [Likutei Moharan, Part II 5:16:1](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:16:1) **טז** וְזֶהוּ בְּחִינַת הָרֵאָה. כְּשֶׁהָרֵאָה בִּשְׁלֵמוּת נַעֲשִׂין גַּם כֵּן כָּל הַבְּחִינוֹת הַנַּ"ל, כִּי הָרֵאָה הִיא קַר וָלַח. קַר זֶה בְּחִינַת: וְקַר רוּחַ אִישׁ תְּבוּנָה, בְּחִינַת תִּקּוּן הָאֱמוּנָה עַל־יְדֵי אִישׁ תְּבוּנָה כַּנַּ"ל. לַח זֶה בְּחִינַת הַלַּחְלוּחִית וְהַשַּׁמְנוּנִית הָעוֹלָה אֶל הַמֹּחַ, וְנַעֲשֶׂה בְּחִינַת מֹחִין תְּפִלִּין כַּנַּ"ל. **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** **16.** And this is conceptually related to the lungs. When the lungs are healthy, all the concepts mentioned previously are likewise brought about. For the lungs are cool and moist. Cool corresponds to “the cool spirit of an understanding individual,” the rectification of faith by means of an understanding individual, as discussed above. Moist corresponds to the fluids and fatty substances that rise to the brain and become the concept of *tefilin,* as discussed above. ###### Likutei Moharan, Part II 5:16:2 [Likutei Moharan, Part II 5:16:2](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:16:2) גַּם כְּשֶׁהָרֵאָה בִּשְׁלֵמוּת, זֶה בְּחִינַת תִּקּוּן הַשֵּׁנָה, כִּי הַשֵּׁנָה עַל־יְדֵי הָרֵאָה. כִּי הָרֵאָה הִיא קַר וָלַח, וְעַל־יְדֵי קַר וָלַח, עַל־יְדֵי־זֶה עִקָּר הַשֵּׁנָה. וְעַל כֵּן בִּשְׁעַת גְּשָׁמִים אָז הוּא זְמַן שֵׁנָה, כִּי אָז עָרֵב לָאָדָם הַשֵּׁנָה מְאֹד, וְזֶה מֵחֲמַת שֶׁהַגְּשָׁמִים הֵם קַר וָלַח, קְרִירוּת וְלַחוּת; וְכֵן בַּבֹּקֶר הַשֵּׁנָה עֲרֵבָה גַּם כֵּן, כִּי אָז יוֹרֵד הַטַּל, וַאֲזַי גַּם כֵּן הוּא קַר וָלַח, וְעַל כֵּן הַשֵּׁנָה עֲרֵבָה אָז גַּם כֵּן. נִמְצָא שֶׁעַל יְדֵי הָרֵאָה שֶׁהִיא קַר וָלַח, הוּא בְּחִינַת תִּקּוּן הַשֵּׁנָה. **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** Healthy lungs also correspond to the rectification of sleep. Sleep is generated by the lungs, because the lungs are cool and moist, which are essential to sleep. Therefore, the time for sleep is when it rains, since a person finds it very pleasant to sleep then. This is because the rains, being cool and moist, [fill the air with] coolness and moisture. In the morning, too, sleep is pleasant. The dew descends then and as a result [the air] is cool and moist. Thus sleep is pleasant then as well. It follows, that the lungs, which are cool and moist, correspond to the rectification of sleep. ###### Likutei Moharan, Part II 5:16:3 [Likutei Moharan, Part II 5:16:3](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:16:3) גַּם רֵאָה עַל שֵׁם שֶׁהִיא מְאִירַת עֵינַיִם, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (חולין מט). וְזֶהוּ בְּחִינַת שִׂמְחָה, בְּחִינַת (משלי ט״ו:ל׳): מְאוֹר עֵינַיִם יְשַׂמַּח לֵב, הַיְנוּ בְּחִינַת תִּקּוּן הַשִּׂמְחָה, שֶׁהוּא חִזּוּק הַמַּלְאָךְ כַּנַּ"ל. **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** In addition, *RaY’Ah* (the lung) is so named because it *me’IYRat* (brings light to) the eyes, as our Sages, of blessed memory, taught (Chullin 49a). This alludes to joy, as in “That which brings light to the eyes gladdens the heart” (Proverbs 15:30)—i.e., the rectification of joy, which is the strengthening of the angel, as discussed above. ###### Likutei Moharan, Part II 5:16:4 [Likutei Moharan, Part II 5:16:4](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:16:4) גַּם הָרֵאָה בִּשְׁלֵמוּת זֶה בְּחִינַת תִּקּוּן הַמִּשְׁפָּט, כִּי מְקוֹם הַמִּשְׁפָּט הוּא בַּלֵּב, כְּמוֹ שֶׁכָּתוּב: וְנָשָׂא אַהֲרֹן אֶת מִשְׁפַּט בְּנֵי יִשְׂרָאֵל עַל לִבּוֹ. וְעַל־יְדֵי קִלְקוּל הַמִּשְׁפָּט, שֶׁעַל־יְדֵי־זֶה נוֹפְלִין אֲהָבוֹת נְפוּלוֹת מִן הַמֶּרְכָּבָה כַּנַּ"ל, עַל־יְדֵי־זֶה בָּא חִמּוּם הַלֵּב כַּנַּ"ל. נִמְצָא שֶׁחִמּוּם הַלֵּב זֶה בְּחִינַת קִלְקוּל הַמִּשְׁפָּט. וְהָרֵאָה מְנַשֶּׁבֶת עַל הַלֵּב וּמְקָרֶרֶת הַחִמּוּם, שֶׁזֶּהוּ בְּחִינַת תִּקּוּן הַמִּשְׁפָּט. **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** Healthy lungs also correspond to the rectification of *mishpat*. For the heart is the place of *mishpat,* as it is written, “Aharon bore the *mishpat* of the Israelites on his heart.” Thus, when *mishpat* is corrupted, causing the fallen loves to devolve from the Chariot, the heart becomes excited, as discussed above. It follows, that the heart’s excitation is the corruption of *mishpat*. But the lungs fan the heart and cool the excitation—this being the rectification of *mishpat*. ###### Likutei Moharan, Part II 5:16:5 [Likutei Moharan, Part II 5:16:5](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:16:5) וְזֶה בְּחִינַת (תהילים קמ״ז:י״ח): יַשֵּׁב רוּחוֹ יִזְּלוּ מָיִם. הַיְנוּ, עַל־יְדֵי נְשִׁיבַת הָרוּחַ שֶׁל הָרֵאָה, שֶׁהִיא מְנַשֶּׁבֶת עַל הַלֵּב וּמְקָרֶרֶת חִמּוּם הַלֵּב, עַל־יְדֵי־זֶה נַעֲשֶׂה בְּחִינַת תִּקּוּן הַמִּשְׁפָּט. וְזֶהוּ: יִזְּלוּ מָיִם, בְּחִינַת (עמוס ה׳:כ״ד): וַיִּגֶל כַּמַּיִם מִשְׁפָּט, שֶׁהוּא בְּחִינַת תִּקּוּן הַמִּשְׁפָּט כַּנַּ"ל. וְזֶהוּ רֵאָה עַל שֵׁם שֶׁהִיא מְאִירַת עֵינַיִם כַּנַּ"ל, זֶה בְּחִינַת (סנהדרין ו:): אֵין לַדַּיָּן אֶלָּא מַה שֶּׁעֵינָיו רוֹאוֹת, שֶׁזֶּהוּ בְּחִינַת תִּקּוּן הַמִּשְׁפָּט. **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** This is the meaning of “He blows His wind, the waters flow” (Psalms 147:18). In other words, the lungs blowing wind on the heart and cooling the heart’s excitation rectifies *mishpat*. This is the meaning of “the waters flow,” as in “Let *mishpat* cascade like water” (Amos 5:24), which alludes to the rectification of *mishpat*. ###### Likutei Moharan, Part II 5:16:6 [Likutei Moharan, Part II 5:16:6](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:16:6) וְזֶהוּ: מְאִירַת – רָאשֵׁי תֵבוֹת: תּוֹכוֹ רָצוּף אַהֲבָה מִבְּנוֹת יְרוּשָׁלָיִם, הַיְנוּ בְּחִינַת תִּקּוּן הַמִּשְׁפָּט, שֶׁהוּא תִּקּוּן הַמֶּרְכָּבָה, שֶׁשָּׁם הָאַהֲבָה דִּקְדֻשָּׁה, בִּבְחִינַת: מֶרְכָּבוֹ אַרְגָּמָן תּוֹכוֹ רָצוּף אַהֲבָה מִבְּנוֹת יְרוּשָׁלָיִם, כַּנַּ"ל. **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** This is also the meaning of “*ray’ah* is so named because it *me’iyrat* the eyes.” It corresponds to: A judge has only what his eyes see (Sanhedrin 6b)—this being the rectification of *mishpat*. This is *Me’IYRaT:* an acronym for “*Tokho Ratzuf Ahavah Me’bnot Yerushalayim* (suffused with love by the maidens of Jerusalem).” It refers to the rectification of *mishpat,* the rectification of the Chariot, to which holy love is consigned, as in “its chariot of purple, suffused with love by the maidens of Yerushalayim,” as discussed above. ###### Likutei Moharan, Part II 5:16:7 [Likutei Moharan, Part II 5:16:7](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:16:7) וְזֶה בְּחִינַת (הושע ו׳:ה׳): וּמִשְׁפָּטֶיךָ אוֹר יֵצֵא, וּכְמוֹ שֶׁאָנוּ אוֹמְרִים: וְתוֹצִיא כְּאוֹר מִשְׁפָּטֵינוּ, הַיְנוּ עַל־יְדֵי הָרֵאָה, שֶׁהִיא מְאִירַת עֵינַיִם, עַל־יְדֵי־זֶה הוּא בְּחִינַת תִּקּוּן הַמִּשְׁפָּט, בְּחִינַת: וְתוֹצִיא כָאוֹר מִשְׁפָּטֵינוּ: **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** This is as in “can your *mishpat,* [as] light, emerge?” (Hosea 6:5), and as we say: “and bring forth our *mishpat,* as light” (Rosh HaShanah Liturgy). In other words, by means of the lungs—i.e., bringing light to the eyes— *mishpat* is rectified, as in “and bring forth our *mishpat,* as light.” ###### Likutei Moharan, Part II 5:17:1 [Likutei Moharan, Part II 5:17:1](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:17:1) וְזֶה פֵּרוּשׁ: אָמַר רַב אָשֵׁי: אֲמַר לִי הוּנָא בַּר נָתָן, זִמְנָא חֲדָא הֲוָה קָאָזְלִינָן בְּמַדְבְּרָא, וַהֲוָה אַטְמָא דְּבִשְׂרָא בַּהֲדָן. פְּתַחְנָא וְנַקְרִינָא וְאַנַּחְנָא אַעִשְׂבָּא. אַדְּמַיְתִינַן צִיבֵי, חָלַם אַטְמָא, וּטְוִינַן. כִּי הַדְרָן לְבָתַר תְּרֵיסַר יַרְחֵי שַׁתָּא, חֲזִינְהוּ לְהַנְהוּ גֻּמְרִי דַּהֲווֹ קָא מְלַחֲשֵׁי. כִּי אֲתָאִי לְקָמֵהּ דַּאֲמֵימַר, אֲמַר לִי: הַהוּא עִשְׂבָּא סַמַתְּרֵי הֲוָה, הַנְהוּ גֻּמְרִי דְּרִתְמָא הֲווֹ: (ב"ב עד:) **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** **17.** This is the explanation of: **Rav Ashi taught: Huna bar Natan told me [the following story]: Once, we were going in the wilderness and we had with us *atma d’bisra* (shank meat). *P’tachna* (We cut it open) and *nakrina* (porged it) and placed it on herbs [for roasting]. While we were bringing *tzivey* (wood), the shank *chalim* (recombined), *u-t’vinan* (and we roasted it). When we returned after twelve months of the year, we saw that those same coals were still glowing. When I came before Ameimar [and related this story], he said to me: “Those herbs were *samatrei;* those coals were of *ritma* (broom)”** (Bava Batra 74b) **.** ###### Likutei Moharan, Part II 5:17:2 [Likutei Moharan, Part II 5:17:2](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:17:2) הַיְנוּ שֶׁסִּפֵּר, שֶׁפַּעַם אֶחָד הָלַךְ בַּמִּדְבָּר – זֶה בְּחִינַת תִּקּוּן הָאֱמוּנָה, בִּבְחִינַת (ירמיהו ב׳:ב׳): לֶכְתֵּךְ אַחֲרַי בַּמִּדְבָּר בְּאֶרֶץ לֹא זְרוּעָה. אֶרֶץ לֹא זְרוּעָה זֶה בְּחִינַת פְּגַם הָאֱמוּנָה, שֶׁעַל־יְדֵי־זֶה נִתְקַלְקְלוּ הַזְּרָעִים כַּנַּ"ל, וְלֶכְתֵּךְ אַחֲרַי בַּמִּדְבָּר זֶה בְּחִינַת תִּקּוּן הָאֱמוּנָה, שֶׁהֶאֱמִינוּ בּוֹ יִתְבָּרַךְ וְהָלְכוּ אַחֲרָיו בַּמִּדְבָּר, וְתִקְּנוּ בְּחִינַת אֶרֶץ לֹא זְרוּעָה, דְּהַיְנוּ נְפִילַת הָאֱמוּנָה כַּנַּ"ל. **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** In other words, he related that **he was once going in the wilderness** . This alludes to the rectification of faith, as in “your having followed Me into the wilderness, into an unsown land” (Jeremiah 2:2). “An unsown land” alludes to a blemish of faith, on account of which the seeds are ruined, as discussed above. But “your having followed Me into the wilderness” is the rectification of faith, for they had faith in God and followed Him in the wilderness, thus rectifying the concept of “an unsown land”—i.e., the fall of faith. ###### Likutei Moharan, Part II 5:17:3 [Likutei Moharan, Part II 5:17:3](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:17:3) וַהֲוָה אַטְמָא דְּבִשְׂרָא בַּהֲדָן. אַטְמָא בִּשְׂרָא זֶה בְּחִינַת גֵּרִים, שֶׁהֵם עַרְלֵי בָשָׂר, שֶׁעַל יָדָם בָּא בְּחִינַת: הֶחְתִּים בְּשָׂרוֹ, כַּנַּ"ל. וְזֶהוּ: אַטְמֵי בִּשְׂרָא – בְּחִינַת עַרְלֵי־בָשָׂר וּבְחִינַת הֶחְתִּים בְּשָׂרוֹ, כַּנַּ"ל. כִּי עַל־יְדֵי עֲלִיַּת הָאֱמוּנָה הַנְּפוּלָה נַעֲשִׂין גֵּרִים, שֶׁעַל יָדָם מִתְגַּבֵּר, חַס וְשָׁלוֹם, חוֹתָם דְּסִטְרָא אָחֳרָא, בְּחִינַת: הֶחְתִּים בְּשָׂרוֹ, כַּנַּ"ל. **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** **and we had with us *atma d’bisra*—** *Atma bisra* (shank meat) alludes to converts, who are “uncircumcised *basar* (flesh)” (Ezekiel 44:7). Through them comes the concept “his flesh *hechtim* (becomes stopped up),” as discussed above. This is the meaning of *ATMei* meat: it alludes to “uncircumcised flesh,” as in “his flesh *heChTiM*.” For elevating fallen faith makes converts, through whom the seal of the Other Side is strengthened, God forbid—the concept of “his flesh becomes stopped up,” as discussed above. ###### Likutei Moharan, Part II 5:17:4 [Likutei Moharan, Part II 5:17:4](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:17:4) וּפָתְחִינָן – הַיְנוּ שֶׁתִּקַּנְנוּ בְּחִינַת הֶחְתִּים בְּשָׂרוֹ, וְנַעֲשָׂה בְּחִינַת חוֹתָם דִּקְדֻשָּׁה, שֶׁהוּא בְּחִינַת (שמות כ״ח:ל״ו): פִּתּוּחֵי חֹתָם קֹדֶשׁ לַה', הַיְנוּ בְּחִינַת תִּקּוּן הַמֹּחִין כַּנַּ"ל. **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** ***u’PaTChinan*** — We rectified the concept of “his flesh *hechtim,*” and this made the *chotem* of Holiness, the concept of “*PiTuChey chotem* (seal engravings): ‘Holy to God’” (Exodus 28:36)—i.e., the rectification of the intellects, as discussed above. ###### Likutei Moharan, Part II 5:17:5 [Likutei Moharan, Part II 5:17:5](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:17:5) וְנָקְרִינָן – זֶה בְּחִינַת: וְשַׂמְתִּיךָ בְּנִקְרַת הַצּוּר, בְּחִינַת צִמְצוּם הַמֹּחִין, שֶׁלֹּא לָצֵאת חוּץ לַגְּבוּל כַּנַּ"ל. **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** ***v’NaKRinan*** — This is as in “I will put you *b’NiKRat* (in the cleft of) the rock,” which alludes to constricting the intellects so that they do not go beyond the boundary, as discussed above. ###### Likutei Moharan, Part II 5:17:6 [Likutei Moharan, Part II 5:17:6](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:17:6) וְאַנַּחְנָא אַעִשְׂבָּא – עִשְׂבָּא זֶה בְּחִינַת כְּלָלִיּוּת הַמַּאֲכָלִים, כְּמוֹ שֶׁכָּתוּב (בראשית ט׳:ג׳): כְּיֶרֶק עֵשֶׂב נָתַתִּי לָכֶם אֶת כֹּל; נִמְצָא שֶׁכְּלָלִיּוּת הַמַּאֲכָלִים הֵם בְּחִינַת עִשְׂבָּא. וְזֶה: וְאַנַּחְנָא אַעִשְׂבָּא – הַיְנוּ אַחַר שֶׁהָיִינוּ מְתַקְּנִים אֶת הַמֹּחִין כַּנַּ"ל, הִנַּחְנוּ עַצְמֵנוּ אַעִשְׂבָּא, הַיְנוּ עַל הַמַּאֲכָלִים, לְתַקֵּן אֶת הַמַּאֲכָלִים, שֶׁלֹּא יַזִּיקוּ וְיִפְגְּמוּ אֶת הַחֲלוֹם, חַס וְשָׁלוֹם. וְתִקּוּן זֶה, הַיְנוּ תִּקּוּן הַמַּאֲכָלִים, נַעֲשֶׂה עַל־יְדֵי חִזּוּק הַמַּלְאָךְ, שֶׁנִּתְחַזֵּק עַל־יְדֵי הִתְחַדְּשׁוּת הָרָצוֹן, עַל־יְדֵי הַשִּׂמְחָה כַּנַּ"ל. **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** **and placed it on herbs—** “Herbs” alludes to all manner of food, as it is written “like the green herbage, I have given all to you” (Genesis 9:3). It follows, that “herbs” connotes the generality of foods. This is “and placed it on herbs”—i.e., after rectifying the intellects, we applied ourselves to the herbs, namely, the foods, in order to rectify them and keep them from causing harm and blemishing the dream, God forbid. This rectification—i.e., the rectification of the foods—is achieved by strengthening the angel, which is strengthened through renewing Divine Will, through joy, as discussed above. And this is: ###### Likutei Moharan, Part II 5:17:7 [Likutei Moharan, Part II 5:17:7](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:17:7) וְזֶהוּ: אַדְּמַיְתִינַן צִיבֵי – זֶה בְּחִינַת: וּכְמִצְבְּיֵהּ עָבֵד בְּחֵיל שְׁמַיָּא, בְּחִינַת הִתְחַדְּשׁוּת הָרָצוֹן. הַיְנוּ שֶׁהָיִינוּ רוֹצִים לְהָבִיא הָרָצוֹן, בְּחִינַת הִתְחַדְּשׁוּת הָרָצוֹן, שֶׁזֶּהוּ חִזּוּק הַמַּלְאָךְ, שֶׁעַל־יְדֵי־זֶה הוּא תִּקּוּן הַמַּאֲכָלִים כַּנַּ"ל. **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** **While we were bringing *TZiVeY*—** This is as in “He does *khmiTZV’Yeh* (as He wishes) with the host of Heaven,” namely, the renewal of Divine Will. In other words, we wanted to bring Divine Will, the renewal of which strengthens the angel and thus rectifies the foods. ###### Likutei Moharan, Part II 5:17:8 [Likutei Moharan, Part II 5:17:8](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:17:8) וְזֶהוּ: אַדְּמַיְתִינַן צִיבֵי חָלִים – הַיְנוּ שֶׁבְּתוֹךְ שֶׁהָיִינוּ עוֹסְקִים בְּתִקּוּן הַמַּאֲכָלִים עַל יְדֵי הִתְחַדְּשׁוּת הָרָצוֹן, חָלַם לָנוּ חֲלוֹם. וְזֶהוּ: חָלִים לְשׁוֹן חֲלוֹם. גַּם חָלִים הוּא לְשׁוֹן הִתְקַשְּׁרוּת וְהִתְחַבְּרוּת, כִּי הַחֲלוֹם הָיָה מְחוּבָּר מִשְּׁנֵי כֹּחוֹת: מִכֹּחַ הַמַּלְאָךְ וְכֹחַ הַשֵּׁד, מֵחֲמַת שֶׁעֲדַיִן לֹא נִתְתַּקְּנוּ הַמַּאֲכָלִים כַּנַּ"ל. **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** And this is: **While we were bringing *tzivey,* [the shank] *chalim*—** While we were occupied with rectifying the foods through the renewal of Divine Will, we dreamed a dream. This is *ChaLiM,* which is etymologically similar to *ChaLoM* (a dream). *Chalim* also connotes binding and combining, because the dream was a combination of two forces—the power of the angel and the power of the demon—since the foods had yet to be rectified. ###### Likutei Moharan, Part II 5:17:9 [Likutei Moharan, Part II 5:17:9](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:17:9) וְזֶהוּ: וּטְוִינַן לְשׁוֹן תַּעֲנִית (ע' דניאל ו, פסחים קז), הַיְנוּ שֶׁהָיִינוּ מִתְעַנִּים. כִּי הַתַּעֲנִית מֵבִיא שִׂמְחָה שֶׁהוּא תִּקּוּן הַחֲלוֹם כַּנַּ"ל. **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** And this is: ***u-t’ vinan*** — This connotes fasting. We fasted, because fasting brings joy, this being the rectification of the dream, as discussed above. ###### Likutei Moharan, Part II 5:17:10 [Likutei Moharan, Part II 5:17:10](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:17:10) כִּי הַדְרָן לְבָתַר תְּרֵיסַר יַרְחֵי שַׁתָּא – הַיְנוּ כְּשֶׁחָזַרְנוּ וּבָאנוּ לְחֹדֶשׁ נִיסָן שֶׁהוּא אַחַר שְׁנֵים עָשָׂר חָדְשֵׁי הַשָּׁנָה, כִּי נִיסָן תְּחִלַּת הֶחֳדָשִׁים, וְהוּא רֹאשׁ הַשָּׁנָה לִמְלָכִים, וְאָז הוּא חִזּוּק הַמַּלְאָךְ כַּנַּ"ל, **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** **When we returned after twelve months of the year—** That is, we returned and came to the month of Nissan, which is after the twelve months of the year because Nissan is the beginning of the months and the new year for kings. And it is then that the angel is strengthened, as discussed above. ###### Likutei Moharan, Part II 5:17:11 [Likutei Moharan, Part II 5:17:11](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:17:11) וְאַף עַל פִּי כֵן: חֲזִינְהוּ לְהַנֵּי גֻּמְרִי דְּקָא מְלַחֲשִׁי, דְּהַיְנוּ שֶׁגַּם לְבָתַר תְּרֵיסַר יַרְחֵי שַׁתָּא, שֶׁהוּא נִיסָן, אָז גַּם כֵּן עֲדַיִן הָיוּ בּוֹעֲרִים הַגֶּחָלִים, הַיְנוּ בְּחִינַת חִמּוּם הַלֵּב, שֶׁעַל יְדֵי הַחֲמִימוּת בָּא טֻמְאָה הַנַּ"ל, חַס וְשָׁלוֹם. וּבֶאֱמֶת בְּנִיסָן הוּא חִזּוּק הַמַּלְאָךְ כַּנַּ"ל, וְהָיָה רָאוּי שֶׁיִּתְבַּטֵּל אָז הַטֻּמְאָה הַנַּ"ל לְגַמְרֵי – **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** Nevertheless, **we saw that those same coals were still glowing—** Even after the twelve months of the year, which is Nissan, all the same, the coals were still burning. This alludes to the excitation of the heart that brings to the aforementioned defilement, God forbid. In actual fact, the angel is strengthened in Nissan, and by rights that defilement should be entirely eliminated. ###### Likutei Moharan, Part II 5:17:12 [Likutei Moharan, Part II 5:17:12](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:17:12) כִּי אָתֵינָא לְקָמֵהּ דַּאֲמֵימַר, אֲמַר: הַנְהוּ עִשְׂבָּא דְּסַמַתְּרֵי הֲווֹ, הַיְנוּ שֶׁהַמַּאֲכָלִים הַנַּ"ל שֶׁהֵם בְּחִינַת עִשְׂבָּא כַּנַּ"ל, שֶׁל סַם־תְּרֵי הָווֹ, שֶׁהָיָה כָּלוּל בָּהֶם שְׁנֵי כֹּחוֹת: סַם חַיִּים וְסַם מָוֶת, דְּהַיְנוּ כֹּחַ הַמַּלְאָךְ וְכֹחַ הַשֵּׁד כַּנַּ"ל. כִּי קֹדֶם תִּקּוּן הַמַּאֲכָלִים, אֲזַי נִתְעָרֵב בָּהֵן כֹּחַ הַשֵּׁד כַּנַּ"ל, וַאֲזַי הֵם בְּחִינַת סַמַתְּרֵי, סַם תְּרֵי, כִּי הֵם כְּלוּלִים מִשְּׁנֵי כֹּחוֹת: כֹּחַ הַמַּלְאָךְ וְכֹחַ הַשֵּׁד כַּנַּ"ל. וְזֶהוּ: הַנְהוּ עִשְׂבָּא דְּסַמַתְּרֵי הֲווֹ, כַּנַּ"ל. **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** **When I came before Ameimar, he said: “Those herbs were *samatrei*”—** In other words, the foods/herbs were *sam trei* (two potions), a combination of two forces: the potion of life and the potion of death—i.e., the power of the angel and the power of the demon, as discussed above. This is because before the foods are rectified, the demon’s power is mixed into them. They are then the concept of *samatrei : sam trei,* for they are comprised of two forces, the angel’s power and the demon’s power. This is the meaning of “That herb was *samatrei*.” ###### Likutei Moharan, Part II 5:17:13 [Likutei Moharan, Part II 5:17:13](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:17:13) הַנְהוּ גֻּמְרִי דְּרִתְמָא הֲווֹ. רִתְמָא הַיְנוּ רֹתֶם, כְּמוֹ שֶׁפֵּרֵשׁ רַשִׁ"י, זֶה בְּחִינַת תִּקּוּן הַמֶּרְכָּבָה, בְּחִינַת (מיכה א׳:י״ג): רְתֹם הַמֶּרְכָּבָה. הַיְנוּ שֶׁהוֹדִיעַ לוֹ אֲמֵימַר, שֶׁהַחֲמִימוּת בָּא מִפְּגַם הַמֶּרְכָּבָה עַל יְדֵי עִוּוּת הַמִּשְׁפָּט כַּנַּ"ל, שֶׁלָּזֶה אֵין תִּקּוּן כִּי אִם עַל יְדֵי קִשּׁוּר הַמֶּרְכָּבָה, בְּחִינַת: רְתֹם הַמֶּרְכָּבָה. וְזֶהוּ **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** **those coals were of *ritma*—** As Rashi explains, *RiTMa* is *RoTeM* (broom). This alludes to the rectification of the Chariot, as in “*R’ToM* (Firmly assemble) the chariot” (Micah 1:13). In other words, Ameimar informed him that the excitation comes from the Chariot being blemished by the perversion of *mishpat,* as discussed above. The only way to rectify this is by assembling the Chariot, as in “Firmly assemble the chariot.” And this is: ###### Likutei Moharan, Part II 5:17:14 [Likutei Moharan, Part II 5:17:14](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:17:14) רִיתְמָא – רָאשֵׁי תֵבוֹת: תֹּוֹכוֹ רָצוּף אַהֲבָה מִבְּנוֹת יְרוּשָׁלַיִם שֶׁמִּנְּפִילַת הָאַהֲבָה הַזֹּאת בָּא הַחֲמִימוּת הַנַּ"ל, וְאֵין תִּקּוּן כִּי אִם עַל יְדֵי בְּחִינַת: רְתֹם הַמֶּרְכָּבָה, הַיְנוּ קִשּׁוּר הַמֶּרְכָּבָה, בְּחִינַת: מֶרְכָּבוֹ אַרְגָּמָן תּוֹכוֹ רָצוּף אַהֲבָה מִבְּנוֹת יְרוּשָׁלָיִם, כַּנַּ"ל: **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** ***RiYTMA—*** It is an acronym for *Tokho Ratzuf Ahavah Me’bnot Yerushalayim*—that the aforementioned excitation stems from the fall of this love, and rectification is only through the concept of “*R’tom* the chariot,” i.e., assembling the Chariot, as in “its chariot of purple, suffused with love by the maidens of Yerushalayim,” as discussed above. ###### Likutei Moharan, Part II 5:18:1 [Likutei Moharan, Part II 5:18:1](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:18:1) וְזֶהוּ: תִּקְעוּ בַחֹדֶשׁ שׁוֹפָר. **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** **18.** And this is the meaning of [the opening verses]: **“*Tik’u* (Sound) *vachodesh shofar* (the shofar at the moon’ s renewal), [*bakeseh* (when [the moon] is covered over) on our festive day. For it is a *chok* (statute) for Israel, a *mishpat* unto the Lord of Yaakov.]”** ###### Likutei Moharan, Part II 5:18:2 [Likutei Moharan, Part II 5:18:2](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:18:2) תִּקְעוּ זֶה בְּחִינַת: הֲיִתָּקַע שׁוֹפָר בָּעִיר וְעָם לֹא יֶחֱרָדוּ, בְּחִינַת חֶרְדַּת הַגּוּף, בְּחִינַת: וְקַר רוּחַ אִישׁ תְּבוּנָה. הַיְנוּ בְּחִינַת אִישׁ תְּבוּנוֹת, שֶׁעַל יָדוֹ נִתְתַּקֵּן הָאֱמוּנָה כַּנַּ"ל. **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** ***TiK’U*** — This is “If a shofar is *TaKA* (sounded) in a city, are the people not frightened?” It alludes to the body’s trembling, “the cool spirit of an understanding individual”—i.e., the understanding individual through whom faith is rectified, as discussed above. ###### Likutei Moharan, Part II 5:18:3 [Likutei Moharan, Part II 5:18:3](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:18:3) בַּחֹדֶשׁ שׁוֹפָר – הַיְנוּ בְּהִתְפָּאֲרוּת חָדָשׁ, דְּהַיְנוּ הִתְפָּאֲרוּת וְגַאֲוָה חֲדָשָׁה שֶׁנִּתְגַּלֶּה. הַיְנוּ בְּחִינַת גֵּרִים שֶׁהֵם מַכְנִיסִין גַּאֲוָה בְּיִשְׂרָאֵל, שֶׁנַּעֲשִׂין עַל יְדֵי שֶׁמַּעֲלִין הָאֱמוּנָה הַנְּפוּלָה כַּנַּ"ל. וְזֶהוּ: **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** ***vaChoDeSh shofar*** — with self-glorification *ChaDaSh* (new); that is, the self-glorification and new pride which is revealed. This refers to the converts made by elevating fallen faith, who instill pride in the Jewish people. And this is: ###### Likutei Moharan, Part II 5:18:4 [Likutei Moharan, Part II 5:18:4](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:18:4) בַּכֶּסֶא לְיוֹם חַגֵּנוּ. בַּכֶּסֶא – זֶה בְּחִינַת תְּפִלִּין דִּמְכַסְּיָן עַל מֹחָא, כִּי מֵהַגַּאֲוָה הַנַּ"ל נַעֲשֶׂה תְּפִלִּין, עַל יְדֵי הַמָּגִנֵּי אֶרֶץ, שֶׁהֵם מְתַקְּנִין וּמַעֲלִין פְּגַם הַגַּאֲוָה, שֶׁהִיא בְּחִינַת: הֶחְתִּים בְּשָׂרוֹ; וְעוֹשִׂין מִזֶּה בְּחִינַת חוֹתָם דִּקְדֻשָּׁה, בְּחִינַת תְּפִלִּין כַּנַּ"ל. וְזֶהוּ: **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** ***bakeseh* on our festive day—** *baKeSeh* alludes to the *tefilin,* which are *m’KhaSin* (cover) the mind. The aforementioned pride is transformed into *tefilin* by the Guardians of the Earth who rectify and elevate the blemish of haughtiness, “his flesh becomes stopped up,” and turn it into a seal of Holiness/ *tefilin,* as discussed above. And this is: ###### Likutei Moharan, Part II 5:18:5 [Likutei Moharan, Part II 5:18:5](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:18:5) לְיוֹם חַגֵּנוּ – הַיְנוּ רֹאשׁ הַשָּׁנָה, שֶׁהוּא בְּחִינַת רֹאשׁ וּמֹחִין, שֶׁאָז נַעֲשִׂין כָּל הַבְּחִינוֹת הַנַּ"ל. **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** **on our festive day—** Rosh HaShanah, which is *rosh* and intellects. All the aforementioned concepts are achieved then. ###### Likutei Moharan, Part II 5:18:6 [Likutei Moharan, Part II 5:18:6](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:18:6) כִּי חֹק לְיִשְׂרָאֵל הוּא – חֹק לִשָּׁנָא דִּמְזוֹנָא (ביצה טז), בְּחִינַת תִּקּוּן הַמַּאֲכָלִים כַּנַּ"ל. **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** **For it is a *chok* for Israel—** The word *chok* denotes sustenance (Beitzah 16a), alluding to the rectification of the foods, as discussed above. ###### Likutei Moharan, Part II 5:18:7 [Likutei Moharan, Part II 5:18:7](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:18:7) מִשְׁפָּט לֵאלֹקֵי יַעֲקֹב – זֶה בְּחִינַת תִּקּוּן הַמִּשְׁפָּט, הַכֹּל כַּנַּ"ל: **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** **a *mishpat* unto the Lord of Yaakov—** This alludes to the rectification of *mishpat,* as discussed above. ###### Likutei Moharan, Part II 5:19:1 [Likutei Moharan, Part II 5:19:1](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:19:1) שַׁיָּךְ לְעֵיל, לַפָּסוּק וְחָמַלְתִּי עֲלֵיהֶם וְכוּ': **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** **19.** This relates above, to the verse: “I will have mercy on them [the way a man has mercy on his son who serves him].” ###### Likutei Moharan, Part II 5:19:2 [Likutei Moharan, Part II 5:19:2](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:19:2) וּבֶאֱמֶת הוּא דָּבָר גָּדוֹל מְאֹד לְהַשְׁלִיךְ מֵאִתּוֹ כָּל הַחָכְמוֹת וּלְהִתְנַהֵג בִּפְשִׁיטוּת, לַעֲשׂוֹת מַעֲשֵׂה עַבְדוּת לְעָבְדוֹ יִתְבָּרַךְ בְּעֻבְדּוֹת בִּתְמִימוּת, בְּלִי חָכְמוֹת, כִּי זֶה בְּחִינַת סִתְרֵי תּוֹרָה, שֶׁהַתּוֹרָה נִסְתֶּרֶת וְנֶעְלֶמֶת שָׁם, כִּי כְּשֶׁעוֹשֶׂה עֻבְדּוֹת פְּשׁוּטִים, וּבֶאֱמֶת בְּוַדַּאי יֵשׁ בָּהֶם תּוֹרָה גָּבוֹהַּ מְאֹד, רַק שֶׁאֵין יוֹדְעִין מַה שֶּׁיֵּשׁ בָּהֶם. נִמְצָא שֶׁהַתּוֹרָה שֶׁיֵּשׁ בָּהֶם הוּא נִסְתָּר וְנֶעְלָם, בְּחִינַת סִתְרֵי תּוֹרָה. **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** It is truly a very great thing to discard all one’s sophisticated ideas and conduct oneself with simplicity, serving like a slave in order to serve God with purity, without any sophisticated ideas. This relates to the mysteries of Torah, in which the Torah is hidden and concealed. In actual fact, the simple acts one performs certainly contain very exalted Torah, though this is not known. It follows, that the Torah they contain is hidden and concealed—i.e., the concept of Torah mysteries. ###### Likutei Moharan, Part II 5:19:3 [Likutei Moharan, Part II 5:19:3](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:19:3) וְסִתְרֵי תּוֹרָה הוּא בְּחִינַת (שיר השירים ז׳:ב׳): חַמּוּקֵי יְרֵכַיִךְ – מַה יָרֵךְ בַּסֵּתֶר, אַף דִּבְרֵי תוֹרָה בַּסֵּתֶר, כְּמוֹ שֶׁדָּרְשׁוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (סוכה מט:), וְעַל יְדֵי זֶה נַעֲשֶׂה תִּקּוּן הַמִּשְׁפָּט, בִּבְחִינַת: חַמּוּקֵי יְרֵכַיִךְ כְּמוֹ חֲלָאִים וְכוּ', שֶׁהֵם הַשִּׁתִּין שֶׁמְּחוֹלְלִין וְיוֹרְדִין עַד הַתְּהוֹם (כמו שדרז"ל שם ע"א בסוכה), בְּחִינַת (תהילים ל״ו:ז׳): מִשְׁפָּטֶיךָ תְּהוֹם רַבָּה; הַיְנוּ בְּחִינַת הַמִּשְׁפָּט שֶׁנָּפַל עַד הַתְּהוֹם. **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** **{“How lovely are your steps in sandals, O daughter of nobility! Your rounded thighs are like *chala’im* (ornaments), the work of a master’ s hand”** (Song of Songs 7:2) **.}** The Torah’s mysteries are “your rounded thighs”—just as the thigh is kept concealed, so too, the words of Torah are kept concealed, as our Sages, of blessed memory, taught (Sukkah 49b). This is the rectification of *mishpat,* as in “your rounded thighs are like *ChaLa’im*”—these are the *shitin* (caverns), which are *meChoLaLin* (hollow) and descend to the depths (as our Sages, of blessed memory, taught in Sukkah 49a). This is as in “Your *mishpat,* a great deep” (Psalms 36:7)—i.e., *mishpat,* which has fallen to the depths. ###### Likutei Moharan, Part II 5:19:4 [Likutei Moharan, Part II 5:19:4](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:19:4) וְעַל יְדֵי הָעֻבְדּוֹת הַנַּ"ל, שֶׁהֵם בְּחִינַת סִתְרֵי־תוֹרָה, בְּחִינַת: חַמּוּקֵי יְרֵכַיִךְ, בְּחִינַת: שִׁתִּין, שֶׁהֵם מְחוֹלְלִין עַד הַתְּהוֹם, הֵם בּוֹקְעִין וְיוֹרְדִין עַד הַתְּהוֹם וּמַעֲלִין אֶת הַמִּשְׁפָּט מִנְּפִילָתוֹ, מִבְּחִינַת: מִשְׁפָּטֶיךָ תְּהוֹם רַבָּה, **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** But by means of the aforementioned acts of service—which are Torah mysteries/“your rounded thighs”/the *shitin,* which are hollow down to the depths—they break through, descending to the depths and raising the *mishpat* from its fall, from “Your *mishpat,* a great deep.” ###### Likutei Moharan, Part II 5:19:5 [Likutei Moharan, Part II 5:19:5](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:19:5) בִּבְחִינַת (תהילים מ״ב:ח׳): תְּהוֹם אֶל תְּהוֹם קוֹרֵא, וְדָרְשׁוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (תענית כה:): כְּשֶׁמְּנַסְּכִין אֶת הַמַּיִם בֶּחָג, תְּהוֹם אוֹמֵר לַחֲבֵרוֹ: אַבַּע מֵימָךְ. הַיְנוּ, שֶׁהַתְּהוֹמוֹת קוֹרִין זֶה לָזֶה, שֶׁיָּשׁוּבוּ וְיַחְזְרוּ הַמִּשְׁפָּט שֶׁנָּפַל אֲלֵיהֶם, כְּדֵי שֶׁיֻּחְזַר וְיִתְתַּקֵּן הַמִּשְׁפָּט, בִּבְחִינַת: וַיִּגֶל כַּמַּיִם מִשְׁפָּט. **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** This is as in “Deep calls to deep” (Psalms 42:8), and as our Sages, of blessed memory, expounded: When the water libations are poured during the festival, one deep says to another, “Let your waters gush forth” (Taanit 25b). In other words, the deeps call to one another to return the *mishpat* that has fallen to them. This is so that the *mishpat* might be restored and rectified, as in “Let *mishpat* well up like water.” ###### Likutei Moharan, Part II 5:19:6 [Likutei Moharan, Part II 5:19:6](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/5:19:6) וְזֶהוּ: אַבַּע מֵימָךְ, בְּחִינַת: וַיִּגֶל כַּמַּיִם מִשְׁפָּט, הַיְנוּ שֶׁיַּבִּיעוּ וְיַחְזְרוּ הַמִּשְׁפָּט שֶׁנָּפַל אֲלֵיהֶם, שֶׁיִּתְתַּקֵּן בִּבְחִינַת: וַיִּגֶל כַּמַּיִם מִשְׁפָּט, כַּנַּ"ל. נִמְצָא שֶׁעַל יְדֵי עֲשִׂיּוֹת וְעֻבְדּוֹת בִּפְשִׁיטוּת נַעֲשֶׂה תִּקּוּן הַמִּשְׁפָּט: **Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:** This is the meaning of “Let your waters gush forth,” as in “Let *mishpat* well up like water.” In other words, they should gush forth and return the *mishpat* that has fallen to them, so that it might be rectified, as in “Let *mishpat* well up like water.” It follows, that performing deeds and acts of service with simplicity rectifies *mishpat*.