## Likutei Moharan, Part II

###### Likutei Moharan, Part II 63:1:1
[Likutei Moharan, Part II 63:1:1](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/63:1:1)

דַּע, כִּי יַעֲקֹב אָבִינוּ, כְּשֶׁשָּׁלַח אֶת בָּנָיו עֲשֶׂרֶת הַשְּׁבָטִים לְיוֹסֵף, שָׁלַח עִמָּהֶם נִגּוּן שֶׁל אֶרֶץ־יִשְׂרָאֵל. וְזֶה סוֹד: קְחוּ מִזִּמְרַת הָאָרֶץ בִּכְלֵיכֶם וְכוּ' (בראשית מ״ג:י״א), בְּחִינַת זֶמֶר וְנִגּוּן, שֶׁשָּׁלַח עַל־יָדָם לְיוֹסֵף, וּכְמוֹ שֶׁפֵּרֵשׁ רַשִׁ"י: מִזִּמְרַת – לְשׁוֹן זֶמֶר וְכוּ'.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**{“Take from the choice products of the Land in your pouches, and bring down to the man as tribute some balsam and some honey, and gum, resin, pistachio nuts and almonds”** (Genesis 43:11)**.}** Know! when our forefather Yaakov sent his sons, the ten tribes, to Yosef, he sent with them a melody of the Land of Israel. This is the deeper meaning of “Take from the *ZiMRot* (choice products) of the Land in your pouches…”—the concept of *ZeMeR* (song) and melody, which he sent through them to Yosef. This is as Rashi comments: *me’zimrat*—it connotes *zemer* ….


###### Likutei Moharan, Part II 63:1:2
[Likutei Moharan, Part II 63:1:2](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/63:1:2)

כִּי דַּע, כִּי כָל רוֹעֶה וְרוֹעֶה יֵשׁ לוֹ נִגּוּן מְיֻחָד לְפִי הָעֲשָׂבִים וּלְפִי הַמָּקוֹם שֶׁהוּא רוֹעֶה שָׁם, כִּי כָל בְּהֵמָה וּבְהֵמָה יֵשׁ לָהּ עֵשֶׂב מְיֻחָד, שֶׁהִיא צְרִיכָה לְאָכְלוֹ. גַּם אֵינוֹ רוֹעֶה תָּמִיד בְּמָקוֹם אֶחָד. וּלְפִי הָעֲשָׂבִים וְהַמָּקוֹם שֶׁרוֹעֶה שָׁם, כֵּן יֵשׁ לוֹ נִגּוּן. כִּי כָל עֵשֶׂב וָעֵשֶׂב יֵשׁ לוֹ שִׁירָה שֶׁאוֹמֵר, שֶׁזֶּה בְּחִינַת פֶּרֶק שִׁירָה, וּמִשִּׁירַת הָעֲשָׂבִים נַעֲשֶׂה נִגּוּן שֶׁל הָרוֹעֶה.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
For know! each and every shepherd has his own special melody, according to the grasses and specific location where he is grazing. This is because each and every animal has a specific grass which it needs to eat. He also does not always pasture in the same place. Thus, his melody is dictated by the grasses and place he pastures. For each and every grass has a song which it sings. This is the concept of *Perek Shirah*. And from the grass’s song, the shepherd’s melody is created.


###### Likutei Moharan, Part II 63:1:3
[Likutei Moharan, Part II 63:1:3](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/63:1:3)

וְזֶה סוֹד מַה שֶּׁכָּתוּב (שם ד): וַתֵּלֵד עָדָה אֶת יָבָל, הוּא הָיָה אֲבִי יֹשֵׁב אֹהֶל וּמִקְנֶה, וְשֵׁם אָחִיו יוּבָל, הוּא הָיָה אֲבִי כָּל תֹּפֵשׂ כִּנּוֹר וְעוּגָב. כִּי תֵּכֶף כְּשֶׁהָיָה בָּעוֹלָם רוֹעֵה מִקְנֶה, הָיָה תֵּכֶף כְּלֵי־זֶמֶר כַּנַּ"ל. וְעַל־כֵּן דָּוִד הַמֶּלֶךְ, עָלָיו הַשָּׁלוֹם, שֶׁהָיָה יֹדֵעַ נַגֵּן (שמואל־א טז), עַל־כֵּן הָיָה רוֹעֶה (שם) כַּנַּ"ל. (גַּם מָצִינוּ בַּאֲבוֹת הָעוֹלָם כֻּלָּם, שֶׁהָיוּ רוֹעֵי מִקְנֶה).

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is the deeper meaning of the verse “And Adah bore Yaval; he was the father of tent dwellers with cattle. His brother’s name was Yuval; he was the father of all who play harp and flute” (Genesis 4:20-21). As soon as the world had a shepherd of cattle, there were musical instruments. Therefore, because King David, may peace be upon him, was “a skilled musician” (1 Samuel 16:18), he was “a shepherd” (ibid. :11). {We find, too, that the patriarchs were all shepherds.}


###### Likutei Moharan, Part II 63:1:4
[Likutei Moharan, Part II 63:1:4](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/63:1:4)

וְזֶה בְּחִינַת (ישעיהו כ״ד:ט״ז): מִכְּנַף הָאָרֶץ זְמִירוֹת שָׁמַעְנוּ, הַיְנוּ שֶׁזְּמִירוֹת וְנִגּוּנִים יוֹצְאִים מִכְּנַף הָאָרֶץ, כִּי עַל־יְדֵי הָעֲשָׂבִים הַגְּדֵלִים בָּאָרֶץ נַעֲשֶׂה נִגּוּן כַּנַּ"ל. וְעַל־יְדֵי שֶׁהָרוֹעֶה יוֹדֵעַ הַנִּגּוּן, עַל־יְדֵי־זֶה הוּא נוֹתֵן כֹּחַ בְּהָעֲשָׂבִים, וַאֲזַי יֵשׁ לַבְּהֵמוֹת לֶאֱכֹל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And this is the concept of “From the end of the earth we heard song” (Isaiah 24:16)—i.e., songs and melodies emerge from the end of the earth, because melody is produced through the grasses which grow in the earth, as mentioned above. And because the shepherd knows the melody, he instills the grasses with energy, and so the animals have what to eat.


###### Likutei Moharan, Part II 63:1:5
[Likutei Moharan, Part II 63:1:5](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/63:1:5)

וְזֶה בְּחִינַת (שׁה"ש ב): הַנִּצָּנִים נִרְאוּ בָאָרֶץ, עֵת הַזָּמִיר הִגִּיעַ, הַיְנוּ שֶׁהַנִּצָּנִים גְּדֵלִים בָּאָרֶץ עַל־יְדֵי הַזֶּמֶר וְהַנִּגּוּן הַשַּׁיָּךְ לָהֶם כַּנַּ"ל. נִמְצָא שֶׁעַל־יְדֵי הַזֶּמֶר וְהַנִּגּוּן שֶׁהָרוֹעֶה יוֹדֵעַ, הוּא נוֹתֵן כֹּחַ בָּעֲשָׂבִים, וְיֵשׁ מִרְעֶה לַבְּהֵמוֹת.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And this is the concept of “The first blossoms have appeared in the Land, the time of *ZaMiR* (singing) has arrived” (Song of Songs 2:12). In other words, the “first blossoms” grow in the Land as a result of their particular *ZeMeR* and melody, as mentioned above. It follows, that through the song and melody which the shepherd knows, he instills the grasses with energy and there is pasture for the animals.


###### Likutei Moharan, Part II 63:1:6
[Likutei Moharan, Part II 63:1:6](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/63:1:6)

גַּם הַנִּגּוּן הוּא טוֹבָה לְהָרוֹעֶה בְּעַצְמוֹ, כִּי מֵחֲמַת שֶׁהָרוֹעֶה הוּא תָּמִיד בֵּין בְּהֵמוֹת, הָיָה אֶפְשָׁר שֶׁיַּמְשִׁיכוּ וְיוֹרִידוּ אֶת הָרוֹעֶה מִבְּחִינַת רוּחַ הָאָדָם לְרוּחַ הַבַּהֲמִיּוּת, עַד שֶׁיִּרְעֶה הָרוֹעֶה אֶת עַצְמוֹ, בִּבְחִינַת (בראשית ל״ז:י״ב): וַיֵּלְכוּ לִרְעוֹת אֶת צֹאן אֲבִיהֶם וְכוּ', וּפֵרֵשׁ רַשִׁ"י: שֶׁהָלְכוּ לִרְעוֹת אֶת עַצְמָן.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
The melody is also beneficial for the shepherd himself. Because the shepherd is constantly in the company of animals, it could happen that they draw and drag him down from the category of human-spirit to animal-spirit. The shepherd might end up grazing himself, as in “they went to pasture their father’s flock…” (Genesis 37:12), which Rashi explains as: they went to pasture themselves.


###### Likutei Moharan, Part II 63:1:7
[Likutei Moharan, Part II 63:1:7](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/63:1:7)

וְעַל־יְדֵי הַנִּגּוּן נִצּוֹל מִזֶּה, כִּי הַנִּגּוּן הוּא הִתְבָּרְרוּת הָרוּחַ, שֶׁמְּבָרְרִין רוּחַ הָאָדָם מִן רוּחַ הַבְּהֵמָה, בִּבְחִינַת (קהלת ג׳:כ״א): מִי יוֹדֵעַ רוּחַ בְּנֵי הָאָדָם הָעֹלָה הִיא לְמָעְלָה, וְרוּחַ הַבְּהֵמָה הַיֹּרֶדֶת הִיא לְמַטָּה, כִּי זֶהוּ עִקָּר הַנִּגּוּן – לְלַקֵּט וּלְבָרֵר הָרוּחַ טוֹבָה, כַּמְבֹאָר בְּמָקוֹם אַחֵר. וְעַל־כֵּן עַל־יְדֵי הַנִּגּוּן נִצּוֹל מֵרוּחַ הַבַּהֲמִיּוּת, כִּי נִתְבָּרֵר רוּחַ הָאָדָם מֵרוּחַ הַבְּהֵמָה עַל־יְדֵי הַנִּגּוּן כַּנַּ"ל:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
But through the melody he is saved from this. For melody is the refinement of the spirit, separating human-spirit from animal-spirit, as in “Who knows that it is the spirit of the human being which ascends on high and the spirit of the animal which descends below” (Ecclesiastes 3:21). This is the essence of melody—gathering and selecting the good *ruach,* as explained elsewhere. The melody therefore saves him from animal- *ruach,* because through the melody the human- *ruach* is separated from animal- *ruach* .


###### Likutei Moharan, Part II 63:2:1
[Likutei Moharan, Part II 63:2:1](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/63:2:1)

וְיֵשׁ חִלּוּקִים רַבִּים בִּנְגִינָה, כִּי יֵשׁ נִגּוּן שָׁלֵם, וְיֵשׁ נִגּוּן שֶׁהוּא בְּכַמָּה בָּבוֹת, וִיכוֹלִים לְחַלְּקוֹ לְבָבוֹת וְעִנְיָנִים:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**2.** And there are many distinctions with regard to melody. There is a whole melody. And there is a melody of various sections, which can be separated into sections and themes.


###### Likutei Moharan, Part II 63:2:2
[Likutei Moharan, Part II 63:2:2](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/63:2:2)

וְדַע, שֶׁהַמֶּלֶךְ יֵשׁ לוֹ כָּל הַנִּגּוּן כֻּלּוֹ בִּשְׁלֵמוּת, אֲבָל הַשָּׂרִים אֵין לָהֶם רַק אֵיזֶה חֵלֶק בַּנִּגּוּן, כָּל אֶחָד לְפִי מְקוֹמוֹ. וְעַל־כֵּן אָמַר דָּנִיֵּאל לִנְבוּכַדְנֶצַּר (דניאל ד׳:ט׳): אַנְתְּ הוּא אִילָנָא וְכוּ' וּמָזוֹן לְכֹלָּא בֵהּ. כִּי נְבוּכַדְנֶצַּר שֶׁהָיָה מֶלֶךְ וְיֵשׁ לוֹ כָּל הַנִּגּוּן, עַל כֵּן עַל־יָדוֹ נִמְשָׁךְ כָּל הַמָּזוֹן, כִּי הַמָּזוֹן נִמְשָׁךְ עַל־יְדֵי הַנִּגּוּן כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And know! the king has all the melody, in its entirety. But the ministers have only a part of the melody, each according to his station. Therefore, Daniel said to Nevuchadnezzar: “The tree—it is you! … there was food for all in it” (cf. Daniel 4:17-19). Nevuchadnezzar was a king and had the entire melody, and so all the food was drawn through him, because the food is drawn via the melody, as mentioned above.


###### Likutei Moharan, Part II 63:3:1
[Likutei Moharan, Part II 63:3:1](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/63:3:1)

וְעַל־כֵּן יַעֲקֹב אָבִינוּ, אַף שֶׁלֹּא הָיָה יוֹדֵעַ אָז שֶׁהוּא יוֹסֵף, רַק כְּפִי מַה שֶּׁסִּפְּרוּ לוֹ הַשְּׁבָטִים הַנְהָגוֹתָיו שֶׁל יוֹסֵף, שָׁלַח לוֹ נִגּוּן הַשַּׁיָּךְ לְשַׂר כְּמוֹתוֹ, כְּפִי מַה שֶּׁשָּׁמַע מִבָּנָיו דְּרָכָיו וְהַנְהָגוֹתָיו, כִּי יַעֲקֹב רָצָה לִפְעֹל אֶצְלוֹ עַל־יְדֵי הַנִּגּוּן מַה שֶּׁהָיָה צָרִיךְ, עַל־כֵּן שָׁלַח לוֹ אוֹתוֹ הַנִּגּוּן שֶׁל אֶרֶץ־יִשְׂרָאֵל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**3.** Thus, our forefather Yaakov—not knowing then that it was Yosef, but only what the tribes told him about Yosef’s conduct—sent him a melody suitable for such a minister, based on what he heard from his sons about his ways and conduct. Through the melody Yaakov wanted to get from him what he needed. He therefore sent him that melody of the Land of Israel.


###### Likutei Moharan, Part II 63:3:2
[Likutei Moharan, Part II 63:3:2](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/63:3:2)

וְזֶהוּ שֶׁאָמַר לְבָנָיו: קְחוּ מִזִּמְרַת הָאָרֶץ בִּכְלֵיכֶם; הַיְנוּ שֶׁיִּקְחוּ בְּחִינַת הַנִּגּוּן הַנַּ"ל, שֶׁהוּא בְּחִינַת זִמְרַת הָאָרֶץ כַּנַּ"ל, בַּכֵּלִים שֶׁלָּהֶם. וְהוֹרִידוּ לָאִישׁ מִנְחָה, מְעַט צֳרִי, מְעַט דְּבַשׁ, נְכֹאת וָלֹט, בָּטְנִים וּשְׁקֵדִים – הֵם בְּחִינַת מִשְׁקוֹלוֹת וּמִדּוֹת הַנִּגּוּן, כִּי הַנִּגּוּן נַעֲשֶׂה מִגִּדּוּלֵי הָאָרֶץ כַּנַּ"ל:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is the meaning of what he said to his sons: “Take from the *zimrot* of the Land in your pouches”—i.e., they should take the aforementioned concept of melody, which is the concept of “*zimrot* of the Land,” in their pouches. “And bring down to the man as tribute some balsam and some honey, and gum, resin, pistachio nuts and almonds.” These are the concepts of the melody’s scale and rhythm, because the melody is created out of what grows in the Land, as mentioned above.