## Likutei Moharan, Part II

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

וַיְהִי מִקֵּץ שְׁנָתַיִם יָמִים, וּפַרְעֹה חֹלֵם וְכוּ' (בראשית מ״א:א׳):

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**“***Vayehi Mikeitz* **(And it was at the end of) two years of days that Pharaoh dreamed ….”** (Genesis 41:1)


###### Likutei Moharan, Part II 7:1:2
[Likutei Moharan, Part II 7:1:2](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/7:1:2)

**א** כִּי מְרַחֲמָם יְנַהֲגֵם (ישעיהו מ״ט:י׳) – הַיְנוּ מִי שֶׁהוּא רַחֲמָן, הוּא יָכוֹל לִהְיוֹת מַנְהִיג.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
“For he with compassion for them will lead them” (Isaiah 49:10). In other words, one who has compassion can be a leader.


###### Likutei Moharan, Part II 7:1:3
[Likutei Moharan, Part II 7:1:3](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/7:1:3)

וְצָרִיךְ לֵידַע אֵיךְ לְהִתְנַהֵג עִם הָרַחֲמָנוּת, כִּי עַל רְשָׁעִים אוֹ עַל רוֹצְחִים וְגַזְלָנִים אָסוּר לְרַחֵם. וְכֵן מִי שֶׁאֵינוֹ יוֹדֵעַ אֵיךְ לְהִתְנַהֵג עִם הָרַחֲמָנוּת, אֲזַי יוּכַל לְרַחֵם עַל תִּינוֹק שֶׁל אַרְבָּעָה יָמִים, לִתֵּן לוֹ מַאֲכָל הַצָּרִיךְ לְגָדוֹל, וְלֹא לְקָטָן כָּזֶה, כִּי קָטָן כָּזֶה צְרִיכִין לְזוּנוֹ רַק עַל יְדֵי חָלָב דַּוְקָא. עַל־כֵּן צָרִיךְ לֵידַע אֵיךְ לְהִתְנַהֵג עִם הָרַחֲמָנוּת, שֶׁלְּקָטָן כָּזֶה צְרִיכִין לְרַחֵם לִתֵּן לוֹ חָלָב דַיְקָא, וּלְגָדוֹל – מַאֲכָל הַצָּרִיךְ לוֹ, וְכֵן עַל כָּל אֶחָד וְאֶחָד צְרִיכִין לְרַחֵם בַּמֶּה שֶׁצָּרִיךְ לוֹ:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And one has to know how to act with this compassion. It is forbidden to show compassion for the wicked, or for murderers and thieves. In addition, someone who does not know how to exercise compassion might “pity” a four-day-old infant by feeding it foods suitable for an adult, and not for such an infant. Such an infant must be nourished specifically on milk. It is therefore necessary to know how to act with compassion. Compassion for an infant such as this requires giving him specifically milk; and for an adult, [giving him] the food that he needs. Likewise, it is necessary to show compassion to each person as is suitable for him.


###### Likutei Moharan, Part II 7:2:1
[Likutei Moharan, Part II 7:2:1](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/7:2:1)

**ב** וְרַחֲמָן כָּזֶה הוּא רַק מֹשֶׁה רַבֵּנוּ, כִּי הוּא הָיָה מַנְהִיג יִשְׂרָאֵל, וְהוּא יִהְיֶה הַמַּנְהִיג לֶעָתִיד, כִּי מַה שֶּׁהָיָה הוּא שֶׁיִּהְיֶה וְכוּ' (קהלת א׳:ט׳).

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**2.** Only Moshe *Rabbeinu* had such compassion. He was the leader of the Jewish people and he will be the leader in the future, for “That which was is what will be” (Ecclesiastes 1:9).


###### Likutei Moharan, Part II 7:2:2
[Likutei Moharan, Part II 7:2:2](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/7:2:2)

כִּי מֹשֶׁה רַבֵּנוּ הָיָה לוֹ רַחֲמָנוּת בֶּאֱמֶת עַל יִשְׂרָאֵל, וּמָסַר נַפְשׁוֹ בִּשְׁבִיל יִשְׂרָאֵל, וְהִשְׁלִיךְ נַפְשׁוֹ מִנֶּגֶד, וְלֹא הָיָה חוֹשֵׁשׁ עַל עַצְמוֹ כְּלָל. כִּי הַשֵּׁם יִתְבָּרַךְ אָמַר לוֹ (שמות ל״ב:י׳): וְאֶעֶשְׂךָ לְגוֹי גָּדוֹל, וְהוּא לֹא הִשְׁגִּיחַ עַל זֶה כְּלָל, רַק אָמַר: אִם תִּשָּׂא חַטָּאתָם וְכוּ' (שם), כִּי הוּא הָיָה רַחֲמָן וּמַנְהִיג אֲמִתִּי,

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Moshe *Rabbeinu* had genuine compassion for the Jewish people. He sacrificed himself for them and cast aside his life, showing absolutely no concern for himself. Although God said to him, “and I will make you into a great nation” (Exodus 32:10), he paid no attention whatsoever to this, but said, “If You would, forgive their offense” (ibid. :32) . This is because he was compassionate and a true leader.


###### Likutei Moharan, Part II 7:2:3
[Likutei Moharan, Part II 7:2:3](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/7:2:3)

וְהָיָה עוֹסֵק בְּיִשּׁוּבוֹ שֶׁל עוֹלָם, שֶׁיִּהְיֶה הָעוֹלָם מְיֻשָּׁב מִבְּנֵי אָדָם, כִּי עִקָּר הָאָדָם הוּא הַדַּעַת, וּמִי שֶׁאֵין לוֹ דַּעַת, אֵינוֹ מִן הַיִּשּׁוּב וְאֵינוֹ מְכֻנֶה בְּשֵׁם אָדָם כְּלָל, רַק הוּא בְּחִינַת חַיָּה בִּדְמוּת אָדָם.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And [Moshe] engaged in settling the world, so that it should be inhabited by human beings. The essential human element is *daat* (unitive knowledge and awareness of God). Someone without *daat* is not part of the human race and does not deserve to be called human. He is nothing more than a beast with the appearance of a human being.


###### Likutei Moharan, Part II 7:2:4
[Likutei Moharan, Part II 7:2:4](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/7:2:4)

וּמֹשֶׁה רַבֵּנוּ הָיָה לוֹ רַחֲמָנוּת, וְהָיָה עוֹסֵק בְּיִשּׁוּב הָעוֹלָם, שֶׁיִּהְיֶה הָעוֹלָם מְיֻשָּׁב וּמְמֻלָּא מִבְּנֵי אָדָם, הַיְנוּ בְּנֵי דֵּעָה כַּנַּ"ל, כִּי הוּא פָּתַח לָנוּ אוֹר הַדַּעַת, כְּמוֹ שֶׁכָּתוּב (דברים ד׳:ל״ה): אַתָּה הָרְאֵתָ לָדַעַת כִּי ה' הוּא הָאֱלֹקִים, כִּי מֹשֶׁה פָּתַח אֶת הַדַּעַת וְגִלָּה לָנוּ כִּי יֵשׁ אֱלֹקִים שַׁלִּיט בָּאָרֶץ:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Moshe *Rabbeinu* had compassion and engaged in settling the world so that it should be inhabited and filled with human beings—i.e., people with *daat*. He was the one who unfolded the light of *daat* for us *,* as it is written (Deuteronomy 4:35), “It was you who disclosed the *daat* that *YHVH* (God) is the *Elohim* (Lord).” Moshe unfolded *daat* and revealed to us that there is *Elohim,* Ruler of the earth.


###### Likutei Moharan, Part II 7:3:1
[Likutei Moharan, Part II 7:3:1](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/7:3:1)

**ג** כִּי עִקָּר הָרַחֲמָנוּת הוּא כְּשֶׁיִּשְׂרָאֵל עַם קָדוֹשׁ נוֹפְלִין, חַס וְשָׁלוֹם, בַּעֲווֹנוֹת, רַחֲמָנָא לִצְלָן, כִּי זֶהוּ הָרַחֲמָנוּת הַגָּדוֹל מִכָּל מִינֵי רַחֲמָנוּת. כִּי כָל הַיִּסּוּרִים הַקָּשִׁים שֶׁבָּעוֹלָם אֵינָם נֶחֱשָׁבִים כְּלָל כְּנֶגֶד הַמַּשּׂאוֹי הַכָּבֵד שֶׁל עֲווֹנוֹת, חַס וְשָׁלוֹם. כִּי כְּשֶׁיִּשְׂרָאֵל נוֹפְלִים בַּעֲווֹנוֹת, חַס וְשָׁלוֹם, זֶהוּ מַשּׂאוֹי כָּבֵד מְאֹד, שֶׁאִי אֶפְשָׁר לִשָּׂא כְּלָל הַמַּשּׂאוֹי הַכָּבֵד הַזֶּה, בִּבְחִינַת: כְּמַשָּׂא כָבֵד יִכְבְּדוּ מִמֶּנִּי (תהילים ל״ח:ה׳).

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**3.** The main compassion is when the Jews, the holy people, succumb to sin, God forbid. May the Compassionate One spare us. There is no greater compassion than this. This is because all the terrible suffering in the world is considered naught in comparison to the heavy burden of sin, God forbid. For when Israel succumbs to sin, God forbid, it is a very heavy burden, one that is impossible to bear, as in “like a burden which is heavy, they are too heavy for me” (Psalms 38:5).


###### Likutei Moharan, Part II 7:3:2
[Likutei Moharan, Part II 7:3:2](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/7:3:2)

כִּי מִי שֶׁיּוֹדֵעַ קְדֻשַּׁת יִשְׂרָאֵל מֵאַיִן הֵם לְקוּחִים, וְיוֹדֵעַ רוּחָנִיּוּת וְדַקּוּת שֶׁל יִשְׂרָאֵל – הוּא יוֹדֵעַ, שֶׁיִּשְׂרָאֵל הֵם רְחוֹקִים לְגַמְרֵי מֵעָווֹן, וְאֵין עָווֹן שַׁיָּךְ לָהֶם כְּלָל כְּלָל לֹא, לְפִי גֹּדֶל קְדֻשָּׁתָם מִשָּׁרְשָׁם וְגֹדֶל דַּקּוּתָם וְרוּחָנִיּוּתָם. וְעַל כֵּן כָּל הַיִּסּוּרִים שֶׁבָּעוֹלָם אֵינָם נֶחֱשָׁבִים לְמַשּׂאוֹי כְּנֶגֶד הַמַּשּׂאוֹי הַכָּבֵד שֶׁל עֲווֹנוֹת, חַס וְשָׁלוֹם, רַחֲמָנָא לִצְלָן.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Anyone who knows Israel’s holiness—their source—and discerns their spirituality and refinement, knows that Israel is totally distant from sin. [He knows,] too, that, on account of the great measure of their innate holiness and their great refinement and spirituality, they have no connection whatsoever to sin. Therefore, all the suffering in the world is not considered a burden in comparison to the heavy burden of sin, God forbid. May the Compassionate One spare us.


###### Likutei Moharan, Part II 7:3:3
[Likutei Moharan, Part II 7:3:3](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/7:3:3)

וַאֲפִלּוּ כְּשֶׁיֵּשׁ לָאָדָם יִסּוּרִים, אִם אֵין בָּהֶם עֲווֹנוֹת, אֵינָם נֶחֱשָׁבִים לְיִסּוּרִים כְּלָל. וְזֶה בְּחִינַת (שבת נה): אֵין יִסּוּרִין בְּלֹא עָוֹן. שֶׁכְּשֶׁאֵין בָּהֶם עָווֹן, אֵינָם יִסּוּרִים כְּלָל, כִּי עִקָּר הַיִּסּוּרִים הֵם רַק כְּשֶׁנּוֹפְלִים בַּעֲווֹנוֹת, חַס וְשָׁלוֹם, וְזֶהוּ עִקָּר הָרַחֲמָנוּת, לְרַחֵם עַל יִשְׂרָאֵל עַם קָדוֹשׁ, לְהוֹצִיאָם מֵהַמַּשּׂאוֹי הַכָּבֵד שֶׁל עֲווֹנוֹת.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And even when a person endures suffering, if it doesn’t include sin, it is not at all reckoned as suffering. This is as in “There is no suffering without sin” (Shabbat 55a). If no sin is present, it is not suffering, because suffering is only when one succumbs to sin, God forbid. Thus, the essence of compassion is to show compassion for Israel, the holy people, by releasing them from the heavy burden of sin.


###### Likutei Moharan, Part II 7:3:4
[Likutei Moharan, Part II 7:3:4](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/7:3:4)

וְעַל־כֵּן מֹשֶׁה רַבֵּנוּ, עָלָיו הַשָּׁלוֹם, בְּכָל עֵת שֶׁנָּפְלוּ יִשְׂרָאֵל בְּאֵיזֶה עָווֹן, הָיָה מוֹסֵר נַפְשׁוֹ עֲלֵיהֶם וְהִתְפַּלֵל בַּעֲדָם, כְּגוֹן בַּמְרַגְּלִים וְכַיּוֹצֵא. כִּי יָדַע, שֶׁלְּפִי קְדֻשַּׁת יִשְׂרָאֵל וְדַקּוּתָם הֵם רְחוֹקִים מֵעָווֹן וְאִי אֶפְשָׁר לָהֶם לִשָּׂא כְּלָל הַמַּשָּׂא הַכָּבֵד שֶׁל עָווֹן כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is why whenever Israel succumbed to any sin, Moshe *Rabbeinu,* may he rest in peace, would sacrifice himself for them and pray for them, as happened with the spies and the like. He knew that, on account of their holiness and refinement, they are distant from sin and completely incapable of bearing sin’s heavy burden.


###### Likutei Moharan, Part II 7:3:5
[Likutei Moharan, Part II 7:3:5](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/7:3:5)

וּבֶאֱמֶת, מֵהֵיכָן בָּאִים לַעֲווֹנוֹת, חַס וְשָׁלוֹם, הוּא רַק עַל־יְדֵי שֶׁאֵין לוֹ דַּעַת, כִּי אֵין אָדָם עוֹבֵר עֲבֵרָה אֶלָּא־אִם־כֵּן נִכְנַס בּוֹ רוּחַ שְׁטוּת (סוטה ג), וְזֶהוּ הָרַחֲמָנוּת הַגָּדוֹל מִן הַכֹּל, שֶׁצְּרִיכִין לְרַחֵם עָלָיו לְהַכְנִיס בּוֹ דַּעַת, בִּבְחִינַת (תהילים מ״א:ב׳): אַשְׁרֵי מַשְׂכִּיל אֶל דָּל; כִּי אֵין עָנִי אֶלָּא מִן הַדַּעַת (נדרים מא), וּצְרִיכִין לְרַחֵם עָלָיו לְהַכְנִיס בּוֹ דַּעַת:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And, in fact, what is the genesis of sin, God forbid? It is nothing other than one’s lack of *daat*. This is because “A person does not sin unless a spirit of foolishness enters him” (Sotah 3a). Thus, this is the greatest compassion of all: One has to show him compassion by instilling him with *daat.* This is as in “Praiseworthy is he who imparts wisdom to the poor” (Psalm 41:2), because poverty is nothing other than a lack of *daat* (Nedarim 41a). One has to show him compassion by instilling him with *daat*.


###### Likutei Moharan, Part II 7:4:1
[Likutei Moharan, Part II 7:4:1](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/7:4:1)

**ד** וַאֲפִלּוּ כְּשֶׁמַּגִּיעַ זְמַנּוֹ לְהִסְתַּלֵּק, וְהַנְּשָׁמָה עוֹלָה וּמִתְדַּבֶּקֶת בְּמָקוֹם שֶׁעוֹלָה, בְּעוֹלָמוֹת עֶלְיוֹנִים, אֵין זֶה תַּכְלִית וּשְׁלֵמוּת, שֶׁתִּהְיֶה הַנְּשָׁמָה רַק דְּבוּקָה לְמַעְלָה. רַק עִקָּר הַשְּׁלֵמוּת שֶׁל הַנְּשָׁמָה הִיא, שֶׁבְּעֵת שֶׁהִיא לְמַעְלָה תִּהְיֶה לְמַטָּה גַּם־כֵּן. עַל־כֵּן צָרִיךְ שֶׁיַּשְׁאִיר אַחֲרָיו בְּרָכָה, בֵּן אוֹ תַּלְמִיד, כְּדֵי שֶׁיִּשָּׁאֵר דַּעְתּוֹ לְמַטָּה גַּם־כֵּן בְּעֵת שֶׁנִּסְתַּלֵּק לְמַעְלָה,

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**4.** Even when a person’s time comes to pass away and the soul ascends and attaches itself to the place to which it ascends in the upper worlds, remaining on high is not the soul’s ultimate purpose and perfection. Rather, the soul is most perfect when at the same time that it is above, it is also below. One therefore has to leave behind a blessing, a son or a disciple, so that at the time of his ascent on high his *daat* also remains below.


###### Likutei Moharan, Part II 7:4:2
[Likutei Moharan, Part II 7:4:2](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/7:4:2)

כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ, זִכְרוֹנָם לִבְרָכָה (ב"ב קטז): אֲשֶׁר אֵין חֲלִיפוֹת לָמוֹ – חַד אָמַר בֵּן, וְחַד אָמַר תַּלְמִיד, כִּי הַתַּלְמִיד מְקַבֵּל דַּעַת הָרַב. גַּם הַבֵּן, בְּוַדַּאי אֵין מַעְלָה כְּשֶׁנִּשְׁאָר בֵּן רָשָׁע, חַס וְשָׁלוֹם, וְהָעִקָּר לְהַשְׁאִיר בֵּן שֶׁיִּהְיֶה בְּחִינַת תַּלְמִיד גַּם־כֵּן, שֶׁיְּקַבֵּל מִמֶּנּוּ שִׂכְלוֹ וְדַעְתּוֹ.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
As our Sages, of blessed memory, taught: “who have no replacement” (Psalms 55:20)—one opines that it refers to a son, and the other opines that it refers to a disciple (Bava Batra 116a). For the disciple receives the *daat* of the teacher. The son, too, because it is certainly no advantage to leave behind a wicked son, God forbid. The main thing is to leave behind a son who is also a disciple, who receives from him his wisdom and his *daat*.


###### Likutei Moharan, Part II 7:4:3
[Likutei Moharan, Part II 7:4:3](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/7:4:3)

וּלְאִידָךְ מָאן דְּאָמַר דַּי בְּתַלְמִיד לְבַד, כִּי מֵאַחַר שֶׁעִקָּר הוּא כְּדֵי שֶׁיִּשָּׁאֵר דַּעְתּוֹ בָּעוֹלָם, עַל־כֵּן דַּי גַּם בְּתַלְמִיד לְבַד, כִּי זֶהוּ עִקָּר הַשְּׁלֵמוּת, שֶׁיִּשָּׁאֵר דַּעְתּוֹ בָּעוֹלָם הַזֶּה גַּם בְּעֵת הַהִסְתַּלְּקוּת, כְּשֶׁהַנְּשָׁמָה עוֹלָה לְמַעְלָה.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
As for the other one, he maintains that a disciple is sufficient because the main thing is to leave behind one’s *daat* in the world. Consequently, even just a disciple is sufficient because the ultimate perfection is that one’s *daat* remains in the world at the time of passing, when the soul ascends on high.


###### Likutei Moharan, Part II 7:4:4
[Likutei Moharan, Part II 7:4:4](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/7:4:4)

כִּי מִי שֶׁיּוֹדֵעַ קְצָת בִּידִיעָתוֹ יִתְבָּרַךְ, הוּא יוֹדֵעַ שֶׁעִקָּר הַתַּעֲנוּגִים וְהַשַּׁעֲשׁוּעִים שֶׁל הַשֵּׁם יִתְבָּרַךְ הוּא רַק שֶׁאֲנַחְנוּ מֵעוֹלָם הַזֶּה הַשָּׁפָל נְגַדֵּל וּנְקַדֵּשׁ שְׁמוֹ יִתְבָּרַךְ, וְזֶהוּ עִקָּר הַתַּעֲנוּגִים וְהַשַּׁעֲשׁוּעִים שֶׁל הַשֵּׁם יִתְבָּרַךְ, כְּמוֹ שֶׁכָּתוּב: וְאָבִיתָ תְהִלָּה מִגּוּשֵׁי עָפָר מִקְּרוּצֵי חֹמֶר וְכוּ'; כִּי הַשֵּׁם יִתְבָּרַךְ יֵשׁ לוֹ שְׂרָפִים וְחַיּוֹת וְאוֹפַנִּים וְעוֹלָמוֹת עֶלְיוֹנִים, שֶׁהֵם עוֹבְדִים אוֹתוֹ יִתְבָּרַךְ, וְאַף־עַל־פִּי־כֵן עִקָּר הַתַּעֲנוּג וְהַשַּׁעֲשׁוּעַ שֶׁלּוֹ – כְּשֶׁעוֹלָה לְמַעְלָה הָעֲבוֹדָה שֶׁל עוֹלָם הַשָּׁפָל הַזֶּה. וְעַל כֵּן צְרִיכִין לְהַשְׁאִיר אַחֲרָיו בֵּן אוֹ תַּלְמִיד, כְּדֵי שֶׁיִּשָּׁאֵר דַּעְתּוֹ לְמַטָּה, שֶׁיָּאִיר בִּבְנֵי עוֹלָם הַזֶּה הַשָּׁפָל. כִּי כְּשֶׁנִּשְׁאָר דַּעְתּוֹ לְמַטָּה עַל־יְדֵי בֵּן אוֹ תַּלְמִיד, נֶחְשָׁב כְּאִלּוּ הוּא בְּעַצְמוֹ מַמָּשׁ נִשְׁאָר בָּעוֹלָם:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Anyone with even a bit of knowledge of the Blessed One knows that nothing gives God greater pleasure and delight than our exalting and sanctifying His Holy Name from this lowly world. This is God’s greatest pleasure and delight, as it is brought (cf. Mussaf of Yom Kippur), “You desire praise from mounds of dust, from lumps of clay.” God has *seraphim, chayot, ofanim,* and supernal worlds that serve Him. Even so, His greatest pleasure and delight is when the service of this lowly world rises to the realms on high. One therefore has to leave behind a son or disciple, so that his *daat* remains below to enlighten the inhabitants of this lowly world. For when his *daat* remains below through a son or disciple, it is reckoned as though he himself has literally remained in the world.


###### Likutei Moharan, Part II 7:4:5
[Likutei Moharan, Part II 7:4:5](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/7:4:5)

וְכָל אָדָם יָכוֹל לְקַיֵּם זֹאת, לְהַעֲמִיד תַּלְמִידִים. כִּי כְּשֶׁשְּׁנַיִם מְדַבְּרִים יַחַד בְּיִרְאַת שָׁמַיִם, אֲזַי כְּשֶׁאֶחָד מֵאִיר לַחֲבֵרוֹ בְּאֵיזֶה דִבּוּר, נֶחֱשָׁב חֲבֵרוֹ אֶצְלוֹ בְּחִינַת תַּלְמִיד. וְלִפְעָמִים נַעֲשֶׂה לְהֶפֶךְ, דְּהַיְנוּ כְּשֶׁאַחַר־כָּךְ הוּא מְקַבֵּל מֵחֲבֵרוֹ אֵיזֶה דִבּוּר, אֲזַי נַעֲשֶׂה הוּא בִּבְחִינַת תַּלְמִיד לְגַבֵּי חֲבֵרוֹ.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Producing disciples is something every person can accomplish. When two people discuss the fear of Heaven and one says something that enlightens his friend, his friend is considered the aspect of disciple vis-à-vis him. And occasionally, the reverse happens. That is, when he later hears something from his friend, he becomes the aspect of disciple in relation to his friend.


###### Likutei Moharan, Part II 7:4:6
[Likutei Moharan, Part II 7:4:6](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/7:4:6)

וְצָרִיךְ כָּל אָדָם לִזָּהֵר, לְהִשְׁתַּדֵּל וְלַעֲסֹק בָּזֶה, כִּי לֹא תֹהוּ בְרָאָהּ לָשֶׁבֶת יְצָרָהּ (ישעיהו מ״ה:י״ח), כִּי צָרִיךְ כָּל אֶחָד לַעֲסֹק בְּיִשּׁוּבוֹ שֶׁל עוֹלָם, שֶׁיִּהְיֶה הָעוֹלָם מְמֻלָּא מִבְּנֵי אָדָם, כְּמוֹ שֶׁכָּתוּב (בראשית א׳:כ״ח): וּמִלְאוּ אֶת הָאָרֶץ, כִּי זֶה עִקָּר יִשּׁוּב הָעוֹלָם, כְּשֶׁהָעוֹלָם מְמֻלָּא מִבְּנֵי אָדָם, הַיְנוּ מִבְּנֵי דֵּעָה. כִּי מִי שֶׁאֵין בּוֹ דַּעַת, אֵינוֹ אָדָם כְּלָל כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And every person has to work conscientiously at this, because “He did not create it for emptiness; He formed it for habitation” (Isaiah 45:18). Everyone has to engage in settling the world, to fill it with human beings, as it is written (Genesis 1:28), “and fill the earth.” The essence of settling the world is when it is filled with human beings—i.e., people with *daat,* because someone without *daat* is not at all human.


###### Likutei Moharan, Part II 7:4:7
[Likutei Moharan, Part II 7:4:7](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/7:4:7)

[הַיְנוּ כְּמוֹ שֶׁהָאָדָם מְצֻוֶּה לְהַעֲמִיד בָּנִים בָּעוֹלָם בִּשְׁבִיל קִיּוּם הָעוֹלָם, כֵּן הוּא מְצֻוֶּה לְהַכְנִיס דַּעַת וְיִרְאַת שָׁמַיִם בְּבָנָיו וּבְתַלְמִידִים, כִּי זֶה עִקָּר הַמִּצְוָה, שֶׁמְּצֻוֶּה לְהַעֲמִיד תּוֹלָדוֹת לְקַיֵּם הָעוֹלָם, כִּי הָעִקָּר – לְהַעֲמִיד תּוֹלָדוֹת מִמִּין בְּנֵי אָדָם דַּוְקָא, וְלֹא מִין בְּהֵמוֹת וְחַיּוֹת בִּדְמוּת אָדָם.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
{In other words, just as a person is commanded to beget children to perpetuate the world’s existence, so, too, he is commanded to instill *daat* and fear of Heaven into his sons and disciples. This is the essence of the mitzvah: he is commanded to produce offspring for the world to exist. It is essential that he produce offspring of the human kind, and not of the species of animal or beast with the appearance of a human being.


###### Likutei Moharan, Part II 7:4:8
[Likutei Moharan, Part II 7:4:8](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/7:4:8)

עַל־כֵּן כָּל זְמַן שֶׁאֵין מֵאִיר הַדַּעַת בִּבְנֵי אָדָם, וְאֵינָם יוֹדְעִים וּמַרְגִּישִׁים אֱלֹקוּתוֹ יִתְבָּרַךְ וּמֶמְשַׁלְתּוֹ, אֵינָם בִּכְלַל בְּנֵי אָדָם, מֵאַחַר שֶׁאֵין בָּהֶם דַּעַת לָדַעַת אֶת ה', שֶׁזֶּה עִקָּר גֶּדֶר הָאָדָם. וְעַל כֵּן נֶחֱשָׁב הָעוֹלָם כְּתֹהוּ וָבֹהוּ, וְעַל זֶה נֶאֱמַר: לֹא תֹהוּ בְּרָאָהּ לָשֶׁבֶת יְצָרָהּ, כִּי צְרִיכִין לְיַשֵּׁב אֶת הָעוֹלָם, שֶׁיִּהְיֶה מְיֻשָּׁב הָעוֹלָם מִבְּנֵי אָדָם דַיְקָא, דְּהַיְנוּ מִבְּנֵי דֵּעָה, שֶׁיּוֹדְעִין אֶת הַשֵּׁם יִתְבָּרַךְ.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Therefore, as long as people are not enlightened by *daat,* so that they do not know and experience His Godliness and dominion, they are not classified as human. This is because they lack the *daat* to know God, which is the defining element of a human being. The world is thus considered “empty and void” (Genesis 1:2). And about this it is said: “He did not create it for emptiness; He formed it for habitation.” One has to settle the world, so that it is inhabited specifically by human beings—i.e., people with *daat,* who know God.


###### Likutei Moharan, Part II 7:4:9
[Likutei Moharan, Part II 7:4:9](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/7:4:9)

וְזֶהוּ גַּם כֵּן מִצְוַת: וּמִלְאוּ אֶת הָאָרֶץ, שֶׁצְּרִיכִין לְמַלְאוֹת אֶת הָאָרֶץ בִּבְנֵי אָדָם. הַיְנוּ שֶׁכָּל אָדָם מְצֻוָּה שֶׁיְּדַבֵּר עִם חֲבֵרוֹ בְּיִרְאַת שָׁמַיִם כְּדֵי לְהַכְנִיס דַּעַת בַּחֲבֵרוֹ, שֶׁזֶּה עִקָּר יִשּׂוּב הָעוֹלָם, שֶׁיִּהְיֶה הָעוֹלָם מְיֻשָּׁב מִבְּנֵי אָדָם, הַיְנוּ מִבְּנֵי דֵּעָה, שֶׁיּוֹדְעִין אֶת הַשֵּׁם יִתְבָּרַךְ כַּנַּ"ל].

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is also the mitzvah of “and fill the earth.” We have to fill the world with human beings. In other words, every person is commanded to speak with his friend about the fear of Heaven in order to instill his friend with *daat*. This is the essence of settling the world—that it be inhabited by human beings, i.e., people with *daat,* who know God.}


###### Likutei Moharan, Part II 7:4:10
[Likutei Moharan, Part II 7:4:10](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/7:4:10)

עַל־כֵּן צָרִיךְ כָּל אֶחָד לַעֲסֹק בָּזֶה – לְהַכְנִיס דַּעַת וְיִרְאַת שָׁמַיִם בַּחֲבֵרוֹ, שֶׁעַל־יְדֵי־זֶה נַעֲשֶׂה חֲבֵרוֹ בְּחִינַת תַּלְמִיד אֶצְלוֹ, וַאֲזַי כְּשֶׁיִּמְלְאוּ יָמָיו וְיַגִּיעַ זְמַן הִסְתַּלְּקוּתוֹ, אֲזַי יִתְלַבֵּשׁ בְּזֶה הַדִּבּוּר שֶׁהִכְנִיס בַּחֲבֵרוֹ, וְיִהְיֶה נֶחֱשָׁב כְּאִלּוּ הוּא בְּעַצְמוֹ מַמָּשׁ קַיָּם בְּזֶה הָעוֹלָם, כְּמוֹ שֶׁכָּתוּב: אֲשֶׁר אֵין חֲלִיפוֹת לָמוֹ – חַד אָמַר בֵּן, וְחַד אָמַר תַּלְמִיד. נִמְצָא כְּשֶׁנִּשְׁאָר בֵּן אוֹ תַּלְמִיד אַחֲרָיו, אֲזַי יֵשׁ חֲלִיפוֹת לָמוֹ, הַיְנוּ כִּי יֵשׁ לוֹ חֲלִיפִין, מֵאַחַר שֶׁנִּשְׁאָר דַּעְתּוֹ אַחֲרָיו עַל־יְדֵי בֵּן אוֹ תַּלְמִיד כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Thus, everyone has to engage in this—instilling *daat* and fear of Heaven into his friend, through which his friend becomes the aspect of disciple vis-à-vis him. Then, when his days are complete and the time for him to pass away arrives, he becomes embodied in that teaching which he instilled into his friend. It is considered as if he himself literally exists in this world, as in “who have no replacement”—one opines that this refers to a son, and the other opines that this refers to a disciple. It follows, that when he leaves behind a son or a disciple, he has *chaliphot*—i.e., he has a replacement because his *daat* remains behind through a son or disciple, as discussed above.


###### Likutei Moharan, Part II 7:4:11
[Likutei Moharan, Part II 7:4:11](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/7:4:11)

כִּי עִקָּר הוּא הַדַּעַת, וּכְשֶׁנִּשְׁאָר הַדַּעַת אַחֲרָיו עַל־יְדֵי בֵּן אוֹ תַּלְמִיד, נֶחֱשָׁב כְּאִלּוּ הוּא מַמָּשׁ נִשְׁאָר קַיָּם בָּעוֹלָם. וְזֶה חֲלִיפוֹת – רָאשֵׁי תֵבוֹת: פִּי יְדַבֵּר חָכְמוֹת וְהָגוּת לִבִּי תְבוּנוֹת (תהילים מ״ט:ד׳); כִּי עִקָּר הוּא הַדַּעַת, שֶׁהוּא בְּחִינַת: פִּי יְדַבֵּר חָכְמוֹת וְהָגוּת לִבִּי תְבוּנוֹת, שֶׁזֶּהוּ עִקָּר הַהַשְׁאָרָה וְהַחֲלִיפוֹת שֶׁנִּשְׁאָר מִן הָאָדָם אַחֲרָיו, דְּהַיְנוּ מַה שֶׁהָיָה מְדַבֵּר חָכְמָה וּתְבוּנָה עִם חֲבֵרוֹ וְהִכְנִיס בּוֹ דַּעַת אֱמֶת וְיִרְאַת שָׁמַיִם כַּנַּ"ל. וְעַל כֵּן פִּי יְדַבֵּר חָכְמוֹת וְהָגוּת לִבִּי תְבוּנוֹת – רָאשֵׁי תֵבוֹת "חֲלִיפוֹת", כִּי זֶה עִקָּר הַחֲלִיפוֹת וְהַהַשְׁאָרָה כַּנַּ"ל:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
The main thing is *daat*. When his *daat* remains behind through either a son or a disciple, it is considered as if he literally continues to exist in the world. Thus, [the letters that spell] *ChaLIPhOT* are the initial letters of *Pi Yedaber Chakhmot V’hagut Leebee Tevunot* (“My mouth will speak wisdom and the meditation of my heart will be understanding”) (Psalms 49:4). For the main thing is *daat,* which is the concept of “My mouth will speak wisdom and the meditation of my heart will be understanding.” This is the primary legacy and replacement that a person leaves behind—i.e., that he spoke wisdom and understanding with his friend and instilled in him true *daat* and fear of Heaven. Therefore, the initial letters of *Pi Yedaber Chakhmot V’hagut Leebee Tevunot* spell *ChaLIPhOT,* for this is one’s main replacement and legacy.


###### Likutei Moharan, Part II 7:4:12
[Likutei Moharan, Part II 7:4:12](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/7:4:12)

וּבֶאֱמֶת בֵּן וְתַלְמִיד הוּא כֻּלּוֹ חַד. כִּי הַבֵּן הוּא גַּם כֵּן תַּלְמִיד כַּנַּ"ל, וְגַם הַתַּלְמִיד הוּא בְּחִינַת בֵּן, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (סנהדרין צט: וע"ש גם בדף יט): כָּל הַמְלַמֵּד בֶּן חֲבֵרוֹ תּוֹרָה, כְּאִלּוּ עֲשָׂאוֹ; כִּי נֶחֱשָׁב כְּאִלּוּ עָשָׂה אֶת הַגּוּף שֶׁל הַתַּלְמִיד גַּם כֵּן, כִּי מִקֹּדֶם לֹא הָיָה נִקְרָא בְּשֵׁם אָדָם כְּלָל, מֵאַחַר שֶׁלֹּא הָיָה בּוֹ דַּעַת וְלֹא הָיָה רַק דְּמוּת אָדָם, נִמְצָא שֶׁעַל יְדֵי שֶׁלָּמַד עִמּוֹ תּוֹרָה וְהִכְנִיס בּוֹ דַּעַת, עַל־יְדֵי־זֶה נַּעֲשָׂה אָדָם, עַל־כֵּן נֶחְשָׁב כְּאִלּוּ עֲשָׂאוֹ מַמָּשׁ, עַל־כֵּן גַּם הַתַּלְמִיד הוּא בְּחִינַת בֵּן:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Actually, a son and a disciple are one and the same. This is because a son is also a disciple. And a disciple is akin to a son, as our Sages, of blessed memory, taught: Whoever teaches his friend’s son Torah, it is as if he made him (Sanhedrin 99b). It is considered as if he made also the disciple’s body, because earlier he did not deserve to be called human, since he lacked *daat* and so only resembled a human being. It follows, that by studying Torah with him and instilling him with *daat,* he became a human being. Therefore, it is considered as if he *made* him, literally. Thus, the disciple, too, is akin to a son.


###### Likutei Moharan, Part II 7:5:1
[Likutei Moharan, Part II 7:5:1](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/7:5:1)

**ה** אָמְנָם, מִי שֶׁרוֹצֶה לְדַבֵּר עִם חֲבֵרוֹ בְּיִרְאַת שָׁמַיִם כַּנַּ"ל, הוּא צָרִיךְ שֶׁיִּהְיֶה לוֹ יִרְאַת שָׁמַיִם, כְּדֵי שֶׁיִּהְיוּ דְּבָרָיו נִשְׁמָעִין אֵצֶל חֲבֵרוֹ, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (ברכות ו:): כָּל מִי שֶׁיֵּשׁ בּוֹ יִרְאַת שָׁמַיִם, דְּבָרָיו נִשְׁמָעִין;

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**5.** However, one who wants to discuss fear of Heaven with his friend must himself possess fear of Heaven. This is so that his words make an impression on his friend, as our Sages, of blessed memory, taught: Any person who fears Heaven, his words are heard (Berakhot 6b).


###### Likutei Moharan, Part II 7:5:2
[Likutei Moharan, Part II 7:5:2](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/7:5:2)

וְגַם כְּדֵי שֶׁיִּתְקַיְּמוּ דְּבָרָיו אֵצֶל חֲבֵרוֹ. כִּי לִפְעָמִים מְדַבֵּר אֶחָד עִם חֲבֵרוֹ, וְתֵכֶף וּמִיָּד עוֹבֵר וְהוֹלֵךְ הַדִּבּוּר מִלֵּב חֲבֵרוֹ, וְאֵינוֹ מִתְקַיֵּם אֶצְלוֹ כְּלָל. עַל־כֵּן צָרִיךְ לָזֶה יִרְאַת שָׁמַיִם. כִּי מִי שֶׁיִּרְאַת חֶטְאוֹ קוֹדֶמֶת לְחָכְמָתוֹ, חָכְמָתוֹ מִתְקַיֶּמֶת (אבות פ"ג), הַיְנוּ שֶׁיֵּשׁ קִיּוּם לִדְבָרָיו אֵצֶל חֲבֵרוֹ. נִמְצָא; מִי שֶׁרוֹצֶה לְהַכְנִיס דַּעַת בַּחֲבֵרוֹ, הוּא צָרִיךְ שֶׁיִּהְיֶה לוֹ יִרְאַת שָׁמַיִם, כְּדֵי שֶׁיִּהְיוּ דְּבָרָיו נִשְׁמָעִין וּכְדֵי שֶׁיִּתְקַיְּמוּ דְּבָרָיו.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
It is also so that his words stay with his friend. For there are times when a person says something to his friend, but the words instantly pass through the other’s heart and depart, without staying with him at all. Therefore, this requires that he possess the fear of Heaven. Anyone whose fear of sin precedes his wisdom, his wisdom will endure (Avot 3:9)—i.e., his words will stay with his friend. It follows, that anyone wishing to instill his friend with *daat* must possess fear of Heaven, in order for his words to be accepted and endure.


###### Likutei Moharan, Part II 7:5:3
[Likutei Moharan, Part II 7:5:3](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/7:5:3)

וְזֶהוּ: אֲשֶׁר אֵין חֲלִיפוֹת לָמוֹ, וְלֹא יָרְאוּ אֱלֹקִים (תהילים נ״ה:כ׳), הַיְנוּ כְּשֶׁאֵין נִשְׁאָר דַּעְתּוֹ אַחֲרָיו עַל־יְדֵי בֵּן אוֹ תַּלְמִיד, שֶׁזֶּה בְּחִינַת חֲלִיפוֹת כַּנַּ"ל, זֶה סִימָן שֶׁלֹּא יָרְאוּ אֱלֹקִים, כִּי עַל־יְדֵי יִרְאָה נִשְׁאָר דַּעְתּוֹ אַחֲרָיו כַּנַּ"ל:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is the meaning of “who have no replacement and they fear not God.” In other words, when a person does not leave behind his *daat* through a son or disciple—this being the concept of “replacement”—it is a sign that “they fear not God,” because fear causes his *daat* to remain behind.


###### Likutei Moharan, Part II 7:6:1
[Likutei Moharan, Part II 7:6:1](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/7:6:1)

**ו** וְעַל־יְדֵי־זֶה שֶׁעוֹסְקִים לְדַבֵּר אֶחָד עִם חֲבֵרוֹ לְהַכְנִיס בּוֹ דַּעַת וְיִרְאַת שָׁמַיִם וּלְהַעֲמִיד תַּלְמִידִים כַּנַּ"ל, עַל־יְדֵי־זֶה נִכְנָסִין אוֹרוֹת הַמַּקִּיפִים, דְּהַיְנוּ שֶׁזּוֹכֶה לְהָבִין וְלֵידַע מַה שֶּׁלֹּא הָיָה מֵבִין וְיוֹדֵעַ מִתְּחִלָּה. כִּי מַה שֶּׁאָדָם מֵבִין וּמַשִּׂיג בְּשִׂכְלוֹ זֶה בְּחִינַת פְּנִימִי, כִּי זֶה הַשֵּׂכֶל נִכְנָס לְתוֹךְ שִׂכְלוֹ; אֲבָל מַה שֶּׁאֵין יָכוֹל לִכָּנֵס לְתוֹךְ שִׂכְלוֹ, דְּהַיְנוּ מַה שֶׁאִי אֶפְשָׁר לוֹ לְהָבִין, זֶה בְּחִינַת מַקִּיפִים, כִּי זֶה הַדָּבָר מַקִּיף סְבִיבוֹת שִׂכְלוֹ, וְאִי אֶפְשָׁר לוֹ לְהַכְנִיסוֹ בִּפְנִים בְּתוֹךְ שִׂכְלוֹ, כִּי אִי אֶפְשָׁר לוֹ לְהָבִין זֹאת, מֵחֲמַת שֶׁהוּא בְּחִינַת מַקִּיף אֶצְלוֹ.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**6.** Speaking with friends to instill them with *daat* and fear of Heaven and to produce disciples brings to the internalization of the lights of the *makifim* (transcendent perceptions). In other words, one becomes worthy of understanding and knowing what initially one neither understood nor knew. That which a person understands and grasps with his intellect is immanent, for that perception penetrates his intellect. But that which cannot penetrate his intellect—i.e., which is impossible for him to understand—is transcendent. It surrounds his intellect and he cannot internalize it because, for him, it is transcendent, since he is incapable of understanding it.


###### Likutei Moharan, Part II 7:6:2
[Likutei Moharan, Part II 7:6:2](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/7:6:2)

וּכְשֶׁעוֹסֵק לְדַבֵּר עִם בְּנֵי אָדָם, וּמַכְנִיס בָּהֶם דַּעְתּוֹ, נִמְצָא שֶׁנִּתְרוֹקֵן מֹחוֹ מֵהַשֵּׂכֶל וְהַדַּעַת שֶׁהָיָה לוֹ, אֲזַי עַל־יְדֵי־זֶה נִכְנָס הַשֵּׂכֶל הַמַּקִּיף לִפְנִים, כִּי עַל יְדֵי שֶׁנִּתְרוֹקֵן שִׂכְלוֹ עַל יְדֵי שֶׁהִכְנִיס דַּעְתּוֹ בַּחֲבֵרוֹ, עַל־יְדֵי־זֶה נִכְנַס הַמַּקִּיף לִפְנִים, וְזוֹכֶה לְהָבִין בְּחִינַת הַשֵּׂכֶל הַמַּקִּיף, דְּהַיְנוּ שֶׁמֵבִין מַה שֶּׁלֹּא הָיָה יָכוֹל לְהָבִין מִתְּחִילָה כַּנַּ"ל:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
But as a result of his engaging in speaking with people and instilling his *daat* into them, his mind becomes emptied of his previous perceptions and *daat,* and through this the transcendent perception penetrates. This is because emptying his mind by instilling his *daat* into his friend brings to the internalization of that which was transcendent, and he merits understanding the transcendent perception—i.e., he understands that which originally he could not.


###### Likutei Moharan, Part II 7:6:3
[Likutei Moharan, Part II 7:6:3](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/7:6:3)

וְיֵשׁ כַּמָּה בְּחִינוֹת בְּמַקִּיפִים, כִּי מַה שֶּׁמַּקִּיף לָזֶה, הוּא בְּחִינַת פְּנִימִי אֵצֶל חֲבֵרוֹ, שֶׁהוּא בְּמַדְרֵגָה לְמַעְלָה מִמֶּנּוּ, וְכֵן לְמַעְלָה מַעְלָה. וְיֵשׁ שֵׂכֶל, שֶׁהוּא בְּחִינַת מַקִּיף לָזֶה, וְאֵצֶל אַחֵר זֶה הַשֵּׂכֶל הוּא נָמוֹךְ אֲפִלּוּ מִבְּחִינַת פְּנִימִי, מֵחֲמַת שֶׁהוּא בְּמַדְרֵגָה גָּבוֹהַּ מִמֶּנּוּ הַרְבֵּה, וְעַל־יְדֵי שֶׁמְּדַבֵּר אֶחָד עִם חֲבֵרוֹ בְּיִרְאַת שָׁמַיִם וּמַכְנִיס בּוֹ דַּעְתּוֹ, עַל־יְדֵי־זֶה נִכְנָס מַקִּיף שֶׁלּוֹ לִפְנִים כַּנַּ"ל. וְכֵן לְמַעְלָה מַעְלָה, שֶׁכָּל אֶחָד לְפִי בְּחִינָתוֹ וּמַדְרֵגָתוֹ נִכְנָס מַקִּיף שֶׁלּוֹ לִפְנִים, עַל־יְדֵי שֶׁמְּדַבֵּר עִם חֲבֵרוֹ וְתַלְמִידוֹ וּמַכְנִיס בּוֹ דַּעְתּוֹ כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Now, there are many levels of *makifim*. This is because what for one person is transcendent, for his friend on a higher level is immanent. And so on, higher and higher. It can also be that a perception which for one person is transcendent, for another person is even less than immanent, because the latter is on a much greater level than he. Thus, when a person speaks with his friend about the fear of Heaven and instills his *daat* into him *,* his own *makif* becomes internalized. And so on, higher and higher; commensurate with his aspect and level, each person’s transcendent perception becomes immanent when he speaks with his colleague or disciple and instills his own *daat* into him.


###### Likutei Moharan, Part II 7:6:4
[Likutei Moharan, Part II 7:6:4](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/7:6:4)

וְזֶהוּ (דברים ל׳:י״ד): כִּי קָרוֹב אֵלֶיךָ הַדָּבָר מְאֹד, בְּפִיךָ וּבִלְבָבְךָ לַעֲשׂתוֹ.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is the meaning of “For it is something exceedingly close to you, in your mouth and in your heart, to do it” (Deuteronomy 30:14).


###### Likutei Moharan, Part II 7:6:5
[Likutei Moharan, Part II 7:6:5](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/7:6:5)

כִּי קָרוֹב אֵלֶיךָ הַדָּבָר מְאֹד – הַיְנוּ לְקָרֵב אֵלֶיךָ הַדָּבָר שֶׁהוּא בִּבְחִינַת מְאֹד, בְּחִינַת מַקִּיפִים, שֶׁהֵם נֶעְלָמִים וּרְחוֹקִים מְאֹד מִן הָאָדָם, וּלְקָרְבָם אֵלֶיךָ לְהַכְנִיסָם בִּפְנִים – זֶה תָּלוּי בְּפִיךָ וּבִלְבָבְךָ לַעֲשׂתוֹ.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**For it is something exceedingly close to you—** In other words, so as to bring close to you that thing which is “exceeding”—the concept of the *makifim,* which are hidden and exceedingly distant from a person. Bringing them closer to you and making them immanent depends on “in your mouth and in your heart, to do it.”


###### Likutei Moharan, Part II 7:6:6
[Likutei Moharan, Part II 7:6:6](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/7:6:6)

בְּפִיךָ וּבִלְבָבְךָ – זֶה בְּחִינַת: פִּי יְדַבֵּר חָכְמוֹת וְהָגוּת לִבִּי תְבוּנוֹת, הַיְנוּ שֶׁיְּגַלֶּה חָכְמָתוֹ וּתְבוּנָתוֹ לְתַלְמִידָיו כַּנַּ"ל. וְזֶהוּ:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**in your mouth and in your heart—** This is as in “My mouth will speak wisdom and the meditation of my heart will be understanding.” In other words, he should reveal his wisdom and understanding to his disciples, as discussed above. This is:


###### Likutei Moharan, Part II 7:6:7
[Likutei Moharan, Part II 7:6:7](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/7:6:7)

לַעֲשׂתוֹ – בְּחִינַת כְּאִלּוּ עֲשָׂאוֹ הַנַּ"ל, וְעַל־יְדֵי־זֶה יוּכַל לְהַכְנִיס וּלְקָרֵב הַמַּקִּיפִים, שֶׁהֵם בְּחִינַת מְאֹד, לְהַכְנִיסָם לִפְנִים כַּנַּ"ל:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**to do it—** This is “as if he made him,” as mentioned above. Through this he is able to internalize the transcendent perceptions and bring them close; making that which is “exceeding,” immanent.


###### Likutei Moharan, Part II 7:6:8
[Likutei Moharan, Part II 7:6:8](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/7:6:8)

וּלְמַעְלָה מִן הַכֹּל הֵם הַמַּקִּיפִים הָעֶלְיוֹנִים שֶׁל חָכָם הַדּוֹר, שֶׁהוּא הָרַבִּי שֶׁבַּדּוֹר, שֶׁעַל־יְדֵי שֶׁזֶּה הָרַבִּי וְהֶחָכָם שֶׁבַּדּוֹר עוֹסֵק לְדַבֵּר עִם תַּלְמִידָיו וּמַכְנִיס בָּהֶם דַּעְתּוֹ, עַל־יְדֵי־זֶה נִכְנָסִים הַמַּקִּיפִים שֶׁלּוֹ לִפְנִים. וְהַמַּקִיפִים שֶׁלּוֹ הֵם בְּחִינַת אֲרִיכוּת יָמִים וְשָׁנִים, כִּי הַמַּקִּיפִים שֶׁלּוֹ הֵם בְּחִינַת עוֹלָם הַבָּא, שֶׁהוּא יוֹם שֶׁכֻּלּוֹ אָרֹךְ (קידושין לט: חולין קמב), כִּי שָׁם הוּא לְמַעְלָה מֵהַזְּמַן.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Highest of all are the *makifim* of the generation’s leading sage, who is its teacher. When this teacher-sage of the generation speaks with his disciples and instills his *daat* in them, his own transcendent perceptions become internalized. His *makifim* are the concept of length-of-days and -years. This is because his *makifim* correspond to the World to Come, which, being beyond time, is a day that is eternally long (Kiddushin 39b).


###### Likutei Moharan, Part II 7:6:9
[Likutei Moharan, Part II 7:6:9](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/7:6:9)

כִּי כָל הַזְּמַן שֶׁל כָּל הָעוֹלָם הַזֶּה כֻּלּוֹ, מַה שֶּׁהָיָה וּמַה שֶׁיִּהְיֶה, הוּא כֻּלּוֹ אַיִן וָאֶפֶס נֶגֶד יוֹם אֶחָד, וַאֲפִלּוּ נֶגֶד רֶגַע אַחַת שֶׁל עוֹלָם הַבָּא, שֶׁהוּא יוֹם שֶׁכֻּלּוֹ אָרֹךְ. וְשָׁם אֵין שׁוּם זְמַן, כִּי הוּא בְּחִינַת לְמַעְלָה מֵהַזְּמַן, רַק סֵדֶר הַזְּמַנִים שֶׁיֵּשׁ שָׁם הֵם בְּחִינַת הַשָּׂגוֹת שֶׁל הַמַּקִּיפִים. שֶׁיֵּשׁ מַקִּיפִים שֶׁהֵם בְּחִינַת יָמִים, וְיֵשׁ מַקִּיפִים שֶׁהֵם בְּחִינַת שָׁנִים, בְּחִינַת: תְּקוּפוֹת הַיָּמִים (שמואל א א׳:כ׳), תְּקוּפוֹת הַשָּׁנִים (שמות ל״ד:כ״ב ודברי הימים ב כד); וְאֵלּוּ הַמַּקִּיפִים שֶׁיֵּשׁ שָׁם, הֵם בְּחִינַת סֵדֶר הַזְּמַנִּים שָׁם. וְהַשָּׂגוֹת מַקִיפִים הַלָּלוּ זֶה עִקָּר הַתַּעֲנוּג וְהַשַּׁעֲשׁוּעַ שֶׁל עוֹלָם הַבָּא; אַשְׁרֵי מִי שֶׁזּוֹכֶה לְהַשִּׂיגָם.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
For all the time of this entire world, past and future, is absolutely naught in comparison with a single day, and even a single moment, of the World to Come, which is a day that is eternally long. Time is non-existent there because [the World to Come] is beyond time. Rather, the continuum of experience there is ordered in correspondence with attaining the *makifim*. Some *maKiFim* are associated with days, while other *maKiFim* are associated with years, as in “*teKuFot* (cycles) of days” (1 Samuel 1:20) and *teKuFot* of years (see Exodus 34:22 and 2 Chronicles 24:23). Thus, it is these *makifim* which are the order of time there. Attaining these transcendent perceptions are the main pleasure and delight of the World to Come. Happy is he who merits attaining them.


###### Likutei Moharan, Part II 7:6:10
[Likutei Moharan, Part II 7:6:10](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/7:6:10)

וְזֶה בְּחִינַת תַּכְלִית הַיְדִיעָה, כִּי תַּכְלִית הַיְדִיעָה אֲשֶׁר לֹא נֵדַע. כִּי הַשָּׂגוֹת אֵלּוּ הַמַּקִּיפִים, שֶׁהֵם בְּחִינַת שַׁעֲשׁוּעַ עוֹלָם הַבָּא, זֶה בְּחִינַת (תהילים ל״א:כ׳): מָה רַב טוּבְךָ אֲשֶׁר צָפַנְתָּ לִירֵאֶיךָ, כִּי הֵם הֵם רַב טוֹב הַצָּפוּן וְטָמוּן וְסָתוּם מֵעֵין כֹּל. וְזֶהוּ: מָה רַב טוּבְךָ – מָה דַיְקָא, כִּי הֵם בְּחִינַת מָה, בְּחִינַת: מֶה חָמִיתָ מֶה פִּשְׁפַּשְׁתְּ, בְּחִינַת תַּכְלִית הַיְדִיעָה אֲשֶׁר לֹא נֵדַע.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And this is the culmination of knowledge. For the culmination of all knowledge is when one realizes that one knows nothing. This is because attaining these *makifim,* the delight of the World to Come, is the concept of “How abundant is Your good that You have stored away for those who fear You” (Psalms 31:20). They are the abundant good that is stored away, concealed and hidden from all eyes. This is the meaning of “*Mah* (How) abundant is Your good”—specifically *mah*. For these [perceptions] are the concept of *mah,* as in “*Mah* (What) did you see? *Mah* did your investigating achieve?” This is: The culmination of all knowledge is when one realizes that one knows nothing.


###### Likutei Moharan, Part II 7:6:11
[Likutei Moharan, Part II 7:6:11](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/7:6:11)

וְזֶה בְּחִינַת שֶׁפַע הַכֶּתֶר, כִּי כֶּתֶר הוּא בְּחִינַת מַקִּיף, כְּמוֹ שֶׁכָּתוּב (שופטים כ׳:מ״ג): כִּתְּרוּ אֶת בִּנְיָמִין וְכוּ':

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
It is also synonymous with the influx of *Keter,* because *KeTeR* signifies encircling, as in “*KiTRu* (They encircled) the Benjaminites…” (Judges 20:43).


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

**ז** וְזֶה הֶחָכָם שֶׁזּוֹכֶה לְאֵלּוּ הַמַּקִּיפִים הַנַּ"ל, בְּחִינַת שֶׁפַע הַכֶּתֶר, הוּא צָרִיךְ שֶׁיִּהְיֶה לוֹ בְּחִינַת כֹּל, בְּחִינַת (ד"ה־א כט): כִּי כֹל בַּשָּׁמַיִם וּבָאָרֶץ, וְתַרְגּוּמוֹ: דְּאָחֵד בִּשְׁמַיָּא וְאַרְעָא (זוהר בראשית לא ובתיקון כב).. הַיְנוּ שֶׁיִּהְיֶה אוֹחֵז וּמְקַיֵּם שְׁנֵי הָעוֹלָמוֹת, עוֹלָם הָעֶלְיוֹן וְעוֹלָם הַתַּחְתּוֹן, שֶׁהֵם בְּחִינַת שָׁמַיִם וָאָרֶץ. כִּי הַצַּדִּיק וְהֶחָכָם הַנַּ"ל הוּא צָרִיךְ שֶׁיִּהְיֶה אוֹחֵז בִּשְׁנֵיהֶם, לְקַיֵּם אֶת כָּל אֶחָד וְאֶחָד בִּבְחִינָתוֹ.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**7.** Now, the sage who merits these *makifim,* the influx of *Keter,* must possess the attribute of *kol,* as in “for *kol* (all) that is in heaven and on the earth” (1 Chronicles 29:11)—which *Targum* renders as: he unites heaven and earth. He has to uphold and sustain two worlds, the upper world and the lower world, namely, heaven and earth. The tzaddik-sage must uphold both of them, sustaining each one through its own aspect.


###### Likutei Moharan, Part II 7:7:2
[Likutei Moharan, Part II 7:7:2](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/7:7:2)

כִּי יֵשׁ דָּרֵי מַעְלָה וְיֵשׁ דָּרֵי מַטָּה, דְּהַיְנוּ עוֹלָם הָעֶלְיוֹן וְעוֹלָם הַתַּחְתּוֹן, בְּחִינַת שָׁמַיִם וָאָרֶץ, וְצָרִיךְ הַצַּדִּיק לְהַרְאוֹת לְדָרֵי מַעְלָה, שֶׁאֵינָם יוֹדְעִים כְּלָל בִּידִיעָתוֹ יִתְבָּרַךְ, שֶׁזֶּה בְּחִינַת הַשָּׂגָה שֶׁל מָה, בְּחִינַת: מֶה חָמִית מַה פִּשְׁפַּשְׁתְּ, בְּחִינַת: אַיֵּה מְקוֹם כְּבוֹדוֹ;

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is because there are those who “dwell above” and those who “dwell below,” namely, the upper world and the lower world, the concept of heaven and earth. The tzaddik has to show those who dwell above that they really know nothing about the Blessed One. This is the insight of *mah,* as in “*Mah* did you see? *Mah* did your investigating achieve?”—the concept of “*Ayeh* (Where is) the place of His glory?”


###### Likutei Moharan, Part II 7:7:3
[Likutei Moharan, Part II 7:7:3](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/7:7:3)

וּלְהֶפֶךְ צָרִיךְ לְהַרְאוֹת לְדָרֵי מַטָּה, שֶׁאַדְּרַבָּא, מְלֹא כָּל הָאָרֶץ כְּבוֹדוֹ (ישעיהו ו׳:ג׳). כִּי יֵשׁ שׁוֹכְנֵי עָפָר, שֶׁהֵם בְּנֵי־אָדָם הַמּוּנָחִים בַּמַּדְרֵגָה הַתַּחְתּוֹנָה, וְנִדְמֶה לָהֶם שֶׁהֵם רְחוֹקִים מְאֹד מִמֶּנּוּ יִתְבָּרַךְ, וְצָרִיךְ הַצַּדִּיק לְעוֹרְרָם וְלַהֲקִיצָם, בִּבְחִינַת (שם כו): הָקִיצוּ וְרַנְּנוּ שֹׁכְנֵי עָפָר. וּלְגַלּוֹת לָהֶם שֶׁה' עִמָּם, וְהֵם סְמוּכִים־אֵלָיו יִתְבָּרַךְ, כִּי מְלֹא כָל הָאָרֶץ כְּבוֹדוֹ. וּלְחַזְּקָם וּלְעוֹרְרָם, שֶׁלֹּא יִהְיוּ מְיָאֲשִׁין עַצְמָן, חַס וְשָׁלוֹם, כִּי עֲדַיִן הֵם אֵצֶל הַשֵּׁם יִתְבָּרַךְ וּקְרוֹבִים־אֵלָיו, כִּי מְלֹא כָל הָאָרֶץ כְּבוֹדוֹ.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Conversely, he has to show those who dwell below that, on the contrary, “the whole earth is filled with His glory” (Isaiah 6:3). For there are those who “dwell in the dust,” who are sunk in the lowest levels, to whom it seems as if they are very distant from the Blessed One. The tzaddik has to rouse and wake them, as in “awake and sing out, you who dwell in the dust” (ibid. 26:19). He must reveal to them that God is with them, and that they are close to Him, because “the whole earth is filled with His glory.” And he must encourage and rouse them so that they do not despair, God forbid, for they are still with God and close to Him, because “the whole earth is filled with His glory.”


###### Likutei Moharan, Part II 7:7:4
[Likutei Moharan, Part II 7:7:4](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/7:7:4)

וְזֶה בְּחִינַת כֹּל, שֶׁיֵּשׁ לְהַצַּדִּיק, בְּחִינַת: כִּי כֹל בַּשָּׁמַיִם וּבָאָרֶץ, דְּאָחֵד בִּשְׁמַיָּא וְאַרְעָא, הַיְנוּ שֶׁהוּא אוֹחֵז וּמְקַיֵּם שְׁנֵי הָעוֹלָמוֹת: עוֹלָם הָעֶלְיוֹן הוּא אוֹחֵז וּמְקַיֵּם בִּבְחִינַת מָה, בְּחִינַת אַיֵּה מְקוֹם כְּבוֹדוֹ, וְעוֹלָם הַתַּחְתּוֹן הוּא מְקַיֵּם בִּבְחִינַת מְלֹא כָל הָאָרֶץ כְּבוֹדוֹ.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is the attribute *kol* which the tzaddik possesses, as in “for *kol* that is in heaven and on the earth”—he unites heaven and earth. In other words, he upholds and sustains two worlds. He upholds and sustains the upper world with the concept of *mah:* “where is the place of His glory?” And he sustains the lower world with the concept of “the whole earth is filled with His glory.”


###### Likutei Moharan, Part II 7:7:5
[Likutei Moharan, Part II 7:7:5](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/7:7:5)

[וְעַיֵּן לְקַמָּן (סי' ס"ח), שָׁם מְבֹאָר גַּם כֵּן עִנְיָן זֶה בְּבֵאוּר יוֹתֵר קְצָת. וְהַכְּלָל – שֶׁהַצַּדִּיק, עִקָּר שְׁלֵמוּתוֹ – כְּשֶׁיֵּשׁ לוֹ שְׁנֵי הַבְּחִינוֹת הַנַּ"ל, דְּהַיְנוּ שֶׁיֵּדַע אֵיךְ לְדַבֵּר וְלִלְמֹד וּלְהָאִיר בְּכָל אֶחָד וְאֶחָד, בְּדָרֵי מַעְלָה וְדָרֵי מַטָּה, בָּעֶלְיוֹנִים וּבַתַּחְתּוֹנִים, בַּשָּׁמַיִם וּבָאָרֶץ, שֶׁהֵם בְּחִינַת גְּדוֹלִים וּקְטַנִּים, הַיְנוּ שֶׁלְּהַגְּדוֹלִים בְּמַעֲלָה, בְּנֵי עֲלִיָּה, בְּחִינַת דָּרֵי מַעְלָה, צָרִיךְ שֶׁיִּהְיֶה כֹּחַ לְהַצַּדִּיק לְהַרְאוֹת לָהֶם וּלְגַלּוֹת לָהֶם, שֶׁעֲדַיִן אֵינָם יוֹדְעִים כְּלָל מֵהַשֵּׁם יִתְבָּרַךְ, בְּחִינַת: מֶה חָמִית מַה פִּשְׁפַּשְׁתְּ וְכוּ'; וְזֶה הַלִּמּוּד וְהַהַשָּׂגָה הוּא צָרִיךְ לְהָאִיר וּלְהַכְנִיס בְּהַגְּדוֹלִים בְּמַעֲלָה, שֶׁהֵם בְּחִינַת דָּרֵי מַעְלָה.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
{See below (Likutey Moharan II, 68), where this same matter is explained in somewhat greater detail. The principle is that ultimate perfection for the tzaddik is when he possesses both of the aforementioned concepts—i.e., he knows how best to speak with, teach and shine into each person individually, into those who dwell above as well as those who dwell below, in the upper as well as the lower, “in heaven and on the earth.” These correspond to the great and small. For those whose level is great, the spiritual elite, who dwell above, the tzaddik must be able to show and reveal to them that they as yet know nothing about God—“What did you see? What did your investigating achieve?” This is the teaching and insight that he must shine and instill into those whose level is great, who dwell above.


###### Likutei Moharan, Part II 7:7:6
[Likutei Moharan, Part II 7:7:6](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/7:7:6)

וּלְהֶפֶךְ, יֵשׁ בְּנֵי־אָדָם שֶׁמּוּנָחִים בַּמַּדְרֵגָה הַתַּחְתּוֹנָה מְאֹד, עַד שֶׁהָיוּ מְיָאֲשִׁין אֶת עַצְמָן לְגַמְרֵי, חַס וְשָׁלוֹם, כִּי נִדְמֶה לָהֶם שֶׁהֵם רְחוֹקִים מְאֹד מֵהַשֵּׁם יִתְבָּרַךְ, וּכְבָר אָבַד נִצְחָם וְתוֹחַלְתָּם מֵה' – צָרִיךְ הַצַּדִּיק שֶׁיִּהְיֶה לוֹ כֹּחַ לְעוֹרְרָם וְלַהֲקִיצָם, שֶׁלֹּא יִהְיוּ מְיָאֲשִׁין עַצְמָן בְּשׁוּם אֹפֶן בָּעוֹלָם, יִהְיֶה אֵיךְ שֶׁיִּהְיֶה, וּלְהַרְאוֹת לָהֶם וּלְהָאִיר בָּהֶם, כִּי עֲדַיִן ה' עִמָּם וְאֶצְלָם וְקָרוֹב לָהֶם, וַאֲפִלּוּ בְּתוֹךְ הָאָרֶץ מַמָּשׁ, אֲפִלּוּ אִם נָפַל לִשְׁאוֹל תַּחְתִּיּוֹת, חַס וְשָׁלוֹם, אַף־עַל־פִּי־כֵן שָׁם דַּיְקָא נִמְצָא כְּבוֹדוֹ יִתְבָּרַךְ, כִּי מְלֹא כָל הָאָרֶץ כְּבוֹדוֹ.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Conversely, there are those who are extremely sunk in the lowest level and would utterly give up on themselves, God forbid, for it seems to them that they are very distant from God, and that all ‘their strength and expectation from God is gone.’ The tzaddik must be able to rouse and wake them, so that they never despair, no matter what the situation, be what may! And he must show them and shine into them that God is still with them, near and close to them. Even inside the earth itself—even if one has fallen to the nethermost pit of Hell, God forbid—still and all, the Blessed One’s glory is found particularly there, because “the whole earth is filled with His glory.”


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

וְזֶה בְּחִינַת כֹּל, שֶׁיֵּשׁ לְהַצַּדִּיק וְכוּ', כַּנַּ"ל]:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Thus, this is the attribute of *kol* which the tzaddik possesses.}


###### Likutei Moharan, Part II 7:8:1
[Likutei Moharan, Part II 7:8:1](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/7:8:1)

**ח** גַּם זֶה הַחֲכַם־הַדּוֹר הַנַּ"ל צָרִיךְ לֵידַע אֵיזֶה מַקִּיפִים שֶׁהוּא צָרִיךְ לְהַמְשִׁיכָם וְאֵיזֶה מַקִּיפִים שֶׁאֵין צָרִיךְ לְהַמְשִׁיכָם, וּבִשְׁבִיל זֶה יֵשׁ דְּבָרִים שֶׁאֵין רַשָּׁאִים לְגַלּוֹתָם בִּפְנֵי הַתַּלְמִידִים, כִּי אִם יְגַלֶּה אוֹתָן הַדְּבָרִים, יִכָּנְסוּ מַקִּיפִים אֲחֵרִים בְּתוֹךְ שִׂכְלוֹ כַּנַּ"ל. וְלִפְעָמִים אֵין צָרִיךְ לְקַבֵּל אֵלּוּ הַמַּקִּיפִים,

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**8.** In addition, this sage of the generation must know which of the *makifim* he is meant to draw down and which not. For this reason, there are things which he may not reveal to the disciples, because if he does, his intellect will internalize other *makifim*, and sometimes he is not meant to internalize these transcendent perceptions.


###### Likutei Moharan, Part II 7:8:2
[Likutei Moharan, Part II 7:8:2](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/7:8:2)

כְּמוֹ לְמָשָׁל, כְּשֶׁהָרַב מְדַבֵּר עִם תַּלְמִידוֹ אֵיזֶה פְּשָׁט בגמפ"ת [גְּמָרָא, פֵּרוּשׁ, תּוֹסְפוֹת], וּבְתוֹךְ דְּבָרָיו הוּא בָּא עַל אֵיזֶה קֻשְׁיָא, וְאוֹתוֹ הַקֻּשְׁיָא הָיָה בִּתְחִלָּה בִּבְחִינַת מַקִּיף אֶצְלוֹ, כִּי לֹא יָדַע מִמֶּנָּהּ בִּתְחִלָּה, וְתֵכֶף כְּשֶׁנּוֹפֵל בְּשִׂכְלוֹ זֹאת הַקֻּשְׁיָא, הוּא אוֹמְרָהּ בִּפְנֵי תַּלְמִידוֹ, וּבְתוֹךְ כָּךְ כְּשֶׁמַּסְבִּיר לוֹ הַקֻּשְׁיָא, נוֹפֵל בְּשִׂכְלוֹ תֵּרוּץ עַל הַקֻּשְׁיָא, נִמְצָא שֶׁחוֹזֵר וּמַשִּׂיג מַקִּיף אַחֵר, שֶׁהוּא תֵּרוּץ עַל הַקֻּשְׁיָא, וַאֲזַי אוֹמֵר גַּם הַתֵּרוּץ בִּפְנֵי הַתַּלְמִיד. אַךְ כְּשֶׁמְּגַלֶּה גַּם הַתֵּרוּץ בִּפְנֵי הַתַּלְמִיד, אֲזַי נִכְנָס בּוֹ עוֹד מַקִּיף אַחֵר, וְאָז עַל־יְדֵי זֶה הַשֵּׂכֶל שֶׁבָּא עָלָיו עַתָּה, הָדְרָא קֻשְׁיָא לְדוּכְתָּא, וְאַדְּרַבָּא, עַתָּה הַקֻּשְׁיָא חֲזָקָה וּרְחָבָה יוֹתֵר מִבַּתְּחִלָּה. נִמְצָא שֶׁעַל־יְדֵי שֶׁגִּלָּה הַתֵּרוּץ בִּפְנֵי הַתַּלְמִיד, שֶׁעַל יְדֵי זֶה נִכְנָס בּוֹ מַקִּיף אַחֵר, דְּהַיְנוּ שֵׂכֶל חָדָשׁ, שֶׁעַל־יְדֵי־זֶה חָזְרָה הַקֻּשְׁיָא לִמְקוֹמָהּ בְּיֶתֶר עֹז, כִּי עַתָּה הַקֻּשְׁיָא חֲזָקָה וּרְחָבָה יוֹתֵר מִבַּתְּחִלָּה.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Take, for example, the teacher who, while explaining to his student some Talmudic passage and its commentators, encounters a difficult question. Initially, that difficulty was a transcendent perception for him, for he was unaware of it. But as soon as the difficulty comes to mind he tells it to his student, and as he explains the difficulty, a solution falls into his mind. As a result, he comprehends another transcendent perception, this being the solution to the difficulty, which he then relates as well to the student. But when he reveals also the solution to the student, he internalizes yet another transcendent perception and this current perception restores the original difficulty. On the contrary, the difficulty is now stronger and more comprehensive than originally. It emerges, that by revealing the solution to the student, he internalized another transcendent perception, a new perception, which caused the difficulty to return with greater force, because it is now stronger and more comprehensive than originally.


###### Likutei Moharan, Part II 7:8:3
[Likutei Moharan, Part II 7:8:3](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/7:8:3)

כְּמוֹ־כֵן יֵשׁ בְּהַשָּׂגוֹת, שֶׁיֵּשׁ דְּבָרִים שֶׁאָסוּר לְגַלּוֹתָם, כִּי אִם יְגַלֶּה זֶה הַתֵּרוּץ בִּפְנֵי הַתַּלְמִיד, יִכָּנֵס בּוֹ מַקִּיף חָדָשׁ, שֶׁעַל־יָדוֹ יִהְיֶה הַקֻּשְׁיָא חֲזָקָה וּרְחָבָה יוֹתֵר מִבַּתְּחִלָּה, עַד שֶׁיּוּכַל לִכָּנֵס בְּהַשָּׂגוֹת מַקִּיפִים שֶׁהֵם לְמַעְלָה מֵהַזְּמַן, שֶׁאֵין הַזְּמַן מַסְפִּיק לְבָאֵר הַקֻּשְׁיוֹת וְהַתֵּרוּצִים שֶׁיֵּשׁ שָׁם, כִּי הֵם לְמַעְלָה מֵהַזְּמַן. כִּי כָל מַה שֶּׁהוּא מְגַלֶּה אֵיזֶה שֵׂכֶל, קֻשְׁיָא אוֹ תֵּרוּץ, נִכְנָס בּוֹ שֵׂכֶל חָדָשׁ שֶׁהוּא בְּחִינַת מַקִּיף כַּנַּ"ל. עַל־כֵּן אִם לֹא יִהְיֶה נִזְהָר בִּדְבָרָיו, לְדַקְדֵּק אֵיזֶה דָּבָר לְגַלּוֹת וְאֵיזֶהוּ דָּבָר שֶׁלֹּא לְגַלּוֹת, עַל־יְדֵי־זֶה יִהְיֶה נִכְנָס בְּקֻשְׁיוֹת וְתֵרוּצִים שֶׁאֵין הַזְּמַן מַסְפִּיק לְבָאֲרָם, כִּי הֵם בְּחִינַת מַקִּיפִים שֶׁהֵם לְמַעְלָה מֵהַזְּמַן כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Likewise, there are insights which contain things that one is forbidden to reveal, because revealing this solution to the disciple causes a new transcendent perception to be internalized, through which the difficult question becomes stronger and more comprehensive than originally. Eventually, this can lead him to *makifim* which are beyond time—there is not enough time to clarify the difficulties and solutions that are there, for they are beyond time. This is because for each perception, difficulty or solution that he reveals, a new transcendent perception is internalized. Thus, if he is not careful with his words, being particular about what to reveal and what not, he will become involved with difficulties and solutions for which not enough time exists to clarify them, on account of their being *makifim* which are beyond time.


###### Likutei Moharan, Part II 7:8:4
[Likutei Moharan, Part II 7:8:4](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/7:8:4)

עַל־כֵּן מֻכְרָח הֶחָכָם לַעֲשׂוֹת סְיָג לִדְבָרָיו, לְדַקְדֵּק וְלִזָּהֵר מַה לְּגַלּוֹת וּמַה שֶּׁלֹּא לְגַלּוֹת, בְּאֹפֶן שֶׁלֹּא יַשִּׂיג רַק אוֹתָן הַמַּקִּיפִים שֶׁצָּרִיךְ לְהַשִּׂיג, וְלֹא יָבוֹא לְהַשִּׂיג מַקִּיפִים שֶׁאֵין צָרִיךְ לְהַשִּׂיג:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
The sage must therefore make a fence for his words. He must be particular and careful about what to reveal and what not to reveal, so that he attains only those *makifim* he is meant to attain and not those he is not meant to attain.


###### Likutei Moharan, Part II 7:8:5
[Likutei Moharan, Part II 7:8:5](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/7:8:5)

וְזֶה בְּחִינַת מַה שֶּׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה: כְּשֶׁעָלָה מֹשֶׁה לַמָּרוֹם, מְצָאוֹ לְהַקָּדוֹשׁ־בָּרוּךְ־הוּא שֶׁהָיָה קוֹשֵׁר כְּתָרִים לְאוֹתִיּוֹת. אָמַר לוֹ: רִבּוֹנוֹ שֶׁל עוֹלָם מִי מְעַכֵּב עַל יָדְךָ. אָמַר לוֹ: עָתִיד אֶחָד לַעֲמֹד וַעֲקִיבָא בֶּן יוֹסֵף שְׁמוֹ, שֶׁיִּהְיֶה דּוֹרֵשׁ עַל כָּל קוֹץ וָקוֹץ תִּלֵּי תִּלִּין שֶׁל הֲלָכוֹת. אָמַר לוֹ: רִבּוֹנוֹ שֶׁל עוֹלָם רָאוּי שֶׁתִּנָּתֵן תּוֹרָה עַל יָדוֹ. אָמַר לוֹ: שְׁתֹק כָּךְ עָלָה בְּמַחֲשָׁבָה (מנחות כט:).

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is the meaning of what our Sages, of blessed memory, taught: When Moshe ascended on high, he found the Holy Blessed One affixing crowns to the [Torah’s] letters. “Master of the Universe! Who compels this of You?” he asked. “In the future, a man by the name of Akiva the son of Yosef will stand up and derive countless laws based on each crown,” He answered. “Master of the Universe!” he said, “would it not be fitting to give the Torah through him?” “Be silent!” He answered. “Thus has it arisen in thought” (Menachot 29b).


###### Likutei Moharan, Part II 7:8:6
[Likutei Moharan, Part II 7:8:6](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/7:8:6)

וְלִכְאוֹרָה קָשֶׁה, מָה אָמַר לוֹ הַשֵּׁם יִתְבָּרַךְ שְׁתֹק וְכוּ', הֲלֹא כְּבָר אָמַר הַקֻּשְׁיָא, וּמַה זּוֹ שְׁתִיקָה, מֵאַחַר שֶׁכְּבָר הִקְשָׁה מַה שֶּׁהִקְשָׁה. אַךְ תֵּכֶף כְּשֶׁאָמַר מֹשֶׁה הַקֻּשְׁיָא, נָפַל בְּשִׂכְלוֹ תֵּרוּץ עַל הַקֻּשְׁיָא. אַךְ אִם הָיָה אוֹמֵר אֶת הַתֵּרוּץ, הָיָה נִכְנַס בּוֹ מַקִּיף אַחֵר, וְהָיָה בָּא עַל קֻשְׁיָא יוֹתֵר חֲזָקָה וּרְחָבָה מִבַּתְּחִלָּה. עַל־כֵּן אָמַר לוֹ הַשֵּׁם יִתְבָּרַךְ "שְׁתֹק" עַל הַתֵּרוּץ, הַיְנוּ שֶׁיִּשְׁתֹּק וְלֹא יְגַלֶּה אֶת הַתֵּרוּץ, כְּדֵי שֶׁלֹּא יָבוֹא עַל קֻשְׁיָא יוֹתֵר חֲזָקָה מִבַּתְּחִלָּה.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This seems difficult. Why did God tell him “Be silent!” after he had already voiced the question? And what is the point of this silence after his having asked what he asked? However, as soon as Moshe gave voice to the difficulty, the solution immediately came into his mind. But if he were to articulate the solution, a different transcendent perception would be internalized and this would bring him to a stronger and more comprehensive difficulty than he began with. God therefore told him, “Be silent!” In other words, he should be silent and not reveal the solution, so that he does not come to a stronger and more comprehensive difficulty than he began with.


###### Likutei Moharan, Part II 7:8:7
[Likutei Moharan, Part II 7:8:7](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/7:8:7)

וְזֶהוּ: כָּךְ עָלָה בְּמַחֲשָׁבָה, הַיְנוּ שֶׁתֵּכֶף כְּשֶׁמְּגַלִּין אֶת הַשֵּׂכֶל הַפְּנִימִי, אֲזַי עוֹלֶה בְּמַחֲשָׁבָה שֵׂכֶל אַחֵר חָדָשׁ, כִּי נִכְנָס מַקִּיף אַחֵר לִפְנִים, וְעַל־כֵּן צְרִיכִין לִשְׁתֹּק, כְּדֵי שֶׁלֹּא יָבוֹא לְמַקִּיפִים שֶׁאֵין צְרִיכִין לְהַשִּׂיגָם כַּנַּ"ל, וְזֶהוּ: שְׁתֹק, כָּךְ עָלָה בְּמַחֲשָׁבָה,* כַּנַּ"ל:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is the meaning of “Thus has it arisen in thought.” In other words, as soon as a person reveals the immanent perception, another transcendent perception is internalized and a new perception arises in thought. It is therefore necessary to be silent, so as not to approach the *makifim* that one is not meant to attain. This is the meaning of “Be silent! Thus has it arisen in thought.”


###### Likutei Moharan, Part II 7:8:8
[Likutei Moharan, Part II 7:8:8](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/7:8:8)

וְזֶה פֵּרוּשׁ: הֱווּ מְתוּנִים בַּדִּין, וְהַעֲמִידוּ תַּלְמִידִים הַרְבֵּה, וַעֲשׂוּ סְיָג לַתּוֹרָה (אבות פ"א).

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And this is the explanation of: **Be deliberate in judgment; produce many disciples; and make a fence for the Torah** (Avot 1:1).


###### Likutei Moharan, Part II 7:8:9
[Likutei Moharan, Part II 7:8:9](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/7:8:9)

הֱווּ מְתוּנִים בַּדִּין – זֶה בְּחִינַת שֶׁצָּרִיךְ הֶחָכָם הַנַּ"ל לִהְיוֹת לוֹ מְתִינוּת, לֵידַע אֵיךְ לְדַבֵּר עִם כָּל אֶחָד וְאֶחָד; שֶׁלִּפְנֵי בְּחִינַת דָּרֵי מַעְלָה יְגַלֶּה לָהֶם הַהַשָּׂגָה שֶׁל מָה, בְּחִינַת: מֶה חָמִית וְכוּ'; וְלִפְנֵי דָּרֵי מַטָּה יְגַלֶּה הַהַשָּׂגָה שֶׁל מְלֹא כָל הָאָרֶץ כְּבוֹדוֹ. וְזֶה בְּחִינַת דִּין, בְּחִינַת מִשְׁפָּט, בְּחִינַת (תהילים ע״ה:ח׳): כִּי אֱלֹהִים שֹׁפֵט, זֶה יַשְׁפִּיל וְזֶה יָרִים – שֶׁהַגְּבוֹהִים הוּא צָרִיךְ לְהַשְׁפִּיל, לְהַרְאוֹת לָהֶם שֶׁאֵינָם יוֹדְעִים כְּלָל בִּידִיעָתוֹ יִתְבָּרַךְ, וְהַקְּטַנִּים, בְּחִינַת שׁוֹכְנֵי עָפָר, צָרִיךְ לְהָרִים, לְעוֹרְרָם וְלַהֲקִיצָם שֶׁלֹּא יִתְיָאֲשׁוּ, כִּי מְלֹא כָל הָאָרֶץ כְּבוֹדוֹ, כַּנַּ"ל. וְזֶהוּ:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**Be deliberate in judgment—** The aforementioned sage must be deliberative, knowing how to speak with each individual. To those who dwell above he reveals the insight of *mah,* as in “*Mah* did you see?…” And to those who dwell below he reveals the insight of “the whole earth is filled with His glory.” This is the concept of judgment, of justice, as in “The Lord is judge, He brings down one and lifts up another” (Psalms 75:8). [The sage] must lower the lofty and show them that they know nothing about the Blessed One. But the small, those who “dwell in the dust,” he must lift up; he must rouse and wake them, so that they never despair, because “the whole earth is filled with His glory.” And this is:


###### Likutei Moharan, Part II 7:8:10
[Likutei Moharan, Part II 7:8:10](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/7:8:10)

וְהַעֲמִידוּ תַּלְמִידִים הַרְבֵּה – כִּי כְּשֶׁזּוֹכֶה לְהַשָּׂגָה כָּזוֹ, לְהָאִיר בִּגְדוֹלִים וּקְטַנִּים וְכוּ' כַּנַּ"ל, בְּוַדַּאי יַעֲמִיד תַּלְמִידִים הַרְבֵּה, כִּי כֻּלָּם צְרִיכִים אֵלָיו, כִּי יֵשׁ לוֹ כֹּחַ לִלְמֹד עִם כֻּלָּם כַּנַּ"ל. וְזֶהוּ:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**produce many disciples—** When a person merits such an insight, so that he enlightens both great and small, he is certain to produce many disciples. This is because everyone needs him, on account of his ability to study with all of them, as discussed above. And this is:


###### Likutei Moharan, Part II 7:8:11
[Likutei Moharan, Part II 7:8:11](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/7:8:11)

וַעֲשׂוּ סְיָג לַתּוֹרָה – בְּחִינַת (אבות פ""ג): סְיָג לַחָכְמָה שְׁתִיקָה; כִּי צָרִיךְ לַעֲשׂוֹת סְיָג לִדְבָרָיו, לִשְׁתֹּק לִפְעָמִים, בְּחִינַת: שְׁתֹק, כָּךְ עָלָה בְּמַחֲשָׁבָה, כַּנַּ"ל. כִּי עַל־יְדֵי שֶׁזּוֹכֶה לְהַעֲמִיד תַּלְמִידִים הַרְבֵּה, עַל־יְדֵי־זֶה הוּא זוֹכֶה לְהַשִּׂיג אֶת הַמַּקִּיפִים, דְּהַיְנוּ שֶׁמַּשִּׂיג וּמֵבִין מַה שֶּׁלֹּא הָיָה יָכוֹל לְהַשִּׂיג מִתְּחִלָּה, עַל־כֵּן הוּא צָרִיךְ לַעֲשׂוֹת סְיָג לִדְבָרָיו וְלִשְׁתֹּק לִפְעָמִים, כְּדֵי שֶׁלֹּא יִכְנֹס בְּמַקִּיפִים שֶׁהֵם לְמַעְלָה מֵהַזְּמַן, שֶׁאֵין הַזְּמַן מַסְפִּיק לְבָאֵר הַקֻּשְׁיוֹת וְהַתֵּרוּצִים שֶׁיֵּשׁ שָׁם כַּנַּ"ל:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**and make a fence for the Torah—** As in: Silence is a fence for wisdom (Avot 3:13). He must make a fence for his words, at times being silent, as in “Be silent! Thus has it arisen in thought.” By producing many disciples he merits attaining the *makifim*—i.e., he grasps and understands that which he originally could not grasp. He must therefore make a fence for his words and at times keep silent, so as not to become occupied with *makifim* that are beyond time, for which there is not enough time to clarify the difficult questions and solutions they contain, as discussed above.


###### Likutei Moharan, Part II 7:8:12
[Likutei Moharan, Part II 7:8:12](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/7:8:12)

וְאֵלּוּ הַשְּׁנֵי בְּחִינוֹת שֶׁל דָּרֵי מַעְלָה וְדָרֵי מַטָּה, דְּהַיְנוּ הַשָּׂגָה שֶׁל בְּחִינַת מָה וְהַשָּׂגָה שֶׁל בְּחִינַת מְלֹא כָל הָאָרֶץ כְּבוֹדוֹ, הֵם בְּחִינַת הַשָּׂגָה שֶׁל בְּחִינַת בֵּן וְהַשָּׂגָה שֶׁל בְּחִינַת תַּלְמִיד,

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Now, these two concepts, those who dwell above and those who dwell below—i.e., the insight of *mah,* and the insight of “the whole earth is filled with His glory”—are synonymous with the insight which is the concept of son and that which is the concept of disciple.


###### Likutei Moharan, Part II 7:8:13
[Likutei Moharan, Part II 7:8:13](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/7:8:13)

כִּי אַף־עַל־פִּי שֶׁבֵּן וְתַלְמִיד כֻּלּוֹ חָד כַּנַּ"ל, כִּי הַבֵּן הוּא גַם־כֵּן תַּלְמִיד, כַּנַּ"ל, וְהַתַּלְמִיד הוּא גַם־כֵּן בְּחִינַת בֵּן, כִּי נֶחֱשָׁב כְּאִלּוּ עֲשָׂאוֹ כַּנַּ"ל, אַף־עַל־פִּי־כֵן יֵשׁ הֶפְרֵשׁ בֵּין בֵּן לְתַלְמִיד. כִּי הַבֵּן שֶׁהוּא תַּלְמִיד הוּא בְּמַעֲלָה יְתֵרָה מִתַּלְמִיד לְבַד, כִּי הַבֵּן הוּא כֻּלּוֹ נִמְשָׁךְ מִן הָאָב, מֵרֹאשׁוֹ עַד רַגְלוֹ, וְאֵין בּוֹ שׁוּם שַׂעֲרָה שֶׁאֵינָהּ נִמְשֶׁכֶת מִמֹּחַ הָאָב, עַל־כֵּן בְּחִינַת הַהַשָּׂגָה שֶׁל הַבֵּן גְּדוֹלָה יוֹתֵר בְּמַעֲלָה מֵהַשָּׂגָה שֶׁל בְּחִינַת הַתַּלְמִיד.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And even though a son and a disciple are one and the same, as discussed above—since a son is also a disciple, and a disciple is also akin to a son, for it is considered as if he made him, as discussed above—nevertheless, there is a distinction between a son and a disciple. A son who is also a disciple is superior to a mere disciple because, from head to toe, he is derived from the father. There isn’t a hair on him that is not derived from the father’s mind. Consequently, the insight of the son is of a greater level than the insight associated with the disciple.


###### Likutei Moharan, Part II 7:8:14
[Likutei Moharan, Part II 7:8:14](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/7:8:14)

וְזֶהוּ בְּחִינַת הַחִלּוּק שֶׁבֵּין נְבוּאַת מֹשֶׁה רַבֵּנוּ לִשְׁאָר נְבִיאִים; כִּי מֹשֶׁה רָאָה בְּאַסְפַּקְלַרְיָא הַמְּאִירָה, וְהֵם רָאוּ בְּאַסְפַּקְלַרְיָא שֶׁאֵינָהּ מְאִירָה (יבמות מט:), שֶׁזֶּהוּ בְּחִינַת הַחִלּוּק שֶׁבֵּין הַשָּׂגַת דָּרֵי מַעְלָה לְהַשָּׂגַת דָּרֵי מַטָּה, שֶׁהֵם בְּחִינַת בֵּן וְתַלְמִיד. כִּי מֹשֶׁה הִשִּׂיג בְּחִינַת (שמות לג): כִּי לֹא יִרְאַנִי הָאָדָם וָחָי, זֶה בְּחִינַת הַהַשָּׂגָה שֶׁל מָה, בְּחִינַת: מֶה חָמִית וְכוּ', שֶׁזֶּהוּ הַהַשָּׂגָה שֶׁל דָּרֵי מַעְלָה, בְּחִינַת בֵּן. וִישַׁעְיָה, שֶׁהָיָה בְּמַדְרֵגָה קְטַנָּה מִמֹּשֶׁה, אָמַר (ישעיה ו): וָאֶרְאֶה אֶת ה' – זֶה בְּחִינַת הַשָּׂגָה שֶׁל דָּרֵי מַטָּה, בְּחִינַת תַּלְמִיד, בְּחִינַת מְלֹא כָל הָאָרֶץ כְּבוֹדוֹ. כִּי אַף־עַל־פִּי שֶׁיָּדַע יְשַׁעְיָה שֶׁיֵּשׁ הַשָּׂגָה שֶׁל בְּחִינַת מָה, אַף־עַל־פִּי־כֵן אָמַר לְפִי מַדְרֵגָתוֹ, שֶׁהוּא הָיָה בִּבְחִינַת הַהַשָּׂגָה שֶׁל מְלֹא כָל הָאָרֶץ כְּבוֹדוֹ, בְּחִינַת: וָאֶרְאֶה אֶת ה'.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And this is the difference between the prophecy of Moshe *Rabbeinu* and that of the other prophets. Moshe gazed into a mirror that shines, whereas they gazed into a mirror that does not shine (Yevamot 49b). This is precisely the difference between the insight of those who dwell above and those who dwell below, the concepts of son and disciple. Moshe attained the level of “for no human shall see Me and live” (Exodus 33:20). This is the insight of *mah,* as in “*Mah* did you see?…,” which is the insight of those who dwell above, a son. But Yeshayahu, who was on a lower spiritual level than Moshe, said: “I beheld the Lord” (Isaiah 6:1). This is the insight of those who dwell below, a disciple, as in “the whole earth is filled with His glory.” Although Yeshayahu knew that there is an insight which is the concept of *mah,* he spoke consistent with his own level—i.e., with the insight of “the whole earth is filled with His glory,” as in “I beheld the Lord.”


###### Likutei Moharan, Part II 7:8:15
[Likutei Moharan, Part II 7:8:15](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/7:8:15)

נִמְצָא שֶׁבֵּן וְתַלְמִיד הֵם בְּחִינוֹת דָּרֵי מַעְלָה וְדָרֵי מַטָּה, הַיְנוּ הַהַשָּׂגָה שֶׁל מָה, בְּחִינַת: מֶה חָמִית מַה פִּשְׁפַּשְׁתְּ, בְּחִינַת: אַיֵּה מְקוֹם כְּבוֹדוֹ, בְּחִינַת: כִּי לֹא יִרְאַנִי הָאָדָם – זֶה בְּחִינַת הַשָּׂגַת הַבֵּן, הַשָּׂגַת דָּרֵי מַעְלָה. וְהַשָּׂגָה שֶׁל מְלֹא כָל הָאָרֶץ כְּבוֹדוֹ, בְּחִינַת: וָאֶרְאֶה אֶת ה', זֶה בְּחִינַת הַשָּׂגַת הַתַּלְמִיד, הַשָּׂגַת דָּרֵי מַטָּה. כִּי הַבֵּן שֶׁהוּא נִמְשָׁךְ כֻּלּוֹ מִמֹּחַ הָאָב, עַל־כֵּן זוֹכֶה לְהַשָּׂגַת אָבִיו מַמָּשׁ שֶׁהוּא בְּחִינַת מָה, שֶׁהוּא הַהַשָּׂגָה שֶׁל הָרַבִּי וְהֶחָכָם שֶׁבַּדּוֹר כַּנַּ"ל. אֲבָל הַתַּלְמִיד אֵין מְקַבֵּל רַק בְּחִינַת הַהַשָּׂגָה שֶׁל דָּרֵי מַטָּה, שֶׁהוּא בְּחִינַת מְלֹא כָל הָאָרֶץ כְּבוֹדוֹ וְכוּ' כַּנַּ"ל:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
It follows, that son and disciple are synonymous with those who dwell above and those who dwell below. In other words, the insight of *mah,* as in “*Mah* did you see? *Mah* did your investigating achieve?”—as in “Where is the place of His glory?” and “for no human shall see Me”—is the insight of the son, of those that dwell above. And the insight which is “the whole earth is filled with His glory,” as in “I beheld the Lord,” corresponds to the insight of the disciple, of those that dwell below. For the son is derived entirely from the father’s mind and so merits his father’s insight exactly—i.e., the concept of *mah,* which is the insight of the teacher-sage of the generation, as discussed above. But the disciple receives only the insight of those who dwell below, which is “the whole earth is filled with His glory,” as discussed above.


###### Likutei Moharan, Part II 7:9:1
[Likutei Moharan, Part II 7:9:1](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/7:9:1)

**ט** וְצָרִיךְ לִכְלֹל הָעוֹלָמוֹת, עֶלְיוֹן בַּתַּחְתּוֹן וְתַחְתּוֹן בָּעֶלְיוֹן, שֶׁיִּהְיֶה הַבֵּן כָּלוּל מִבְּחִינַת תַּלְמִיד, וְכֵן הַתַּלְמִיד יִהְיֶה כָּלוּל מִבְּחִינַת בֵּן, כְּדֵי שֶׁיִּהְיֶה לָהֶם יִרְאָה.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**9.** And one has to mesh together the worlds, the upper with the lower and the lower with the upper. The son should incorporate the element of disciple, and the disciple should incorporate the element of son, in order that they should possess fear of Heaven.


###### Likutei Moharan, Part II 7:9:2
[Likutei Moharan, Part II 7:9:2](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/7:9:2)

כִּי הַבֵּן, שֶׁהוּא בִּבְחִינַת הַהַשָּׂגָה שֶׁל מָה, בְּחִינַת: מֶה חָמִית וְכוּ', וְאִם־כֵּן לֹא יִהְיֶה לוֹ יִרְאָה כְּלָל, מֵאַחַר שֶׁאֵינוֹ רוֹאֶה כְּלָל כְּבוֹדוֹ יִתְבָּרַךְ. וְעַל־כֵּן צָרִיךְ שֶׁיִּהְיֶה הַבֵּן כָּלוּל מִבְּחִינַת תַּלְמִיד, לְהַרְאוֹת לִבְחִינַת בֵּן גַם־כֵּן קְצָת מֵהַהַשָּׂגָה שֶׁל בְּחִינַת הַתַּלְמִיד, דְּהַיְנוּ בְּחִינַת מְלֹא כָל הָאָרֶץ כְּבוֹדוֹ, כְּדֵי שֶׁיִּהְיֶה לוֹ יִרְאָה.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is because the son is synonymous with the insight of *mah,* as in “*Mah* did you see?…” That being the case, he will not have any fear of God, since he is never witness to the Blessed One’s glory. The son must therefore incorporate an element of disciple; to reveal to the concept of son also a bit of the disciple’s insight, i.e., that “the whole earth is filled with His glory,” in order that he should possess fear of God.


###### Likutei Moharan, Part II 7:9:3
[Likutei Moharan, Part II 7:9:3](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/7:9:3)

וְכֵן הַתַּלְמִיד שֶׁהַשָּׂגָתוֹ בְּחִינַת מְלֹא כָל הָאָרֶץ כְּבוֹדוֹ, וְאִם־כֵּן יוּכַל לְהִתְבַּטֵּל בִּמְצִיאוּת, וְעַל־כֵּן צָרִיךְ לְהַרְאוֹת לוֹ קְצָת מֵהַהַשָּׂגָה שֶׁל בְּחִינַת הַבֵּן, דְּהַיְנוּ בְּחִינַת מָה, כְּדֵי שֶׁלֹּא יִתְבַּטֵּל בִּמְצִיאוּת, וְיִהְיֶה לוֹ יִרְאָה:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
The same applies to the disciple, whose insight is “the whole earth is filled with His glory.” That being the case, he is in danger of ceasing to exist. It is therefore necessary to show him a bit of the son’s insight, i.e., the concept of *mah ,* so that he does not cease to exist but instead possesses fear of God.


###### Likutei Moharan, Part II 7:10:1
[Likutei Moharan, Part II 7:10:1](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/7:10:1)

**י** וְעַל־יְדֵי כְּלָלִיּוּת בֵּן וְתַלְמִיד, עַל־יְדֵי־זֶה מִי שֶׁהוּא אִישׁ־חַיִל, וְאֵינוֹ הַהֶפֶךְ (שֶׁקּוֹרִין: רֹעַ־מַזָּל, שְׁלֵימַזָּל), הוּא יָכוֹל לְקַבֵּל בְּעֵת הָאֲכִילָה הֶאָרַת הָרָצוֹן, דְּהַיְנוּ שֶׁיָּאִיר לוֹ הָרָצוֹן בְּעֵת הָאֲכִילָה, וְיִשְׁתּוֹקֵק וְיִכְסֹף מְאֹד אֵלָיו יִתְבָּרַךְ בְּרָצוֹן מֻפְלָג, בְּלִי שׁוּם יְדִיעָה, שֶׁלֹּא יֵדַע כְּלָל מָה הוּא רוֹצֶה.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**10.** By meshing together son and disciple it is possible for a person to experience the revelation of Desire which comes at the time of eating—provided he is a stalwart, and not the opposite {a *shlimazel*}. The light of Desire shines into him while eating, so that he greatly yearns and longs for God with a boundless desire, knowing not at all what it is that he desires!


###### Likutei Moharan, Part II 7:10:2
[Likutei Moharan, Part II 7:10:2](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/7:10:2)

וְזֶה בְּחִינַת (תהילים קמ״ה:ט״ו): וְאַתָּה נוֹתֵן לָהֶם אֶת אָכְלָם בְּעִתּוֹ. בְּעִתּוֹ זֶה בְּחִינַת הֶאָרַת הָרָצוֹן הַנַּ"ל, בְּחִינַת (במדבר כ״ג:כ״ג): כָּעֵת יֵאָמֵר לְיַעֲקֹב וּלְיִשְׂרָאֵל מַה פָּעַל אֵל, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (ירושלמי שבת פ"ב): עֲתִידִין צַדִּיקִים שֶׁיִּהְיֶה מְחִצָּתָן לִפְנִים מִמַּלְאֲכֵי־הַשָּׁרֵת. מְחִצָּה זֶה בְּחִינַת מַקִּיפִים, שֶׁהֵם הַמְּחִצָּה שֶׁל הַשֵּׂכֶל. וְלֶעָתִיד יִהְיֶה מְחִצּוֹת הַמַּקִּיפִים שֶׁל הַצַּדִּיקִים לְמַעְלָה מִמַּקִּיפִים שֶׁל מַלְאֲכֵי־הַשָּׁרֵת, וְאָז יִהְיֶה הַשָּׂגָתָם בְּחִינַת מָה, בְּחִינַת: מַה פָּעַל אֵל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is the concept of “and You give them their sustenance in its time” (Psalms 145:15). “In its time” alludes to the aforementioned revelation of Desire, as in “at that time it will be said to Yaakov and to Israel, ‘What has God wrought?’” (Numbers 23:23). This is as our Sages, of blessed memory, taught: The partition of the righteous will in the future be inward of that of the ministering angels (Yerushalmi, Shabbat 6:9). “Partition” corresponds to *makifim,* which are the partitions of the intellect. In the Future, the partitions of the *makifim* of the righteous will be higher than the *makifim* of the ministering angels. Their insight will then be on the level of *mah—* “*Mah* (What) has God wrought?”


###### Likutei Moharan, Part II 7:10:3
[Likutei Moharan, Part II 7:10:3](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/7:10:3)

וְזֹאת הַהֶאָרָה שֶׁל בְּחִינַת מָה הוּא בְּחִינַת הֶאָרַת הָרָצוֹן, שֶׁהוּא לְמַעְלָה מִן הַכֹּל, וְהוּא מִתְגַּלֶּה בְּעֵת הָאֲכִילָה, בִּבְחִינַת: וְאַתָּה נוֹתֵן לָהֶם אֶת אָכְלָם בְּעִתּוֹ – בְּעִתּוֹ דַיְקָא, בְּחִינַת הֶאָרַת הָרָצוֹן, שֶׁהוּא בְּחִינַת מָה, בְּחִינַת: כָּעֵת יֵאָמֵר לְיַעֲקֹב וּלְיִשְׂרָאֵל מַה וְכוּ', בְּחִינַת מַקִּיפִים הַנַּ"ל, שֶׁהֵם בְּחִינַת מָה, שֶׁזֶּהוּ בְּחִינַת הֶאָרַת הָרָצוֹן כַּנַּ"ל:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This revelation of *mah* is the revelation of Desire, which is higher than all else. It manifests at the time of eating, as in “and You give them their sustenance in its time.” Specifically “in its time,” which corresponds to the revelation of Desire, which is *mah,* as in “at that time it will be said to Yaakov and to Israel, ‘ *Mah* (What)….’” This corresponds to the aforementioned *makifim,* as they [too] are the concept of *mah,* i.e., the revelation of Desire.


###### Likutei Moharan, Part II 7:10:4
[Likutei Moharan, Part II 7:10:4](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/7:10:4)

וּמַה שֶּׁמִּתְגַּלֶּה הֶאָרַת הָרָצוֹן בְּעֵת הָאֲכִילָה דַּוְקָא – דַּע, כִּי מִי שֶׁרוֹצֶה לַחְגֹּר מָתְנָיו לִהְיוֹת מְפַרְנֵס, לִתֵּן פַּרְנָסָה לְהַתְּלוּיִים בּוֹ, הוּא צָרִיךְ שֶׁיִּהְיֶה אִישׁ־חַיִל וְלֹא יִהְיֶה הַהֶפֶךְ, שֶׁקּוֹרִין: "רֹעַ־מַזָּל" "שְׁלֵימַזָּל", כִּי צָרִיךְ שֶׁיִּהְיֶה לוֹ קְצָת מֶמְשָׁלָה. כִּי כָל הַפַּרְנָסָה נִמְשָׁךְ מֵהַמַּלְכוּת, כְּמוֹ שֶׁכָּתוּב בְּמֶלֶךְ: (דניאל ד׳:י״ז) אִילָנָא דִּי חֲזַיְתָ דִּי רְבָה וּתְקִף וְכוּ' וּמָזוֹן לְכֹלָא בֵּהּ, אַנְתְּ הוּא מַלְכָּא.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
As for why one experiences the revelation of Desire particularly at the time of eating—know! anyone who would gird his loins to assume the role of provider, to supply livelihood for those dependent upon him, must be a stalwart, not the opposite {a *shlimazel*}, because he needs to have a certain amount of authority. This is because all livelihood is drawn from *Malkhut* (Kingship), as it is written of the king: “The tree that you saw, which grew and became strong… in which there was sustenance for all… It is you, O king” (Daniel 4:17-19).


###### Likutei Moharan, Part II 7:10:5
[Likutei Moharan, Part II 7:10:5](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/7:10:5)

וְעַל־כֵּן מִי שֶׁרוֹצֶה לְקַבֵּל פַּרְנָסָה, צָרִיךְ שֶׁיִּהְיֶה לוֹ קְצָת מֶמְשָׁלָה, כְּדֵי שֶׁיִּהְיֶה לוֹ אֵיזֶה שַׁיָּכוּת עִם הַמַּלְכוּת. וְזֶה בְּחִינַת (רות ב׳:י״ד): לְעֵת הָאֹכֶל גֹּשִׁי הֲלֹם – אֵין הֲלוֹם אֶלָּא מַלְכוּת (זבחים קב). כִּי צָרִיךְ שֶׁיִּהְיֶה לוֹ מֶמְשָׁלָה, בְּחִינַת מַלְכוּת, לְעֵת הָאֹכֶל, כִּי עַל־יְדֵי־זֶה נִמְשָׁךְ הַפַּרְנָסָה כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Consequently, anyone wanting to obtain livelihood must have a measure of authority, in order to have some connection with *Malkhut*. This is the meaning of “at mealtime, ‘Come over *halom* (here)’” (Ruth 2:14). *Halom* refers to nothing other than *malkhut*. A person must have authority/ *Malkhut* “at mealtime,” as this is the means for drawing livelihood.


###### Likutei Moharan, Part II 7:10:6
[Likutei Moharan, Part II 7:10:6](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/7:10:6)

וְעַל־כֵּן כְּשֶׁהַבַּעַל חוֹגֵר מָתְנָיו נֶגֶד אִשְׁתּוֹ וּמְחַיֵּב עַצְמוֹ לְפַרְנָסָהּ, כְּמוֹ שֶׁכָּתוּב בַּכְּתֻבָּה: וַאֲנָא אֶפְלַח וְאוֹקִיר וְאֵזוֹן וְכוּ', אָז נוֹתְנִים לוֹ קְצָת מֶמְשָׁלָה, כְּמוֹ שֶׁכָּתוּב (בראשית ג׳:ט״ז-י״ז): וְהוּא יִמְשֹׁל בָּךְ, כִּי עַל־יְדֵי הַמֶּמְשָׁלָה הוּא יָכוֹל לְהַמְשִׁיךְ הַפַּרְנָסָה כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Therefore, when a husband girds himself to take responsibility for his wife and obligates himself to provide for her—as stated in the marriage contract: I will cherish, honor and support…—he is granted a measure of authority, as it is written, “and he shall rule over you” (Genesis 3:16). This authority is what enables him to draw livelihood.


###### Likutei Moharan, Part II 7:10:7
[Likutei Moharan, Part II 7:10:7](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/7:10:7)

וְכֵן כָּל הַשָּׂרִים – כָּל מִי שֶׁצָּרִיךְ לִתֵּן פַּרְנָסָה יוֹתֵר לַאֲנָשִׁים רַבִּים הַתְּלוּיִים בּוֹ, הוּא צָרִיךְ שֶׁיִּהְיֶה לוֹ יוֹתֵר מֶמְשָׁלָה, כְּדֵי שֶׁיּוּכַל לְהַמְשִׁיךְ הַפַּרְנָסָה עַל־יְדֵי הַמַּלְכוּת כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
The same is true of all officials; anyone who needs to provide greater livelihood for the many dependent upon him. He must have greater authority in order to be able to draw down livelihood through *Malkhut*.


###### Likutei Moharan, Part II 7:10:8
[Likutei Moharan, Part II 7:10:8](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/7:10:8)

וְהַמַּלְכוּת מְקַבֵּל הַפַּרְנָסָה מִן בְּחִינַת הַיָּדַיִם שֶׁיֵּשׁ בְּיָם הַחָכְמָה, דְּהַיְנוּ הָרְמָזִים, שֶׁהֵם בְּחִינַת יָדַיִם. כְּמוֹ שֶׁכָּתוּב (משלי א׳:כ״ד): נָטִיתִי יָדִי וְאֵין מַקְשִׁיב, וּפֵרֵשׁ רַשִׁ"י דְּהַיְנוּ רְמָזִים, כִּי כְּשֶׁהֶחָכָם מְגַלֶּה חָכְמָתוֹ, לִפְעָמִים אוֹמֵר אֵיזֶה דִּבּוּר, שֶׁמְּרַמֵּז בּוֹ רְמָזִים לְתַלְמִידָיו, דְּהַיְנוּ מַה שֶּׁאִי אֶפְשָׁר לְבָאֵר בְּפִיו בְּפֵרוּשׁ, רַק עַל־יְדֵי הָרְמָזִים שֶׁיֵּשׁ בְּהַדִּבּוּר הֵם מְבִינִים כַּוָּנָתוֹ. וְאֵלּוּ הָרְמָזִים הֵם בְּחִינַת יָדַיִם, בְּחִינַת: נָטִיתִי יָדִי כַּנַּ"ל, וְזֶהוּ בְּחִינַת הַיָּדַיִם שֶׁיֵּשׁ בְּיָם הַחָכְמָה, בִּבְחִינַת (תהילים ק״ד:כ״ה): זֶה הַיָּם גָּדוֹל וּרְחַב יָדַיִם.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Now, *Malkhut* receives the livelihood from the hands that are in the Sea of Wisdom. This refers to the hints, which correspond to the hands, as it is written (Proverbs 1:24), “I extended my hand and no one paid heed”—and Rashi explains: this refers to hints. For there are times when, in revealing his wisdom, the sage says something through which he hints to his students—i.e., that which cannot be explained explicitly. Only through the hints in the words are they able to understand his intention. These hints are the concept of hands, of “I extended my hand.” This is also the concept of the hands that are in the Sea of Wisdom, as in “This is the sea, vast and broad-handed” (Psalms 104:25).


###### Likutei Moharan, Part II 7:10:9
[Likutei Moharan, Part II 7:10:9](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/7:10:9)

וּמֵאֵלּוּ הַיָּדַיִם מְקַבֵּל בְּחִינַת הַמַּלְכוּת אֶת הַפַּרְנָסָה, בִּבְחִינַת (שם קמ"ה): פּוֹתֵחַ אֶת יָדֶךָ וּמַשְׂבִּיעַ לְכָל חַי רָצוֹן, הַיְנוּ שֶׁהַפַּרְנָסָה נִמְשֶׁכֶת מִבְּחִינַת הַיָּדַיִם הַנַּ"ל. וְזֶהוּ: וּמַשְׂבִּיעַ לְכָל חַי רָצוֹן – בְּחִינַת הֶאָרַת הָרָצוֹן, שֶׁמִּתְגַּלֶּה בְּתוֹךְ הַפַּרְנָסָה כַּנַּ"ל, בִּבְחִינַת: וְאַתָּה נוֹתֵן לָהֶם אֶת אָכְלָם בְּעִתּוֹ, כַּנַּ"ל. כִּי מֵחֲמַת שֶׁהַמַּלְכוּת מְקַבֵּל הַפַּרְנָסָה מִיָּדַיִם אֵלּוּ שֶׁיֵּשׁ בְּיָם הַחָכְמָה, עַל־כֵּן מִתְגַּלֶּה שָׁם בְּתוֹךְ הָאֲכִילָה וְהַפַּרְנָסָה הֶאָרַת הַמַּקִּיפִים, שֶׁהֵם בְּחִינַת הֶאָרַת הָרָצוֹן כַּנַּ"ל, כִּי הַמַּקִּיפִים מְאִירִים בְּיָם הַחָכְמָה שֶׁמְּגַלֶּה הֶחָכָם כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And from these hands *Malkhut* receives the livelihood, as in “You open Your hand and satisfy the desire of every living thing” (Psalms 145:16)—i.e., the livelihood is drawn from the aforementioned concept of the hands. This is the meaning of “and satisfy the desire of every living thing.” It alludes to the revelation of Desire, which manifests within the livelihood, as in “and You give them their sustenance in its time.” As a result of *Malkhut* receiving the livelihood from these hands in the Sea of Wisdom, the light of the *makifim* is revealed within the food and the livelihood. This is the revelation of Desire, because the *makifim* shine into the Sea of Wisdom that the sage reveals. **{“This is the sea, vast and broad-handed ; crawling things are there beyond number, creatures small and great. There go the ships, and this Leviathan that You formed *l’sachek* (to sport) with. All of them look to You to give them their food in its time”** (Psalms 104:25-27) **.}**


###### Likutei Moharan, Part II 7:10:10
[Likutei Moharan, Part II 7:10:10](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/7:10:10)

וְזֶה בְּחִינַת: זֶה הַיָּם גָּדוֹל וּרְחַב יָדַיִם וְכוּ', לִוְיָתָן זֶה יָצַרְתָּ לְשַׂחֶק בּוֹ. לִוְיָתָן זֶה בְּחִינַת מַלְכוּת, כְּמוֹ שֶׁכָּתוּב (ישעיהו כ״ז:א׳): לִוְיָתָן נָחָשׁ בָּרִיחַ, לִוְיָתָן נָחָשׁ עֲקָלָּתוֹן, וּפֵרֵשׁ רַשִׁ"י: מַלְכוּת.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And this is: “This is the sea, vast and broad-handed… this Leviathan that You formed to sport with.” “Leviathan” alludes to *Malkhut,* as it is written, “Leviathan, the bolt serpent… Leviathan, the twisting serpent” (Isaiah 27:1)—and Rashi explains: this refers to *Malkhut*.


###### Likutei Moharan, Part II 7:10:11
[Likutei Moharan, Part II 7:10:11](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/7:10:11)

וְזֶהוּ: לְשַׂחֶק בּוֹ – בְּחִינַת שְׁחָקִים, שֶׁשָּׁם שׁוֹחֲקִין מָן (חגיגה יב:), דְּהַיְנוּ פַּרְנָסָה. הַיְנוּ שֶׁהַמַּלְכוּת בְּחִינַת לִוְיָתָן מְקַבֵּל הַפַּרְנָסָה מִן הַיָּדַיִם שֶׁיֵּשׁ בְּיָם הַחָכְמָה, שֶׁזֶּהוּ בְּחִינַת: זֶה הַיָּם גָּדוֹל וּרְחַב יָדַיִם, כַּנַּ"ל, וּכְשֶׁמַּגִּיעַ הַפַּרְנָסָה לְהַמַּלְכוּת, שָׁם הִיא נִשְׁחֶקֶת וְנִכְתֶּשֶׁת לִתֵּן לְכָל אֶחָד וְאֶחָד חֵלֶק פַּרְנָסָה כְּפִי מַה שֶּׁרָאוּי לוֹ.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is the meaning of “*l’SaCheK* with.” It alludes to *SheChaKim* (“Mills”), since that is where they mill the manna (Chagigah 12b)—i.e., livelihood. In other words, *Malkhut* /Leviathan receives the livelihood from the hands that are in the Sea of Wisdom, the concept of “This is the sea, vast and broad-handed,” as discussed above. And when the livelihood reaches *Malkhut,* it is milled and ground there so that each person can be given a befitting ration of livelihood.


###### Likutei Moharan, Part II 7:10:12
[Likutei Moharan, Part II 7:10:12](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/7:10:12)

וְזֶהוּ: לְשַׂחֶק בּוֹ – בְּחִינַת שְׁחָקִים, שֶׁשָּׁם שׁוֹחֲקִין מָן. כִּי הַפַּרְנָסָה, שֶׁהִיא בְּחִינַת מָן, נִשְׁחֶקֶת וְנִכְתֶּשֶׁת אֵצֶל בְּחִינַת הַמַּלְכוּת שֶׁהוּא בְּחִינַת לִוְיָתָן, שֶׁמְּקַבֵּל הַפַּרְנָסָה מִבְּחִינַת: זֶה הַיָּם גָּדוֹל וּרְחַב יָדָיִם, הַיְנוּ מִן הַיָּדַיִם שֶׁיֵּשׁ בְּיָם הַחָכְמָה, שֶׁהֵם בְּחִינַת רְמָזִים כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And this is “*l’sachek* with”—the concept of *Shechakim,* where they mill the manna. For the livelihood, the manna, is milled and ground up in *Malkhut* /Leviathan, which receives the livelihood from the concept of “This is the sea, vast and broad-handed”—i.e., from thehands in the Sea of Wisdom, namely, the concept of hints, as discussed above.


###### Likutei Moharan, Part II 7:10:13
[Likutei Moharan, Part II 7:10:13](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/7:10:13)

וְזֶהוּ: כֻּלָּם אֵלֶיךָ יְשַׂבֵּרוּן לָתֵת אָכְלָם בְּעִתּוֹ; כִּי הַכֹּל מִסְתַּכְּלִין וּמְצַפִּין עַל פַּרְנָסָה, וְהַמַּלְכוּת מְלַקֵּט וּמְקַבֵּץ כָּל אֵלּוּ הַבִּטְחוֹנוֹת שֶׁל כָּל בָּאֵי עוֹלָם, מַה שֶּׁכֻּלָּם מְצַפִּין וּמִסְתַּכְּלִין עַל פַּרְנָסָה, וְעִם אֵלּוּ הַבִּטְחוֹנוֹת עוֹלָה הַמַּלְכוּת וּמְקַבֵּל פַּרְנָסָה מִן יָדַיִם הַנַּ"ל. וְזֶהוּ: כֻּלָּם אֵלֶיךָ יְשַׂבֵּרוּן, הַיְנוּ עַל־יְדֵי הַבִּטְחוֹנוֹת הַנַּ"ל, שֶׁכֻּלָּם יְשַׂבֵּרוּן אֵלָיו, וּמְצַפִּין וּמִסְתַּכְּלִין עַל פַּרְנָסָה, עַל־יְדֵי־זֶה נִמְשָׁךְ הַפַּרְנָסָה עַל־יְדֵי הַמַּלְכוּת כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is also “All of them look to You to give them their food in its time.” This is because everyone looks and hopes for livelihood. *Malkhut* collects and gathers all the trust of all the people in the world—their looking and hoping for livelihood—and with this trust *Malkhut* ascends to receive livelihood from the aforementioned hands. This is “All of them look to You.” As a result of the trust, that everyone looks to Him, hoping and looking for livelihood, the livelihood is drawn through *Malkhut*.


###### Likutei Moharan, Part II 7:10:14
[Likutei Moharan, Part II 7:10:14](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/7:10:14)

וְזֶהוּ: לָתֵת אָכְלָם בְּעִתּוֹ – בְּעִתּוֹ דַיְקָא, בְּחִינַת הֶאָרַת הָרָצוֹן, שֶׁמִּתְגַּלָּה בְּתוֹךְ הַפַּרְנָסָה, שֶׁהוּא בְּחִינַת: כָּעֵת יֵאָמֵר לְיַעֲקֹב וּלְיִשְׂרָאֵל מַה פָּעַל אֵל, בְּחִינַת: וְאַתָּה נוֹתֵן לָהֶם אֶת אָכְלָם בְּעִתּוֹ, בְּחִינַת: פּוֹתֵחַ אֶת יָדֶךָ וּמַשְׂבִּיעַ לְכָל חַי רָצוֹן, כַּנַּ"ל:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And this is “to give them their food in its time.” Specifically “in its time,” which corresponds to the revelation of Desire that manifests within the livelihood—the concept of “at that time it will be said to Yaakov and to Israel, ‘What has God wrought?’”/“and You give them their sustenance in its time”/“You open Your hand and satisfy the desire of every living thing,” as discussed above.


###### Likutei Moharan, Part II 7:10:15
[Likutei Moharan, Part II 7:10:15](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/7:10:15)

וְזֶהוּ: כִּי יְמִינְךָ וּזְרוֹעֲךָ וְאוֹר פָּנֶיךָ כִּי רְצִיתָם (תהילים מ״ד:ד׳). יְמִינְךָ וּזְרוֹעֲךָ – זֶה בְּחִינַת הַיָּדַיִם הַנַּ"ל, שֶׁבָּהֶם מִתְגַּלֶּה הֶאָרַת הַמַּקִּיפִים, שֶׁהוּא בְּחִינַת הֶאָרַת הָרָצוֹן כַּנַּ"ל. וְזֶהוּ: וְאוֹר פָּנֶיךָ כִּי רְצִיתָם, כִּי הַמַּקִּיפִים הֵם אוֹר הַפָּנִים, וְזֶה: כִּי רְצִיתָם, כִּי הֵם בְּחִינַת הֶאָרַת הָרָצוֹן, כַּנַּ"ל:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And this is “but Your right hand and Your arm, and the light of Your face—for You favored them” (Psalms 44:4). “Your right hand and Your arm” alludes to the aforementioned hands, through which the light of the *makifim,* namely, the revelation of Desire, becomes manifest. And this is “and the light of Your face—for *r’tzitam* (You favored them).” The *makifim* are the Light of the Face. This is “for *R’TZitam,*” because [the *makifim*] are the revelation of *RaTZon* (Desire/Favor).


###### Likutei Moharan, Part II 7:10:16
[Likutei Moharan, Part II 7:10:16](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/7:10:16)

וְזֶהוּ: אַשְׁרֵיךְ אֶרֶץ שֶׁמַּלְכֵּךְ בֶּן־חֹרִין וְשָׂרַיִךְ בָּעֵת יֹאכֵלוּ (קהלת י׳:י״ז). חֵרוּת זֶה בְּחִינַת יוֹבֵל, שֶׁהוּא בְּחִינַת כְּלָלִיּוּת בֵּן וְתַלְמִיד, כִּי יוֹבֵל הוּא אוֹתִיּוֹת: וְכָל בָּנַיִךְ לִמּוּדֵי יְיָ (ישעיהו נ״ד:י״ג), דְּהַיְנוּ כְּלָלִיּוּת בֵּן וְתַלְמִיד. כִּי בָּנַיִךְ זֶה בֵּן, לִמּוּדֵי ה' הֵם תַּלְמִידִים, וּמִכְּלָלִיּוּת בֵּן וְתַלְמִיד שֶׁהוּא בְּחִינַת יוֹבֵל, בְּחִינַת חֵרוּת, מִשָּׁם מְקַבֵּל הַמַּלְכוּת הַפַּרְנָסָה כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is also “Happy are you, O land whose king is a free man and whose ministers dine at the proper time” (Ecclesiastes 10:17). Freedom corresponds to *yovel* (jubilee), which signifies the meshing together of son and disciple, because [the letters of the word] *YOVeL* are the [initial] letters of *V ’chol Banayikh Limudei YHVH* (“And all your sons shall be students of God”) (Isaiah 54:13)— i.e., the meshing together of son and disciple. “Your sons” refers to son; “students of God” refers to disciples. *Malkhut* receives the livelihood from the meshing together of son and disciple, the concept of *yovel* /freedom.


###### Likutei Moharan, Part II 7:10:17
[Likutei Moharan, Part II 7:10:17](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/7:10:17)

וְזֶהוּ: אַשְׁרֵיךְ אֶרֶץ שֶׁמַּלְכֵּךְ בֶּן חוֹרִין – שֶׁמַּלְכוּת מְקַבֵּל הַפַּרְנָסָה מִבְּחִינַת חֵרוּת, בְּחִינַת יוֹבֵל וְכוּ' כַּנַּ"ל. וְזֶהוּ: שָׂרַיִךְ בָּעֵת יֹאכֵלוּ. בָּעֵת, זֶה בְּחִינַת הִתְגַּלּוּת הָרָצוֹן, שֶׁמִּתְגַּלֶּה בִּשְׁעַת אֲכִילָה, בְּחִינַת: כָּעֵת יֵאָמֵר וְכוּ' כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And this is “Happy are you, O land whose king is a free man”—that *Malkhut* receives the livelihood from the concept of freedom/ *yovel ,* etc. And this is “and whose ministers dine at the proper time.” “At the proper time” alludes to the revelation of Desire that manifests at the time of eating, the concept of “at that time it will be said…,” as discussed above.


###### Likutei Moharan, Part II 7:10:18
[Likutei Moharan, Part II 7:10:18](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/7:10:18)

וְזֶה בְּחִינַת (תענית ה:): אֵין מְסִיחִין בִּסְעֻדָּה, כִּי אָז, בִּשְׁעַת סְעֻדָּה, מֵאִיר הֶאָרַת הָרָצוֹן, שֶׁהוּא בְּחִינַת הֶאָרַת הַמַּקִּיפִים, שֶׁהֵם בְּחִינַת שְׁתִיקָה, בְּחִינַת: שְׁתֹק, כָּךְ עָלָה בְּמַחֲשָׁבָה, כַּנַּ"ל: ****

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is also the principle: One should not talk during a meal (Taanit 5b). For it is then, during a meal, that the revelation of Desire manifests. This is synonymous with the light of the *makifim,* which are the concept of silence: “Be silent! Thus has it arisen in thought,” as discussed above.


###### Likutei Moharan, Part II 7:11:1
[Likutei Moharan, Part II 7:11:1](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/7:11:1)

יא וְזֶה בְּחִינַת חֲנֻכָּה. כִּי עִנְיָן חֲנֻכָּה, דַּע, כִּי כָל אֶחָד וְאֶחָד כְּפִי מַה שֶׁזּוֹכֶה לִפְעֹל בַּקָּשָׁתוֹ בְּיוֹם־הַכִּפּוּרִים, דְּהַיְנוּ בַּקָּשַׁת סְלַח נָא, כֵּן יֵשׁ לוֹ חֲנֻכָּה, כִּי עַל־יְדֵי סְלַח נָא נַעֲשֶׂה חֲנֻכָּה.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**11.** And this is the concept of Chanukah. Know! the idea of Chanukah is that each person experiences Chanukah according to how effective he is in beseeching [God] on Yom Kippur—i.e., pleading, “Please forgive!” This is because “Please forgive!” brings to “Chanukah.”


###### Likutei Moharan, Part II 7:11:2
[Likutei Moharan, Part II 7:11:2](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/7:11:2)

כִּי מֹשֶׁה רַבֵּנוּ בִּקֵּשׁ (במדבר י״ד:י״ט): סְלַח נָא לַעֲוֹן הָעָם הַזֶּה, עַל חֵטְא הַמְּרַגְּלִים, וְעַל־יְדֵי חֵטְא הַמְּרַגְּלִים גָּרְמוּ חֻרְבַּן בֵּית־הַמִּקְדָּשׁ, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (תענית כט), שֶׁהַשֵּׁם יִתְבָּרַךְ אָמַר לָהֶם: אַתֶּם בְּכִיתֶם בְּכִיָּה שֶׁל חִנָּם, אֲנִי אֶקְבַּע לָכֶם בְּכִיָּה לְדוֹרוֹת. כִּי אוֹתוֹ הַלַּיְלָה לֵיל תִּשְׁעָה בְּאָב הָיָה, שֶׁבּוֹ נֶחֱרַב הַבֵּית־הַמִּקְדָּשׁ, וּמֹשֶּׂה רַבֵּנוּ בִּקֵּשׁ עַל זֶה סְלַח נָא, כִּי בְּזֶה הַחֵטְא וְהַפְּגָם תְּלוּיִים כָּל הָעֲווֹנוֹת, כִּי עַל־יְדֵי־זֶה הַפְּגָם נֶחֱרַב הַבֵּית־הַמִּקְדָּשׁ,

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
For it was on account of the sin of the spies that Moshe *Rabbeinu* pleaded: “Please forgive the iniquity of this people” (Numbers 14:19). And it was the sin of the spies that caused the destruction of the Holy Temple. As our Sages, of blessed memory, taught: God said to them, “You wept without cause; I shall institute for you a weeping for generations” (Taanit 29a). For that night was the evening of Tisha b’Av, on which the Holy Temple was destroyed. It was over this that Moshe *Rabbeinu* pleaded “Please forgive!” For all transgressions are linked to this sin and fault, since it was on account of this fault that the Holy Temple was destroyed.


###### Likutei Moharan, Part II 7:11:3
[Likutei Moharan, Part II 7:11:3](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/7:11:3)

וּבִזְמַן שֶׁבֵּית־הַמִּקְדָּשׁ, הָיָה קַיָּם הָיִינוּ נְקִיִּים מֵעֲווֹנוֹת, כְּמוֹ שֶׁכָּתוּב (ישעיהו א׳:כ״א): צֶדֶק יָלִין בָּהּ, וּפֵרֵשׁ רַשִׁ"י, כִּי תָּמִיד שֶׁל שַׁחַר הָיָה מְכַפֵּר עַל עֲבֵרוֹת שֶׁל לַיְלָה, וְתָמִיד שֶׁל בֵּין־הָעַרְבַּיִם הָיָה מְכַפֵּר עַל עֲבֵרוֹת שֶׁל יוֹם, כִּי יִשְׂרָאֵל עַם קָדוֹשׁ, לְפִי גֹּדֶל רוּחָנִיּוּתָם וְדַקּוּתָם אֵין יְכוֹלִין לִשָּׂא עֲלֵיהֶם הַמַּשָּׂא שֶׁל עָווֹן אֲפִלּוּ יוֹם אֶחָד, עַל־כֵּן אָנוּ צְרִיכִין אֶת הַבֵּית־הַמִּקְדָּשׁ, שֶׁיְּכַפֵּר עָלֵינוּ בְּכָל יוֹם. וּמֵעֵת אֲשֶׁר חָרַב בֵּית־מִקְדָּשֵׁנוּ, אֵין אָנוּ יְכוֹלִים לְנַקּוֹת עַצְמֵנוּ מִן הָעֲווֹנוֹת, כִּי אֵין מִי שֶׁיְּכַפֵּר בַּעֲדֵנוּ.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Now, when the Holy Temple stood, we were clean of sin, as it is written, “righteousness dwelt in her” (Isaiah 1:21)—and Rashi explains: the daily-offering of the morning brought forgiveness for nighttime sins, and the daily-offering of the afternoon brought forgiveness for daytime sins. The Jewish people are a holy nation. The great measure of their innate spirituality and their great refinement make it impossible for them to bear the burden of sin for even a single day. We therefore have need of the Holy Temple to atone for us, daily. But ever since the Holy Temple’s destruction we have not been able to cleanse ourselves of sin, for we have no one to atone for us.


###### Likutei Moharan, Part II 7:11:4
[Likutei Moharan, Part II 7:11:4](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/7:11:4)

וּמֹשֶׁה רַבֵּנוּ, עָלָיו הַשָּׁלוֹם, שֶׁיָּדַע כָּל זֹאת, עַל־כֵּן מָסַר נַפְשׁוֹ עַל יִשְׁרָאֵל, וּבִקֵּשׁ: סְלַח נָא לַעֲוֹן הָעָם הַזֶּה וְכוּ', כִּי יָדַע שֶׁבְּזֶה הַחֵטְא תָּלוּי חֻרְבַּן הַבַּיִת, שֶׁהוּא כּוֹלֵל כָּל הַחֲטָאִים כַּנַּ"ל. וּכְשֶׁזָּכָה לִפְעֹל בַּקָּשָׁתוֹ, מִזֶּה נַעֲשֶׂה בְּחִינַת חֲנֻכַּת־הַבַּיִת, בְּחִינַת חֲנֻכָּה, הֶפֶךְ חֻרְבַּן הַבַּיִת.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Moshe *Rabbeinu,* may he rest in peace, knew all this, and so sacrificed himself for the Jewish people. He pleaded: “Please forgive the iniquity of this people…,” because he knew that the Temple’s destruction was on account of this all-encompassing sin. Thus, achieving his request resulted in the consecration of the Temple, namely, Chanukah, the reverse of the Temple’s destruction.


###### Likutei Moharan, Part II 7:11:5
[Likutei Moharan, Part II 7:11:5](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/7:11:5)

וְכֵן כָּל אֶחָד כְּפִי מַה שֶּׁזּוֹכֶה לִפְעֹל בַּקָּשַׁת סְלַח נָא בְּיוֹם־הַכִּפּוּרִים, שֶׁעַל־יְדֵי־זֶה נִתְתַּקֵּן פְּגַם חֻרְבַּן הַבַּיִת, כְּמוֹ־כֵן נַעֲשֶׂה בְּחִינַת חֲנֻכַּת־הַבַּיִת, בְּחִינַת חֲנֻכָּה. נִמְצָא שֶׁחֲנֻכָּה נַעֲשֶׂה עַל־יְדֵי סְלַח נָא כַּנַּ"ל, וְעַל־כֵּן רָמַז מֹשֶׁה רַבֵּנוּ, עָלָיו הַשָּׁלוֹם, צֵרוּף חֲנוּכָּה בַּפָּסוּק סְלַח נָא, כִּי סְלַח נָא לַעֲוֹן הָעָם הַזֶּה כְּגֹדֶל חַסְדֶּךָ וְכַאֲשֶׁר נָשָׂאתָה וְכוּ' – הוּא רָאשֵׁי־תֵבוֹת "חֲנוּכָּה", כִּי חֲנֻכָּה נַעֲשֶׂה עַל־יְדֵי סְלַח נָא וְכוּ' כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
The same holds true for every person. To the extent that a person is effective in his pleading “Please forgive!” on Yom Kippur, through which the fault of the Temple’s destruction is rectified, he commensurately brings to the consecration of the Temple, the theme of Chanukah. It follows, that Chanukah is brought about through “Please forgive!” Therefore, Moshe *Rabbeinu,* may he rest in peace, hinted to the spelling of Chanukah in the verse “Please forgive…,” because the first letters of “Please forgive the iniquity of *haam Hazeh K’godel Chasdekha, V’khaasher Nasasah*” are ChaNUKaH. For Chanukah is brought about through “Please forgive!”


###### Likutei Moharan, Part II 7:11:6
[Likutei Moharan, Part II 7:11:6](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/7:11:6)

וְכֵן כָּל הַבְּחִינוֹת הַנַּ"ל כֻּלָּם כְּלוּלִים בְּבֵית־הַמִּקְדָּשׁ, כִּי בֵּית־הַמִּקְדָּשׁ כָּלוּל מִבְּחִינוֹת בֵּן וְתַלְמִיד, כִּי אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (תענית טז): לָמָּה נִקְרָא שְׁמוֹ הַר הַמּוֹרִיָּה, שֶׁמִּמֶּנּוּ הוֹרָאָה יוֹצְאָה לְיִשְׂרָאֵל – זֶה בְּחִינַת תַּלְמִיד. גַּם אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (מדרש שה"ש ע"פ ערשנו רעננה): לָמָּה נִקְרָא שְׁמוֹ חֲדַר הַמִּטּוֹת שֶׁעַל־יָדוֹ פָּרִים וְרָבִים יִשְׂרָאֵל – זֶה בְּחִינַת בֵּן.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
So, too, are all the aforementioned concepts encompassed in the Holy Temple. The Holy Temple comprises the concepts of son and disciple. For our Sages, of blessed memory, taught: Why is it called Mount Moriah? It is because from there *horaah* (instruction) went out for the Jewish people (Taanit 16a). This is the concept of disciple. And as our Sages, of blessed memory, taught: Why is [the Temple Mount] known as “the Bedroom”? Because in its merit the Jewish people are fruitful and multiply (Shir HaShirim Rabbah 1:16:3). This is the concept of son.


###### Likutei Moharan, Part II 7:11:7
[Likutei Moharan, Part II 7:11:7](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/7:11:7)

וְעַל־כֵּן בֵּית־הַמִּקְדָּשׁ בִּמְקוֹם הַגֹּרֶן (שמואל ב כד), זֶה בְּחִינַת פַּרְנָסָה, שֶׁנִּמְשָׁךְ עַל־יְדֵי כְּלָלִיּוּת בֵּן וְתַלְמִיד כַּנַּ"ל. וְזֶה בְּחִינַת לֶחֶם־הַפָּנִים שֶׁהָיָה בְּבֵית־הַמִּקְדָּשׁ, זֶה בְּחִינַת הָאֲכִילָה וְהַפַּרְנָסָה, שֶׁנִּמְשָׁךְ עַל יְדֵי כְּלָלִיּוּת בֵּן וְתַלְמִיד, שֶׁבּוֹ נִתְגַּלֶּה אוֹרוֹת הַמַּקִּיפִים, שֶׁהֵם בְּחִינַת אוֹר הַפָּנִים כַּנַּ"ל, כִּי אוֹר הַפָּנִים זֶה בְּחִינַת ש"ע נְהוֹרִין, כַּיָּדוּעַ, וְש"ע הוּא שְׁתֵּי פְּעָמִים "הֶקֵּף", כַּמּוּבָא.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And this is why the Holy Temple was [built] on the site of a threshing floor (see 2 Samuel 24:18-24), as this suggests livelihood, which is drawn by meshing together son and disciple. This corresponds to the *lechem hapanim* (showbread) in the Holy Temple. It represents the food and livelihood drawn by meshing together son and disciple. Through this, the lights of the *makifim,* namely, the Light of the *Panim* (Face), are revealed, as discussed above. For the Light of the Face is the concept of the *ShA* (370) lights, as is known. And *ShA* is twice *HeKeF,* as is brought.


###### Likutei Moharan, Part II 7:11:8
[Likutei Moharan, Part II 7:11:8](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/7:11:8)

וְזֶה בְּחִינַת (תהילים ק״ד:ט״ו): לְהַצְהִיל פָּנִים מִשָּׁמֶן, וְלֶחֶם לְבַב אֱנוֹשׁ יִסְעָד, הַיְנוּ שֶׁבְּתוֹךְ הָאֲכִילָה מִתְגַּלֶּה הֶאָרַת הַמַּקִּיפִים שֶׁהוּא בְּחִינַת אוֹר הַפָּנִים, בְּחִינַת: לְהַצְהִיל פָּנִים מִשָּׁמֶן וְלֶחֶם וְכוּ'. וְעַל־כֵּן מִצְוַת חֲנֻכָּה בְּשֶׁמֶן, כִּי חֲנֻכָּה הוּא בְּחִינַת חֲנֻכַּת־הַבַּיִת, שֶׁעַל־יְדֵי־זֶה נִמְשָׁךְ פַּרְנָסָה, וְנִתְגַּלֶּה אוֹר הַפָּנִים, שֶׁזֶּה בְּחִינוֹת לֶחֶם הַפָּנִים, בְּחִינוֹת: לְהַצְהִיל פָּנִים מִשָּׁמֶן וְלֶחֶם וְכוּ', כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is the concept of “oil brightens the face, and bread sustains the heart of man” (Psalms 104:15). That is, the revelation of the *makifim*—i.e., the Light of the Face as in “oil brightens the face, and bread…”—manifests while eating. Thus the mitzvah of Chanukah involves oil, because the theme of Chanukah is the consecration of the Temple, through which livelihood is drawn and the Light of the *Panim* is revealed. This corresponds to the *lechem hapanim ,* the concept of “oil brightens the *panim,* and bread…”


###### Likutei Moharan, Part II 7:11:9
[Likutei Moharan, Part II 7:11:9](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/7:11:9)

וְזֶה בְּחִינוֹת (במדבר ו׳:כ״ה): יָאֵר ה' פָּנָיו אֵלֶיךָ וִיחֻנֶּךָּ. וִיחֻנֶּךָּ – זֶה בְּחִינוֹת חֲנֻכָּה, שֶׁעַל־יָדוֹ נִתְגַּלֶּה אוֹר הַפָּנִים, בְּחִינַת: יָאֵר ה' פָּנָיו וְכוּ' כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is also the concept of “May God make His face shine upon you *viychuneka* (and grant you grace)” (Numbers 6:25)— *viyChuNeKa* alludes to ChaNuKah, through which the Light of the Face is revealed, as in “May God make His face shine….”


###### Likutei Moharan, Part II 7:11:10
[Likutei Moharan, Part II 7:11:10](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/7:11:10)

וּמֹשֶׁה רַבֵּנוּ זָכָה לְסוֹד חֲנֻכָּה, עַל־יְדֵי שֶׁמָּסַר נַפְשׁוֹ בִּשְׁבִיל יִשְׂרָאֵל וְנָתַן לִבּוֹ עֲלֵיהֶם לְהִסְתַּכֵּל בְּצָרָתָם, כִּי הוּא הָיָה רַחֲמָן וּמַנְהִיג אֲמִתִּי כַּנַּ"ל. וְעִקָּר צָרַת יִשְׂרָאֵל הוּא הַמַּשָּׂא שֶׁל עֲווֹנוֹת, חַס וְשָׁלוֹם, כַּנַּ"ל, וְעַל־כֵּן בִּקֵּשׁ עֲלֵיהֶם סְלַח נָא כַּנַּ"ל, וְעַל־יְדֵי־זֶה נַעֲשֶׂה בְּחִינַת חֲנֻכָּה, בְּחִינַת חֲנֻכַּת־הַבַּיִת, שֶׁבְּזֶה תָּלוּי תִּקּוּן כָּל הַבְּחִינוֹת הַנַּ"ל, כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Thus, by sacrificing himself for the Jewish people and empathetically observing their suffering, Moshe *Rabbeinu* merited the inner meaning of Chanukah, for he was compassionate and a true leader, as discussed above. And the Jewish people’s greatest suffering is the burden of sin, God forbid, as discussed above. He therefore pleaded on their behalf, “Please forgive.” And this brought to the concept of Chanukah, the consecration of the Holy Temple, on which rectification of all the aforementioned concepts depends.


###### Likutei Moharan, Part II 7:11:11
[Likutei Moharan, Part II 7:11:11](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/7:11:11)

וְזֶהוּ חֲנוּכָּה – חָנוּ־כ"ה, הַיְנוּ כ"ה בְּכִסְלֵו. כִּסְלֵיו הוּא אוֹתִיּוֹת: וַיַּרְא יְיָ כִּי סָר לִרְאוֹת (שמות ג׳:ד׳) כִּי מֹשֶׁה רַבֵּנוּ נָתַן לִבּוֹ לְהִסְתַּכֵּל בְּצָרָתָן שֶׁל יִשְׂרָאֵל. וְזֶהוּ: כִּי סָר לִרְאוֹת – לְשׁוֹן סָר וְזָעֵף (מלכים־א כ). וְעִקָּר צָרָתָן הוּא הַמַּשָּׂא שֶׁל עֲווֹנוֹת, חַס וְשָׁלוֹם, כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**{“*Vayar YHVH Ki Sar Lirot* (When God saw that he had turned aside to see), God called to him from out of the bush and said, ‘Moshe! Moshe!’ And he said, ‘ Here I am!’”** (Exodus 3:4) **.}** And this is ChaNUKaH: *ChaNU Kaf Heh*—i.e., the 25th of Kisleiv. KiSLeIV is an acronym for *Vayar YHVH Ki Sar Lirot*. Moshe *Rabbeinu* empathetically observed the Jewish people’s suffering, this being the meaning of “*sar* to see”—it connotes “*sar* and upset” (1 Kings 21:4). And their greatest suffering is the burden of sin, God forbid.


###### Likutei Moharan, Part II 7:11:12
[Likutei Moharan, Part II 7:11:12](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/7:11:12)

וְהַשֵּׁם יִתְבָּרַךְ כְּשֶׁרָאָה שֶׁהוּא נוֹתֵן לִבּוֹ עַל זֶה, קְרָאוֹ אֵלָיו וַיֹּאמֶר: מֹשֶׁה מֹשֶׁה, וַיֹּאמֶר הִנֵּנִי – הִנְנִי לִכְהֻנָּה, הִנְנִי לְמַלְכוּת, כְּמוֹ שֶׁדָּרְשׁוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (מ"ר שמות פ"ב).

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Thus, when God saw that he empathized with them over this, He called to him and said: “‘Moshe Moshe!’ And he said, ‘Here I am!’”—which our Sages, of blessed memory, expounded as: “Here I am” for the priesthood, “Here I am” for kingship (Shemot Rabbah 2:6).


###### Likutei Moharan, Part II 7:11:13
[Likutei Moharan, Part II 7:11:13](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/7:11:13)

הִנְנִי לִכְהֻנָּה – זֶה בְּחִינַת חֲנֻכַּת־הַבַּיִת, כִּי מֹשֶׁה שִׁמֵּשׁ בְּשִׁבְעַת יְמֵי הַמִּלּוּאִים, כְּמוֹ שֶׁכָּתוּב (תהילים צ״ט:ו׳): מֹשֶׁה וְאַהֲרֹן בְּכֹהֲנָיו (זבחים ק"ב). גַּם כֹּהֵן הוּא בְּחִינַת כְּלָלִיּוּת בֵּן וְתַלְמִיד, כִּי בְּכֹהֵן נֶאֱמַר (ויקרא י׳:י״א): לְהוֹרֹת אֶת בְּנֵי יִשְׂרָאֵל; לְהוֹרוֹת – לְשׁוֹן הוֹרָאָה, זֶה בְּחִינַת תַּלְמִיד. גַּם לְהוֹרֹת – לְשׁוֹן הֵרָיוֹן, בְּחִינַת בֵּן.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
“Here I am for the priesthood” alludes to the consecration of the Temple, for Moshe served during the Eight Days of Inauguration, as it is written (Psalms 99:6), “Moshe and Aharon were among His priests.” In addition, the priest signifies the meshing together of son and disciple. Of the priest it is stated “*l’horot* (to teach) the Children of Israel” (Leviticus 10:11). *L’horot* is etymologically similar to *horaah* (instruction), which is the concept of disciple. *L’horot* is also etymologically similar to *heirayon* (pregnancy), the concept of son.


###### Likutei Moharan, Part II 7:11:14
[Likutei Moharan, Part II 7:11:14](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/7:11:14)

הִנְנִי לְמַלְכוּת – זֶה בְּחִינַת מַלְכוּת הַנַּ"ל, שֶׁעַל־יָדוֹ נִמְשָׁךְ הַפַּרְנָסָה, שֶׁבּוֹ נִתְגַּלֶּה אוֹר הַפָּנִים כַּנַּ"ל. וְזֶה בְּחִינַת (בראשית י״ד:י״ז-י״ח): וּמַלְכִּי צֶדֶק מֶלֶךְ שָׁלֵם הוֹצִיא לֶחֶם וָיָיִן, וְהוּא כֹהֵן לְאֵל עֶלְיוֹן. מַלְכִּי צֶדֶק מֶלֶךְ שָׁלֵם – זֶה בְּחִינַת מַלְכוּת. הוֹצִיא לֶחֶם וָיָיִן – הַיְנוּ בְּחִינַת פַּרְנָסָה, שֶׁנִּמְשָׁךְ עַל־יְדֵי הַמַּלְכוּת הַנַּ"ל. וְהוּא כֹהֵן – זֶה בְּחִינַת כְּהֻנָּה כַּנַּ"ל, שֶׁהוּא בְּחִינַת כְּלָלִיּוּת בֵּן וְתַלְמִיד, שֶׁמִּשָּׁם נִמְשָׁךְ הַפַּרְנָסָה עַל־יְדֵי הַמַּלְכוּת, כַּנַּ"ל:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
“Here I am for kingship” alludes to the aforementioned concept of *Malkhut,* which draws the livelihood in which the Light of the Face is revealed, as discussed above. This is the meaning of “Malkitzedek king of Shalem brought out bread and wine; he was priest to God Most High” (Genesis 14:18). “MaLKitzedek king of Shalem” alludes to *MaLKhut;* “brought out bread and wine” alludes to livelihood drawn by *Malkhut;* “he was priest” alludes to the priesthood, i.e., the meshing together of son and disciple, through which livelihood is drawn by *Malkhut*.


###### Likutei Moharan, Part II 7:12:1
[Likutei Moharan, Part II 7:12:1](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/7:12:1)

**יב** וְזֶה בְּחִינַת מֶזֶג הָרֵאָה; כְּשֶׁהָרֵאָה הִיא בַּמֶּזֶג הַשָּׁוֶה, הִיא כְּלוּלָה מִכָּל הַבְּחִינוֹת הַנַּ"ל. כִּי הָרֵאָה הִיא מְאִירַת עֵינַיִם, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (חולין מט) – זֶה בְּחִינַת תַּלְמִיד, שֶׁהַשָּׂגָתוֹ בְּחִינַת: וָאֶרְאֶה אֶת ה'.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**12.** This is also the concept of healthy lungs. When the lungs are healthy, they comprise all the aforementioned concepts. This is because the lungs brighten the eyes, as our Sages, of blessed memory, taught (Chullin 49a). This corresponds to the disciple, whose insight is the concept of “I beheld the Lord.”


###### Likutei Moharan, Part II 7:12:2
[Likutei Moharan, Part II 7:12:2](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/7:12:2)

גַּם עַל־יְדֵי הָרֵאָה בָּא שֵׁנָה (כמבואר במ"א לעיל בסי' ה) – זֶה בְּחִינַת הַשָּׂגַת הַבֵּן, שֶׁהַשָּׂגָתוֹ בְּחִינַת מָה, בְּחִינַת: מֶה חָמִית וְכוּ', שֶׁזֶּהוּ בְּחִינַת שֵׁנָה, בְּחִינַת (ישעיהו ס״ד:ג׳): עַיִן לֹא רָאֲתָה אֱלֹקִים זוּלָתְךָ.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
The lungs also bring on sleep. The insight of the son—namely, the insight of *mah,* as in “*Mah* did you see?…”—is synonymous with sleep, as in “no eye has seen it but You, O Lord” (Isaiah 64:3).


###### Likutei Moharan, Part II 7:12:3
[Likutei Moharan, Part II 7:12:3](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/7:12:3)

וְרוּחַ הַחַיִּים שֶׁבְּתוֹךְ הָרֵאָה זֶה בְּחִינַת מַקִּיפִים הַנַּ"ל, בְּחִינַת (קהלת א׳:ו׳): סוֹבֵב סוֹבֵב הוֹלֵךְ הָרוּחַ, בְּחִינַת (איוב ד׳:ט״ו): וְרוּחַ עַל פָּנַי יַחֲלֹף, בְּחִינַת אוֹר הַפָּנִים.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
The *ruach-* of-life inside the lungs corresponds to the *makifim,* the concept of “the *ruach* (wind) goes round and round” (Ecclesiastes 1:6) ; and of “A *ruach* (spirit) swept over my face” (Job 4:15), which alludes to the Light of the Face.


###### Likutei Moharan, Part II 7:12:4
[Likutei Moharan, Part II 7:12:4](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/7:12:4)

וּכְשֶׁהַשְּׁמָנִים שֶׁל הָרֵאָה הֵם בַּמֶּזֶג הַשָּׁוֶה, עַל־יְדֵי־זֶה מֵאִיר אוֹר הַפָּנִים, בִּבְחִינַת: לְהַצְהִיל פָּנִים מִשָּׁמֶן, הַיְנוּ עַל־יְדֵי הַשְּׁמָנִים שֶׁל הָרֵאָה מֵאִיר אוֹר הַפָּנִים, בְּחִינַת מַקִּיפִים.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Now, when the lung’s “oils” are balanced, the Light of the Face shines, as in “oil brightens the face.” In other words, it is the lung’s “oils” that cause the Light of the Face, the *makifim,* to shine.


###### Likutei Moharan, Part II 7:12:5
[Likutei Moharan, Part II 7:12:5](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/7:12:5)

וְהַיָּדַיִם הַנַּ"ל שֶׁיֵּשׁ בְּיָם הַחָכְמָה כַּנַּ"ל, בָּהֶם נִתְגַּלֶּה אוֹר הַפָּנִים, בְּחִינַת מַקִּיפִים, שֶׁהֵם בְּחִינַת הֶאָרַת הָרָצוֹן, בִּבְחִינַת: פּוֹתֵחַ אֶת יָדֶךָ וְכוּ', כַּנַּ"ל. וְזֶהוּ בְּחִינַת חֲתָ"ךְ, שֶׁהוּא סוֹפֵי־תֵבוֹת שֶׁל פּוֹתֵ'חַ אֶ'ת יָדֶ'ךָ, שֶׁהוּא הַשֵּׁם שֶׁל הַפַּרְנָסָה, כַּמּוּבָא. חֲתָ"ךְ שְׁתֵּי פְּעָמִים "רוּחַ", הַיְנוּ שֶׁבְּאֵלּוּ הַיָּדַיִם הַנַּ"ל נִתְגַּלֶּה בְּחִינַת הַמַּקִּיפִים, שֶׁהֵם בְּחִינַת: סוֹבֵב סוֹבֵב הוֹלֵךְ הָרוּחַ, בְּחִינַת: וְרוּחַ עַל פָּנַי יַחֲלֹף, כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And the Light of the Face/ *makifim,* which is the revelation of Desire, is revealed in the aforementioned hands that are in the Sea of Wisdom, as in “You open Your hand…,” as discussed above. This is the concept of *ChaTaKh*—the last letters of *poteiaCh eT yadeKha* (“You open Your hand”) and the Holy Name associated with livelihood, as is brought. *ChaTaKh* is twice the numerical value of *RUaCh*. In other words, it is in the aforementioned hands that the *makifim—* the concepts of “the *ruach* goes round and round” and “A *ruach* swept over my face”—are revealed.


###### Likutei Moharan, Part II 7:12:6
[Likutei Moharan, Part II 7:12:6](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/7:12:6)

וְזֶה בְּחִינַת (יחזקאל י׳:ח׳): וִידֵי אָדָם מִתַּחַת כַּנְפֵיהֶם – זֶה בְּחִינַת כַּנְפֵי הָרֵאָה שֶׁשָּׁם סוֹבֵב הָרוּחַ, בְּחִינַת מַקִּיפִים, שֶׁמִּשָּׁם נִמְשָׁךְ בְּחִינַת הֶאָרַת הַיָּדַיִם כַּנַּ"ל:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And this is the meaning of “Human hands were under their wings” (Ezekiel 1:8). This alludes to the lobes of the lungs, where the *ruach* circulates, the concept of *makifim,* from which the light of the hands is drawn, as discussed above.


###### Likutei Moharan, Part II 7:12:7
[Likutei Moharan, Part II 7:12:7](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/7:12:7)

וְזֶה בְּחִינַת: רוּחַ אִישׁ יְכַלְכֵּל מַחֲלֵהוּ (משלי י״ח:י״ד). רוּחַ אִישׁ – זֶה בְּחִינַת רוּחַ־הַחַיִּים הַנַּ"ל, שֶׁהוּא בְּחִינַת: סוֹבֵב סוֹבֵב הוֹלֵךְ הָרוּחַ, בְּחִינַת מַקִּיפִים שֶׁמִּשָּׁם נִמְשָׁךְ פַּרְנָסָה וְכַלְכָּלָה, בְּחִינַת: יְכַלְכֵּל וְכוּ' כַּנַּ"ל:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is also the meaning of “Man’s *ruach* (spirit) sustains him in his illness” (Proverbs 18:14). “Man’s *ruach*” alludes to the aforementioned *ruach* -of-life, the concept of “the *ruach* goes round and round”/ *makifim,* from which livelihood and sustenance are drawn down, as in “sustains….”


###### Likutei Moharan, Part II 7:13:1
[Likutei Moharan, Part II 7:13:1](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/7:13:1)

**יג** וְעַל־כֵּן כְּשֶׁמְּעַיְּנִים וּמְדַבְּרִים מֵאֵיזֶה חִדּוּשׁ שֶׁחִדֵּשׁ הֶחָכָם שֶׁבַּדּוֹר, אֲזַי נוֹפֵל יִרְאָה עַל זֶה שֶׁמְּדַבֵּר וּמְעַיֵּן בְּהַחִדּוּשׁ. כִּי כְּשֶׁחוֹזְרִים אֶת הַחִדּוּשׁ, אֲזַי נִתְעוֹרֵר וְנִתְגַּלֶּה יָם הַחָכְמָה, שֶׁמִּשָּׁם מְקַבֵּל הַמַּלְכוּת אֶת הַפַּרְנָסָה, וַאֲזַי בָּא בְּחִינַת הַמַּלְכוּת לְהַמְשִׁיךְ פַּרְנָסָה.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**13.** Therefore, when people study and discuss some new insight taught by the sage of the generation, fear of God comes over them. Reviewing the new insight stirs up and reveals the Sea of Wisdom from which *Malkhut* receives the livelihood, so that *Malkhut* then comes to draw livelihood.


###### Likutei Moharan, Part II 7:13:2
[Likutei Moharan, Part II 7:13:2](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/7:13:2)

וְעִקָּר הַיִּרְאָה הִיא בְּמַלְכוּת, כִּי מַלְכוּת הִיא מְקוֹר הַיִּרְאָה, כְּמוֹ שֶׁאָמְרוּ (אבות פ"ג): אִלְמָלֵא מוֹרָאָהּ שֶׁל מַלְכוּת. וַאֲזַי נִתְעוֹרֵר הַיִּרְאָה שֶׁל הֶחָכָם שֶׁחִדֵּשׁ זֶה הַחִדּוּשׁ, כִּי הַכֹּל תָּלוּי בְּיִרְאָה, כִּי צָרִיךְ שֶׁיִּהְיֶה לוֹ יִרְאָה, כְּדֵי שֶׁיִּהְיוּ דְּבָרָיו נִשְׁמָעִין, וּכְדֵי שֶׁיִּתְקַיְּמוּ דְּבָרָיו כַּנַּ"ל. וְעַל־כֵּן כְּשֶׁחוֹזְרִים אֶת הַחִדּוּשׁ, שֶׁאֲזַי בָּא בְּחִינַת הַמַּלְכוּת לְקַבֵּל מִשָּׁם פַּרְנָסָה, וּמַלְכוּת הוּא בְּחִינַת יִרְאָה כַּנַּ"ל, וְעַל־יְדֵי־זֶה נִתְעוֹרֵר יִרְאָה שֶׁל הֶחָכָם הַנַּ"ל, עַל־כֵּן נוֹפֵל יִרְאָה עַל זֶה שֶׁמְּעַיֵּן בְּהַחִדּוּשׁ:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And fear of God is mainly in *Malkhut,* which is the source of this fear, as [the Sages, of blessed memory,] taught: Were it not for the fear of the *malkhut* (government) (Avot 3:2). Then the God-fearingness of the sage who revealed this new insight is awakened, because everything depends upon fear. He must himself possess fear of God in order for his words to be heeded and in order for them to endure, as discussed above. Therefore, by reviewing the new insight, which results in *Malkhut*—i.e., the concept of the fear of God—coming to receive livelihood from there, the sage’s fear is awakened and fear comes over the person who studies the new insight.


###### Likutei Moharan, Part II 7:14:1
[Likutei Moharan, Part II 7:14:1](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/7:14:1)

וְזֶה פֵּרוּשׁ:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**14.** This is the explanation of:


###### Likutei Moharan, Part II 7:14:2
[Likutei Moharan, Part II 7:14:2](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/7:14:2)

מַעֲשֶׂה בְּרַבִּי אֱלִיעֶזֶר וְרַבִּי יְהוֹשֻׁעַ שֶׁהָיוּ בָּאִין בִּסְפִינָה, וְהָיָה רַבִּי אֱלִיעֶזֶר יָשֵׁן, וְרַבִּי יְהוֹשֻׁעַ נֵעוֹר. נִזְדַּעְזֵעַ רַבִּי יְהוֹשֻׁעַ, וְנִנְעַר רַבִּי אֱלִיעֶזֶר. אָמַר לוֹ: מַה זֶה, יְהוֹשֻׁעַ, מִפְּנֵי מַה נִּזְדַּעְזַעְתָּ. אָמַר לוֹ: מָאוֹר גָּדוֹל רָאִיתִי בַּיָּם. אָמַר לוֹ: שֶׁמָּא עֵינָיו שֶׁל לִוְיָתָן רָאִיתָ, שֶׁנֶּאֱמַר: עֵינָיו כְּעַפְעַפֵּי שָׁחַר (ב"ב עד:):

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
***Maaseh* (There is a story) about Rabbi Eliezer and Rabbi Yehoshua travelling by *sefinah* (ship). Rabbi Eliezer was sleeping, and Rabbi Yehoshua was awake. Rabbi Yehoshua trembled and Rabbi Eliezer woke up. “*Mah* (What) is this, Yehoshua?” he asked him. “Why did you tremble?” “I saw a great light in the sea,” he answered. “Perhaps it was the eyes of Leviathan that you saw,” he said. “For it is stated: Its eyes are like the glimmer of the dawn”** (Bava Batra 74b) **.**


###### Likutei Moharan, Part II 7:14:3
[Likutei Moharan, Part II 7:14:3](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/7:14:3)

רַבִּי אֱלִיעֶזֶר וְרַבִּי יְהוֹשֻׁעַ – זֶה בְּחִינַת בֵּן וְתַלְמִיד.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**Rabbi Eliezer and Rabbi Yehoshua—** This is the concept of son and disciple.


###### Likutei Moharan, Part II 7:14:4
[Likutei Moharan, Part II 7:14:4](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/7:14:4)

רַבִּי אֱלִיעֶזֶר – זֶה בְּחִינַת בֵּן, שֶׁהַשָּׂגָתוֹ בְּחִינַת מָה, בְּחִינַת: מֶה חָמִית וְכוּ', בְּחִינַת: כִּי לֹא יִרְאַנִי הָאָדָם, בְּחִינַת: עַיִן לֹא רָאַתָה אֱלֹקִים זוּלָתְךָ וְכוּ' כַּנַּ"ל. וְזֶה בְּחִינַת רַבִּי אֱלִיעֶזֶר, כִּי אֱלִיעֶזֶר – רָאשֵׁי־תֵבוֹת: עַיִן לֹא רָאָתָה אֱלֹקִים זוּלָתְךָ יַעֲשֶׂה וְכוּ', שֶׁזֶּה בְּחִינַת בֵּן כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Rabbi Eliezer is the concept of son, whose insight is *mah,* as in “*Mah* did you see?…,” as in “for no human shall see Me and live” and “no eye has seen it but You, O Lord,” as discussed above. This alludes to Rabbi Eliezer, because [the letters that spell] ELIEZeR are the first letters of *Ayin Lo Raatah Elohim Zulatekha Yaaseh* (“no eye has seen it but You, O Lord, Who acts”), which is the concept of son, as discussed above.


###### Likutei Moharan, Part II 7:14:5
[Likutei Moharan, Part II 7:14:5](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/7:14:5)

רַבִּי יְהוֹשֻׁעַ – זֶה בְּחִינַת תַּלְמִיד, שֶׁהַשָּׂגָתוֹ הוּא בְּחִינַת מְלֹא כָל הָאָרֶץ כְּבוֹדוֹ, בְּחִינַת: וָאֶרְאֶה אֶת ה', שֶׁזֶּהוּ בְּחִינַת הַהַשָּׂגָה שֶׁל דָּרֵי מַטָּה, שֶׁצָּרִיךְ לְעוֹרְרָם וְלַהֲקִיצָם, שֶׁלֹּא יִתְיָאֲשׁוּ עַצְמָן כַּנַּ"ל, בִּבְחִינַת: הָקִיצוּ וְרַנְּנוּ שׁוֹכְנֵי עָפָר; וּלְהַרְאוֹת לָהֶם כִּי מְלֹא כָל הָאָרֶץ כְּבוֹדוֹ. וְזֶה בְּחִינַת רַבִּי יְהוֹשֻׁעַ, כִּי יְהוֹשֻעַ הוּא רָאשֵׁי־תֵבוֹת: יִחְיוּ מֵתֶיךָ נִבְלָתִי יְקוּמוּן הָקִיצוּ וְרַנְּנוּ שֹׁכְנֵי עָפָר.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Rabbi Yehoshua is the concept of disciple, whose insight is “the whole earth is filled with His glory,” as in “I beheld the Lord.” This is the insight of those who dwell below. One has to rouse and waken them so that they do not give up on themselves, as in “awake and sing out, you who dwell in the dust,” as discussed above. And, one has to show them that “the whole earth is filled with His glory.” This alludes to Rabbi Yehoshua, because [the letters that spell] YeHOShuA are the first letters of “May Your dead come to life, may my corpses *Yekumun; Hakitzu V’ranenu Shokhnei Ahfar* (arise; awake and sing out, you who dwell in the dust).”


###### Likutei Moharan, Part II 7:14:6
[Likutei Moharan, Part II 7:14:6](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/7:14:6)

וּמֹשֶׁה רַבֵּנוּ שֶׁהוּא בְּחִינַת חָכָם הַדּוֹר, שֶׁהוּא מֵאִיר בְּבֵן וְתַלְמִיד כַּנַּ"ל, עַל־כֵּן הָיָה לוֹ בֵּן שֶׁהָיָה שְׁמוֹ אֱלִיעֶזֶר וְתַלְמִיד שֶׁשְּׁמוֹ יְהוֹשֻׁעַ. כִּי אֱלִיעֶזֶר בֶּן מֹשֶׁה הוּא בְּחִינַת רַבִּי אֱלִיעֶזֶר הַגָּדוֹל הַנַּ"ל, כַּמּוּבָא בַּמִּדְרָשׁ (במדבר פ' י"ט) עַל פָּסוּק: וְשֵׁם הָאֶחָד אֱלִיעֶזֶר – הָאֶחָד הַמְיֻחָד, כִּי מֹשֶׁה רַבֵּנוּ בִּקֵּשׁ עַל זֶה, שֶׁיִּהְיֶה רַבִּי אֱלִיעֶזֶר מִיּוֹצְאֵי חֲלָצָיו, וְנִתְקַיֵּם כֵּן:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And Moshe *Rabbeinu* signifies the sage of the generation who enlightens both son and disciple, as discussed above. He therefore had a son whose name was Eliezer, and a disciple whose name was Yehoshua. Moshe’s son Eliezer is the aspect of the aforementioned Rabbi Eliezer the Great, as the Midrash notes on the verse (Exodus 18:4), “And the name of the one was Eliezer”—the one and the only (Bamidbar Rabbah 19:7). For Moshe *Rabbeinu* requested that Rabbi Eliezer be among his descendants, and so it was.


###### Likutei Moharan, Part II 7:14:7
[Likutei Moharan, Part II 7:14:7](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/7:14:7)

וְזֶה: מַעֲשֶׂה בְּרַבִּי אֱלִיעֶזֶר וְרַבִּי יְהוֹשֻׁעַ וְכוּ'.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is: ***Maaseh* about Rabbi Eliezer and Rabbi Yehoshua….**


###### Likutei Moharan, Part II 7:14:8
[Likutei Moharan, Part II 7:14:8](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/7:14:8)

מַעֲשֶׂה הוּא מָה ש"ע, כַּמּוּבָא בַּכְּתָבִים, הַיְנוּ בְּחִינַת מַקִּיפִים הַנַּ"ל, שֶׁהֵם בְּחִינַת ש"ע נְהוֹרִין שֶׁל אוֹר הַפָּנִים, בְּחִינַת מָה כַּנַּ"ל. וְזֶה:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
***MaASeH—*** is *MaH ShA,* as is brought in the writings [of the Ari, of blessed memory]. This alludes to the *makifim,* which are the *ShA* (370) lights of the Light of the Face, the concept of *mah,* as discussed above. This is:


###### Likutei Moharan, Part II 7:14:9
[Likutei Moharan, Part II 7:14:9](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/7:14:9)

שֶׁהָיוּ בָּאִין בִּסְפִינָה, הַיְנוּ שֶׁרַבִּי אֱלִיעֶזֶר וְרַבִּי יְהוֹשֻׁעַ, שֶׁהֵם בְּחִינוֹת בֵּן וְתַלְמִיד, הָיוּ מְהַלְּכִין בְּיָם הַחָכְמָה, שֶׁשָּׁם מִתְגַּלִּין אוֹרוֹת הַמַּקִּיפִים. וְזֶה בְּחִינַת סְפִינָה, לְשׁוֹן סָפוּן וְטָמוּן, בְּחִינַת הַמַּקִּיפִים שֶׁהֵם סְפוּנִים וּטְמוּנִין מֵעֵין כֹּל, (כִּי הֵם בְּחִינַת: מָה רַב טוּבְךָ אֲשֶׁר צָפַנְתָּ לִירֵאֶיךָ, כַּנַּ"ל). וְזֶה בְּחִינַת (משלי ל״א:י״ד): הָיְתָה כָּאֳנִיּוֹת סוֹחֵר – לְשׁוֹן סְחוֹר סְחוֹר, בְּחִינַת מַקִּיפִים שֶׁהֵם בְּחִינַת סְפִינָה כַּנַּ"ל:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**they were travelling by *sefinah*—** That is, Rabbi Eliezer and Rabbi Yehoshua, the concept of son and disciple, were travelling in the Sea of Wisdom, in which the lights of the *makifim* are revealed. This is the meaning of *SeFiNah,* which connotes *SaFuN* (hidden) and concealed. It alludes to the *makifim,* which are hidden and concealed from all sight {the concept of “How abundant is Your good that You have stored away for those who fear You,” as discussed above}. And this is the meaning of “She is like the ships of a *socher* (merchant)” (Proverbs 31:14)—i.e., *s’chor s’chor* (round and round), the concept of *makifim* / *sefinah*.


###### Likutei Moharan, Part II 7:14:10
[Likutei Moharan, Part II 7:14:10](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/7:14:10)

וְזֶה וְהָיָה רַבִּי אֱלִיעֶזֶר יָשֵׁן, וְרַבִּי יְהוֹשֻׁעַ נֵעוֹר. כִּי הַשָּׂגַת רַבִּי אֱלִיעֶזֶר שֶׁהוּא בְּחִינַת בֵּן, הוּא בְּחִינַת שֵׁנָה, בְּחִינַת: עַיִן לֹא רָאָתָה וְכוּ', בְּחִינַת מָה, בְּחִינַת: מֶה חָמִית וְכוּ' כַּנַּ"ל. אֲבָל הַשָּׂגַת רַבִּי יְהוֹשֻׁעַ שֶׁהוּא בְּחִינַת תַּלְמִיד, בְּחִינַת דָּרֵי מַטָּה, הוּא בְּחִינַת נֵעוֹר, בְּחִינַת: וָאֶרְאֶה אֶת ה', בְּחִינַת: מְלֹא כָל הָאָרֶץ כְּבוֹדוֹ, בְּחִינַת: הָקִיצוּ וְרַנְּנוּ שׁוֹכְנֵי עָפָר. וְזֶה: וְהָיָה רַבִּי אֱלִיעֶזֶר יָשֵׁן, וְרַבִּי יְהוֹשֻׁעַ נֵעוֹר, כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And this is: **Rabbi Eliezer was sleeping, and Rabbi Yehoshua was awake.** The insight of Rabbi Eliezer/son is the concept of sleep, corresponding to “no eye has seen it…,” and to *mah,* as in “*Mah* did you see?…” But the insight of Rabbi Yehoshua/disciple/those who dwell below is the concept of awake, corresponding to “I beheld the Lord,” and to “the whole earth is filled with His glory,” and to “awake and sing out, you who dwell in the dust.” This is the meaning of “Rabbi Eliezer was sleeping and Rabbi Yehoshua was awake.”


###### Likutei Moharan, Part II 7:14:11
[Likutei Moharan, Part II 7:14:11](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/7:14:11)

נִזְדַּעְזֵעַ רַבִּי יְהוֹשֻׁעַ, וְנִנְעַר רַבִּי אֱלִיעֶזֶר.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**Rabbi Yehoshua trembled and Rabbi Eliezer woke up.**


###### Likutei Moharan, Part II 7:14:12
[Likutei Moharan, Part II 7:14:12](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/7:14:12)

נִנְעַר רַבִּי אֱלִיעֶזֶר – זֶה בְּחִינַת כְּלָלִיּוּת בֵּן בְּתַלְמִיד, כִּי צָרִיךְ לִכְלֹל בֵּן בְּתַלְמִיד. לְהַרְאוֹת לִבְחִינַת בֵּן בְּחִינַת הַהַשָּׂגָה שֶׁל הַתַּלְמִיד, כְּדֵי שֶׁיִּהְיֶה לוֹ יִרְאָה כַּנַּל. וְזֶהוּ:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**Rabbi Yehoshua trembled—** This alludes to meshing together son and disciple. It is necessary for the son to mesh with the disciple, to reveal the disciple’s insight to the son, in order that he possess fear of God, as discussed above. And this is:


###### Likutei Moharan, Part II 7:14:13
[Likutei Moharan, Part II 7:14:13](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/7:14:13)

וְנִנְעַר רַבִּי אֱלִיעֶזֶר, הַיְנוּ שֶׁרַבִּי אֱלִיעֶזֶר שֶׁהוּא בְּחִינַת בֵּן, בְּחִינַת שֵׁנָה כַּנַּ"ל, נִכְלָל בִּבְחִינַת תַּלְמִיד, שֶׁהַשָּׂגָתוֹ בְּחִינַת נֵעוֹר כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**and Rabbi Eliezer woke up—** In other words, Rabbi Eliezer, who signifies son/sleep, is incorporated into the disciple, whose insight is the concept of awake.


###### Likutei Moharan, Part II 7:14:14
[Likutei Moharan, Part II 7:14:14](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/7:14:14)

אָמַר לוֹ: מַה זֶּה, יְהוֹשֻׁעַ – מָה דַיְקָא, זֶה בְּחִינַת הַשָּׂגָה שֶׁל בְּחִינַת בֵּן, שֶׁהוּא בְּחִינַת מָה כַּנַּ"ל. זֶה בְּחִינַת כְּלָלִיּוּת תַּלְמִיד בְּבֵן, כִּי הַתַּלְמִיד צָרִיךְ שֶׁיִּהְיֶה נִכְלָל בִּבְחִינַת בֵּן, שֶׁהוּא בְּחִינַת מָה, כְּדֵי שֶׁיִּהְיֶה לוֹ יִרְאָה כַּנַּ"ל. וְזֶה (דברים י׳:י״ב): מָה ה' אֱלֹקֶיךָ שׁוֹאֵל מֵעִמָּךְ כִּי אִם לְיִרְאָה. מָה דַיְקָא, כִּי צָרִיךְ שֶׁיִּהְיֶה נִכְלָל בִּבְחִינַת מָה, כְּדֵי שֶׁיִּהְיֶה לוֹ יִרְאָה כַּנַּ"ל. וְזֶה: מַה זֶּה, יְהוֹשֻׁעַ – הַיְנוּ שֶׁרַבִּי אֱלִיעֶזֶר הֵבִיא אֶת רַבִּי יְהוֹשֻׁעַ לִבְחִינַת הַשָּׂגָה שֶׁל מָה, כְּדֵי שֶׁיִּהְיֶה רַבִּי יְהוֹשֻׁעַ, שֶׁהוּא בְּחִינַת תַּלְמִיד, נִכְלָל בְּבֵן כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**“*Mah* (What) is this, Yehoshua?” he asked him—** Specifically *mah,* the insight of a son, who is the concept of *mah.* This alludes to meshing together disciple and son. It is necessary for the disciple to mesh with the son, who is the concept of *mah,* in order that [the disciple] possess fear of God, as discussed above. This is “*mah* (what) does God your Lord ask of you? Only that you fear [Him]” (Deuteronomy 10:12). Specifically “*mah,*” because he has to mesh with the concept of *mah* in order to possess fear. This is: “*Mah* is this, Yehoshua?” In other words, Rabbi Eliezer brought Rabbi Yehoshua to the insight of *mah,* so that Rabbi Yehoshua, the disciple, meshes with the son, as discussed above.


###### Likutei Moharan, Part II 7:14:15
[Likutei Moharan, Part II 7:14:15](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/7:14:15)

מִפְּנֵי מָה נִּזְדַּעְזַעְתָּ. אָמַר לוֹ: מָאוֹר גָּדוֹל רָאִיתִי בַּיָּם – שֶׁרָאָה אוֹר גָּדוֹל בְּיָם הַחָכְמָה.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**“Why did you tremble?” “I saw a great light in the sea,” he answered—** He saw a great light in the Sea of Wisdom.


###### Likutei Moharan, Part II 7:14:16
[Likutei Moharan, Part II 7:14:16](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/7:14:16)

אָמַר לוֹ: שֶׁמָּא עֵינָיו שֶׁל לִוְיָתָן רָאִיתָ וְכוּ', – לִוְיָתָן זֶה בְּחִינַת מַלְכוּת, בְּחִינַת: לִוְיָתָן זֶה יָצַרְתָּ לְשַׂחֶק בּוֹ, כֻּלָּם אֵלֶיךָ יְשַׂבֵּרוּן וְכוּ' כַּנַּ"ל. הַיְנוּ שֶׁהֵשִׁיב לוֹ, שֶׁרָאָה עֵינָיו שֶׁל לִוְיָתָן. דְּהַיְנוּ מַה שֶּׁבְּחִינַת מַלְכוּת מְלַקֵּט וּמְקַבֵּץ כָּל הַבִּטְחוֹנוֹת שֶׁל כָּל בָּאֵי עוֹלָם, שֶׁכֻּלָּם עֵינֵיהֶם תְּלוּיוֹת וּמְצַפִּין עַל פַּרְנָסָה, וּמַלְכוּת, בְּחִינַת לִוְיָתָן, מְקַבֵּץ כָּל אֵלּוּ הַבִּטְחוֹנוֹת וְנִכְנָס עִמָּהֶם לְיָם הַחָכְמָה לְקַבֵּל מִשָּׁם פַּרְנָסָה. וְעַל־יְדֵי־זֶה נִזְדַּעְזֵעַ רַבִּי יְהוֹשֻׁעַ, כִּי נָפַל עָלָיו יִרְאָה, מֵחֲמַת שֶׁנִּכְנַס בְּיָם הַחָכְמָה, שֶׁשָּׁם נִתְגַּלֶּה בְּחִינַת מַלְכוּת, שֶׁבָּא לְקַבֵּל פַּרְנָסָה, שֶׁזֶּה בְּחִינַת עֵינָיו שֶׁל לִוְיָתָן כַּנַּ"ל, וְעַל־יְדֵי־זֶה נוֹפֵל יִרְאָה, כִּי מַלְכוּת הוּא מְקוֹר הַיִּרְאָה, כַּנַּ"ל:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**“Perhaps it was the eyes of Leviathan that you saw,” he said—** “Leviathan” alludes to *Malkhut,* the concept of “this Leviathan that You formed to sport with. All of them look to You…,” as discussed above. In other words, he answered him that he had seen Leviathan’s eyes—i.e., that *Malkhut* collects and gathers all the trust of all the people in the world, whose eyes are looking and hoping for livelihood. *Malkhut* /Leviathan gathers all this trust and enters with it into the Sea of Wisdom in order to receive the livelihood from there. It was because of this that “Rabbi Yehoshua trembled,” for fear of God had come over him as a result of his having entered the Sea of Wisdom where *Malkhut,* which had come to receive livelihood, is revealed. This is “the eyes of Leviathan,” which brings to fear of God, for *Malkhut* is the source of this fear, as discussed above.


###### Likutei Moharan, Part II 7:15:1
[Likutei Moharan, Part II 7:15:1](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/7:15:1)

וְזֶה: וַיְהִי מִקֵּץ שְׁנָתַיִם יָמִים וּפַרְעֹה חֹלֵם וְכוּ'.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**15.** And this is: **“And it was at the end of two years of days that Pharaoh dreamed….”**


###### Likutei Moharan, Part II 7:15:2
[Likutei Moharan, Part II 7:15:2](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/7:15:2)

שְׁנָתַיִם יָמִים – זֶה בְּחִינַת תְּקוּפוֹת הַיָּמִים, תְּקוּפוֹת הַשָּׁנִים הַנַּ"ל, שֶׁהֵם בְּחִינַת עוֹלָם הַבָּא, שֶׁהוּא יוֹם שֶׁכֻּלּוֹ אָרֹךְ, שֶׁהוּא לְמַעְלָה מֵהַזְּמַן; שֶׁשָּׁם סֵדֶר הַזְּמַנִּים הוּא בְּחִינַת מַקִּיפִים כַּנַּ"ל, שֶׁהֵם כָּל הַתַּעֲנוּגִים וְהַשַּׁעֲשׁוּעִים שֶׁל עוֹלָם הַבָּא כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**two years of days—** This alludes to the abovementioned *tekufot* of days and *tekufot* of years—i.e., the World to Come, which is a day that is eternally long, beyond time; where *makifim*, which are the entirety of the pleasure and delight of the World to Come, are the order of time, as discussed above.


###### Likutei Moharan, Part II 7:15:3
[Likutei Moharan, Part II 7:15:3](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/7:15:3)

וּפַרְעֹה זֶה בְּחִינַת יוֹבֵל, כַּמּוּבָא בַּזֹּהַר (ויגש דף ר"י:), דְּכָל נְהוֹרִין אִתְפָּרְעִין וְאִתְגַּלְיָן מִנַּהּ: (וְהַשְׁאָר לֹא בֵּאֵר)

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**that PhaRAoh—** This alludes to *yovel,* as is brought in the *Zohar* (I, 210a) : for all the lights become *PRAa* (uncovered) and revealed through her. (He did not explain the rest.)


###### Likutei Moharan, Part II 7:16:1
[Likutei Moharan, Part II 7:16:1](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/7:16:1)

וְזֶה בְּחִינַת קְבוּרַת מֹשֶׁה, שֶׁהוּא בְּחִינַת הַמַּקִּיפִים, שֶׁהֵם טְמוּנִים מֵעֵין כֹּל. וְזֶה: עֶלְיוֹנִים נִדְמֶה לָהֶם לְמַטָּה וְתַחְתּוֹנִים נִדְמֶה לָהֶם לְמַעְלָה, הַנֶּאֱמָר בִּקְבוּרַת מֹשֶׁה, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (סוטה יד),

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**16.** Moshe’s burial place, too, is the concept of *makifim*, which are hidden from all sight. This is as our Sages, of blessed memory, taught regarding Moshe’s burial place: “To those above it seemed that it was below, while to those below it seemed that it was above” (Sotah 14a).


###### Likutei Moharan, Part II 7:16:2
[Likutei Moharan, Part II 7:16:2](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/7:16:2)

זֶה בְּחִינַת כֹל הַנַּ"ל, בְּחִינַת: כִּי כֹל בַּשָּׁמַיִם וּבָאָרֶץ, שֶׁצָּרִיךְ הַצַּדִּיק שֶׁזּוֹכֶה לְאֵלּוּ הַמַּקִּיפִים הַנַּ"ל שֶׁיִּהְיֶה לוֹ בְּחִינַת כֹל כַּנַּ"ל, לְהַרְאוֹת לָעֶלְיוֹנִים שֶׁהֵם לְמַטָּה, שֶׁאֵינָם יוֹדְעִים כְּלָל בִּידִיעָתוֹ יִתְבָּרַךְ, בְּחִינַת: מֶה חָמִית וְכוּ'; וּלְהֶפֶךְ, תַּחְתּוֹנִים נִדְמֶה לָהֶם לְמַעְלָה, כִּי הֵם מַשִּׂיגִים, שֶׁמְּלֹא כָל הָאָרֶץ כְּבוֹדוֹ, בְּחִינַת: וָאֶרְאֶה אֶת ה':

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This corresponds to the abovementioned attribute of *kol,* as in “for *kol* (all) that is in heaven and on the earth.” The tzaddik who attains these *makifim* must possess the attribute of *kol* in order to show those who are above that they are below, that they really know nothing about the Blessed One, as in “What did you see?…”; and conversely, “to those below it seemed that it was above,” because they attain the insight that “the whole earth is filled with His glory,” as in “I beheld the Lord.”


###### Likutei Moharan, Part II 7:17:1
[Likutei Moharan, Part II 7:17:1](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/7:17:1)

עוֹד יֵשׁ בָּזֶה דְבָרִים נֶעְלָמִים הַרְבֵּה, וְלֹא בֵּאֵר רַק קְצָת, קְצָת רָאשֵׁי־פְרָקִים.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**17.** This [lesson] contains many additional hidden ideas. [The Rebbe] explained only a small part, a few of the main points.


###### Likutei Moharan, Part II 7:17:2
[Likutei Moharan, Part II 7:17:2](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/7:17:2)

כִּי מֹשֶׁה רַבֵּנוּ הָיָה עָנָו (במדבר יב), וַעֲנָוָה גְּדוֹלָה מִכֻּלָּם, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (ע"ז כ:).

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Moshe *Rabbeinu* was a humble person, and humility is the greatest [attribute] of them all, as our Sages, of blessed memory, taught (Avodah Zarah 20b).


###### Likutei Moharan, Part II 7:17:3
[Likutei Moharan, Part II 7:17:3](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/7:17:3)

וְיֵשׁ עוֹד צֵרוּף שֶׁל חֲנֻכָּה, שֶׁהוּא מְרֻמָּז בַּפָּסוּק (דברים ל״ד:ט׳): וִיהוֹשֻעַ בִּן נוּן מָלֵא רוּחַ חָכְמָה כִּי סָמַךְ מֹשֶׁה אֶת יָדָיו עָלָיו, בְּסוֹפֵי־תֵבוֹת יֵשׁ צֵרוּף חֲנוּכָּה, כִּי בְּזֶה הַפָּסוּק מְרֻמָּז כָּל הַבְּחִינוֹת שֶׁל הַמַּאֲמָר הַנַּ"ל : "מָלֵא" זֶה בְּחִינַת: וּמִלְאוּ אֶת הָאָרֶץ, הַמְבֹאָר לְעֵיל, וְכֵן "רוּחַ חָכְמָה" – כִּי סָמַךְ מֹשֶׁה יָדָיו וְכוּ', כָּל זֶה מְבֹאָר לְעֵיל בַּמַּאֲמָר הַנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
The spelling of ChaNUKaH is hinted at also in the verse “Yehoshua the son of nuN was filled with *ruaCh* (the spirit) of wisdom, because *samaKh mosheH et yadaV* (Moshe had laid his hands) upon him” (Deuteronomy 34:9). The last letters in combination spell ChaNUKaH, because all the concepts of the above lesson are hinted at in this verse. “Filled” alludes to “and fill the earth,” which is clarified above, as is “*ruach* of wisdom, because Moshe had laid his hands….” All this is clarified above, in the lesson.


###### Likutei Moharan, Part II 7:17:4
[Likutei Moharan, Part II 7:17:4](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/7:17:4)

גַּם בְּעִנְיַן הַיִּרְאָה; כִּי יֵשׁ חָמֵשׁ גְּבוּרוֹת שֶׁהֵם חָמֵשׁ אֵימוֹת, שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (שבת עז:), וְיֵשׁ אֶלֶף וְת"ה (ארבע מאות וחמש) גְּבוּרָאָן, הַמּוּבָא בַּזֹּהַר הַקָּדוֹשׁ (נשא דף קלז:), שֶׁנִּכְלָלִים הַגְּבוּרוֹת זֶה בָּזֶה עַד אֶלֶף וְת"ה.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
[There are hidden ideas here] as well regarding the topic of the fear of God. For there are five severities, which are the five fears enumerated by our Sages, of blessed memory (see Shabbat 77b). There are also the 1,405 severities referred to in the holy *Zohar* (III, 137b). For these severities are intermingled with those, for a total of 1,405.


###### Likutei Moharan, Part II 7:17:5
[Likutei Moharan, Part II 7:17:5](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/7:17:5)

וְכָל אֵלּוּ הַדְּבָרִים לֹא בֵּאֵר כְּלָל, כִּי אֵלּוּ הַדְּבָרִים נֶאֶמְרוּ וְכוּ':

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
[Rebbe Nachman] did not clarify any of these ideas, because they were said….


###### Likutei Moharan, Part II 7:18:1
[Likutei Moharan, Part II 7:18:1](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/7:18:1)

הַתּוֹרָה הַזֹּאת מְדַבֶּרֶת מִכָּל הָעֶשֶׂר סְפִירוֹת: שֶׁפַע הַכֶּתֶר, חָכְמָה וּבִינָה, יָדַיִם, גַּם יִרְאָה. גַּם אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (כתובות צו): הַמּוֹנֵעַ הֲלָכָה מִפִּי תַּלְמִיד, כְּאִלּוּ מוֹנֵעַ מִמֶּנּוּ חֶסֶד, וּפוֹרֵק מִמֶּנּוּ יִרְאַת־שָׁמַיִם. גַּם בֵּן וְתַלְמִיד – בֵּן, אִיתָא בַּזֹּהַר הַקָּדוֹשׁ (יתרו דף עט:): מַה שְּׁמוֹ, דָּא חָכְמָה. מַה שֵׁם בְּנוֹ, דָּא תִּפְאֶרֶת. תַּלְמִידִים הֵם לִמּוּדֵי ה', דָּא נֶצַח הוֹד. כֹּל, דָּא יְסוֹד, וּמַלְכוּת הַנַּ"ל. רֵאָה הִיא אֵיבָרִים הַפְּנִימִיִּים. וְיֵשׁ סְפִירוֹת שֶׁמְּדַבֵּר מֵהֶם כַּמָּה פְּעָמִים. (אַשְׁרֵי אָזְנַיִם שֶׁכָּךְ שׁוֹמְעוֹת. אַשְׁרֵי הָעָם שֶׁכָּכָה לוֹ וְכוּ'):

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**18.** This teaching addresses all ten of the *sefirot:* the influx of *Keter, Chokhmah* and *Binah,* the hands, and fear. In addition, our Sages, of blessed memory, taught: Whoever withholds a halakhah from the mouth of a pupil is as if he denies him kindness and casts off from him the fear of Heaven (Ketuvot 96a and Sanhedrin 91b). Son and disciple, too. [Of] the son we find in the holy *Zohar* (II, 79b) : “What is his name?” signifies *Chokhmah;* “what is the name of his son?” signifies *Tiferet*. Disciples, “students of God,” signifies *Netzach* and *Hod; kol* signifies *Yesod;* and *Malkhut* is mentioned above. The lungs are the inner organs. And some of the *sefirot* are addressed a number of times. {Happy are the ears that hear such things; happy is the nation for whom this is so….}