## Likutei Moharan, Part II

###### Likutei Moharan, Part II 79:1:1
[Likutei Moharan, Part II 79:1:1](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/79:1:1)

עוֹד מָצָאנוּ כְּתַב־יַד רַבֵּנוּ זַ"ל, וְהֵם רָאשֵׁי־פְרָקִים מֵאֵיזֶה תּוֹרָה נִפְלָאָה: הַקּוֹל קוֹל יַעֲקֹב. כְּרוּז. עֵשָׂו וַיִּשָּׂא קוֹלוֹ. יִצְחָק זְמַן קוּף צַדִּיק יְשֵׁנִים וְכוּ'. וְשַׁבְתָּ עַד ה' אֱלֹקֶיךָ וְשָׁמַעְתָּ בְּקוֹלוֹ . יִצְחָק בֶּן אַבְרָהָם זְמַן נִתְאַחֵד. אַבְרָהָם אוֹהֲבִי. בְּעֵינָיו כְּיָמִים אֲחָדִים בְּאַהֲבָתוֹ. וּשְׁאָר יָשׁוּב בְּנֶךָ. אִם תָּשׁוּב וַאֲשִׁיבְךָ לְפָנַי תַּעֲמֹד:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
We found another manuscript penned by the Rebbe, of blessed memory, containing the topic headings of an amazing teaching: “The voice is the voice of Yaakov” ☛ a declaration ☛ Esav, “And he raised his voice” ☛ Yitzchak, time, *kuf tzaddi,* sleepers, etc. ☛ “you shall return to God your Lord and heed His voice” ☛ “Yitzchak the son of Avraham,” time unites ☛ “Avraham who loved Me” ☛ “in his eyes but a few days because of his love” ☛ “the remnant who returns is your son” ☛ “If you return, I will take you back” and you will stand before Me.


###### Likutei Moharan, Part II 79:1:2
[Likutei Moharan, Part II 79:1:2](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/79:1:2)

כִּי בָא הַשֶּׁמֶשׁ. נִתְקַצֵּר הַזְּמַן. וַיִּשְׁכַּב בַּמָּקוֹם. יֵשׁ כ"ב (תיקון יח). קְחוּ עִמָּכֶם דְּבָרִים וְשׁוּבוּ. מֵאַבְנֵי הַמָּקוֹם אֲבָנִים אוֹתִיּוֹת . מְרַאֲשׁוֹתָיו מַחֲשָׁבָה מְבָרֵר הַכֹּל:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
“For the sun had set” ☛ time contracted ☛ “*vayishkav* (and he lay down) in that place” ☛ *yesh khaf-bet* ☛ “Take words with you and return” ☛ “of the stones of the place,” stones – letters ☛ “at his head,” the mind purifies all.


###### Likutei Moharan, Part II 79:1:3
[Likutei Moharan, Part II 79:1:3](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/79:1:3)

וַיִּשְׁלַח יַעֲקֹב מַלְאָכִים מִצְווֹת זְמַנִּיּוֹת עָשָׂה מִצְווֹת הַרְבֵּה נִבְרָא כַּמָּה מַלְאָכִים. לְפָנָיו. תְּשׁוּבָה. וַאֲשִׁיבְךָ לְפָנַי. אַרְצָה שֵׂעִיר. נ'ד'ת'ה'ר'. אַצִּיגָה. סֻכָּה תְּשׁוּבָה. תְּסֻכֵּנִי בְּבֶטֶן אִמִּי. הוֹלָדָה. שְׁאָר יָשׁוּב בְּנֶךָ:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
“And Yaakov sent angels,” time-based mitzvot, he performed many mitzvot, many angels were created ☛ “before him” ☛ repentance ☛ “I will take you back” ☛ “in the land of Seir” ☛ *N-D-T -H-R* ☛ “let me assign” ☛ *sukkah,* repentance ☛ “*Tesukkeini* (You covered me) in my mother’s womb” ☛ birth ☛ “the remnant who returns is your son.”


###### Likutei Moharan, Part II 79:1:4
[Likutei Moharan, Part II 79:1:4](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/79:1:4)

וַיֵּשֶׁב יַעֲקֹב בְּאֶרֶץ – לְקַיֵּם כִּבּוּד אָב, לְבַטֵּל כֹּחַ כִּבּוּד שֶׁל עֵשָׂו. אֵלֶּה תּוֹלְדוֹת – פּוֹסֵל זַרְעוֹ שֶׁל עֵשָׂו. יוֹסֵף תְּשׁוּבָה. תּוֹסָפוֹת עַל צַדִּיקִים. בְּמָקוֹם שֶׁבַּעֲלֵי־תְשׁוּבָה עוֹמְדִים. בֵּית עֵשָׂו לְקַשׁ בֵּית יוֹסֵף לֶהָבָה:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
“And Yaakov dwelled in the land,” to fulfill honoring one’s parents, to void the power of Esav’s honoring ☛ “These are the offspring,” disqualifies Esav’s progeny ☛ Yosef, repentance ☛ adding to tzaddikim ☛ In the place where penitents stand ☛ “the House of Esav for straw,” “the House of Yosef a flame.”


###### Likutei Moharan, Part II 79:1:5
[Likutei Moharan, Part II 79:1:5](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/79:1:5)

מִקֵּץ שְׁנָתַיִם. אַחֲרִית הַיָּמִים. וּפַרְעֹה חוֹלֵם. סִטְרָא־אָחֳרָא מִתְחַזֶּקֶת. וְהִנֵּה עוֹמֵד שָׁתַק. יְאוֹר תְּשׁוּבָה. מִבְּכִי נְהָרוֹת חִבֵּשׁ. נָשְׂאוּ נְהָרוֹת קוֹלָם:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
“At the end of two years” ☛ the End of Days ☛ “Pharaoh dreamed” ☛ the Other Side gains strength ☛ “and, look, he was standing,” he was silent ☛ “the river,” repentance, “He dammed up the river’s depths” ☛ “the rivers raise up their voice.”


###### Likutei Moharan, Part II 79:1:6
[Likutei Moharan, Part II 79:1:6](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/79:1:6)

וַיִּגַּשׁ אֵלָיו יְהוּדָא תִּקְרֻבְתָּא מַלְכָּא בְּמַלְכָּא נִתְאַחֲדוּ בְּמִצְווֹת. כִּי הִנֵּה הַמְּלָכִים אֲזַי עָבְרוּ כָּל מַלְאֲכֵי חַבָּלָה. יְדַבֶּר נָא בְּאָזְנֵי וְלֹא יְבַלְבְּלוּ אֶת קוֹלִי. וְאַל יִחַר אַפְּךָ. בַּצַּר לְךָ. כְּפַרְעֹה תְּשׁוּבָה. בִּפְרוֹעַ פְּרָעוֹת בְּהִתְנַדֵּב. כִּי כָמוֹךָ כְּפַרְעֹה. תְּשׁוּבַת הַמִּשְׁקָל. יוֹסֵף הִטְמִין חֶרְפָּתִי:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
“Then Yehudah approached him,” a drawing near of king to king, they united through mitzvot ☛ “Behold, the kings,” then “they passed over” all the destroying angels ☛ “let [your servant] speak [a word] in the ear,” that they not confuse my voice ☛ “let your wrath not flare,” “When you are in straits” ☛ “like PhaRAoh,” repentance ☛ “*b’phroa praot* (when vengeance was inflicted,) when they offered themselves” ☛ “for you are like Pharaoh” ☛ commensurable repentance ☛ Yosef hid away my shame.


###### Likutei Moharan, Part II 79:1:7
[Likutei Moharan, Part II 79:1:7](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/79:1:7)

וַיִּקְרְבוּ יְמֵי יִשְׂרָאֵל לָמוּת. הִתְאַחֲדוּת הַזְּמַן. לָמוּת זֶה בַּצַּר לְךָ וְכוּ' בְּאַחֲרִית הַיָּמִים. וַיִּקְרָא לִבְנוֹ לְיוֹסֵף. תְּשׁוּבָה שְׁאָר יָשׁוּב בְּנֶךָ. הִטְמִין חֶרְפָּתִי. אַל תִּקְבְּרֵנִי בְּמִצְרַיִם בְּמֵצַר הַגָּרוֹן. בִּשְׁעַת בְּחִינַת בַּצַּר לְךָ:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
“The days drew near for Yisrael to die” ☛ the unification of time ☛ “to die” is: “When you are in straits…,” in the End of Days ☛ “and he called for his son, for Yosef” ☛ repentance, “the remnant who returns is your son” ☛ hid away my shame ☛ “do not bury me in Mitzrayim,” in the *meitzar* (narrow) of the throat ☛ at the time of “When you are *batzar* (in straits).”


###### Likutei Moharan, Part II 79:1:8
[Likutei Moharan, Part II 79:1:8](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/79:1:8)

וְאֵלֶּה שְׁמוֹת. לְכוּ חֲזוּ מִפְעֲלוֹת וְכוּ' שַׁמּוֹת פְּעֻלוֹת מִצְווֹת. שַׁמּוֹת פֵּרוּד בֵּין הַמִּצְוו‍ֹת. וַיְהִי כָּל נֶפֶשׁ וְכוּ' שִׁבְעִים נָפֶשׁ. אַחְדוּת. עַל־יְדֵי וְיוֹסֵף הָיָה בְּמִצְרָיִם אָסַף חֶרְפָּתִי:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
“And these are the *shemot* (names)” ☛ “Go and see the works… *shamot* (devastations),” works – mitzvot ☛ *shamot,* separation between the mitzvot ☛ “All the souls were… seventy souls” ☛ unity ☛ through “and Yosef was already in Mitzrayim (Egypt),” “*asaf* (has taken away) my shame.”


###### Likutei Moharan, Part II 79:1:9
[Likutei Moharan, Part II 79:1:9](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/79:1:9)

וָאֵרָא אֶל אַבְרָהָם וְכוּ' בְּאֵל שַׁדָּי זְמַן וּגְבוּל גָּלוּת. וּשְׁמִי ה' כְּשֶׁיִּדְפְּקוּ עַל דַּלְתֵי רַחֲמִים. קֹדֶם הַקֵּץ. זֶהוּ הִתְקָרְבוּת הַזְּמַנִּים. וְגַם הֲקִמֹתִי אֶת בְּרִיתִי וְכוּ' לָתֵת לָהֶם אֶרֶץ מְגֻרֵיהֶם תּוֹתְבוּתְהוֹן תְּשׁוּבָה וְגַם אֲנִי שָׁמַעְתִּי נַאֲקַת בְּנֵי יִשְׂרָאֵל. זֶה קוֹל. מְגֻרֵיהֶם אֲסִיפַת הַנִּיצוֹצוֹת בִּתְשׁוּבָה. לְאֶרֶץ־יִשְׂרָאֵל. בּוֹנֵה יְרוּשָׁלָיִם. נִדְחֵי יִשְׂרָאֵל יְכַנֵּס:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
“And I appeared to Avraham… as *El Shadai,*” time and the bounds of exile ☛ “but by My Name *YHVH,*” when they will knock on the doors of mercy ☛ prior to the End ☛ this is the nearing of the times ☛ “I have also established My covenant… to give them the land of their sojournings,” their dwellings, repentance, “And also I have heard the groaning of the Israelites” ☛ this is voice ☛ “sojournings,” the gathering up of the sparks through repentance ☛ to the Land of Israel ☛ “the builder of Jerusalem” ☛ “He gathers in the outcast of Israel.”


###### Likutei Moharan, Part II 79:1:10
[Likutei Moharan, Part II 79:1:10](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/79:1:10)

בֹּא אֶל פַּרְעֹה. מֹשֶׁה בְּחִינַת אַחְדוּת הַזְּמַנִּים, מַה שֶׁהָיָה הוּא שֶׁיִּהְיֶה. פַּרְעֹה, קוֹלָהּ כַּנָּחָשׁ יֵלֵךְ. אֲנִי הִכְבַּדְתִּי אֶת לִבּוֹ לְמַעַן שִׁתִי אֹתֹתַי. אִם לֹא יַאֲמִינוּ לְקוֹל הָאוֹת. בְּקִרְבּוֹ. הַכְבָּדָתוֹ שֶׁהִכְבִּיד עַל יִשְׂרָאֵל כְּדֵי לְעוֹרְרָם בִּתְשׁוּבָה. וּפַרְעֹה הִקְרִיב:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
“Come to Pharaoh” ☛ Moshe, the concept of uniting the times, “*Mah shehayah, hu sheyihiyeh* (What was, will be)” ☛ Pharaoh, “its voice like a snake slithering away” ☛ “I have hardened his heart, so that I might set My signs” ☛ “if they do not believe… the voice of the sign” ☛ “in his midst” ☛ the load with which He burdened Israel in order to rouse them to repentance ☛ “And Pharaoh drew near.”


###### Likutei Moharan, Part II 79:1:11
[Likutei Moharan, Part II 79:1:11](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/79:1:11)

וַיִּשְׁמַע יִתְרוֹ קְרִיעַת יַם־סוּף וּמִלְחֲמוֹת עֲמָלֵק. קְרִיעַת יַם־סוּף, זֶה בִּטּוּל הַזְּמַנִּים. וַיַּשְׁקֵף ה' אֶל מַחֲנֵה מִצְרַיִם בְּעַמּוּד אֵשׁ וְעָנָן וַיָּהָם. עַמּוּד אֵשׁ זֶה לַיְלָה וְעָנָן זֶה יוֹם, וְהַקָּדוֹשׁ־בָּרוּךְ־הוּא עִרְבְּבָם וּבִטֵּל הַזְּמַנִּים. מִלְחֶמֶת עֲמָלֵק זֶה תְּשׁוּבָה. מֹשֶׁה אַהֲרֹן וְחוּר פֵּרֵשׁ רַשִׁ"י בְּתַעֲנִית הָיוּ שְׁרוּיִים. עַל־יְדֵי־זֶה וַיִּשְׁמַע יִתְרוֹ שָׁמַע הַקּוֹל: (עַד כָּאן לְשׁוֹן רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה):

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
“And Yitro heard” the splitting of the Red Sea and the war against Amalek ☛ splitting the Red Sea, this is the nullification of the times ☛ “and God looked out over the camp of Egypt through a pillar of fire and cloud, and He confused them” ☛ “a pillar of fire” is night and “cloud” is day, and the Blessed Holy One mixed them together and nullified the times ☛ the war against Amalek is repentance ☛ “Moshe, Aharon and Chur”; Rashi comments: they were fasting ☛ because of this “And Yitro heard”—he heard the voice. {Until here is *leshon Rabbeinu,* may his memory be for a blessing.}


###### Likutei Moharan, Part II 79:2:1
[Likutei Moharan, Part II 79:2:1](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/79:2:1)

כָּל זֶה מָצָאנוּ מִכְּתַב יַד רַבֵּנוּ זַ"ל, וְהֶעְתַּקְנוּ אוֹת בְּאוֹת. וְהִנֵּה הַדְּבָרִים סְתוּמִים וַחֲתוּמִים מֵעֵין כֹּל, אֵין יוֹצֵא וְאֵין בָּא. אַךְ מֵעֹצֶם תְּשׁוּקָתֵנוּ לְהָבִין וּלְהַשְׂכִּיל כָּל מַה דְּאֶפְשָׁר מִנְּעִימַת נִפְלְאוֹת הַשָּׂגוֹתָיו הַקְּדוֹשִׁים, יָגַעְתִּי וּמָצָאתִי מְעַט מִזְּעֵיר כְּמֵצִיץ מִן הַחֲרַכִּים. וְהִנֵּה אָנֹכִי הָרוֹאֶה, כִּי דְּבָרִים הָאֵלֶּה כְּתָבָם בְּדֶרֶךְ רָאשֵׁי־פְרָקִים בְּרֶמֶז בְּעַלְמָא לְזִכָּרוֹן, וְאַחֲרֵי הָעִיּוּן הֵבַנְתִּי אֵיזֶה הַקְדָּמוֹת שֶׁכִּוֵּן לָהֶם, אֲשֶׁר עֲלֵיהֶם יִסֹּב כָּל הָעִנְיָן הַזֶּה. אֶפֶס קָצֵהוּ מָצָאתִי, לֹא כֻּלּוֹ, כִּי כְּפִי הַנִּרְאֶה בְּוַדַּאי כִּוֵּן עוֹד לְאֵיזֶה הַקְדָּמוֹת, אֲשֶׁר לֹא זָכִיתִי לַעֲמֹד עֲלֵיהֶם, וּמֵחֲמַת זֶה אִי אֶפְשָׁר לְבָאֵר וּלְפָרֵשׁ הָעִנְיָן הַזֶּה הֵיטֵב, שֶׁיִּהְיֶה מוּבָן כָּל דְּבָרָיו. אַךְ אַף־עַל־פִּי־כֵן מַה שֶּׁאֶפְשָׁר לְהָבִין מְעַט עַל־פִּי הַהַקְדָּמָה שֶׁהֵבַנְתִּי מִדְּבָרָיו, אָמַרְתִּי לְבָאֵר מַה שֶּׁבְּיָדִי, וְאוּלַי עַל־יְדֵי־זֶה יִשְׁמַע חָכָם וְיוֹסֵף לֶקַח, וְיָבִין עוֹד דָּבָר מִתּוֹךְ דְּבָרַי, לְבָאֵר הַשְּׁאָר עַל נָכוֹן:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**2.** We found all this in a manuscript penned by Rebbe Nachman, of blessed memory, and copied it letter by letter. Now see, the words are hidden and sealed from every eye; “no one leaves or enters.” Nevertheless, because of our strong desire to understand and comprehend whatever we can of the beauty of his wondrous holy insights, I labored and found a miniscule amount, as “one peeking through the cracks.” Behold, “I am the seer.” For [the Rebbe] wrote these down in the form of topic headings, general hints, as memory aids, yet after investigation I understood some of the introductions which he had in mind, around which this entire subject revolves. I found a tiny part of it, not the entirety, since, apparently, he certainly had some additional introductions in mind which I was not privileged to ascertain. On account of this it is impossible to clarify and explain the matter well, so that all his words might be understood. Nevertheless, that which can be somewhat understood based on the introduction, that which I succeeded in comprehending from his words, I said I would elucidate. Perhaps, through this “the wise will hear and gain erudition,” and, deriving a further insight from my words, properly elucidate the remainder.


###### Likutei Moharan, Part II 79:2:2
[Likutei Moharan, Part II 79:2:2](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/79:2:2)

וְהִנֵּה מַה שֶּׁהֵאִיר ה' עֵינַי הוּא, כִּי רַבֵּנוּ זַ"ל רוֹצֶה לְגַלּוֹת, שֶׁתְּשׁוּבָה וּבְחִינַת לְמַעְלָה מֵהַזְּמַן, דְּהַיְנוּ בִּטּוּל הַזְּמַנִּים, הֵם בְּחִינָה אַחַת, וְעַל־יְדֵי־זֶה זוֹכִין לִשְׁמֹעַ הַקּוֹל דִּקְדֻשָּׁה וּלְהַכְנִיעַ הַקּוֹל דְּסִטְרָא־אָחֳרָא. וְכֵן מְבֹאָר בְּהָאָלֶף־בֵּית הֶחָדָשׁ, בְּאוֹת תָּו – תְּשׁוּבָה, סִימָן א, וְזֶה לְשׁוֹנוֹ: יוֹם שֶׁהָאָדָם עוֹשֶׂה תְּשׁוּבָה הוּא לְמַעְלָה מֵהַזְּמַן, וּמַעֲלֶה כָּל הַיָּמִים לְמַעְלָה מֵהַזְּמַן, וְכֵן יוֹם־הַכִּפּוּרִים הוּא לְמַעְלָה מֵהַזְּמַן, עַד כָּאן לְשׁוֹנוֹ. נִמְצָא מְבֹאָר, שֶׁתְּשׁוּבָה הוּא לְמַעְלָה מֵהַזְּמַן.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
It was to this that God illuminated my eyes: *Rabbeinu,* of blessed memory, wants to reveal that repentance and beyond-time—i.e., nullification of the times—are a single concept, through which one merits hearing the voice of holiness and subduing the voice of the Other Side. This is likewise clarified in *The New Aleph-Bet,* under the letter *Tav: Teshuvah* 1. He states: “The day a person repents is beyond time and elevates all the days beyond time. Yom Kippur, too, is beyond time.” It follows from this that repentance is beyond time.


###### Likutei Moharan, Part II 79:2:3
[Likutei Moharan, Part II 79:2:3](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/79:2:3)

וְלַעֲנִיּוּת דַּעְתִּי זֶהוּ מַה שֶּׁרוֹצֶה לְבָאֵר בִּפְסוּקִים אֵלּוּ, בְּצֵרוּף עוֹד אֵיזֶה הַקְדָּמוֹת שֶׁלֹּא זָכִיתִי לַעֲמֹד עֲלֵיהֶם כַּנַּ"ל. וְעַתָּה בּוֹא וּרְאֵה, וְתָבִין מְעַט מִדְּבָרָיו. וְנַתְחִיל לְדֻגְמָא מִסּוֹף דְּבָרָיו הַקְּדוֹשִׁים, וְהוּא:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
In my humble opinion, that is what [the Rebbe] wants to clarify with these verses, combined with some additional introductions which I was not privileged to ascertain, as mentioned above. Now, come and see, and understand a bit of his words. We will begin with an example from the end of his holy words, to wit:


###### Likutei Moharan, Part II 79:2:4
[Likutei Moharan, Part II 79:2:4](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/79:2:4)

וַיִּשְׁמַע יִתְרוֹ קְרִיעַת יַם־סוּף וְכוּ' כַּנַּ"ל. קְרִיעַת יַם־סוּף זֶה בִּטּוּל הַזְּמַנִּים, וַיַּשְׁקֵף ה' וְכוּ' – פֵּרוּשׁ, בָּזֶה רוֹצֶה לְבָאֵר וּלְהוֹכִיחַ בְּקִצּוּר נִפְלָא, שֶׁקְּרִיעַת יַם־סוּף הוּא בְּחִינַת בִּטּוּל הַזְּמַנִּים, כִּי בִּקְרִיעַת יַם־סוּף כְּתִיב (שמות י"ד):

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**{“And Yitro heard”** (Exodus 18:1) **the splitting of the Red Sea and the war against Amalek ☛ splitting the Red Sea, this is the nullification of the times ☛ “and God looked out over the camp of Egypt through a pillar of fire and cloud, and He confused them”** (ibid. 14:24) **☛ “a pillar of fire” is night and “cloud” is day, and the Blessed Holy One mixed them together and nullified the times ☛ the war against Amalek is repentance ☛ “Moshe, Aharon and Chur”** (Exodus 17:10) **; Rashi comments: they were fasting ☛ because of this “And Yitro heard”—he heard the voice.}** **“And Yitro heard” the splitting of the Red Sea…. Splitting the Red Sea, this is nullification of the times, “and God looked out…”—** The explanation is: Through this he wants to clarify and prove, with incredible conciseness, that splitting the Red Sea is the concept of nullification of the times, because concerning the splitting of the Red Sea it is written:


###### Likutei Moharan, Part II 79:2:5
[Likutei Moharan, Part II 79:2:5](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/79:2:5)

וַיַּשְׁקֵף ה' אֶל מַחֲנֵה מִצְרַיִם בְּעַמּוּד אֵשׁ וְעָנָן וַיָּהָם. עַמּוּד אֵשׁ זֶה לַיְלָה, וְעָנָן זֶה יוֹם, וְהַקָּדוֹשׁ־בָּרוּךְ־הוּא עִרְבְּבָם וּבִטֵּל הַזְּמַנִּים. נִמְצָא שֶׁקְּרִיעַת יַם־סוּף הוּא בְּחִינַת בִּטּוּל הַזְּמַנִּים. וְהוֹלֵךְ וּמְבָאֵר הַהַקְדָּמָה הַנַּ"ל, שֶׁבִּטּוּל הַזְּמַנִּים וּתְשׁוּבָה הוּא בְּחִינָה אַחַת וְכוּ'.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**“and God looked out over the camp of Egypt through a pillar of fire and cloud, and He confused them.” “A pillar of fire” is night, and “cloud” is day, and theBlessed Holy One mixed them together and nullified the times.** It follows, that splitting the Red Sea is the concept of nullification of the times. He goes on to clarify the aforementioned introduction, that nullification of the times and repentance are a single concept, etc.


###### Likutei Moharan, Part II 79:2:6
[Likutei Moharan, Part II 79:2:6](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/79:2:6)

וְזֶה שֶׁכָּתַב: מִלְחֶמֶת עֲמָלֵק זֶה תְּשׁוּבָה, מֹשֶׁה אַהֲרֹן וְחוּר – פֵּרֵשׁ רַשִׁ"י בְּתַעֲנִית הָיוּ שְׁרוּיִים. פֵּרוּשׁ, שֶׁמֵּבִיא רְאָיָה שֶׁמִּלְחֶמֶת עֲמָלֵק זֶה תְּשׁוּבָה, כִּי אָז הָיוּ שְׁרוּיִים בְּתַעֲנִית מֹשֶׁה אַהֲרֹן וְחוּר שֶׁזֶּהוּ בְּחִינַת תְּשׁוּבָה, נִמְצָא שֶׁקְּרִיעַת יַם־סוּף וּמִלְחֶמֶת עֲמָלֵק זֶהוּ בְּחִינַת בִּטּוּל הַזְּמַנִּים וּתְשׁוּבָה, שֶׁהֵם תְּלוּיִים זֶה בָּזֶה. וְעַל־יְדֵי־זֶה וַיִּשְׁמַע יִתְרוֹ שָׁמַע הַקּוֹל, הַיְנוּ כַּנַּ"ל כִּי עַל־יְדֵי תְּשׁוּבָה, שֶׁהוּא בִּטּוּל הַזְּמַנִּים, עַל־יְדֵי־זֶה שׁוֹמְעִין הַקּוֹל דִּקְדֻשָּׁה כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And this is as he wrote: **the war again st Amalek is repentance. “Moshe, Aharon and Chur”; Rashi comments: they were fa st ing—** The explanation is: [The Rebbe] proves that the war against Amalek is repentance, because Moshe, Aharon and Chur were then fasting, which conceptually corresponds to repentance. It follows, that splitting the Red Sea and the war against Amalek are the concept of nullification of the times and repentance, which depend one on the other. And as a result **“And Yitro heard”—he heard the voice.** This is as mentioned above, that through repentance, which is nullification of the times, one hears the voice of holiness.


###### Likutei Moharan, Part II 79:2:7
[Likutei Moharan, Part II 79:2:7](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/79:2:7)

וְעַל־פִּי דֶּרֶךְ זֶה תָּשׁוּב וְתִרְאֶה כָּל הָעִנְיָנִים הָאֵלֶּה הַכְּתוּבִים לְעֵיל, וְתִמְצָא בָּהֶם דְּבָרִים עֲרֵבִים. וְעַתָּה נָשׁוּב לִתְחִלַּת דְּבָרָיו,

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Using this approach, go back and consider all of the topics listed above, and you will find delightful ideas in them. Now, let us return to the beginning of his words:


###### Likutei Moharan, Part II 79:2:8
[Likutei Moharan, Part II 79:2:8](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/79:2:8)

הַקֹּל קוֹל יַעֲקֹב. כְּרוּז. עֵשָׂו וַיִּשָּׂא קוֹלוֹ. הַיְנוּ שֶׁצְּרִיכִין לְהַגְבִּיר הַקּוֹל קוֹל יַעֲקֹב עַל הַקּוֹל דְּסִטְרָא־אָחֳרָא שֶׁהוּא בְּחִינַת עֵשָׂו, שֶׁנֶּאֱמַר בּוֹ וַיִּשָּׂא קוֹלוֹ, שֶׁהוּא מִתְגַּבֵּר לְהַעֲלִים, חַס וְשָׁלוֹם, הַקּוֹל שֶׁל יַעֲקֹב, וּצְרִיכִין לְהַתְגַּבֵּר לְהַכְנִיעַ הַקּוֹל שֶׁל עֵשָׂו, כְּדֵי שֶׁנִּזְכֶּה לִשְׁמֹעַ הַקּוֹל שֶׁל יַעֲקֹב. וְזֶה זוֹכִין עַל־יְדֵי תְּשׁוּבָה, שֶׁהוּא בִּטּוּל הַזְּמַנִּים כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**{“The voice is the voice of Yaakov”** (Genesis 27:22) **☛ a declaration ☛ Esav, “And he raised his voice”** (Genesis 27:38) **☛ Yitzchak, time, *kuf tzaddi,* sleepers, etc. ☛ “you shall return to God your Lord and heed His voice”** (Deuteronomy 4:30) **☛ “Yitzchak the son of Avraham”** (Genesis 25:19) **, time unites ☛ “Avraham who loved Me”** (Isaiah 41:8) **☛ “in his eyes but a few days because of his love”** (Genesis 29:20) **☛ “the remnant who returns is your son”** (Isaiah 7:3) **☛ “If you return, I will take you back and you will stand before Me”** (Jeremiah 15:19)**.}** **“The voice is the voice of Yaakov,” a declaration. Esav, “And he raised his voice”**—That is, one must raise “The voice is the voice of Yaakov” over the voice of the Other Side, which is the concept of Esav, of whom it is stated, “And he raised his voice.” He strengthens himself in order to drown out Yaakov’s voice, God forbid. And so it is necessary for us to overpower and subdue Esav’s voice in order that we merit hearing the voice of Yaakov. One merits this through repentance, which is nullification of the times, as mentioned above.


###### Likutei Moharan, Part II 79:2:9
[Likutei Moharan, Part II 79:2:9](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/79:2:9)

וְזֶהוּ: יִצְחָק זְמַן קוּף צַדִּיק יְשֵׁנִים וְכוּ' – הַיְנוּ שֶׁיִּצְחָק מְרַמֵּז עַל זְמַן, כִּי "יִצְחָק" אוֹתִיּוֹת "קֵץ חַי", כַּמּוּבָא. קֵץ מְרַמֵּז עַל הַזְּמַן שֶׁהוּא בְּחִינַת אַחֲרִית הַיָּמִים, כְּמוֹ שֶׁמּוּבָא לְקַמָּן: מִקֵּץ שְׁנָתַיִם, אַחֲרִית הַיָּמִים. וְזֶה מַה שֶּׁאִיתָא, שֶׁאוֹתִיּוֹת קוּף צַדִּיק יְשֵׁנִים וְכוּ' שֶׁזֶּה מְרַמֵּז עַל הַזְּמַן, כַּמְבֹאָר בְּמָקוֹם אַחֵר, שֶׁעִקָּר הַזְּמַן הוּא בִּבְחִינַת שֵׁנָה (כַּמְבֹאָר לְעֵיל בְּסִימָן סא).

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And this is: **Yitzchak, time, *kuf tzaddi,* sleepers, etc.** That is, Yitzchak alludes to time, because the letters YiTZChaK spell *KeiTZ ChaY,* as is brought. *KeiTZ* connotes time, which is the concept of the End of Days, as is brought further on: **“*miKeiTZ* (at the end of) two years,” the End of Days**. Hence the letters *kuf tzaddi,* sleepers, etc., allude to time, as explained elsewhere. For the essence of time is in the concept of sleep {as explained above, in *Likutey Moharan* II, 61}.


###### Likutei Moharan, Part II 79:2:10
[Likutei Moharan, Part II 79:2:10](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/79:2:10)

וְשַׁבְתָּ עַד ה' אֱלֹקֶיךָ וְשָׁמַעְתָּ בְּקוֹלוֹ – הַיְנוּ עַל־יְדֵי תְּשׁוּבָה זוֹכִין לִשְׁמֹעַ קוֹלוֹ יִתְבָּרַךְ, הַיְנוּ הַקּוֹל דִּקְדֻשָּׁה כַּנַּ"ל, כִּי תְּשׁוּבָה הִיא בְּחִינַת בִּטּוּל הַזְּמַן, שֶׁעַל־יְדֵי־זֶה שׁוֹמְעִין הַקּוֹל כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**“you shall return to God your Lord and heed His voice”**—That is, through repentance one merits hearing God’s voice, i.e., the voice of holiness. This is because repentance is the nullification of time, on account of which one hears the voice, as mentioned above.


###### Likutei Moharan, Part II 79:2:11
[Likutei Moharan, Part II 79:2:11](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/79:2:11)

וְעַתָּה הוֹלֵךְ וּמְבָאֵר, שֶׁתְּשׁוּבָה הוּא בְּחִינַת בִּטּוּל הַזְּמַן, דְּהַיְנוּ שֶׁהַזְּמַן נִתְאַחֵד, דְּהַיְנוּ שֶׁהַזְּמַן עוֹלֶה וְנִתְקַשֵּׁר וְנִכְלָל בִּבְחִינַת לְמַעְלָה מֵהַזְּמַן.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And now, [the Rebbe] goes on to clarify that repentance corresponds to the nullification of time—i.e., that **time unites,** namely, that it ascends, binds and is encompassed in the concept of beyond-time.


###### Likutei Moharan, Part II 79:2:12
[Likutei Moharan, Part II 79:2:12](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/79:2:12)

וְזֶהוּ שֶׁמְּבָאֵר בִּלְשׁוֹנוֹ הַקָּדוֹשׁ יִצְחָק בֶּן אַבְרָהָם זְמַן נִתְאַחֵד. אַבְרָהָם אוֹהֲבִי. בְּעֵינָיו כְּיָמִים אֲחָדִים בְּאַהֲבָתוֹ. וּשְׁאָר יָשׁוּב בְּנֶךָ וְכוּ'. הַיְנוּ שֶׁמְּבָאֵר, שֶׁאַבְרָהָם הוּא בְּחִינַת לְמַעְלָה מִן הַזְּמַן, כִּי מִדָּתוֹ שֶׁל אַבְרָהָם הִיא אַהֲבָה, כְּמוֹ שֶׁכָּתוּב (ישעיהו מ״א:ח׳): אַבְרָהָם אֹהֲבִי, וְאַהֲבָה הוּא בְּחִינַת הִתְאַחֲדוּת הַזְּמַן, כְּמוֹ שֶׁכָּתוּב (בראשית כ״ט:כ׳): בְעֵינָיו כְּיָמִים אֲחָדִים בְּאַהֲבָתוֹ. וְזֶהוּ בְּחִינַת תְּשׁוּבָה, שֶׁעַל זֶה מְרַמֵּז תֵּבַת בֵּן, כְּמוֹ שֶׁכָּתוּב (ישעיהו ז׳:ג׳): וּשְׁאָר יָשׁוּב בְּנֶךָ. כִּי תְּשׁוּבָה הִיא לְמַעְלָה מֵהַזְּמַן, כְּמוֹ שֶׁכָּתוּב (ירמיהו ט״ו:י״ט): אִם תָּשׁוּב וַאֲשִׁיבְךָ לְפָנַי תַּעֲמֹד, וּלְפָנָיו יִתְבָּרַךְ הוּא בְּוַדַּאי לְמַעְלָה מֵהַזְּמַן, כִּי הַשֵּׁם יִתְבָּרַךְ הוּא לְמַעְלָה מֵהַזְּמַן, כַּיָּדוּעַ.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And this is what he clarifies with his holy words: **“Yitzchak the son of Avraham,” time unites. “Avraham who loved Me,” “in his eyes but a few days because of his love.” “The remnant who returns is your son”….** That is, he explains that Avraham is the concept of beyond-time. This is because Avraham’s trait is love, as it is written, “Avraham who loved Me,” and love corresponds to the unification of time, as it is written, “in his eyes but a few days because of his love.” And this is the concept of repentance, which is alluded to by the word “son,” as it is written, “the remnant who returns is your son.” For repentance is beyond time, as it is written, “If you return, I will take you back and you will stand before Me,” and before Him is certainly beyond time, because God is beyond time, as is known.


###### Likutei Moharan, Part II 79:2:13
[Likutei Moharan, Part II 79:2:13](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/79:2:13)

נִמְצָא שֶׁיִּצְחָק בֶּן אַבְרָהָם מְרַמֵּז עַל הִתְאַחֲדוּת הַזְּמַן עַל־יְדֵי תְּשׁוּבָה, כִּי יִצְחָק, שֶׁהוּא בְּחִינַת הַזְּמַן כַּנַּ"ל, עוֹלֶה וְנִתְאַחֵד וְנִכְלָל בִּבְחִינַת אַבְרָהָם שֶׁהוּא בְּחִינַת אַהֲבָה, בְּחִינַת לְמַעְלָה מֵהַזְּמַן, עַל־יְדֵי בְּחִינַת בֵּן שֶׁהוּא בְּחִינַת תְּשׁוּבָה כַּנַּ"ל. וַאֲזַי מִתְגַּבֵּר הַקּוֹל יַעֲקֹב עַל קוֹל שֶׁל עֵשָׂו וְכוּ' כַּנַּ"ל. כִּי עַל־יְדֵי תְּשׁוּבָה שֶׁהוּא בְּחִינַת בִּטּוּל הַזְּמַן, עַל־יְדֵי זֶה שׁוֹמְעִין הַקּוֹל דִּקְדֻשָּׁה, שֶׁהוּא בְּחִינַת קוֹל יַעֲקֹב כַּנַּ"ל:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
It follows, that “Yitzchak the son of Avraham,” alludes to the unification of time through repentance. Through the concept of son/repentance, Yitzchak, who is the concept of time, as mentioned above, ascends to unite and become encompassed in the concept of Avraham, who corresponds to love/beyond-time. As a result, Yaakov’s voice overcomes Esav’s voice, etc., as mentioned above. For through repentance, which is the nullification of time, one hears the voice of holiness, which is the voice of Yaakov, as mentioned above.


###### Likutei Moharan, Part II 79:2:14
[Likutei Moharan, Part II 79:2:14](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/79:2:14)

וְזֶהוּ: כִּי בָא הַשֶּׁמֶשׁ – נִתְקַצֵּר הַזְּמַן. כִּי הַשֶּׁמֶשׁ בָּאָה שֶׁלֹּא בְּעוֹנָתָהּ בִּשְׁבִיל יַעֲקֹב, וְנִתְקַצֵּר הַזְּמַן שֶׁזֶּהוּ בְּחִינַת בִּטּוּל הַזְּמַן. וְזֶה: וַיִּשְׁכַּב בַּמָּקוֹם, וְאִיתָא שֶׁתֵּבַת "וַיִּשְׁכַּב" הוּא בְּחִינַת יֵשׁ כ"ב, הַיְנוּ כ"ב אַתְוָן דְּאוֹרַיְתָא, שֶׁמֵּהֶם כָּל הַדִּבּוּרִים. וְזֶה מְרַמֵּז עַל תְּשׁוּבָה, בְּחִינַת (הושע י״ד:ג׳): קְחוּ עִמָּכֶם דְּבָרִים וְשׁוּבוּ.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**{“For the sun had set”** (Genesis 28:11) **☛ time contracted ☛ “*vayishkav* (and he lay down) in that place” ☛ *yesh khaf-bet* ☛ “Take words with you and return”** (Hosea 14:3) **☛ “of the stones of the place,” stones – letters ☛ “at his head,” the mind purifies all.}** And this is: **“For the sun had set”—time contracted**. The sun set prematurely for Yaakov’s sake and time contracted, which is the concept of nullification of time. And this is: **“*vayishkav* (and he lay down) in that place.”** Hence the word *vaYiShKaV* alludes to ***YeSh Khaf-Bet***—i.e., the twenty-two letters of the Torah (Tikkuney Zohar #18, p.34a), from which all words derive. This alludes to repentance, the concept of **“Take words with you and return.”**


###### Likutei Moharan, Part II 79:2:15
[Likutei Moharan, Part II 79:2:15](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/79:2:15)

וְזֶהוּ: מֵאַבְנֵי הַמָּקוֹם, אֲבָנִים אוֹתִיּוֹת. הַיְנוּ אוֹתִיּוֹת הַדִּבּוּרִים שֶׁהֵם בְּחִינוֹת תְּשׁוּבָה, בְּחִינַת: קְחוּ עִמָּכֶם דְבָרִים וְשׁוּבוּ, כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And this is: **“of the stones of the place”—stones, letters.** This refers to the letters of the words, which are the concept of repentance, the concept of “Take words with you and return.”


###### Likutei Moharan, Part II 79:2:16
[Likutei Moharan, Part II 79:2:16](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/79:2:16)

וְזֶהוּ: מְרַאֲשׁוֹתָיו, מַחֲשָׁבָה מְבָרֵר הַכֹּל. כִּי עִקָּר תִּקּוּן הַתְּשׁוּבָה הוּא עַל־יְדֵי קְדֻשַּׁת הַמַּחֲשָׁבָה, שֶׁמְּבָרֶרֶת וּמְתַקֶּנֶת כָּל הַפְּגָמִים, כִּי כֻלָּם בְּמַחֲשָׁבָה אִתְבְּרִרוּ. נִמְצָא שֶׁפָּסוּק וַיִּשְׁכַּב בַּמָּקוֹם הַהוּא וְכוּ', כִּי בָא הַשֶּׁמֶשׁ, וַיִּקַח מֵאַבְנֵי הַמָּקוֹם, וַיָּשֶׂם מְרַאֲשֹׁתָיו – כָּל זֶה מְרַמֵּז, שֶׁתְּשׁוּבָה הוּא בְּחִינַת לְמַעְלָה מֵהַזְּמַן.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And this is: **“at his head”—the mind purifies all**. Repentance effects rectification mainly through the sanctity of the mind, which purifies and rectifies all blemishes, for “they are all purified in the mind” (cf. Zohar II, 254b). It follows, that the verse “*vayishkav* (and he lay down) in that place… for the sun had set, and he took one of the stones of the place and put it at his head”—all this indicates that repentance is the concept of beyond-time.


###### Likutei Moharan, Part II 79:2:17
[Likutei Moharan, Part II 79:2:17](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/79:2:17)

וּבְדֶרֶךְ זֶה תְּעַיֵּן הֵיטֵב בְּכָל הַדְּבָרִים הַנַּ"ל, הַנִּכְתָּבִים בְּרֶמֶז בְּדֶרֶךְ רָאשֵׁי־פְּרָקִים, וְתָבִין וְתִרְאֶה הַקְדָּמוֹת הַנַּ"ל בְּכָל עִנְיָן וְעִנְיָן. אֶפֶס קָצֵהוּ תִּרְאֶה, לֹא כֻּלּוֹ, כִּי עֲדַיִן חֲסֵרִים כַּמָּה הַקְדָּמוֹת שֶׁכִּוֵּן אֲלֵיהֶם כָּאן, שֶׁלֹּא זָכִיתִי לַעֲמֹד עֲלֵיהֶם עֲדַיִן.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Use this approach to thoroughly analyze all the aforementioned ideas, which were written as hints, in the form of topic headings, and you will understand and discover the aforementioned introductions in each and every topic. You will see only a tiny part of it, not the entirety, because several of the introductions which he had in mind here are still missing, as I have still not merited ascertaining them.


###### Likutei Moharan, Part II 79:2:18
[Likutei Moharan, Part II 79:2:18](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/79:2:18)

גַּם אֵלּוּ הַהַקְדָּמוֹת שֶׁכְּבָר מָצָאנוּ בִּדְבָרָיו, תְּהִלָּה לָאֵל, עֲדַיִן צְרִיכִין בֵּאוּר רָחָב, כִּי בֶּאֱמֶת עִקָּר הָעֲבוֹדָה הוּא לְקַשֵּׁר וּלְבַטֵּל בְּחִינַת הַזְּמַן, לְהַעֲלוֹתוֹ וּלְיַחֲדוֹ בִּבְחִינַת לְמַעְלָה מֵהַזְּמַן.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
In addition, those introductions which, praise God, we have already found in his words are still in need of broader clarification, because, in fact, the main task is to bind and nullify the concept of time, to elevate and merge it into the concept of beyond-time.


###### Likutei Moharan, Part II 79:2:19
[Likutei Moharan, Part II 79:2:19](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/79:2:19)

וְזֶה בְּחִינַת מִצְווֹת זְמַנִּיּוֹת, כְּדֵי לִזְכּוֹת עַל־יְדֵי הַמִּצְווֹת זְמַנִּיּוֹת, שֶׁיִּתְאַחֵד הַזְּמַן וְיַעֲלֶה הַזְּמַן לִבְחִינַת לְמַעְלָה מֵהַזְּמַן. וְכָל הַצָּרוֹת וְהַדִּינִים וַאֲחִיזַת הַסִּטְרָא־אָחֳרָא, הוּא רַק בִּבְחִינַת הַזְּמַן, שֶׁזֶּהוּ בְּחִינַת (דברים ד׳:ל׳) בַּצַּר לְךָ וְכוּ' בְּאַחֲרִית הַיָּמִים דַּיְקָא, שֶׁזֶּהוּ בְּחִינַת זְמַן, וְאָז: וְשַׁבְתָּ עַד ה' אֱלֹקֶיךָ, דְּהַיְנוּ שֶׁנִּזְכֶּה לָשׁוּב, וְעַל־יְדֵי־זֶה נִזְכֶּה לְבַטֵּל הַזְּמַן כַּנַּ"ל, וְאָז יִתְבַּטְּלוּ כָּל הַצָּרוֹת וְהַדִּינִים וְכָל אֲחִיזַת הַסִּטְרָא־אָחֳרָא, וְנִזְכֶּה לִשְׁמֹעַ קוֹל דִּקְדֻשָּׁה, בְּחִינַת: וְשַׁבְתָּ עַד ה' אֱלֹקֶיךָ וְשָׁמַעְתָּ בְּקֹלוֹ.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is the concept of **time-based mitzvot** ; in order to merit having time unite via time-based mitzvot, and to elevate it to the concept of beyond-time. And all the suffering and judgments and the grip of the Other Side apply only within time, this being specifically the concept of **“When you are in straits… in the End of Days,”** which is the concept of time. Then, “you shall return to God your Lord”—that is, we will merit repenting and through this merit nullifying time, as mentioned above. And then, all the suffering and judgments and the grip of the Other Side will be nullified, and we will merit hearing the voice of holiness, the concept of “you shall return to God your Lord, and heed His voice.”


###### Likutei Moharan, Part II 79:2:20
[Likutei Moharan, Part II 79:2:20](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/79:2:20)

כָּל זֶה מְבֹאָר מִתּוֹךְ דִּבְרֵי רַבֵּנוּ זַ"ל בְּהָרָאשֵׁי־פְרָקִים הַלָּלוּ. תֵּן לְחָכָם וְיֶחְכַּם עוֹד, לְהָבִין קְצָת עַל־פִּי דְּרָכִים הַנַּ"ל רֹב דִּבְרֵי רַבֵּנוּ זַ"ל הַכְּתוּבִים כָּאן, וְהָבֵן הֵיטֵב:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
All this is clarified from the words of the Rebbe, of blessed memory, in these topic headings. “Impart [wisdom] to the sage, and he will grow wiser,” so as to somewhat understand, through the aforementioned approaches, the majority of the Rebbe’s words written here. Understand this well.