## Likutei Moharan, Part II

###### Likutei Moharan, Part II 80:1:1
[Likutei Moharan, Part II 80:1:1](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/80:1:1)

אִיתָא בְּפֶרֶק שֵׁנִי מַסֶּכֶת יוֹמָא: בָּרִאשׁוֹנָה כָּל מִי שֶׁרָצָה לִתְרֹם תְּרוּמַת הַדֶּשֶׁן תּוֹרֵם וְכוּ'. פֵּרוּשׁ, דּוֹרוֹת הָרִאשׁוֹנִים שֶׁהָיוּ צַדִּיקִים, בִּשְׁבִיל זֶה כָּל מִי שֶׁרָצָה לִזְכּוֹת בְּהִתְנַשְּׂאוּת, הַנִּקְרָא דֶּשֶׁן, כְּמוֹ שֶׁכָּתוּב (תהילים כ״ג:ה׳): דִּשַּׁנְתָּ בַשֶּׁמֶן רֹאשִׁי – תּוֹרֵם, וְהָיָה מַנְהִיג הַדּוֹר.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**{In earlier times, whoever wanted to remove [the ash from] the Altar, *toreim* (removed it). In the event that they were many, they would run and ascend the ramp of the Altar, and whoever came ahead of his colleague into the four cubits secured the privilege. If two of them were even, the [Temple] official would say to them [all]: “Put out a finger!” And what did they display? One or two, but they did not display a thumb in the Temple. It once happened that two were even as they ran and ascended the ramp, and one of them pushed his colleague who fell and broke his leg. When the Court saw that this exposed them to danger, it decreed that selecting the *toreim* for the Altar should be done only by *payis* (lot). Four lots were cast there [in the Temple each day], and this was the first lot.}** It is brought in Chapter 2 of tractate *Yoma* (22a) : **In earlier times, whoever wanted to perform *terumat hadeshen, toreim* (removed it), etc.** The explanation is: Earlier generations were righteous, and on account of this whoever wanted to secure prominence—which is called *DeSheN,* as it is written (Psalms 23:5), “*D’ShaNta* (You anointed) my head with oil”—*“toreim* (volunteered),” and became leader of the generation.


###### Likutei Moharan, Part II 80:1:2
[Likutei Moharan, Part II 80:1:2](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/80:1:2)

וּבִזְמַן שֶׁהֵן מְרֻבִּין, רָצִין וְעוֹלִין בַּכֶּבֶשׁ, כָּל הַקּוֹדֵם אֶת חֲבֵרוֹ בְּאַרְבַּע אַמּוֹת – זָכָה. הַיְנוּ כְּשֶׁהָיוּ מְרֻבִּין, רָצִין, שֶׁכָּל אֶחָד אוֹמֵר: אֲנִי רוֹצֶה לְהַנְהִיג הַדּוֹר. עוֹלִין בַּכֶּבֶשׁ – הַיְנוּ כִּבְשׁוֹנוֹ שֶׁל עוֹלָם (ע' חגיגה יג), הַיְנוּ מִי שֶׁיָּדַע וְהִשִּׂיג יוֹתֵר בְּסוֹדוֹת הַתּוֹרָה, לָזֶה הָיוּ מְמַנִּין פַּרְנָס עַל הַצִּבּוּר. וְזֶהוּ: כָּל הַקּוֹדֵם אֶת חֲבֵרוֹ בְּאַרְבַּע אַמּוֹת, הַיְנוּ אַרְבַּע אַמּוֹת שֶׁל הֲלָכָה (ברכות ח), זָכָה – זֶה הָיָה זוֹכֶה לִתְרוּמַת הַדֶּשֶׁן, לִבְחִינוֹת: דִּשַּׁנְתָּ בַשֶּׁמֶן וְכוּ'.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**In the event that they were many, *ratzin* (they would run) and ascend the *kevesh* (ramp of the Altar), and whoever came ahead of his colleague into the four cubits secured the privilege.** In other words, when “they were many, *RaTZin* .” Each one would say, “I *RoTZeh* (wish) to lead the generation.” “Ascend the *KeVeSh*”—i.e., the *KiVShon* (mysteries) of the world (see Chagigah 13a). In other words, the one who knew and perceived more of the Torah’s mysteries was the one they would appoint community leader. This is the meaning of: “whoever came ahead of his colleague into the four cubits”—i.e., the four cubits of Halakhah (Berakhot 8a)—“secured the privilege”—he secured the *terumat hadeshen,* the concept of “You anointed [my head] with oil,” etc.


###### Likutei Moharan, Part II 80:1:3
[Likutei Moharan, Part II 80:1:3](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/80:1:3)

וְאִם הָיוּ שְׁנֵיהֶן שָׁוִין, הַמְמֻנֶּה אוֹמֵר לָהֶם הַצְבִּיעוּ. וּמַה הֵן מוֹצִיאִין, אַחַת אוֹ שְׁתַּיִם, וְאֵין מוֹצִיאִין אֲגוּדָל בַּמִּקְדָּשׁ. פֵּרוּשׁ, כְּשֶׁהָיוּ שְׁנַיִם שָׁוִין בְּהַשָּׂגַת הַתּוֹרָה, שֶׁעַל־יָדָהּ הָיוּ זוֹכִין לְהִתְנַשְּׂאוּת, כְּמוֹ שֶׁכָּתוּב (משלי ח׳:ט״ו): בִּי מְלָכִים יִמְלֹכוּ, וְכָל אֶחָד רָצָה הַהִתְנַשְּׂאוּת, אֲזַי הַמְמֻנֶּה, הַיְנוּ הַיֵּצֶר הָרָע, הָיָה מֵסִית וְאוֹמֵר לָהֶם: הַצְבִּיעוּ, הַיְנוּ שֶׁיַּרְאֶה אֵיזֶה צְבִיעוּת בִּפְנֵי הֲמוֹן עָם, כְּדֵי שֶׁיַּחֲזִיקוּ אוֹתוֹ וִיקַבְּלוּ אוֹתוֹ לְרַב. וְהַמְמֻנֶּה, הַיְנוּ הַיֵּצֶר, פִּתָּה אֶת כָּל אֶחָד עַל צְבִיעוּת, וְהֵקֵל לָהֶם וְאָמַר לָהֶם:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**If two of them were even, the official would say to them: “*Hatzbiu!* (Put out a finger !).” And what did they display? One or two, but they did not display a thumb in the Temple.** The explanation is: When two were equal in perception of Torah—through which they would secure prominence, as it is written, “Through me kings rule” (Proverbs 8:15)—and each one wanted the prominence, then the official, i.e., evil inclination, would incite them by saying, “*haTZBIU!*” In other words, [each one] should display some *TZVIUt* (religiosity) to the common people so that people would favor him and accept his authority. The official, i.e., the Inclination, lured each one into affected piety, and made it easier for them by saying to them:


###### Likutei Moharan, Part II 80:1:4
[Likutei Moharan, Part II 80:1:4](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/80:1:4)

וּמַה הֵן מוֹצִיאִין, אַחַת אוֹ שְׁתַּיִם. פֵּרוּשׁ, אָמַר: וּמַה הֵן, הַיְנוּ מַה הִיא עֲבֵרָה בָּזֶה, שֶׁתּוֹצִיא צְבִיעוּת פַּעַם אַחַת אוֹ שְׁתַּיִם, וְאַחַר־כָּךְ כְּשֶׁתְּהֵא מֻחְזָק אֵצֶל הֲמוֹן עַם לְצַדִּיק, אֲזַי תַּחֲזִיר לְצִדְקָתְךָ וְלַאֲמִתָּתְךָ. אֲבָל הַצַּדִּיקִים הָאֵלּוּ אֵין מוֹצִיאִין שׁוּם צְבִיעוּת וְאֵין שׁוֹמְעִין לַעֲצַת יֵצֶר הָרָע, מֵחֲמַת גֹּדֶל הַכָּרָתָם בִּגְדוּלַת הַבּוֹרֵא, שֶׁמְּלֹא כָל הָאָרֶץ כְּבוֹדוֹ (ישעיהו ו׳:ג׳), וְרוֹאֶה וְיוֹדֵעַ הַכֹּל, וּמִתְבַּיְּשִׁין לִפְנֵי הַשֵּׁם יִתְבָּרַךְ לְהַרְאוֹת אֵיזֶהוּ צְבִיעוּת. וְזֶהוּ:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**And what did they display? One or two.** The explanation is: It said, “And what did they”—that is, what sin is there in this, that you display religiosity once or twice and then afterwards, once the common people take you for a tzaddik, revert to your righteousness and authentic self? However, these tzaddikim did not display any affected piety and paid no heed to the evil inclination’s counsel. This was on account of their abundant recognition of God’s greatness, that “the whole earth is filled with His glory (Isaiah 6:3) and He sees and knows everything. Thus, they were too embarrassed in God’s presence to exhibit any religiosity. And this is:


###### Likutei Moharan, Part II 80:1:5
[Likutei Moharan, Part II 80:1:5](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/80:1:5)

אֵין מוֹצִיאִין אֲגוּדָל בַּמִּקְדָּשׁ, הַיְנוּ שִׂכְלָם, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (ברכות לג): מִי שֶׁיֵּשׁ בּוֹ דֵּעָה כְּאִלּוּ נִבְנֶה מִקְדָּשׁ בְּיָמָיו.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**but they did not display a thumb in the Temple.** This refers to their intellect, as our Sages, of blessed memory, taught: Anyone with knowledge, it is as if the Holy Temple was built in his day (Berakhot 33a).


###### Likutei Moharan, Part II 80:1:6
[Likutei Moharan, Part II 80:1:6](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/80:1:6)

מַעֲשֶׂה שֶׁהָיוּ שְׁנֵיהֶם שָׁוִים וְרָצִין וְעוֹלִין בַּכֶּבֶשׁ, וְדָחַף אֶחָד מֵהֶן אֶת חֲבֵרוֹ וְנָפַל, וְנִשְׁבְּרָה רַגְלוֹ. וְכֵיוָן שֶׁרָאוּ בֵּית־דִּין שֶׁבָּאִין לִידֵי סַכָּנָה, הִתְקִינוּ שֶׁלֹּא יְהֵא תוֹרְמִין אֶלָּא בְּפַיִס. נִשְׁבְּרָה רַגְלוֹ – הַיְנוּ כְּפִירָה, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה, (מכות כד): בָּא חֲבַקּוּק וְהֶעֱמִידָן עַל אַחַת – וְצַדִּיק בֶּאֱמוּנָתוֹ יִחְיֶה. מֵחֲמַת קִנְאָה שֶׁקִּנֵּא אֶת חֲבֵרוֹ, שֶׁהָיוּ שְׁנֵיהֶם שָׁוִים בְּהַשָּׂגַת הַתּוֹרָה, וַחֲבֵרוֹ דָּחַף אוֹתוֹ, עַל־יְדֵי־זֶה כָּפַר בָּעִקָּר. גַּם יָרָבְעָם אָמַר: מִי בָּרֹאשׁ (סנהדרין קב), כְּמוֹ שֶׁמָּצִינוּ בַּדּוֹר הַזֶּה, שֶׁכַּמָּה בְּנֵי־אָדָם נָפְלוּ מֵאֱמוּנָתָם מֵחֲמַת שֶׁרוֹאִים שֶׁבְּנֵי־גִילָם עָלוּ לִגְדֻלָּה. וּבְוַדַּאי מַה שֶּׁדָּחַף אוֹתוֹ וְלָקַח גְּדֻלָּה לְעַצְמוֹ הִיא עַזּוּת, כְּמוֹ שֶׁאָמְרוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה (סנהדרין קה): עַזּוּת – מַלְכוּתָא בְּלָא תַגָּא.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**It once happened that two were even as they ran and ascended the ramp, and one of them pushed his colleague who fell and broke his leg. When the Court saw that this exposed them to danger, they decreed that selecting the *toreim* should be done only by lot.** “Broke his leg” alludes to heresy, as our Sages, of blessed memory, taught (Makkot 24a) : Chabakkuk came and stood them on one: “A tzaddik lives by his faith” (Habakkuk 2:4). He was jealous of his colleague, for they were equals in Torah perception and his colleague pushed him. As a result, he denied the existence of God. Yeravam, too, said: “Who will be at the head?” (Sanhedrin 102a). It is like we find in this generation, that several individuals fell from their faith on account of having seen their peers rise to prominence. Certainly, it was arrogance which pushed him to seek prominence for himself, as our Sages, of blessed memory, taught: Impudence is kingship without a crown (ibid. 105a).


###### Likutei Moharan, Part II 80:1:7
[Likutei Moharan, Part II 80:1:7](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/80:1:7)

הִתְקִינוּ שֶׁיְּהֵא תוֹרְמִין עַל־יְדֵי פַּיִס. הַיְנוּ מִתְּחִלָּה הָיוּ רוֹצִים בְּהִתְנַשְּׂאוּת לְשֵׁם שָׁמַיִם, אֲבָל עַכְשָׁו שֶׁהַהִתְנַשְּׂאוּת הִיא בִּשְׁבִיל כְּבוֹד עַצְמוֹ, הִתְקִינוּ שֶׁלֹּא יִרְדֹּף שׁוּם אָדָם אַחַר הִתְנַשְּׂאוּת, אֶלָּא יִבְרַח מִן הַהִתְנַשְּׂאוּת, וְאֵין תּוֹרְמִין אֶלָּא עַל־יְדֵי פַּיִס. פֵּרוּשׁ, הַיְנוּ לֹא יִרְצֶה שׁוּם אָדָם בְּהִתְנַשְּׂאוּת, אֶלָּא עַד שֶׁיָּבוֹאוּ כָּל הָעָם וִיפַיְּסוּ אוֹתוֹ שֶׁיְּקַבֵּל רַבָּנוּת, אֲזַי יְקַבֵּל, אֲבָל בְּלֹא פִּיּוּס לֹא יְקַבֵּל, וְלֹא יִרְדֹּף אַחַר הִתְנַשְּׂאוּת, כִּי לֹא מָצִינוּ בַּדּוֹר הַזֶּה שֶׁיְּהֵא כַּוָּנָתוֹ לְשֵׁם שָׁמַיִם.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**they decreed that selecting the *toreim* should be done by *payis* (lot).** That is, in earlier times people wanted prominence for the sake of Heaven. However, nowadays, since prominence is for self-aggrandizement, they decreed that no person pursue prominence. Rather, one should flee from prominence, “and *toreim* is done only by *PaYiS* .” The explanation is: No person should want prominence unless all the people come and plead with him to accept authority. Then, he should accept. But without *PiYuS* (coaxing), he should not accept, and he should not pursue prominence, for we have not found in the present generation someone whose motive is for the sake of Heaven.


###### Likutei Moharan, Part II 80:1:8
[Likutei Moharan, Part II 80:1:8](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/80:1:8)

כְּמוֹ שֶׁמָּצִינוּ (הוריות יג:) שֶׁהִתְקִין רַבָּן גַּמְלִיאֵל כָּבוֹד לְעַצְמוֹ וְכָבוֹד לַנָּשִׂיא וְכָבוֹד לָאַב־בֵּית־דִּין, וְאַחַר־כָּךְ כְּשֶׁרָאוּ רַבִּי מֵאִיר וְרַבִּי נָתָן, הִתְיָעֲצוּ לְבַטֵּל הַדָּבָר, וּבְוַדַּאי לֹא הָיוּ כַּוָּנָתָם, חַס וְשָׁלוֹם, בִּשְׁבִיל כְּבוֹד עַצְמָם, אֶלָּא בִּשְׁבִיל כְּבוֹד הַשֵּׁם יִתְבָּרַךְ:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is similar to what we find (Horayot 13b), that Rabban Gamliel ordained honor for himself, honor for the *Nasi,* and honor for the Chief of the Court. Afterwards, when Rabbi Meir and Rabbi Natan noticed, they took counsel to annul the practice. Their intention was certainly not for the sake of their own honor, God forbid, but for the sake of God’s glory.