## Likutei Moharan, Part II

###### Likutei Moharan, Part II 82:1:1
[Likutei Moharan, Part II 82:1:1](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/82:1:1)

כִּי תֵצֵא לַמִּלְחָמָה וְכוּ' (דברים כ״א:י׳).

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
“When you go out to war…” (Deuteronomy 21:10).


###### Likutei Moharan, Part II 82:1:2
[Likutei Moharan, Part II 82:1:2](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/82:1:2)

כְּתִיב: אָחוֹר וָקֶדֶם צַרְתָּנִי (תהלים קלט) – זֶה בְּחִינַת כְּסֵדֶר וְשֶׁלֹּא כְּסֵדֶר. קֶדֶם הוּא בְּחִינַת כְּסֵדֶר, בְּחִינַת אָלֶף בֵּית כְּסֵדֶר, וְאָחוֹר הוּא בְּחִינַת תַּשְׁרַ"ק שֶׁלֹּא כְּסֵדֶר.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
It is written: “Back and front You formed me” (Psalms 139:5)—this is the concept of order and disorder. “Front” is the concept of order, the *aleph-bet* in order. “Back” is the concept of *TaShRaK,* reverse order.


###### Likutei Moharan, Part II 82:1:3
[Likutei Moharan, Part II 82:1:3](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/82:1:3)

וְזֶה בְּחִינַת אָדָם וְחַוָּה, כְּסֵדֶר וְשֶׁלֹּא כְּסֵדֶר. הוי"ה בְּמִלּוּי אַלְפִין גִּימַטְרִיָּא מ"ה – אָדָם, וְחַוָּה הוּא בְּחִינַת: מַלְכוּת פֶּה וְתוֹרָה שֶׁבְּעַל־פֶּה קָרִינַן לָהּ. וְחַוָּה לְשׁוֹן דִּבּוּר, כְּמוֹ שֶׁכָּתוּב (תהלים יט): וְלַיְלָה לְלַיְלָה יְחַוֶּה דָּעַת, הַיְנוּ מַלְכוּת פֶּה. כִּי הַמַּלְכוּת נִקְרָא דִּבּוּר, עַל־שֵׁם כִּי אֵין מֶלֶךְ בְּלֹא עָם, וְאֵין הָעָם יוֹדְעִים רְצוֹנוֹ אֶלָּא־אִם־כֵּן כְּשֶׁהַמֶּלֶךְ מְגַלֶּה מַחֲשַׁבְתּוֹ וּרְצוֹנוֹ לְתוֹךְ דִּבּוּרוֹ. נִמְצָא שֶׁעִקָּר הַנְהָגַת מַלְכוּתוֹ אֵינוֹ אֶלָּא עַל־יְדֵי דִּבּוּר, וְזֶה פֵּרוּשׁ: מַלְכוּת פֶּה.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This also corresponds to Adam and Chavah, order and disorder. *HaVaYaH* filled in with the letter *aleph* has a numerical value of forty-five, ADaM. Chavah is the concept of “*Malkhut,* mouth—She is called Oral Torah” (*Tikkuney Zohar,* Introduction, p.17a). ChaVaH thus connotes speech, as it is written (Psalms 19:3), “and night to night *yeChaVeH* (speaks out) knowledge,” namely, “*Malkhut,* mouth.” *Malkhut* is called “speech,” because there is no king unless there are subjects. For the people do not know what he wants unless the king reveals his thoughts and desires via his words. It follows, that the primary execution of his kingship is through nothing but speech. This is the meaning of “*Malkhut,* mouth.”


###### Likutei Moharan, Part II 82:1:4
[Likutei Moharan, Part II 82:1:4](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/82:1:4)

וְזֶה שֶׁאָנוּ רוֹאִים, שֶׁלִּפְעָמִים הוֹלֵךְ לְהָאָדָם שֶׁלֹּא כְּסֵדֶר, כִּי שְׁלֵמוּת שֶׁל כָּל הַדְּבָרִים אֵינוֹ אֶלָּא כְּשֶׁהֵם מְיֻחָדִים וּמְקֻשָּׁרִים בּוֹ יִתְבָּרַךְ, כִּי הַשְּׁלֵמוּת וְהַמִּלּוּי הוּא הַחִיּוּת. כִּי אֵיבָר שֶׁנִּסְתַּלֵּק מִמֶּנּוּ הַחִיּוּת, אֲזַי נִקְרָא חִסָּרוֹן. וְהַחִיּוּת הִיא הַמֹּחִין וְהַשֵּׂכֶל, כְּמוֹ שֶׁכָּתוּב (קהלת ז׳:י״ב): וְהַחָכְמָה תְּחַיֶּה וְכוּ', וְהַחָכְמָה הוּא בְּחִינַת "מָה" – "כֹּחַ מָה", מֶה חַיֵּינוּ מַה כֹּחֵנוּ. וּמַה הוּא אָדָם, כִּי לֵית אָדָם בְּלָא אָלֶף, הַיְנוּ הוי"ה בְּמִלּוּי אַלְפִין. הַיְנוּ הַקָּדוֹשׁ־בָּרוּךְ־הוּא הוּא חִיּוּת שֶׁל כָּל הַדְּבָרִים, כְּמוֹ שֶׁכָּתוּב (נחמיה ט׳:ו׳:): וְאַתָּה מְחַיֶּה אֶת כֻּלָּם.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
We see that sometimes things go unorderly for a person. The perfection of all things is only when they are united with and bound to God. The reason is that the completion and fullness of a thing is its life-force. Thus, a limb from which the life-force has departed is then considered missing. And life-force is the mentalities and intellect, as it is written, “wisdom keeps alive…” (Ecclesiastes 7:12). *ChoKhMaH* (wisdom) is the concept of *MaH*—*KoaCh MaH—* “*MeH* is our life? *MaH KoCheinu* (is our strength)?” And *MaH* is ADaM, because there is no ADaM without an *Aleph* (Tikkuney Zohar, Introduction, p.7a)—i.e., *HaVaYaH* filled in with the letter *aleph.* In other words, the Blessed Holy One is the life-force of all things, as it is written, “You keep them all alive” (Nehemiah 9:6).


###### Likutei Moharan, Part II 82:1:5
[Likutei Moharan, Part II 82:1:5](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/82:1:5)

נִמְצָא זֹאת הַבְּחִינָה מַלְכוּת, חַוָּה, כְּשֶׁהִיא מְקֻשֶּׁרֶת לָאָדָם, לִבְחִינַת "מָה", הַיְנוּ לְהַקָּדוֹשׁ־בָּרוּךְ־הוּא, אֲזַי יֵשׁ לָהּ שְׁלֵמוּת. כִּי הַשֵּׂכֶל שֶׁהַקָּדוֹשׁ־בָּרוּךְ־הוּא שָׂם בְּהַנְהָגַת מַלְכוּתוֹ, בָּזֶה הוּא מְחַיֶּה אוֹתָהּ, כְּמוֹ שֶׁכָּתוּב: הַחָכְמָה תְּחַיֶּה. וְזֶהוּ (תהילים כ״ד:א׳): לַה' הָאָרֶץ וּמְלוֹאָהּ – כְּשֶׁהָאָרֶץ, הַיְנוּ בְּחִינַת חַוָּה מַלְכוּת, מְקֻשֶּׁרֶת לַה', אֲזַי הוּא בִּמְלֹאוֹ וּבִשְׁלֵמוּת.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
It follows, that when this concept of *Malkhut* /Chavah is bound to Adam, to the concept of *MaH,* i.e., the Blessed Holy One, She is then perfect. This is because through the intellect which the Blessed Holy One invests in the implementation of His Kingship He keeps Her alive, as it is written, “wisdom keeps alive.” This is also “The earth is to God, and all its fullness” (Psalms 24:1). When “the earth”—i.e., the concept of Chavah/ *Malkhut*—is bound “to God,” it is then in its fullness and is complete.


###### Likutei Moharan, Part II 82:1:6
[Likutei Moharan, Part II 82:1:6](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/82:1:6)

וּמִי שֶׁמְּחַלֵּק בְּחִינַת חַוָּה מַלְכוּת לְעַצְמוֹ, שֶׁאוֹמֵר: אֲנָּא אֶמְלֹךְ – בָּזֶה הוּא מְחַלֵּק וּמַפְרִיד אוֹתָהּ מֵהַקָּדוֹשׁ־בָּרוּךְ־הוּא, אֲזַי אֵינָהּ בִּשְׁלֵמוּת. כִּי עִקָּר חִיּוּתָהּ – "מָה", הַיְנוּ הַשֵּׂכֶל. וְזֶה (ירמיה י): כִּי בְכָל חַכְמֵי הַגּוֹיִם וּבְכָל מַלְכוּתָם מֵאֵין כָּמוֹךָ. פֵּרוּשׁ: שִׂכְלָם אֵין כָּל־כָּךְ גָּדוֹל לְהַחֲיוֹת אֶת מַלְכוּתָם, וּכְשֶׁהוּא מְחַלֵּק אֶת מַלְכוּת לְעַצְמוֹ, אֲזַי הוֹלֵךְ לוֹ שֶׁלֹּא כְּסֵדֶר, כִּי הוּא בְּתוֹךְ בְּחִינַת שֶׁלֹּא כְּסֵדֶר, הַיְנוּ מַלְכוּת, חַוָּה, תַּשְׁרַ"ק. וּכְשֶׁזֹּאת הַבְּחִינָה חַוָּה הִיא מְקֻשֶּׁרֶת לְהָאָדָם, הַיְנוּ לְהַקָּדוֹשׁ־בָּרוּךְ־הוּא, אֲזַי הוֹלֵךְ לוֹ כְּסֵדֶר, כִּי בַּאֲתָר דְּאִית דְּכַר, נֻקְבֵּהּ לָא אִדְכַּר תַּמָּן (זוהר חוקת קפג ועיין זוהר בא דף לח לט). נִמְצָא כִּי בְּחִינוֹת חַוָּה שֶׁלֹּא כְּסֵדֶר נִתְבַּטְּלִים עַל־יְדֵי הָאָדָם כְּסֵדֶר:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
But whoever splits off the concept of Chavah/ *MaLKhut* for himself, by saying, “I *eMLoKh* (will rule)”—with this he splits off and separates Her from the Blessed Holy One, and She is then incomplete. For Her main life-force is *MaH,* namely, the intellect. This is “since among all the sages of the nations and in all their *malkhut* (kingdom) there is none like You” (Jeremiah 10:7). The explanation is: Their intellect is not great enough to keep their *malkhut* alive. Thus, when he splits off *Malkhut* for himself, things go unorderly for him because he is smack in the concept of disorder—i.e., *Malkhut* /Chavah/ *TaShRaK*. But when the concept of Chavah is bound to the Adam—i.e., the Blessed Holy One—things then go orderly for a person. This is because wherever the masculine is present, the feminine is not mentioned there (Zohar III, 183b). It follows, that the concept of Chavah/disorder is eliminated through the Adam/order.


###### Likutei Moharan, Part II 82:2:1
[Likutei Moharan, Part II 82:2:1](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/82:2:1)

וּבְחִינַת כְּסֵדֶר נִקְרָא יוּד. שֶׁמַּלְכוּת הַנִּקְרָא דָּלֶת, לֵית לָהּ מִגַּרְמָהּ כְּלוּם, וְהַקָּדוֹשׁ־בָּרוּךְ־הוּא מַמְשִׁיךְ לָהּ חִיּוּת הַחָכְמָה, הַנִּקְרָא יוּ"ד, וְזֶה: יוּ"ד וָ"ו דָּלֶ"ת. וְזֶה: אָחוֹר וָקֶדֶם צַרְתָּנִי וַתָּשֶׁת עָלַי כַּפֶּךָ – אַל תִּקְרֵי כַּפֶּךָ, אֶלָּא כָּפֶךָ, הַיְנוּ יוּד גִּימַטְרִיָּא כָּף. וּכְשֶׁמְּחַלֵּק אֶת הד' לְעַצְמוֹ וּמַמְשִׁיךְ לְעַצְמוֹ חִיּוּת מִמֶּנָּה, אֲזַי נַעֲשֵׂית לוֹ שֶׁלֹּא כְּסֵדֶר: דַּוָּי – מִיּוּד נַעֲשֶׂה דַּוָּי. וְזֶה (ישעיה א): וְכָל לֵבָב דַּוָּי, כִּי כְּשֶׁהוֹלֵךְ לְאָדָם שֶׁלֹּא כְּסֵדֶר, זֶה לוֹ מַחֲלַת לֵב, כְּמוֹ שֶׁכָּתוּב (משלי יג): תּוֹחֶלֶת מְמֻשָּׁכָה וְכוּ'.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**2.** Now, the concept of order is called *yod*. *Malkhut,* which is called *Dalet,* has nothing of Her own. The Blessed Holy One draws into Her the life-force of wisdom, which is called *YOD,* namely *Yod Vav Dalet*. This is also “Back and front You formed me, and You laid *kapekha* (Your palm) upon me”—do not read *KaPekha* but *KaPhekha* (Your [letter] *kaph*). This alludes to *YOD,* whose numerical value is *kaph*. But when one splits off the *Dalet* for himself, drawing life-force from Her to himself, things then become chaotic for him, *davoy*—*YOD* becomes *DaVoY*. This is “and every heart is *davoy* (sick)” (Isaiah 1:5), for when things don’t go as planned, that is heartache, as it is written, “Extended longing…” (Proverbs 13:12).


###### Likutei Moharan, Part II 82:2:2
[Likutei Moharan, Part II 82:2:2](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/82:2:2)

וּכְשֶׁרוֹאֶה אָדָם בְּעַצְמוֹ, שֶׁהוֹלֵךְ לוֹ שֶׁלֹּא כְּסֵדֶר, יֵדַע שֶׁיֵּשׁ לוֹ גַּדְלוּת, הַיְנוּ: אֲנָא אֶמְלֹךְ – יַּעֲשֶׂה תְּשׁוּבָה וְיַשְׁפִּיל אֶת עַצְמוֹ, וְיִהְיֶה בְּחִינַת "מָה", כְּמוֹ שֶׁכָּתוּב (שמות טז): וְנַחְנוּ מָה, וַאֲזַי נֶחֱזָר חַוָּה לִבְחִינַת אָדָם, לִבְחִינַת מָה, וְנַעֲשֶׂה כְּסֵדֶר, הַיְנוּ אָחוֹר וָקֶדֶם וְכוּ' כַּפֶּךָ הַיְנוּ יוּ"ד:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Thus, when a person sees within himself that things aren’t going for him as planned, he should know that he possesses haughtiness—i.e., “I will rule.” He should repent and humble himself, and be the concept of *MaH,* as it is written, “And we are *MaH* (what)” (Exodus 16:7). Then Chavah is restored to the concept of Adam/ *MaH* and becomes order, that is, “Back and front….”—i.e., *KaPekha,* namely, *YOD* .


###### Likutei Moharan, Part II 82:3:1
[Likutei Moharan, Part II 82:3:1](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/82:3:1)

וְעִקָּר הַתְּשׁוּבָה הוּא בְּחֹדֶשׁ אֱלוּל, כִּי הֵם יְמֵי רָצוֹן, שֶׁעָלָה מֹשֶׁה לְקַבֵּל לוּחוֹת אַחֲרוֹנוֹת וּפָתַח דֶּרֶךְ כְּבוּשָׁה לֵילֵךְ בָּהּ. וְהַדֶּרֶךְ שֶׁעָשָׂה מֹשֶׁה הוּא כָּךְ, שֶׁמֹּשֶׁה קָשַׁר אֶת עַצְמוֹ אֲפִלּוּ לַפָּחוּת שֶׁבְּיִשְׁרָאֵל וּמָסַר נַפְשׁוֹ עֲלֵיהֶם, כְּמוֹ שֶׁכָּתוּב (שמות ל״ב:ל״ב): וְאִם אַיִן מְחֵנִי נָא. וְזֶה פֵּרוּשׁ (שמות ל״ה:א׳): וַיַּקְהֵל מֹשֶׁה וְכוּ' – שֶׁמֹּשֶׁה הָיָה מְאַסֵּף וּמְיַחֵד וּמְקַשֵּׁר אֶת עַצְמוֹ עִם כָּל יִשְׂרָאֵל, אֲפִלּוּ עִם הַפָּחוּת שֶׁבַּפְּחוּתִים. וְזֶה פֵּרוּשׁ (תהילים נ״ג:ד׳): כֻּלּוֹ סָג יַחְדָּו – אֲפִלּוּ כְּשֶׁאֲנִי רוֹאֶה אֶחָד מִיִּשְׂרָאֵל, שֶׁסָּג מִכֹּל וָכֹל מֵהַקָּדוֹשׁ־בָּרוּךְ־הוּא, אַף־עַל־פִּי־כֵן צָרִיךְ אֲנִי שֶׁנִּהְיֶה יַחְדָּו – צָרִיךְ לְיַחֵד וּלְקַשֵּׁר עִמּוֹ, כְּמוֹ שֶׁעָשָׂה מֹשֶׁה.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**3.** Primary repentance is in the month of Elul because [its days] are days of favor, when Moshe ascended to receive the latter Tablets and opened a beaten path in which to go. Now, the path which Moshe made is this: Moshe bound himself with even the least Jew, and gave his life for them, as it is written, “But if not, please blot me out!” (Exodus 32:32). This is also the meaning of: “And Moshe assembled…” (Exodus 35:1)—that Moshe would gather, unite and bind himself with all of Israel, even with the least of the least. This is the meaning of “They have entirely withdrawn; together” (Psalms 53:4). Even when I see a Jew who has totally withdrawn from God, I nevertheless need us to be “together”—I must unite and bind with him, just as Moshe did.


###### Likutei Moharan, Part II 82:3:2
[Likutei Moharan, Part II 82:3:2](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/82:3:2)

כִּי יֵשׁ בְּחִינַת אֱלֹקוּת אֲפִלּוּ בַּדְּיוּטָא הַתַּחְתּוֹנָה, אֲפִלּוּ בַּעֲשָׂרָה כִּתְרֵי דִּמְסָאֲבוּתָא, לְקַיֵּם (תהילים ק״ג:י״ט): וּמַלְכוּתוֹ בַּכֹּל מָשָׁלָה. וְזֶה בְּחִינַת חִירִיק, כְּמוֹ שֶׁכָּתוּב (בת"ז תי' י' דף כה): וּבְחִירִיק לְאַנְחָתָא לָהּ לְתַתָּא, לְהַמְלִיךְ לָהּ עַל תַּתָּאִין. נִמְצָא שֶׁבַּפָּחוּת מִיִּשְׂרָאֵל יֵשׁ בּוֹ בְּוַדַּאי אֵיזֶה אֱלֹקוּת, וְעַל־יְדֵי־זֶה אֲנִי יָכוֹל לִהְיוֹת יַחְדָּו עִמּוֹ, וְזֶה: כֻּלּוֹ סָג יַחְדָּו.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
For an aspect of Godliness exists even in the lowest level, even in the Ten Crowns of Impurity, in fulfillment of “His *Malkhut* rules over everything” (Psalms 103:19). This is the concept of *chirik,* as it is written: And as a *chirik,* to draw it down below, to enthrone Her over those below (Tikkuney Zohar #10, p.25a). It follows, that the least Jew certainly possesses some Godliness, and through it I am able to be united with him. This is: “They have entirely withdrawn; together.”


###### Likutei Moharan, Part II 82:3:3
[Likutei Moharan, Part II 82:3:3](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/82:3:3)

וְעוֹד זֹאת הַבְּחִינָה הָיְתָה לְמֹשֶׁה, כִּי כָל מַה שֶּׁעָלָה לְמַעֲלָה יוֹתֵר עֶלְיוֹנָה, מָצָא שָׁם אֱלֹקִים, כְּמוֹ שֶׁכָּתוּב (שמות י״ט:ג׳): וּמֹשֶׁה עָלָה אֶל הָאֱלֹֹקִים. כִּי בְּגַשְׁמִיּוּת אָנוּ רוֹאִים, שֶׁיֵּשׁ אָדָם שֶׁהוּא לְמַטָּה בְּדַחֲקוּת, אֲזַי הוּא עוֹבֵד הַשֵּׁם וּמַכִּיר אוֹתוֹ, וּכְשֶׁהוּא נִתְעַלֶּה לְמַעְלָה, שֶׁנִּתְעַשֵּׁר, אֲזַי הוּא שׁוֹכֵחַ בְּהַקָּדוֹשׁ־בָּרוּךְ־הוּא.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
In addition, Moshe had another quality. No matter how high the level to which he ascended, he found God there, as it is written, “And Moshe went up to the Lord” (Exodus 19:3). We see in the physical world that a person who is down-and-out serves God and acknowledges Him, but when he moves up, becoming affluent, he then forgets about God.


###### Likutei Moharan, Part II 82:3:4
[Likutei Moharan, Part II 82:3:4](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/82:3:4)

וְדָוִד אָמַר (תהילים קל״ט:ח׳): אִם אֶסַּק שָׁמַיִם שָׁם אָתָּה – אֲפִלּוּ בַּשָּׁמַיִם שָׁם יֵשׁ הַקָּדוֹשׁ־בָּרוּךְ־הוּא, בְּכָל עֲלִיָּה וַעֲלִיָּה צָרִיךְ לִמְצֹא שָׁם הַקָּדוֹשׁ־בָּרוּךְ־הוּא. וּמָצִינוּ שֶׁאֱלִישָׁע אַחֵר עָלָה לָרָקִיעַ עַל־יְדֵי שֵׁם, וְאַף־עַל־פִּי־כֵן כָּפַר בָּעִקָּר (חגיגה יד).

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
King David said: “If I ascend to heaven—You are there!” (Psalms 139:8). Even in heaven, God is there. With each and every ascent he must find God there. Yet we find that Elisha-Acher ascended on high through a Divine Name, and even so denied the essence of God (Chagigah 14b- 16a).


###### Likutei Moharan, Part II 82:3:5
[Likutei Moharan, Part II 82:3:5](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/82:3:5)

וְהַדָּבָר תָּמוּהַּ, כִּי אַדְּרַבָּא, כִּי כָל מַה שֶּׁאָדָם נִתְעַלֶּה בְּיוֹתֵר, בְּוַדַּאי הוּא יוֹתֵר קָרוֹב לֶאֱלֹקוּת, כִּי כָל הַטּוֹב הוּא אֱלֹקוּת, כְּמוֹ שֶׁכָּתוּב (תהילים קמ״ה:ט׳): טוֹב ה' לַכֹּל, וְאָנוּ רוֹאִים בְּהֵפֶךְ – כְּשֶׁאָדָם בָּא בַּעֲשִׁירוּת, בְּטוֹב, אֲזַי הוּא שׁוֹכֵחַ בְּהַקָּדוֹשׁ־בָּרוּךְ־הוּא.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is perplexing, because, on the contrary, the further a person ascends, the closer he surely is to God. For all which is good is Godliness, as it is written, “God is good for all” (Psalms 145:9). Yet we see the reverse, that when a person comes to wealth, to good, he then forgets about God.


###### Likutei Moharan, Part II 82:3:6
[Likutei Moharan, Part II 82:3:6](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/82:3:6)

וְתֵדַע, שֶׁזֶּה בְּחִינַת (בראשית כ״ז:א׳): וַתִּכְהֶינָה עֵינָיו מֵרְאוֹת, מֵחֲמַת שֶׁנִּתְקָרֵב בְּיוֹתֵר אֶל הָאוֹר אֱלֹקוּת, אֲזַי הָאוֹר מַכְהֶה עֵינָיו וּמַזִּיק לוֹ, כְּמוֹ כְּשֶׁאָדָם מִסְתַּכֵּל בְּעֶצֶם הַשֶּׁמֶשׁ, אוֹר הַשֶּׁמֶשׁ מַזִּיק לְעֵינָיו. אֲבָל יֵשׁ בְּחִינַת סְגוֹל, כְּמוֹ שֶׁכָּתוּב (ת"ז תי' יח דף לא): וּסְגוֹל כַּד אִיהִי בֵּין תְּרֵין דְּרוֹעִין דְּמַלְכָּא,

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
But know! this is the concept of “his eyes grew dim and he could not see” (Genesis 27:1). On account of his getting too close to the light of Godliness, the light then dims his eyes and harms him. It is like when a person looks directly at the sun. The sun’s light harms his eyes. However, there is the concept of *segol,* as it is written: It is a *segol* when it is between the two arms of the King (Tikkuney Zohar #18, p .32b).


###### Likutei Moharan, Part II 82:3:7
[Likutei Moharan, Part II 82:3:7](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/82:3:7)

שֶׁזֶּהוּ בְּחִינַת (שמות ל״ג:כ״ב): וְשַׂכֹּתִי כַפִּי עָלֶיךָ, כִּי בְּלֹא זֶה הָיָה עֹצֶם אוֹר הַכָּבוֹד מַזִּיק לְמֹשֶׁה, כְּמוֹ שֶׁכָּתוּב (שם): כִּי לֹא יִרְאַנִי הָאָדָם וָחָי, וְרָאִיתָ אֶת אֲחוֹרָי וְכוּ'. וְזֶה שֶׁבִּקֵּשׁ דָּוִד: וְאַחַר כָּבוֹד תִּקָּחֵנִי (תהילים ע״ג:כ״ד) – תְּקָרְבֵנִי בְּהִתְקָרְבוּת שֶׁל מֹשֶׁה, שֶׁבִּקֵּשׁ מִמְּךָ הַרְאֵנִי נָא אֶת כְּבֹדֶךָ (שמות שם), וְהֶרְאֵיתָ לוֹ אֶת אֲחוֹרֵי כְּבוֹדֶךָ, כְּמוֹ שֶׁכָּתוּב: וְשַׂכֹּתִי וְכוּ' וְרָאִיתָ אֶת אֲחוֹרָי:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**{“And [Moshe] said, ‘Show me, please, Your glory.’ [God] said, ‘I shall cause all My goodness to pass before you….’ And He said, ‘You shall not be able to see My face, for no human can see Me and live’…. ‘And so when My glory passes over, I will put you in the cleft of the rock and I will shield you with My palm until I have passed over. And I shall remove My palm and you will see My back, but My face will not be seen’”** (Exodus 33:18, 20, 22-23) **.** This is the concept of “and I will shield you with My palm.” Without this, the power of the glory’s light would have harmed Moshe, as it is written, “for no human can see Me and live… and you will see My back….” This is also what David requested: “and receive me after glory,” (Psalms 73:24). Bring me closer with the closeness of Moshe. He requested of You, “Show me, please, Your glory,”and You showed him the aft of Your glory, as it is written, “and I will shield you… and you will see My back.”


###### Likutei Moharan, Part II 82:4:1
[Likutei Moharan, Part II 82:4:1](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/82:4:1)

וּכְשֶׁהוֹלֵךְ לָאָדָם שֶׁלֹּא כְּסֵדֶר, זֶהוּ הִתְנַגְּדוּת הָרָצוֹן – אֲנִי רוֹצֶה שֶׁיִּהְיֶה כֵּן הַדָּבָר, וְהַדָּבָר לְהֵפֶךְ, שֶׁלֹּא כְּסֵדֶר. וְזֶה בְּחִינַת מִלְחָמָה, כִּי כָל מִלְחָמָה הוּא הִתְנַגְּדוּת הָרָצוֹן, הוּא בְּחִינַת שֶׁלֹּא כְּסֵדֶר.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**4.** Now, when things don’t go for a person as planned, this is opposed will: I want it to be like this, but it is the opposite, [it is] unorderly. This is the concept of warfare, for all war is opposed will, the concept of disharmony.


###### Likutei Moharan, Part II 82:4:2
[Likutei Moharan, Part II 82:4:2](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/82:4:2)

וְזֶהוּ: כִּי תֵצֵא לַמִּלְחָמָה – כְּשֶׁהוֹלֵךְ לְךָ שֶׁלֹּא כְּסֵדֶר, הַיְנוּ הִתְנַגְּדוּת הָרָצוֹן,

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**{“When you go out to war against your enemies and God your Lord delivers them into your hand, and you take some of them captive.}** This is: **When you go out to war—** when things go for you not as planned, i.e., opposed will.


###### Likutei Moharan, Part II 82:4:3
[Likutei Moharan, Part II 82:4:3](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/82:4:3)

וּנְתָנוֹ ה' אֱלֹקֶיךָ בְּיָדֶךָ – שֶׁיִּתְבַּטֵל כָּל רְצוֹנוֹת נֶגֶד רְצוֹנְךָ, שֶׁיֵּלֵךְ לְךָ כְּסֵדֶר כִּרְצוֹנְךָ, אֵימָתַי כַּד

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
and God your Lord delivers them into your hand—that all wills are eliminated in face of your will, so that things go for you as planned, in accord with your will. When is this? It is when…


###### Likutei Moharan, Part II 82:4:4
[Likutei Moharan, Part II 82:4:4](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/82:4:4)

וְשָׁבִיתָ שִׁבְיוֹ – כְּשֶׁתִּהְיֶה בִּבְחִינַת מָה, כְּשֶׁתַּמְשִׁיךְ לְךְ אֱלֹקוּת, הוי"ה בְּמִלּוּי אַלְפִין. וְזֶה פֵּרוּשׁ מַחֲשָׁבָה – חֲשֹׁב מָה (זוהר בראשית כד ותיקון סט). כְּשֶׁתְּקַשֵּׁר תָּמִיד בְּמַחֲשַׁבְתְּךָ אֱלֹקוּתוֹ. וְזֶה בְּחִינַת (שיר השירים ז׳:ו׳): מֶלֶךְ אָסוּר בָּרְהָטִים – בִּרְהִיטֵי מֹחִין דִּילָךְ.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**and you take some of them captive**—it is when you attain the concept of *MaH,* when you draw Godliness to yourself—*HaVaYaH* filled in with the letter *aleph*. And this is the meaning of *MaChaShaVaH* (thought)—*ChaShoV MaH* (Zohar I, 24a; Tikkuney Zohar #69, p.112b), when you constantly bind His Godliness in your thoughts. And this is the concept of “a King bound in the *ReHaTim* (tresses)” (Song of Songs 7:6)—inside the *RaHaTei* (rafters) of your mind (Tikkuney Zohar #6, p.21b).


###### Likutei Moharan, Part II 82:4:5
[Likutei Moharan, Part II 82:4:5](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/82:4:5)

וְזֶהוּ: וְשָׁבִיתָ שִׁבְיוֹ – שֶׁתַּמְשִׁיךְ "מָה" בְּתוֹךְ מַחֲשַׁבְתְּךָ, שֶׁתְּקַשֵּׁר אֱלֹקוּתוֹ בְּמַחֲשַׁבְתְּךָ, כִּי כָל דָּבָר שֶׁנִּמְשָׁךְ מִמָּקוֹם גָּבוֹהַּ נִקְרָא שְׁבִי, כְּמוֹ שֶׁכָּתוּב (תהילים ס״ח:י״ט): עָלִיתָ לַמָּרוֹם שָׁבִיתָ שֶׁבִי, וְעַל־יְדֵי־זֶה יִתְבַּטְּלוּ כָּל הַמִּלְחָמוֹת וְכָל הָרְצוֹנוֹת נֶגֶד רְצוֹנְךָ.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Thus, this is “and you take some of them captive.” You should draw *MaH* into your thoughts, binding His Godliness in your thoughts. For anything which is drawn down from a high place is called “captive,” as it is written, “You ascended on high, you took a captive” (Psalms 68:19). As a result all wars and all the wills opposed to your will are eliminated.


###### Likutei Moharan, Part II 82:4:6
[Likutei Moharan, Part II 82:4:6](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/82:4:6)

וְזֶה הַסּוֹד נִרְמָז בְּעֵץ־הַחַיִּים, בַּהַקְדָּמָה בִּכְלָל יט, וּבְכַוָּנוֹת שֶׁל רֹאשׁ־חֹדֶשׁ אֱלוּל:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This esoteric teaching is alluded to in *Etz Chaim,* in the Introduction *:* Principle #19, and in the Kabbalistic meditations for Rosh Chodesh Elul.