## Likutei Moharan, Part II

###### Likutei Moharan, Part II 84:1:1
[Likutei Moharan, Part II 84:1:1](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/84:1:1)

לְשׁוֹן רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה דַּע, שֶׁעִקָּר הִתְחַבְּרוּת וּדְבֵקוּת לְהַשֵּׁם יִתְבָּרַךְ הוּא עַל־יְדֵי הַתְּפִלָּה. כִּי הַתְּפִלָּה הִיא שַׁעַר, שֶׁדֶּרֶךְ שָׁם נִכְנָסִין לְהַשֵּׁם יִתְבָּרַךְ, וּמִשָּׁם אִשְׁתְּמוֹדָעִין לֵהּ. כִּי תְּפִלָּה הִיא מַלְכוּת, כְּמוֹ שֶׁכָּתוּב (תהילים ק״ט:ד׳) וַאֲנִי תְפִלָּה; וּתְפִלָּה – לְשׁוֹן הִתְחַבְּרוּת, כְּמוֹ שֶׁכָּתוּב (בראשית ל׳:ח׳): נַפְתּוּלֵי אֱלֹקִים נִפְתַּלְתִּי, תַּרְגּוּמוֹ לְשׁוֹן הִתְחַבְּרוּת.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Know! connecting and cleaving to God is mainly through prayer. For prayer is a gate through which we enter into [the presence of] God and it is from there that we can know Him. This is because prayer is *Malkhut,* as it is written (Psalms 109:4), “but *Ani* (I) am prayer.” And *TeFiLah* (prayer) connotes connectedness, as it is written (Genesis 30:8), “*naFTuLei* (with bonds) Divine *niFTaLti* (have I been bound)”—which is rendered as connoting connectedness.


###### Likutei Moharan, Part II 84:2:1
[Likutei Moharan, Part II 84:2:1](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/84:2:1)

וּבִשְׁבִיל זֶה עַל־פִּי־רֹב כְּשֶׁאָדָם מִתְפַּלֵּל נוֹפְלִים לוֹ מַחֲשָׁבוֹת שֶׁל גַּדְלוּת. כִּי הַתְּפִלָּה, הַיְנוּ בְּחִינַת מַלְכוּת, בְּחִינַת אֲנִי, הִיא בַּגָּלוּת בְּתוֹךְ מַלְכוּת הָרְשָׁעָה, כְּמוֹ שֶׁכָּתוּב (יחזקאל א׳:א׳): וַאֲנִי בְּתוֹךְ הַגּוֹלָה. וּכְשֶׁהִיא רוֹצָה לָצֵאת, אֲזַי מִתְאַחֶזֶת בָּהּ מַלְכוּת הָרְשָׁעָה, הַיְנוּ גַּדְלוּת, שֶׁגַּדְלוּת הִיא מִמַּלְכוּת הָרְשָׁעָה, שֶׁרוֹצָה לְהִתְגַּדֵּל וְלִמְלֹךְ. וְזֶה שֶׁמִּתְפַּלְּלִים בְּכֹחַ, בָּזֶה נוֹתֵן כֹּחַ בַּתְּפִלָּה לְהִתְחַזֵּק כְּנֶגֶד מַלְכוּת הָרְשָׁעָה לָצֵאת מִגָּלוּתָא. וְזֶה (תהילים ס״ח:ל״ה): תְּנוּ עֹז לֵאלֹקִים עַל יִשְׂרָאֵל גַּאֲוָתוֹ. כַּד הַגַּאֲוָה, הַיְנוּ מַלְכוּת הָרְשָׁעָה, גּוֹבֶרֶת עַל יִשְׂרָאֵל, הַתִּקּוּן לָזֶה – שֶׁתִּתְפַּלְּלוּ בְּכֹחַ וּתְחַזְּקוּ אֶת אֱלֹקִים, הַיְנוּ בְּחִינַת אֲנִי.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**2.** It is on account of this that often when a person prays he is beset by thoughts of self-importance. This is because prayer—i.e., the concept of *Malkhut* / *Ani*—is in exile within *Malkhut* of Evil, as it is written (Ezekiel 1:1), “while *Ani* (I) was among the exiles.” And when She wants to leave, *Malkhut* of Evil, namely, self-importance, takes hold of Her. For self-importance stems from *Malkhut* of Evil, which seeks to gain prominence and rule. But through intense praying, one instills prayer with the power to overcome *Malkhut* of Evil, to depart from exile. This is: “Ascribe might to the Lord, for Its pride is upon Israel” (Psalms 68:35). When pride—i.e., *Malkhut* of Evil—overpowers Israel, the remedy for this is praying with intensity and strengthening the Lord—i.e., the concept of *Ani* .


###### Likutei Moharan, Part II 84:3:1
[Likutei Moharan, Part II 84:3:1](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/84:3:1)

וְזֶה (דברים ח׳:י״ח): וְזָכַרְתָּ אֶת ה' אֱלֹקֶיךָ, כִּי הוּא הַנֹּתֵן לְךָ כֹּחַ לַעֲשׂוֹת חָיִל. פֵּרוּשׁ, שֶׁעַל־יְדֵי הַכֹּחַ תְּתַקֵּן אֶת אֵשֶׁת־חַיִל, בְּחִינַת מַלְכוּת. וְזֶה פֵּרוּשׁ: לְמִקְנֵי נִכְסִין (הַיְנוּ תַּרְגּוּם שֶׁל לַעֲשׂוֹת חָיִל – לְמִקְנֵי נִכְסִין.) פֵּרוּשׁ, כִּי הַמַּלְכוּת כַּד אִיהִי בְּגָלוּתָא אֲזַי אוֹמֶרֶת: אַל תִּרְאוּנִי שֶׁאֲנִי שְׁחַרְחֹרֶת (שיר השירים א׳:ו׳), כִּי הִיא מְלֻבֶּשֶׁת בִּלְבוּשִׁין אֻכְמִין, בִּלְבוּשִׁין דִּקְלִפִּין, וּמְכֻסָּה בָּהֶם.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**3. {“Then you will remember God your Lord, for it is He Who gives you power *laasot chayil*** (**to make wealth), in order to *hakim* (establish) His *brit* (covenant) that He swore to your forefathers, as this day”** (Deuteronomy 8:18)**.}** And this is: “And you will remember God your Lord, for it is He Who gives you power to make *chayil* (wealth).” The explanation is that through the power one remedies the woman of *chayil* (valor), the concept of *Malkhut*. This is the explanation of *l’miknei nikhsin* {that is, the rendering into Aramaic of *laasot chayil* as *l’miknei nikhsin* (“to acquire possessions”)}. The explanation is: When *Malkhut* is in exile, She says: “Do not look at me for I am black” (Song of Songs 1:6). For She is clad in garments of black, in garments of evil forces, and is concealed by them.


###### Likutei Moharan, Part II 84:3:2
[Likutei Moharan, Part II 84:3:2](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/84:3:2)

וַאֲזַי: כְּצִפּוֹר נוֹדֶדֶת מִן קִנָּהּ כֵּן אִישׁ נוֹדֵד (משלי כ״ז:ח׳), כִּי הִיא קֵן דִּילֵהּ. וְכַד אָדָם מִתְפַּלֵּל בְּכֹחַ וּמוֹצִיא אוֹתָהּ מִגָּלוּתָא, מִכִּסּוּיִין דִּילָהּ, וְנַעֲשֵׂית קֵן לְהַקָּדוֹשׁ־בָּרוּךְ־הוּא. וְזֶה פֵּרוּשׁ: לְמִקְנֵי – לְשׁוֹן קֵן; נִכְסִין – לְשׁוֹן כִּסּוּיִין. וְעִקָּר כַּוָּנָתְךָ יִהְיֶה, שֶׁתְּתַקֵּן הַשְּׁכִינָה כְּדֵי לְזַוְּגָהּ עִם בַּעְלָהּ.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And then: “Like a bird wandering from the nest is a man who wanders” (Proverbs 27:8), for She is His nest. Thus, when a person prays with intensity and releases Her from Her exile, from Her concealments, She becomes a nest for the Blessed Holy One. This is the explanation: “*l’miKNei* (to acquire)” connotes a *KeiN* (nest); “*niKhSin* (possessions)” connotes *KiSuyin* (concealments). Your main intention should be to rectify the *Shekhinah* (Divine Presence) in order to unite Her with Her Husband.


###### Likutei Moharan, Part II 84:4:1
[Likutei Moharan, Part II 84:4:1](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/84:4:1)

וְזֶה פֵּרוּשׁ: לְמַעַן הָקִים אֶת בְּרִיתוֹ – הֲקָמַת הַבְּרִית רֶמֶז לְזִוּוּג. כִּי מִתְּחִלָּה צָרִיךְ אִתְעָרוּתָא דִּלְתַתָּא, הַיְנוּ תִּקּוּן הַשְּׁכִינָה,

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**4 .** And this is the explanation of “in order to *hakim* (erect) His *brit* (covenant).” Erecting the *brit* (male organ) alludes to marital union. For initially there must be an arousal from below, namely, rectification of the *Shekhinah* .


###### Likutei Moharan, Part II 84:4:2
[Likutei Moharan, Part II 84:4:2](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/84:4:2)

וּכְשֶׁהַשְּׁכִינָה מִתְלַבֶּשֶׁת בִּלְבוּשִׁין נְהִירִין: חִוַּר סֻמַק יָרֹק, בְּחִינַת אָבוֹת, וְהִיא בְּחִינַת שְׁבוּעָה, בְּחִינַת שִׁבְעָה. וְנַעֲשֶׂה כְּאִלּוּ עַכְשָׁו נִשְׁבַּע לָאָבוֹת. וְזֶה: אֲשֶׁר נִשְׁבַּע לַאֲבוֹתֶיךָ כַּיּוֹם הַזֶּה – כַּיּוֹם הַזֶּה דַּיְקָא. נִמְצָא, עַל־יְדֵי תְּפִלָּה בְּכֹחַ נִתְחַדֵּשׁ הַשְּׁבוּעָה לָאָבוֹת:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And when the *Shekhinah* dons radiant garments—white, red and yellow, corresponding to the Patriarchs—She is the concept of *Sh’VuAh* (an oath), the concept of *ShiVAh* (seven). It is as if the oath was made to the Patriarchs at this moment. This is: “that He swore to your forefathers, as this day”—specifically “as this day.” It follows, that through intense prayer the oath to the Patriarchs is renewed.