## Likutei Moharan, Part II

###### Likutei Moharan, Part II 87:1:1
[Likutei Moharan, Part II 87:1:1](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/87:1:1)

דַּע, שֶׁכַּוָּנַת אֱלוּל הֵם תִּקּוּן לִפְגַם הַבְּרִית, כִּי סוֹד כַּוָּנוֹת אֱלוּל הוּא הַנּוֹתֵן בַּיָּם דָּרֶךְ (ישעיהו מ״ג:ט״ז) (וְכַמְבֹאָר בְּכַוָּנַת הָאֲרִ"י זַ"ל [יא]) – לְהָאִיר בְּחִינַת דֶּרֶךְ בַּיָּם, וְדֶרֶךְ זֶה נִפְתָּח בְּחֹדֶשׁ אֱלוּל (וְעַיֵּן שָׁם בַּכַּוָּנוֹת כָּל הַכַּוָּנוֹת שֶׁל אֱלוּל).

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Know! the Kabbalistic meditations for Elul are a rectification for the blemish of the *brit*. For the deeper theme of Elul’s Kabbalistic meditations is “Who makes a way in the sea” (Isaiah 43:16; and as is brought in The Kavanot of the Ari, of blessed memory)—to shine the concept of *derekh* (“way”) into the sea. This *derekh* is opened in the month of Elul (see The Kavanot for all the Kabbalistic meditations for Elul).


###### Likutei Moharan, Part II 87:1:2
[Likutei Moharan, Part II 87:1:2](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/87:1:2)

וְעִקָּר פְּגַם הַבְּרִית הוּא בִּבְחִינַת דֶּרֶךְ הַזֶּה, כִּי הָיָה צָרִיךְ לְהָאִיר בְּחִינַת הָרכ"ד [מָאתַיִם עֶשְׂרִים וְאַרְבָּעָה] אוֹרוֹת בִּבְחִינַת יָם, בְּחִינַת אֱמוּנָה, וְהוּא נָטָה מִזֶּה, וּפָגַם בִּבְחִינַת דֶּרֶךְ, בִּבְחִינַת (בראשית ו׳:י״ב): כִּי הִשְׁחִית כָּל בָּשָׂר אֶת דַּרְכּוֹ. כִּי אִשָּׁה נִקְרֵאת דֶּרֶךְ, כַּמּוּבָא בְּדִבְרֵי רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (קידושין ב:), וְיֵשׁ דֶּרֶךְ אַחֵר, בְּחִינַת (משלי ל׳:כ׳): דֶּרֶךְ אִשָּׁה מְנָאֶפֶת. וְהַכְּלָל – שֶׁעִקָּר הַפְּגָם בִּבְחִינַת דֶּרֶךְ, שֶׁלֹּא הֵאִיר הַדֶּרֶךְ בַּיָּם.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Now, the blemish of the *brit* is primarily in this concept of *DeReKh*. One should have shone the concept of the *Reish -Khaf-Dalet* (224) lights into the concept of sea, i.e., faith, but turned away from this and blemished the concept of *derekh,* as in “for all flesh had perverted its *derekh* (way)” (Genesis 6:12). For a wife is called *derekh,* as is brought in the teachings of our Sages, of blessed memory (Kiddushin 2b). But there is another *derekh,* the concept of “the *derekh* of a promiscuous woman” (Proverbs 30:20) . The rule is that the blemish is primarily in the concept of *derekh*, that one did not shine the *derekh* into the sea.


###### Likutei Moharan, Part II 87:1:3
[Likutei Moharan, Part II 87:1:3](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/87:1:3)

וְלִפְעָמִים מֵחֲמַת זֶה הַפְּגָם יוּכַל לֶאַבֵּד אֶת זִוּוּגוֹ, כִּי מֵאַחַר שֶׁנָּטָה מִזִּוּוּגוֹ, קָשֶׁה לוֹ לִמְצֹא אֶת זִוּוּגוֹ, וַאֲפִלּוּ אִם יִמְצָא אֶת זִוּוּגוֹ, תִּהְיֶה לוֹ מְנַגֶּדֶת, וְלֹא תִּהְיֶה נוֹטָה אַחַר רְצוֹנוֹ, מֵחֲמַת שֶׁנָּטָה מִמֶּנָּה וְלֹא הֵאִיר בָּהּ, מִזֶּה נִתְהַוֶּה שֶׁיֵּשׁ לָהּ רָצוֹן אַחֵר כְּנֶגְדּוֹ. וְאָז: לֹא זָכָה – כְּנֶגְדּוֹ (יבמות סג) .

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And, occasionally, as a result of this blemish it is possible to lose one’s *zivug*. Having turned away from his soul mate, it is difficult for him to find her. And even if he finds his soul mate, she will oppose him and not incline to what he wants, because he turned away from her instead of shining into her. This leads to her wanting something different, opposing him. [As the Sages said:] And then, if he is not worthy, she opposes him (Yevamot 63a).


###### Likutei Moharan, Part II 87:1:4
[Likutei Moharan, Part II 87:1:4](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/87:1:4)

וְחֹדֶשׁ אֱלוּל שֶׁאָז יְכוֹלִין לְתַקֵּן זֶה וּלְהָאִיר הַדֶּרֶךְ בַּיָּם כַּנַּ"ל, [עַל־כֵּן כַּוָּנַת אֱלוּל הֵם תִּקּוּן לָזֶה]. וּכְשֶׁמְּתַקֵּן זֶה, אֲזַי מוֹצֵא זִוּוּגוֹ, וְהִיא אֵינָהּ כְּנֶגְדּוֹ, רַק כִּרְצוֹנוֹ.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And the month of Elul is when it is possible to rectify this and to shine the *derekh* into the sea. {The Kabbalistic meditations for Elul are therefore a rectification for this.} And so when he rectifies this, he finds his *zivug* and, rather than opposing him, [she wants] what he wants.


###### Likutei Moharan, Part II 87:1:5
[Likutei Moharan, Part II 87:1:5](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/87:1:5)

וְיֵשׁ בָּזֶה סוֹד נִפְלָא, כִּי דַּע, שֶׁזֶּה הַסּוֹד מָסַר אַבְרָהָם לֶאֱלִיעֶזֶר עַבְדּוֹ, כְּשֶׁשְּׁלָחוֹ לְבַקֵּשׁ הַזִּוּוּג שֶׁל יִצְחָק בְּנוֹ, הַיְנוּ סוֹד כַּוָּנַת אֱלוּל, שֶׁהֵם מְסֻגָּלִים לְתִקּוּן הַבְּרִית, שֶׁעַל־יְדֵי־זֶה מוֹצְאִין הַזִּוּוּג. כִּי עַל־יְדֵי הַתִּקּוּן הַנַּ"ל נַעֲשֶׂה בָּהּ רָצוֹן אֵלָיו, כִּי מִקֹּדֶם לֹא הָיְתָה נוֹטָה אַחַר רְצוֹנוֹ, כִּי נָטְתָה מִמֶּנּוּ כַּנַּ"ל, וְעַל־יְדֵי־זֶה אִי אֶפְשָׁר לִמְצֹא זִוּוּגוֹ, וַאֲפִלּוּ אִם מוֹצְאָהּ, אֵינָהּ נוֹטָה אַחַר רְצוֹנוֹ כַּנַּ"ל, אֲבָל עַל־יְדֵי כַּוָּנַת אֱלוּל שֶׁהֵם הַתִּקּוּן לָזֶה, עַל־יְדֵי־זֶה חָזַר וְנַעֲשָׂה בָּהּ רָצוֹן אֵלָיו כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Now, there is an amazing hidden teaching in this. Know! Avraham imparted this secret to his servant Eliezer when he sent him to seek his son Yitzchak’s soul mate. This is the deeper theme of the Kabbalistic meditations for Elul, which are propitious for rectifying the *brit,* because they are the means for finding one’s *zivug*. This is because the aforementioned rectification creates within her a desire for him. Previously, she would not incline to what he wants because she turned away from him, and as a result he cannot find his *zivug*. And even if he found her, she would not incline to what he wants, as mentioned above. However, through the Kabbalistic meditations for Elul, which are a rectification for this, a desire for him is created within her.


###### Likutei Moharan, Part II 87:1:6
[Likutei Moharan, Part II 87:1:6](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/87:1:6)

וְזֶה הַסּוֹד מְבֹאָר בַּתּוֹרָה בְּפָרָשַׁת אֱלִיעֶזֶר, כִּי אַבְרָהָם מָסַר לוֹ הַסּוֹד הַזֶּה. וְזֶה שֶׁאָמַר אַבְרָהָם לֶאֱלִיעֶזֶר (בראשית כ"ד): וְאִם לֹא תֹאבֶה הָאִשָּׁה לָלֶכֶת אַחֲרֶיךָ, רְאֵה וְהַבֵּט נִפְלְאוֹת תּוֹרָתֵנוּ, כִּי רָאשֵׁי־תֵבוֹת פָּסוּק זֶה הֵם אוֹתִיּוֹת אֱלוּל, וּבָאֶמְצַע הֵם תֵּבוֹת: תֹאבֶה הָאִשָּׁה, כִּי עַל־יְדֵי בְּחִינַת אֱלוּל, הַיְנוּ סוֹד כַּוָּנוֹת אֱלוּל, עַל־יְדֵי־זֶה תֹאבֶה הָאִשָּׁה, כִּי עַל־יְדֵי־זֶה נַעֲשָׂה בָּהּ רָצוֹן אֵלָיו כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This hidden teaching is explained in the Torah, in the chapter about Eliezer, for Avraham imparted this secret to him. And this is what Avraham said to Eliezer: “And if the woman is not willing to go after you (*V’im Lo toveh ha’ishah Lalekhet Acharekha*)” (Genesis 24:8). Look and see the wonders of our Torah, for the initial letters of the [first two and last two] words of this verse spell ELUL, and in the middle are the words “the woman is willing.” Through the concept of Elul, i.e., the deeper theme of Elul’s Kabbalistic meditations, the woman is willing, since this makes her want him.


###### Likutei Moharan, Part II 87:1:7
[Likutei Moharan, Part II 87:1:7](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/87:1:7)

נִמְצָא שֶׁבְּאֵלּוּ הַתֵּבוֹת בְּעַצְמָן שֶׁדִּבֵּר אַבְרָהָם עִם אֱלִיעֶזֶר מֵעִנְיַן הַחֲשָׁשׁ שֶׁמָּא לֹא תִּתְרַצֶּה לֵילֵךְ אַחֲרָיו, דְּהַיְנוּ מַה שֶּׁאָמַר לוֹ: וְאִם לֹא תֹאבֶה הָאִשָּׁה לָלֶכֶת אַחֲרֶיךָ – בְּאֵלּוּ הַתֵּבוֹת עַצְמָן גִּלָּה לוֹ סוֹד הַתִּקּוּן לָזֶה, דְּהַיְנוּ סוֹד אֱלוּל, הַמְרֻמָּז בְּרָאשֵׁי־הַתֵּבוֹת, שֶׁהוּא הַתִּקּוּן לָזֶה, שֶׁעַל־יְדֵי־זֶה תֹאבֶה הָאִשָּׁה.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
It follows, that in these very words which Avraham spoke to Eliezer regarding the concern that the woman might not be persuaded to follow him—in other words, that which he said to him: “*V’im Lo toveh ha’ishah Lalekhet Acharekha*”—with these very words he revealed to him the secret of the rectification for this, namely, the deeper theme of Elul hinted at in the initial letters. It is the rectification for this, because through this the woman is willing.


###### Likutei Moharan, Part II 87:1:8
[Likutei Moharan, Part II 87:1:8](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/87:1:8)

וְעוֹד יֵשׁ בָּזֶה סוֹדוֹת נוֹרָאִים מְאֹד.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
There are additional very awesome hidden teachings in this.


###### Likutei Moharan, Part II 87:1:9
[Likutei Moharan, Part II 87:1:9](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/87:1:9)

גַּם עַיֵּן בַּמַּאֲמָר הַמַּתְחִיל: וַיֹּאמֶר ה' אֶל מֹשֶׁה קְרָא אֶת יְהוֹשֻׁעַ (בלקו"א סי' ו), כִּי שָׁם מְדַבֵּר מִכַּוָּנוֹת אֱלוּל, וְהוּא תִּקּוּן לִפְגַם הַבְּרִית כַּנַּ"ל. הַיְנוּ לְעַיֵּן בְּאוֹתוֹ הַמַּאֲמָר, וְלִזְכּוֹת לְהָבִין בּוֹ וְלַעֲשׂוֹת עִמּוֹ אֵיזֶה עֲבוֹדָה בַּעֲבוֹדַת הַשֵּׁם – עַל־יְדֵי־זֶה יְתַקֵּן פְּגַם הַבְּרִית:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Study as well the lesson which begins “Then God said to Moshe, ‘Summon Yehoshua’” (Likutey Moharan I, 6), which speaks of the Kabbalistic meditations for Elul. It is a rectification for the blemish of the *brit,* as mentioned above. In other words, study that lesson, merit understanding it, and use it to perform some devotion in the service of God—this will rectify the blemish of the *brit* .