## Likutei Moharan, Part II

###### Likutei Moharan, Part II 89:1:1
[Likutei Moharan, Part II 89:1:1](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/89:1:1)

הַדַּעַת מְשַׁדֵּךְ כָּל הַשִּׁדּוּכִים, כִּי כָּל הַשִּׁדּוּכִים הֵם שְׁנֵי הֲפָכִים, וְהַדַּעַת הוּא הַמְתַוֵּךְ בֵּין שְׁנֵי הֲפָכִים. עַל־כֵּן כָּל הַשִּׁדּוּכִים שֶׁבָּעוֹלָם, כֻּלָּם נַעֲשִׂים עַל־יְדֵי הַבַּר־דַּעַת שֶׁיֵּשׁ בָּעוֹלָם. וְעַל־כֵּן לִפְעָמִים קָשֶׁה לִמְצֹא זִוּוּגוֹ, כִּי לִפְעָמִים שְׁנֵי הַמְשֻׁדָּכִים רְחוֹקִים מְאֹד, וְהֵם שְׁנֵי הֲפָכִים בְּיוֹתֵר זֶה מִזֶּה, עַל־כֵּן קָשֶׁה לִמְצֹא זִוּוּגוֹ.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
*Daat* is the maker of all matches. For every match is of a pair of opposites, and *daat* is the mediator between two opposing elements. Therefore, all the matches in the world come about through the individual with *daat* in the world. And so it is sometimes difficult to find one’s *zivug* (soul mate). This is because sometimes the two sides of the match are far apart, a pair of extreme opposites, and so it is difficult to find one’s mate.


###### Likutei Moharan, Part II 89:1:2
[Likutei Moharan, Part II 89:1:2](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/89:1:2)

וְהַתִּקּוּן לָזֶה – שֶׁצָּרִיךְ שֶׁיָּבוֹא לְהַבַּר־דַּעַת לִשְׁמֹעַ תּוֹרָה מִפִּיו, וְעַל־יְדֵי־זֶה יָכוֹל לִמְצֹא הַשִּׁדּוּךְ שֶׁלֹּוֹ. כִּי כָל זְמַן שֶׁהַדַּעַת בְּכֹחַ, אֲזַי לִפְעָמִים אִי אֶפְשָׁר לְחַבֵּר הַמְשֻׁדָּכִים, כְּשֶׁהֵם בְּהֵפֶךְ גָּדוֹל זֶה מִזֶּה, כִּי לִפְעָמִים הֵם בְּהֶפֶךְ גָּדוֹל מְאֹד זֶה מִזֶּה כַּנַּ"ל, וְאָז אִי אֶפְשָׁר לְהַדַּעַת לְחַבֵּר אוֹתָם כָּל זְמַן שֶׁהַדַּעַת בְּכֹחַ. עַל־כֵּן צָרִיךְ לִשְׁמֹעַ תּוֹרָה מִפִּיו, שֶׁאָז יוֹצֵא הַדַּעַת בִּבְחִינַת (משלי ב׳:ו׳): מִפִּיו דַּעַת וּתְבוּנָה, וַאֲזַי כְּשֶׁיּוֹצֵא הַדַּעַת מִכֹּחַ אֶל הַפֹּעַל, אֲזַי יָכוֹל לְשַׁדְּכָם, אַף אִם הֵם בְּהֵפֶךְ גָּדוֹל זֶה מִזֶּה.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
The remedy for this entails coming to the one with *daat* to hear Torah from his mouth. This enables one to find one’s match. This is because so long as the *daat* is in potential, it is sometimes impossible to bring together the two sides of the match. When they are strong opposites—for sometimes they are very strong opposites—it is then impossible for the *daat,* so long as it is in potential, to bring them together. It is therefore necessary to hear Torah from his mouth, for then the *daat* emerges, as in “from His mouth come *daat* and discernment” (Proverbs 2:6). And then, when *daat* emerges from potential to actual, it can then match them up, even if they are strong opposites.


###### Likutei Moharan, Part II 89:1:3
[Likutei Moharan, Part II 89:1:3](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/89:1:3)

וְזֶה אוֹתִיּוֹת שִׁידּוּךְ – רָאשֵׁי־תֵבוֹת (מלאכי ב): כִּי שִׂפְתֵי כֹהֵן יִשְׁמְרוּ דַעַת וְתוֹרָה. וְזֶהוּ: יְבַקְּשׁוּ מִפִּיהוּ, כִּי צָרִיךְ לְבַקֵּשׁ הַתּוֹרָה מִפִּיו דַּוְקָא, כְּדֵי לְהוֹצִיא הַדַּעַת מִכֹּחַ אֶל הַפֹּעַל כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**{“For the priest’s lips shall keep *daat* (*Ki siftei kohen yishm’ru daat*)**, **and Torah (*v’torah*) they should seek from his mouth”** (Malachi 2:7)**.}** This is [hinted at by] the letters which spell *ShIDUKh* (a match), which are the first letters of “*Ki Siftei Kohen Yishm’ru Daat V’torah* .” And this is the meaning of “they should seek from his mouth.” One has to seek the Torah specifically from his mouth, in order to bring the *daat* from potential to actual, as mentioned above.


###### Likutei Moharan, Part II 89:1:4
[Likutei Moharan, Part II 89:1:4](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/89:1:4)

וְעַל־כֵּן צָרִיךְ לִשְׁמֹעַ תּוֹרָה דַּוְקָא מִפִּיו, אַף שֶׁגַּם בְּדִבּוּרִים פְּשׁוּטִים שֶׁל הַבַּר דַּעַת יֵשׁ בָּהֶם גַּם־כֵּן דַּעַת, אַף־עַל־פִּי־כֵן צָרִיךְ לִשְׁמֹעַ תּוֹרָה דַּוְקָא. כִּי הַתּוֹרָה נִקְרֵאת כַּלָּה, כְּמוֹ שֶׁאָמְרוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה (פסחים מט:): אַל תִּקְרֵי מוֹרָשָׁה, אֶלָּא מְאֹרָסָה. וְיֵשׁ בָּהּ גַּם־כֵּן שְׁנֵי הֲפָכִים, כִּי יֵשׁ בָּהּ שְׁנֵי מִינֵי אוֹתִיּוֹת.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
It is therefore necessary to hear specifically Torah from his mouth. Although the casual words of the one with *daat* also contain *daat ,* it is nevertheless necessary to hear specifically Torah. For the Torah is called a bride, as our Sages, of blessed memory, taught: Do not read *MORaShaH* (heritage), but *M’ORaSaH* (betrothed) (Pesachim 49b). And it, too, contains a pair of opposites, because it has in it two types of letters.


###### Likutei Moharan, Part II 89:1:5
[Likutei Moharan, Part II 89:1:5](https://torahapp.org/share/book/Likutei%20Moharan/s/Part%20II/r/89:1:5)

וּכְשֶׁהַצַּדִּיק אוֹמֵר תּוֹרָה הוּא בְּחִינַת מְשַׁדֵּךְ שִׁדּוּכִין, כִּי דִּבְרֵי־תוֹרָה עֲנִיִּים בְּמָקוֹם זֶה וַעֲשִׁירִים בְּמָקוֹם אַחֵר (ירושלמי ר"ה פ' ראוהו בי"ד), וְצָרִיךְ לְחַבֵּר דִּבְרֵי־תוֹרָה מִמָּקוֹם לְמָקוֹם, כִּי מְחַבְּרִים דִּבְרֵי־תוֹרָה מִמְּקוֹמוֹת מְפֻזָּרִים, שֶׁהֵם רְחוֹקִים זֶה מִזֶּה, וּמְחַבְּרִים אוֹתָם יַחַד, וְעַל־יְדֵי־זֶה נַעֲשֶׂה הַחִדּוּשׁ שֶׁמְּחַדְּשִׁים. נִמְצָא כְּשֶׁהַצַּדִּיק הַבַּר־דַּעַת אוֹמֵר תּוֹרָה, הוּא מְשַׁדֵּךְ שִׁדּוּכִים. עַל־כֵּן צְרִיכִין לִשְׁמֹעַ מִפִּיו תּוֹרָה דַּוְקָא, וְעַל־יְדֵי־זֶה יְכוֹלִין לִמְצֹא זִוּוּגוֹ כַּנַּ"ל:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And when the tzaddik teaches Torah, he is the concept of matchmaker. This is because the words of Torah are “poor” here, but “rich” elsewhere (Yerushalmi, Rosh HaShanah 3:5, p.17a). One has to bring together the words of Torah, from one place to another. By bringing together the words of Torah from scattered, far apart sources and uniting them, this creates the insight which we originate. It follows, that when the tzaddik who is the one with *daat* teaches Torah, he engages in matchmaking. It is therefore necessary to hear from his mouth specifically Torah. And through this it is possible to find one’s *zivug,* as mentioned above.