## Sefer HaMiddot, Knowledge of God, Part II

###### Sefer HaMiddot, Knowledge of God, Part II 1
[Sefer HaMiddot, Knowledge of God, Part II 1](https://torahapp.org/share/book/Sefer%20HaMiddot/s/Knowledge%20of%20God,_Part%20II/r/1)

א. דַּע, כִּי לְכָל הָעוֹלָמוֹת וּלְכָל נִבְרָא יֵשׁ לוֹ קוֹמָה מְיֻחֶדֶת וּבִנְיָן מְיֻחָד. לְמָשָׁל מִין הָאַרְיֵה – קוֹמָתוֹ נִבְדָּל מִמִּין הַצּאן הֵן בְּכחוֹ וְהֵן בְּבִנְיַן אֵיבָרָיו, [וְהֵן בְּקוֹלוֹ] וְכֵן בְּמִין הָאַרְיֵה [בְּעַצְּמוֹ] יֵשׁ הֶבְדֵּל בֵּין כָּל אֶחָד וְאֶחָד, וְכֵן בְּכָל הַנִּבְרָאִים הַהֶבְדֵּלִים הֵן כֻּלָּם רְמוּזִים בִּתְמוּנַת הָאוֹתִיּוֹת וּבְצֵרוּפֵיהֶם. וְהַזּוֹכֶה לְהָבִין אֶת הַתּוֹרָה, יוּכַל לְהָבִין רְמִיזוֹת כָּל הַהֶבְדֵּלִים שֶׁבֵּין כָּל הַנִּבְרָאִים וְגַם יֵדַע הִתְאַחֲדוּתָם, הַיְנוּ רֵאשִׁיתָם וְתַכְלִיתָם כִּי בְּרֵאשִׁית וּבְתַכְלִית הֵם בְּאַחְדוּת בְּלִי הֶבְדֵּל.

**The aleph bet book, translated by Moshe Mykoff. New York: Breslov Research Institute, 1986:**
Know! each world and every creation has its own particular form and unique construction. For example, the build of the lion differs from that of the sheep in its strength and in its bone structure {also in its voice}. This is also true within the lion species {itself}; there being differences between one lion and the next. These distinctions between creations are alluded to in the forms of the letters and their combinations. One who merits understanding the Torah is able to understand these differences between all the creations. He will also know what they have in common—namely, their origin and their end, in which they are identical, without distinction.


###### Sefer HaMiddot, Knowledge of God, Part II 2
[Sefer HaMiddot, Knowledge of God, Part II 2](https://torahapp.org/share/book/Sefer%20HaMiddot/s/Knowledge%20of%20God,_Part%20II/r/2)

ב. דַּע, לְפִי גּדֶל יְדִיעַת הַתּוֹרָה וְטִבְעֵי הָעוֹלָם כֵּן נִמְסַר וְנִשְׁתַּעְבֵּד הָעוֹלָם תַּחְתָּיו. וּלְפִיכָךְ הָיוּ נִכְנָעִים הָאֲרָיוֹת תַּחַת דָּנִיֵּאל, כִּי דָּנִיֵּאל הָיָה חָכָם גָּדוֹל, וְכָל רָז לא אָנִיס לֵהּ, וְהָיָה יוֹדֵעַ טֶבַע הָאַרְיֵה, וְהַטֶּבַע מִתְנַהֶגֶת בִּידִיעַת הַתּוֹרָה, וְהִיא תַּחַת יַד הַיְדִיעָה. (אָמַר הַמַּעְתִּיק: שָׁמַעְתִּי מִפִּי מוֹרֵנוּ וְרַבֵּנוּ הָרַב רַבִּי נָתָן, זֵכֶר צַדִּיק לִבְרָכָה, שֶׁזֶּה הָאוֹת ב' שַׁיָּךְ לָאוֹת א' הַקָּדוּם לוֹ, לְמַה שֶּׁמְּבאָר שָׁם: "וְהַזּוֹכֶה לְהָבִין אֶת הַתּוֹרָה – יוּכַל לְהָבִין רְמִיזוֹת כָּל הַהֶבְדֵּלִים וְכוּ', שֶׁזֶּה הוּא בְּחִינַת כָּל טִבְעֵי הָעוֹלָם", וְעַל זֶה סוֹבֵב הוֹלֵךְ סִימָן ב': "דַע, לְפִי גּדֶל יְדִיעַת הַתּוֹרָה וְטִבְעֵי הָעוֹלָם", הַיְנוּ כְּפִי שֶׁזּוֹכֶה לְהָבִין צֵרוּפֵי אוֹתִיּוֹת הַתּוֹרָה; כִּי כְּפִי גּדֶל הֲבָנָתוֹ בְּאוֹתִיּוֹת הַתּוֹרָה וּבְצֵרוּפֵיהֶם וְכוּ' כְּמוֹ כֵן גְּדוֹלָה יְדִיעָתוֹ בְּטִבְעֵי הָעוֹלָם וְהָבֵן. וְעַיֵּן בְּלִקּוּטֵי הֲלָכוֹת "יוֹרֶה־דֵעָה" הִלְכוֹת מִילָה הֲלָכָה ה' אוֹת כ"ג וְאוֹת כ"ד מִשָּׁם עַד גְּמַר הַהֲלָכָה, עַיֵּן שָׁם בֵּאוּר נִפְלָא בָּזֶה, וְיֻנְעַם לְךָ לָעַד. וְהָאֱמֶת, שְׁמִי שֶׁמַּבִּיט בְּעַיִן טוֹבָה, בְּעַיִן אֲמִתִּי, בְּלֵב יָשָׁר, אֵין קָשֶׁה לוֹ כְּלָל; אַדְרַבָּא, רוֹאֶה מִזֶּה נִפְלְאוֹת גְּדֻלַּת הַשֵּׁם וְצַדִּיקָיו הָאֲמִתִּיִּים. וּלְהַמִּתְנַגְּדִים הַדּוֹבְרִים עַל צַדִּיק עָתָק, הַמַּבִּיטִים מֵעִקָּרָא בִּסְפָרָיו הַקְּדוֹשִׁים בְּרעַ עַיִן לְחַפֵּשֹ וּלְבַקֵּשׁ עֲלִילָה, לא יַסְפִּיק שׁוּם בֵּאוּר. כִּי אַחַר כָּל הַדְּבָרִים וְהָאֱמֶת הָאֵלֶּה יְחַפֵּשֹ וִיבַקֵּשׁ תּוֹאֲנָה וַעֲלִילָה, לְדַבֵּר עַל הַצַּדִּיק הַנַּ"ל וְתַלְמִידָיו, זְכוּתָם יָגֵן עָלֵינוּ, עָתָק בְּגַאֲוָה וָבוּז, אַךְ אַף־עַל־פִּי־כֵן לא יָכלְתִּי לְהִתְאַפֵּק מִלְּהַצִּיג מַה שֶׁשָּׁמַעְתִּי מְעַט בָּזֶה, וְקֻשְׁטָא קָאֵי, וְעַד אַרְגִּיעָה לְשׁוֹן שֶׁקֶר וֶאֱמֶת ה' לְעוֹלָם, וְיַצִּילֵנוּ מֵחֶרֶב פִּיפִיּוֹת; כַּאֲשֶׁר עַד הֵנָּה עֲזָרוּנוּ רַחֲמָיו יִתְבָּרַךְ, כֵּן אַל יַעַזְבֵנוּ לָנֶצַח, אָמֵן כֵּן יְהִי רָצוֹן. וְעַיֵּן גַם־כֵּן בְּלִקּוּטֵי א' סִימָן יט בְּהַתּוֹרָה "תְּפִלָּה לַחֲבַקּוּק" וְתָבִין קְצָת וְעַיֵּן שָׁם גַם־כֵּן סִימָן יז).

**The aleph bet book, translated by Moshe Mykoff. New York: Breslov Research Institute, 1986:**
Know! a person has mastery over the world in direct proportion to his knowledge of Torah and Nature. This is why Daniel was able to subdue the lions, since he was very wise and “no secret escaped him” (Daniel 4:6). He knows the lion’s nature, and Nature itself follows and is under the dictates of Torah knowledge. (Reb Nachman Tulchiner said: “I heard from Reb Noson that this teaching relates to the one preceding it, to what is written there, ‘One who merits understanding the Torah...’ Thus, his understanding of the combinations of the letters in the Torah is in direct proportion to his knowledge of the natural behavior of things in the world. Understand this! For a wonderful and very pleasing explanation of this, see *Likutey Halakhot, Yoreh Deah, Milah* 5:23ff. The truth is that one who looks with a positive and true eye and with an upright heart will find no difficulty in comprehending this. One the contrary, he will see the wonders of God’s greatness and that of the true Tzaddikim. These opponents, who arrogantly speak against the Tzaddik and from the very outset view the Tzaddik’s holy writings with an eye to finding fault, will never find a satisfying explanation. Even after all these explanations and truths, they continue to look for pretexts and devise false charges with which to haughtily speak against the Tzaddik and his disciples, may their merit protect us. Nevertheless, I could not hold myself back from presenting a bit of what I heard regarding this. For truth stands! ‘But a lying tongue is for a moment’ (Proverbs 12:19), ‘and the truth of God is forever’ (Psalms 117:2). He will save us from the double-edged sword; and, as His mercy has supported until now, so will it support us evermore. Amen! Study *Likutey Moharan* 1,17 and 19, and you will understand a little.”)


###### Sefer HaMiddot, Knowledge of God, Part II 3
[Sefer HaMiddot, Knowledge of God, Part II 3](https://torahapp.org/share/book/Sefer%20HaMiddot/s/Knowledge%20of%20God,_Part%20II/r/3)

ג. עַל־יְדֵי הַהַשְָּׂגָה שֶׁהָאָדָם מַשִּׂיג, שֶׁהַקָּדוֹשׁ־בָּרוּךְ־הוּא הוּא אֶחָד וְאֵין שֵׁנִי לוֹ, עַל־יְדֵי זֶה מַכְרִיחַ אֶת מַלְאֲכֵי מָרוֹם, שֶׁיִּגָּלְמוּ בְּגלֶם וְלֵילֵךְ בִּשְׁלִיחוּתוֹ.

**The aleph bet book, translated by Moshe Mykoff. New York: Breslov Research Institute, 1986:**
When a person attains the insight that God is One and that there is no other, this enables him to force corporeality upon the angels on high, so that they go and do his bidding.


###### Sefer HaMiddot, Knowledge of God, Part II 4
[Sefer HaMiddot, Knowledge of God, Part II 4](https://torahapp.org/share/book/Sefer%20HaMiddot/s/Knowledge%20of%20God,_Part%20II/r/4)

ד. כְּשֶׁבָּא לָאָדָם הִרְהוּרֵי עֲבוֹדָה זָרָה וְהוּא מְבַטֵּל אוֹתָם בְּמַחֲשֶׁבֶת אֱמוּנָתוֹ, אֲזַי נַעֲשֲׂה מֵהִרְהוּרָיו בְּחִינַת טַל שֶׁל בְּרָכָה. גַּם עַל־יְדֵי זֶה הַמּחַ שֶׁלּוֹ נִתְקַיֵּם וְאֵין נִתְבַּלְבֵּל לְעוֹלָם, אֲפִלּוּ כְּשֶׁנִּתְיַגֵּעַ הַמּחַ, עַל־יְדֵי שֶׁמְּשׁוֹטֵט בְּאֵיזֶה עִיוּן עָמק, אֲזַי הַקָּדוֹשׁ־בָּרוּךְ־הוּא מַזְמִין לוֹ מַחֲשָׁבוֹת הַנּוֹתְנִים נַיְחָא לְמחוֹ.

**The aleph bet book, translated by Moshe Mykoff. New York: Breslov Research Institute, 1986:**
When a person uses his faith to banish thoughts of idolatry, those thoughts are transformed into the aspect of “the dew of blessing.” This also results in his mind remaining firm and never becoming confused. Even when it is taxed by deep concentration on a complex subject, the Holy One provides him with thoughts that relieve his mind.


###### Sefer HaMiddot, Knowledge of God, Part II 5
[Sefer HaMiddot, Knowledge of God, Part II 5](https://torahapp.org/share/book/Sefer%20HaMiddot/s/Knowledge%20of%20God,_Part%20II/r/5)

ה. עַל־יְדֵי מְפַרְנְסֵי עֲנִיִּים נִצּוֹלִין הֲמוֹן־עַם מִן הַמַּגֵּפָה בִּזְכוּתָם, גַּם בִּזְכוּתָם מחִין דְּגַדְלוּת קוֹדְמִין לְמחִין דְּקַטְנוּת.

**The aleph bet book, translated by Moshe Mykoff. New York: Breslov Research Institute, 1986:**
The merit of those who support the poor saves the masses from plague. Also in their merit, expanded consciousness precedes [rather than follows] constricted consciousness.


###### Sefer HaMiddot, Knowledge of God, Part II 6
[Sefer HaMiddot, Knowledge of God, Part II 6](https://torahapp.org/share/book/Sefer%20HaMiddot/s/Knowledge%20of%20God,_Part%20II/r/6)

ו. אֲפִלּוּ בְּהוֹלְלוּת וְסִכְלוּת יֵשׁ חָכְמָה.

**The aleph bet book, translated by Moshe Mykoff. New York: Breslov Research Institute, 1986:**
Even within foolishness and folly there is wisdom.


###### Sefer HaMiddot, Knowledge of God, Part II 7
[Sefer HaMiddot, Knowledge of God, Part II 7](https://torahapp.org/share/book/Sefer%20HaMiddot/s/Knowledge%20of%20God,_Part%20II/r/7)

ז. הַקּוֹל הַיּוֹצֵא מִבַּר־דַּעַת שֶׁבִּקְדֻשָּׁה מְסֻגָּל לְיִרְאָה.

**The aleph bet book, translated by Moshe Mykoff. New York: Breslov Research Institute, 1986:**
Hearing the voice of a person who is wise in the ways of holiness is especially beneficial for acquiring the fear of God.


###### Sefer HaMiddot, Knowledge of God, Part II 8
[Sefer HaMiddot, Knowledge of God, Part II 8](https://torahapp.org/share/book/Sefer%20HaMiddot/s/Knowledge%20of%20God,_Part%20II/r/8)

ח. עַל־יְדֵי בִּלְבּוּל הַדַּעַת נִתְקַלְקֵל הַיִּרְאָה. גַּם עַל־יְדֵי בִּלְבּוּל הַדַּעַת מֶמְשַׁלְתּוֹ נוֹפֶלֶת.

**The aleph bet book, translated by Moshe Mykoff. New York: Breslov Research Institute, 1986:**
Confusion of the mind corrupts one’s fear of God. It also diminishes his authority.


###### Sefer HaMiddot, Knowledge of God, Part II 9
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ט. חַכְמֵי הַדּוֹר הֵם כַּנְפֵי הַדּוֹר, לְפִי חָכְמָתָם כֵּן הִתְקָרְבוּת הַדּוֹר וְהַשָּׂגָתָם אוֹ לְהֵפֶךְ, הַיְנוּ הִתְרַחֲקוּת, חַס וְשָׁלוֹם, מֵהַשֵּׁם יִתְבָּרַךְ. וְלֶעָתִיד לא יִצְטָרְכוּ לְהַשִּׂיג אֱלקוּתוֹ עַל־יְדֵי חָכְמוֹת, כִּי יְקֻיַּם בָּנוּ: "וְלא יִכְנַף עוֹד מוֹרֶךָ" וְכוּ'.

**The aleph bet book, translated by Moshe Mykoff. New York: Breslov Research Institute, 1986:**
The sages of a generation are its wings. The generation’s closeness to and understanding of God, or conversely its distance from Him, is in direct proportion to the wisdom of these sages. But in the future, people will not require wisdom in order to perceive His Godliness, for then, “And your Teacher will not withdraw Himself anymore” (Isaiah 30:20) will be fulfilled in us.


###### Sefer HaMiddot, Knowledge of God, Part II 10
[Sefer HaMiddot, Knowledge of God, Part II 10](https://torahapp.org/share/book/Sefer%20HaMiddot/s/Knowledge%20of%20God,_Part%20II/r/10)

י. מִי שֶׁרוֹצֶה לְהַעֲמִיק וּלְעַיֵּן בְּשִׂכְלוֹ בְּאֵיזֶה עִנְיָן, צָרִיךְ לְקַשֵּׁר אֶת שִׂכְלוֹ לְבֵית־הַמִּקְדָּשׁ. וְסִימָן לַדָּבָר: "אֶשָּׂא דֵעִי לְמֵרָחוֹק" "וַיַּרְא אֶת הַמָּקוֹם מֵרָחוֹק".

**The aleph bet book, translated by Moshe Mykoff. New York: Breslov Research Institute, 1986:**
One who wants to use his intellect to delve into and investigate some subject should bind his intellect to the Holy Temple. This is alluded to by the verses, “I will fetch my knowledge from afar” (Job 36:3), and “He saw the place, [the Temple Mount,] from afar” (Genesis 22:4).


###### Sefer HaMiddot, Knowledge of God, Part II 11
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יא. עַל־יְדֵי אֱמוּנָה נִתְיַשֵּׁב הַדַּעַת.

**The aleph bet book, translated by Moshe Mykoff. New York: Breslov Research Institute, 1986:**
Faith settles the mind.


###### Sefer HaMiddot, Knowledge of God, Part II 12
[Sefer HaMiddot, Knowledge of God, Part II 12](https://torahapp.org/share/book/Sefer%20HaMiddot/s/Knowledge%20of%20God,_Part%20II/r/12)

יב. עַל־יְדֵי גֵּרִים נִתְוַסֵּף הַדַּעַת בָּעוֹלָם.

**The aleph bet book, translated by Moshe Mykoff. New York: Breslov Research Institute, 1986:**
When people convert, *daat* is increased in the world.


###### Sefer HaMiddot, Knowledge of God, Part II 13
[Sefer HaMiddot, Knowledge of God, Part II 13](https://torahapp.org/share/book/Sefer%20HaMiddot/s/Knowledge%20of%20God,_Part%20II/r/13)

יג. אֲפִלּוּ הַנְּבִיאִים אֵינָם יוֹדְעִים אֶלָּא מַה שֶׁהַקָּדוֹשׁ־בָּרוּךְ־הוּא מְגַלֶּה לָהֶם.

**The aleph bet book, translated by Moshe Mykoff. New York: Breslov Research Institute, 1986:**
Even the prophets know only that which the Holy One reveals to them.


###### Sefer HaMiddot, Knowledge of God, Part II 14
[Sefer HaMiddot, Knowledge of God, Part II 14](https://torahapp.org/share/book/Sefer%20HaMiddot/s/Knowledge%20of%20God,_Part%20II/r/14)

יד. מִי שֶׁהוּא גִּבּוֹר, אֵין בּוֹ כָּל־כָּךְ דַּעַת.

**The aleph bet book, translated by Moshe Mykoff. New York: Breslov Research Institute, 1986:**
A physically strong person has only mediocre intelligence.


###### Sefer HaMiddot, Knowledge of God, Part II 15
[Sefer HaMiddot, Knowledge of God, Part II 15](https://torahapp.org/share/book/Sefer%20HaMiddot/s/Knowledge%20of%20God,_Part%20II/r/15)

טו. הַפְּסִיעָה גַסָּה מְבַלְבֶּלֶת אֶת הַמַּחֲשָׁבָה מִלְּעַיֵּן.

**The aleph bet book, translated by Moshe Mykoff. New York: Breslov Research Institute, 1986:**
Large steps hinder concentration.


###### Sefer HaMiddot, Knowledge of God, Part II 16
[Sefer HaMiddot, Knowledge of God, Part II 16](https://torahapp.org/share/book/Sefer%20HaMiddot/s/Knowledge%20of%20God,_Part%20II/r/16)

טז. עַל־יְדֵי גְּנֵבָה מַפְסִיד אֶת הַדַּעַת.

**The aleph bet book, translated by Moshe Mykoff. New York: Breslov Research Institute, 1986:**
A person who steals loses his wisdom.


###### Sefer HaMiddot, Knowledge of God, Part II 17
[Sefer HaMiddot, Knowledge of God, Part II 17](https://torahapp.org/share/book/Sefer%20HaMiddot/s/Knowledge%20of%20God,_Part%20II/r/17)

יז. כְּשֶׁעֲבִיּוּת שֶׁל זֶה בָּא לְתוֹךְ מַחֲשֶׁבֶת חֲבֵרוֹ וָעֳבִיּוּת שֶׁל חֲבֵרוֹ לְתוֹךְ מַחֲשַׁבְתּוֹ שֶׁל זֶה, מִזֶּה נַעֲשֲׂה תִּקְרַת הָעוֹלָם.

**The aleph bet book, translated by Moshe Mykoff. New York: Breslov Research Institute, 1986:**
When a person’s thoughts are on the physical needs of a fellow Jew, and that person’s thoughts are on his physical needs, this forms the crossbeams of the world.