## Sichot HaRan Chapter 93

###### Sichot HaRan 93:1
[Sichot HaRan 93:1](https://torahapp.org/share/book/Sichot%20HaRan/r/93:1)

דַּע שֶׁיֵּשׁ אוֹר שֶׁהוּא מֵאִיר בְּאֶלֶף עוֹלָמוֹת.

**Rabbi Nachman's Wisdom, trans. Aryeh Kaplan, Jerusalem. Breslov Research Institute, 1973:**
Know! There is a light that shines in a thousand worlds.¹⁵⁶ #185). It was said on the *vach nacht*(watch night), the night before his son's *brit milah* (*Avenehah Barzel*, p. 32, #41). The child was born on a Shabbat, and this lesson was delivered when R' Leib Dayan brought fish to the Rebbe for the circumcision feast (*Yemey Moharnat* #14). For a detailed explanation of this lesson, see *Likutey Halakhot*, *Edut*4; ibid., *Pesach*9; ibid., *Kiddushin* 3:16; *Zimrat Ha'aretz*, p. 105b.

footnotes:
¹⁵⁶ This was said before Chanukah 5567/1806, during the week of the circumcision of the Rebbe's son, Yaakov (Tzaddik


###### Sichot HaRan 93:2
[Sichot HaRan 93:2](https://torahapp.org/share/book/Sichot%20HaRan/r/93:2)

וְזֶה הָאוֹר, אֵין אָדָם פָּשׁוּט יָכוֹל לְקַבֵּל מֵחֲמַת גָּדְלוֹ. וְצָרִיךְ לָזֶה חָכָם גָּדוֹל שֶׁיּוּכַל לְחַלֵּק אֲלָפִים לְמֵאוֹת.

**Rabbi Nachman's Wisdom, trans. Aryeh Kaplan, Jerusalem. Breslov Research Institute, 1973:**
This light is so intense that the average person cannot receive it. It can only be accepted by a great sage who can divide the thousands into hundreds.


###### Sichot HaRan 93:3
[Sichot HaRan 93:3](https://torahapp.org/share/book/Sichot%20HaRan/r/93:3)

דְּהַיְנוּ שֶׁיּוּכַל לְחַלֵּק הָאוֹר הַגָּדוֹל לַחֲלָקִים קְטַנִּים, כְּדֵי שֶׁיּוּכְלוּ הַקְּטַנִּים בְּמַעֲלָה לְקַבְּלוֹ מְעַט מְעַט.

**Rabbi Nachman's Wisdom, trans. Aryeh Kaplan, Jerusalem. Breslov Research Institute, 1973:**
Such a sage can divide this great light into small portions that can be grasped by those below him. Then they can receive it, a little at a time.


###### Sichot HaRan 93:4
[Sichot HaRan 93:4](https://torahapp.org/share/book/Sichot%20HaRan/r/93:4)

כְּמוֹ לְמָשָׁל, כְּשֶׁאֶחָד אוֹמֵר פְּשָׁט אוֹ חִלּוּק גָּדוֹל מְאֹד וּמֵחֲמַת זֶה אֵין יְכוֹלִין לְקַבֵּל מִמֶּנּוּ מֵחֲמַת גָּדְלוֹ. כִּי חֲצִי פְּשָׁט אִי אֶפְשָׁר לְקַבֵּל כִּי אִם כֻּלָּהּ. אֲבָל כְּשֶׁמְּחַלְּקִין הַפְּשָׁט וְהַחִלּוּק לַחֲלָקִים וְעִנְיָנִים, אֲזַי יְכוֹלִין לְהָבִין כָּל עִנְיָן וְעִנְיָן בִּפְנֵי עַצְמוֹ.

**Rabbi Nachman's Wisdom, trans. Aryeh Kaplan, Jerusalem. Breslov Research Institute, 1973:**
A lesson may be so complex that it is incomprehensible. However, if it is broken into many simpler concepts, each one can be understood by itself. In this way, the entire lesson becomes clear.


###### Sichot HaRan 93:5
[Sichot HaRan 93:5](https://torahapp.org/share/book/Sichot%20HaRan/r/93:5)

כָּךְ יֵשׁ אוֹר שֶׁהוּא מֵאִיר בְּאֶלֶף עוֹלָמוֹת, וְהוּא הַשָּׂגָה אַחַת, דְּהַיְנוּ שֶׁאִי אֶפְשָׁר לְהַשִּׂיג אוֹתוֹ אֶלָּא כֻּלּוֹ, אֲבָל לֹא בְּמִקְצָת, כִּי הוּא אוֹר אֶחָד פָּשׁוּט. אַךְ תַּלְמִיד־חָכָם שֶׁהוּא נוֹקֵם וְנוֹטֵר הוּא יָכוֹל לְחַלֵּק אֲלָפִים לְמֵאוֹת דְּהַיְנוּ לַחֲלֹק הָאוֹר גָּדוֹל לַחֲלָקִים כְּדֵי שֶׁיּוּכְלוּ לְקַבְּלוֹ כַּנַּ"ל.

**Rabbi Nachman's Wisdom, trans. Aryeh Kaplan, Jerusalem. Breslov Research Institute, 1973:**
The same is true of the light that shines in a thousand worlds. It is one simple light that cannot be perceived in part. A single concept, it can only be taken as a whole.


###### Sichot HaRan 93:6
[Sichot HaRan 93:6](https://torahapp.org/share/book/Sichot%20HaRan/r/93:6)

וְעִנְיָן זֶה שֶׁתַּלְמִיד־חָכָם שֶׁנּוֹקֵם וְנוֹטֵר יָכוֹל לְחַלֵּק אֲלָפִים לְמֵאוֹת, הוּא מְפֹרָשׁ, כְּמוֹ שֶׁכָּתוּב (מִשְׁלֵי יז): "וְשֹׁנֶה בְדָבָר מַפְרִיד אַלּוּף" וּפֵרֵשׁ רַשִׁ"י: דְּהַיְנוּ נוֹקֵם וְנוֹטֵר, שֶׁשּׁוֹנֶה בְּדָבָר שֶׁעָשָׂה לוֹ חֲבֵרוֹ עַל־יְדֵי־זֶה הוּא מַפְרִיד אַלּוּפוֹ שֶׁל עוֹלָם. כָּךְ פֵּרֵשׁ רַשִׁ"י.

**Rabbi Nachman's Wisdom, trans. Aryeh Kaplan, Jerusalem. Breslov Research Institute, 1973:**
There is a scholar who is vengeful and vindictive. He can divide the thousands into hundreds. Such a sage can divide this great light into portions that can be comprehended and accepted. It is written, “He who harps on something, separates a prince” (Proverbs 17:9). *Rashi* writes that “he who harps” is one who is vengeful and vindictive, harping on what another does to him. Through this, he “separates a prince”: He separates himself from God, who is the Lord and Prince of the universe.


###### Sichot HaRan 93:7
[Sichot HaRan 93:7](https://torahapp.org/share/book/Sichot%20HaRan/r/93:7)

אֲבָל תַּלְמִיד־חָכָם צָרִיךְ דַּיְקָא לִהְיוֹת נוֹקֵם וְנוֹטֵר כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ ז"ל (יוֹמָא כב:): "כָּל תַּלְמִיד־חָכָם שֶׁאֵינוֹ נוֹקֵם וְנוֹטֵר וְכוּ'".

**Rabbi Nachman's Wisdom, trans. Aryeh Kaplan, Jerusalem. Breslov Research Institute, 1973:**
This refers to an ordinary individual. A sage, however, has a duty to be vengeful and vindictive, as the Talmud teaches, “Every sage who is not vengeful and vindictive like a snake, is no scholar” (*Yoma* 22b).


###### Sichot HaRan 93:8
[Sichot HaRan 93:8](https://torahapp.org/share/book/Sichot%20HaRan/r/93:8)

אַךְ פֵּרוּשׁ הַפָּסוּק הוּא כַּנַּ"ל, שֶׁתַּלְמִיד־חָכָם שֶׁהוּא נוֹקֵם וְנוֹטֵר יָכוֹל לְחַלֵּק אֲלָפִים לְמֵאוֹת, וְזֶהוּ "וְשֹׁנֶה בְדָבָר" הַיְנוּ נוֹקֵם וְנוֹטֵר, "מַפְרִיד אַלּוּף" הַיְנוּ שֶׁהוּא מַפְרִיד וּמְחַלֵּק אֲלָפִים לְמֵאוֹת כַּנַּ"ל.

**Rabbi Nachman's Wisdom, trans. Aryeh Kaplan, Jerusalem. Breslov Research Institute, 1973:**
The above verse speaks of the vengeful and vindictive sage who can divide the thousands into hundreds. “He who harps on something separates a prince (*aluf*).” *ALeF* is a thousand. An *ALuF* is a leader of thousands. Thus, “He who harps on something” — the vengeful and vindictive sage — “separates the thousands” — divides the thousands into hundreds.


###### Sichot HaRan 93:9
[Sichot HaRan 93:9](https://torahapp.org/share/book/Sichot%20HaRan/r/93:9)

וְזֶה שֶׁאָמְרוּ רַבּוֹתֵינוּ ז"ל (שַׁבָּת סג.): "אִם רָאִיתָ תַּלְמִיד־חָכָם שֶׁהוּא נוֹקֵם וְנוֹטֵר כְּנָחָשׁ – חָגְרֵהוּ עַל מָתְנֶיךָ לְסוֹף שֶׁתֵּהָנֶה מִתַּלְמוּדוֹ", כִּי עַל־יְדֵי שֶׁהוּא נוֹקֵם וְנוֹטֵר עַל־יְדֵי־זֶה יָכוֹל לְחַלֵּק אֲלָפִים לְמֵאוֹת, דְּהַיְנוּ לְחַלֵּק אוֹר גָּדוֹל לַחֲלָקִים, וְעַל־יְדֵי־זֶה יְכוֹלִין לֵהָנוֹת מִתַּלְמוּדוֹ וּלְקַבֵּל מִמֶּנּוּ.

**Rabbi Nachman's Wisdom, trans. Aryeh Kaplan, Jerusalem. Breslov Research Institute, 1973:**
The Talmud teaches, “If you see a sage who is vengeful and vindictive like a snake, bind him around your waist” (*Shabbat* 63a). *Rashi* explains, “You will eventually derive benefit from his scholarship.” Such a vindictive sage can divide the great light into portions, separating the thousands into hundreds. Therefore, “you will eventually benefit from his scholarship.”


###### Sichot HaRan 93:10
[Sichot HaRan 93:10](https://torahapp.org/share/book/Sichot%20HaRan/r/93:10)

כִּי בְּלִי זֶה אִי אֶפְשָׁר לְקַבֵּל מֵחֲמַת גֹּדֶל הָאוֹר כַּנַּ"ל.

**Rabbi Nachman's Wisdom, trans. Aryeh Kaplan, Jerusalem. Breslov Research Institute, 1973:**
For without him, the light is so great that you will not be able to grasp it.


###### Sichot HaRan 93:11
[Sichot HaRan 93:11](https://torahapp.org/share/book/Sichot%20HaRan/r/93:11)

אֲבָל הַשֵּׂכֶל וְהַטַּעַם שֶׁל עִנְיָן זֶה מִפְּנֵי מָה מִי שֶׁהוּא נוֹקֵם וְנוֹטֵר יָכוֹל לְחַלֵּק אֲלָפִים לְמֵאוֹת וְכוּ' זֶה עָמֹק עָמֹק וְכוּ'.

**Rabbi Nachman's Wisdom, trans. Aryeh Kaplan, Jerusalem. Breslov Research Institute, 1973:**
There is a logical reason why only a vengeful sage can divide thousands into hundreds, but it is very deep indeed.


###### Sichot HaRan 93:12
[Sichot HaRan 93:12](https://torahapp.org/share/book/Sichot%20HaRan/r/93:12)

וְדַע, מִי שֶׁיּוֹדֵעַ זֹאת הוּא יָכוֹל לְהַחֲיוֹת מֵתִים כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ ז"ל (פְּסָחִים סח. זֹהַר א קיד: קלה.): 'עֲתִידִים צַדִּיקִים לְהַחֲיוֹת מֵתִים'.

**Rabbi Nachman's Wisdom, trans. Aryeh Kaplan, Jerusalem. Breslov Research Institute, 1973:**
One who understands it can bring the dead back to life. He is the one the Talmud speaks of when it states, “A time will come when tzaddikim will resurrect the dead” (*Pesachim* 68a; *Zohar* I, 114b, 135a).


###### Sichot HaRan 93:13
[Sichot HaRan 93:13](https://torahapp.org/share/book/Sichot%20HaRan/r/93:13)

וְיוֹדֵעַ מַה הוּא מֵת, כִּי עַל־יְדֵי שֶׁמְּחַלֵּק אֲלָפִים לְמֵאוֹת וּמַמְשִׁיךְ הָאֲלָפִים לְתוֹךְ הַמֵּאוֹת כַּנַּ"ל עַל־יְדֵי־זֶה נַעֲשֶׂה מִמָּוֶת – מֵאוֹת עַל־יְדֵי שֶׁנִּכְנְסוּ הָאֲלָפִים לְתוֹכָם.

**Rabbi Nachman's Wisdom, trans. Aryeh Kaplan, Jerusalem. Breslov Research Institute, 1973:**
One who understands it truly understands death. When one divides the thousands into hundreds, he brings the thousand into the hundred and makes from “death,” “hundreds.” Thousand is *alef* — the letter *Alef*. Death is *mavet*. Bring the *Alef* into *MaVeT* and you have *Mem*,*Aleph*,*Vav*,*Tav*– *MAOT* (hundreds).


###### Sichot HaRan 93:14
[Sichot HaRan 93:14](https://torahapp.org/share/book/Sichot%20HaRan/r/93:14)

וּמִי שֶׁאֵינוֹ יוֹדֵעַ זֹאת, אֵינוֹ יוֹדֵעַ מִפְּנֵי מַה הוּא עַכְשָׁו בְּשִׂמְחָה.

**Rabbi Nachman's Wisdom, trans. Aryeh Kaplan, Jerusalem. Breslov Research Institute, 1973:**
One who does not understand this concept does not know why he is happy now.


###### Sichot HaRan 93:15
[Sichot HaRan 93:15](https://torahapp.org/share/book/Sichot%20HaRan/r/93:15)

וְאֵינוֹ יוֹדֵעַ הַיִּחוּד שֶׁל "בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד".

**Rabbi Nachman's Wisdom, trans. Aryeh Kaplan, Jerusalem. Breslov Research Institute, 1973:**
He does not understand how we speak of God’s unity in the second line of the *Shma*, “Blessed is the name of the glory of His kingdom forever and ever.”¹⁵⁷ itself is taken from the Torah (Deuteronomy 6:4-9). This second line, however, is not in the Torah, but is mentioned in *Targum Yonatan* on Deuteronomy 6:4. The first line of the *Shma*, “Hear O Israel,” is called the upper unification, while this second line is called the lower unification (*Zohar* I, 18b). See *Likutey Halakhot*, *Edut*4:15.

footnotes:
¹⁵⁷ The Shma


###### Sichot HaRan 93:16
[Sichot HaRan 93:16](https://torahapp.org/share/book/Sichot%20HaRan/r/93:16)

וְאֵינוֹ יוֹדֵעַ מַה זּוֹ "צִיקֵי קְדֵרָה" שֶׁאָמְרוּ רַבּוֹתֵינוּ ז"ל (פְּסָחִים נו.): "מָשָׁל לְבַת מֶלֶךְ שֶׁהֵרִיחָה צִיקֵי קְדֵרָה, תֹּאמַר – יֵשׁ לָהּ גְּנַאי, לֹא תֹּאמַר – יֵשׁ לָהּ צַעַר.

**Rabbi Nachman's Wisdom, trans. Aryeh Kaplan, Jerusalem. Breslov Research Institute, 1973:**
It is customary to say this line quietly. The Talmud explains the reason with a parable. A princess smells a pudding called *Tzikey Kederah*, a savory pudding made by the lower classes. If she asks for it, she is disgraced; if she does not, she is discomforted. Her servants therefore bring it to her quietly.¹⁵⁸ 56a; *Likutey Halakhot* loc. cit. 4:16. *Tzikey Kederah* is a pudding made of minced meat cooked with wine and spices. Cf. *HaMetargem* ad loc.; *Yoma* 75a; *Bava Metzia* 77b; *Chulin* 77b; *Ketubot* 65a.
He who does not understand the reason for a vindictive sage does not understand the significance of the *Tzikey Kederah*.

footnotes:
¹⁵⁸ Pesachim


###### Sichot HaRan 93:17
[Sichot HaRan 93:17](https://torahapp.org/share/book/Sichot%20HaRan/r/93:17)

וְאֵינוֹ יוֹדֵעַ מַה זּוֹ ח"שׂ מֵחַשְׁמַ"ל, וְאֵינוֹ יוֹדֵעַ מַה זּוֹ נֹגַהּ כְּמוֹ שֶׁכָּתוּב (יְחֶזְקֵאל א): "וְנֹגַהּ לוֹ סָבִיב". וְאֵינוֹ יוֹדֵעַ מַהוּ מַעֲשֵׂה מֶרְכָּבָה. וְאֵינוֹ יוֹדֵעַ מַהוּ בְּרִית. וְאֵינוֹ יוֹדֵעַ מִפְּנֵי מָה חוֹלְקִין עָלָיו.

**Rabbi Nachman's Wisdom, trans. Aryeh Kaplan, Jerusalem. Breslov Research Institute, 1973:**
He also does not understand the meaning of the first two letters, *Chet Shin*, of *ChaShmal*, the electrum seen in Ezekiel’s vision.¹⁵⁹ (quietness). See *Chagigah*13b, where the word *Chashmal* is broken into two words, *Chash Mal* (quietness speaking). In the Kabbalah, the *Chashmal* is the force protecting the holy from the unholy, and the *Chash* is the part closest to the *Kelipat Nogah* (*Etz Chaim*, *Sha'ar Kelipat Nogah* 2; *Mavoh She'arim* 3:2:14; *Likutey Moharan* I, 19:3, 41, 82, 127). He also does not know the meaning of *Nogah*, the brightness in Ezekiel’s vision, mentioned in the verse, “A brightness round about it”¹⁶⁰ (the bright husk), the intermediary between the realm of holiness and the realm of evil. Through this *kelipah*, the husks of absolute evil are nourished, and it is man's task to turn it all into good (*Etz Chaim*, loc. cit. 4, *Sha'ar HaKelipot* 3; *Likutey Moharan* 19:5). (Ezekiel 1:4). He also does not know the workings of the *Merkavah*, the Divine Chariot (cf. *Chagigah* 2:1). He does not understand the concept of the covenant, nor why people dispute him.

footnotes:
¹⁵⁹ These two letters spell ChaSh
¹⁶⁰ This refers to the Kelipat Nogah


###### Sichot HaRan 93:18
[Sichot HaRan 93:18](https://torahapp.org/share/book/Sichot%20HaRan/r/93:18)

וּמָשִׁיחַ יוֹדֵעַ כָּל הָעִנְיָן הַזֶּה בִּשְׁלֵמוּת.

**Rabbi Nachman's Wisdom, trans. Aryeh Kaplan, Jerusalem. Breslov Research Institute, 1973:**
The Mashiach understands this concept perfectly.


###### Sichot HaRan 93:19
[Sichot HaRan 93:19](https://torahapp.org/share/book/Sichot%20HaRan/r/93:19)

אֲבָל הַצַּדִּיקִים, אֵינָם יוֹדְעִים אֶלָּא כְּשֶׁעוֹשִׂין מֵאֲלָפִים מֵאוֹת. וְאֵלּוּ הַצַּדִּיקִים שֶׁהֵם נוֹקְמִין וְנוֹטְרִים שֶׁיְּכוֹלִים לַעֲשׂוֹת מֵאֲלָפִים מֵאוֹת, הֵם חֲגוֹרָה לַמָּשִׁיחַ, כִּי אָמְרוּ רַבּוֹתֵינוּ ז"ל: "אִם רָאִיתָ תַּלְמִיד־חָכָם שֶׁהוּא נוֹקֵם וְנוֹטֵר כְּנָחָשׁ – חָגְרֵהוּ עַל מָתְנֶיךָ", הַיְנוּ בְּחִינַת חֲגוֹרָה לַמָּשִׁיחַ, שֶׁנֶּאֱמַר בּוֹ (יְשַׁעְיָה י"א): "וְהָיָה צֶדֶק אֵזוֹר מָתְנָיו" כְּתַרְגּוּמוֹ: 'וִיהוֹן צַדִּיקַיָּא סְחוֹר סְחוֹר לֵהּ', הַיְנוּ בְּחִינַת 'מָתִין מָתִין' דְּהַיְנוּ מֵאוֹת.

**Rabbi Nachman's Wisdom, trans. Aryeh Kaplan, Jerusalem. Breslov Research Institute, 1973:**
Tzaddikim, however, cannot comprehend it unless they themselves can divide the thousands into hundreds. These are the tzaddikim who are vengeful and vindictive, and these tzaddikim are the Mashiach’s belt. The Talmud teaches, “If you see a sage who is vengeful and vindictive like a snake, bind him around your waist.” This is the Mashiach’s belt. Regarding the Mashiach, it is written, “The belt around his loins shall be righteousness” (Isaiah 11:5). *Targum Yonatan* renders this: “And tzaddikim shall be all around him.” This is the concept of “*Matun matun* – waiting, waiting”¹⁶¹20a: “Waiting, waiting is worth 400 *zuzim*.” Cf. *Rashi* ad loc. – the aspect of hundreds.¹⁶² (waiting) is related to the word *MaTNav* (his loins). With the inclusion of an *Alef*, as above, *MaTUN* (מתון) also becomes *MAOT* (מאות, hundreds). This waiting represents the “patience” necessary to turn the thousands into hundreds. Those who can do so, are the *matun*, i.e., “belt” of Mashiach, as the Rebbe now explains.

footnotes:
¹⁶¹ Berakhot
¹⁶² MaTuN


###### Sichot HaRan 93:20
[Sichot HaRan 93:20](https://torahapp.org/share/book/Sichot%20HaRan/r/93:20)

הַיְנוּ מִי שֶׁיָּכוֹל לְחַלֵּק אֲלָפִים לְמֵאוֹת הֵם חֲגוֹרָה לַמָּשִׁיחַ כַּנַּ"ל. וְאֵלּוּ הַצַּדִּיקִים, מְחַיִּין אֶת הַצַּדִּיקִים הַקְּטַנִּים.

**Rabbi Nachman's Wisdom, trans. Aryeh Kaplan, Jerusalem. Breslov Research Institute, 1973:**
The tzaddikim who can divide thousands into hundreds will be the belt of the Mashiach. These resurrect the lesser tzaddikim.