{
  "bookId": "chayey-moharan",
  "part": "1",
  "torah": "76",
  "title": "Siman 76",
  "hebrewTitle": "סימן 76",
  "sourceUrl": "/reader/chayey-moharan/1/76",
  "plainUrl": "/reader-plain/chayey-moharan/1/76/",
  "segments": [
    {
      "index": 1,
      "he": "שַׁיָּךְ לְהַשִּׂיחָה הַנִּדְפֶּסֶת בְּסוֹף סִפּוּרֵי-מַעֲשִׂיּוֹת הַמַּתְחִיל הִפְלִיג מְאד בִּגְדֻלַּת הַשֵּׁם יִתְבָּרַךְ. וְשָׁם חָסֵר קְצָת וְלֹא נִכְתַּב כָּרָאוּי וְכֵן צָרִיךְ לִהְיוֹת. בִּהְיוֹתוֹ יוֹשֵׁב עַל הָעֲגָלָה בְּעֵת",
      "en": "(17.) Pertaining to the New Aleph-Beis, under the letter Da'as, Torah §1, at the end: \"And he also knows their unity — namely their beginning and their end [tachlis] — for in the beginning and the end they are in unity without distinction.\" Perhaps this was the intention of Rabbainu o.b.m. in the Torah that begins \"Lechu chazu mif'alos Hashem\" [Come, see the works of G-d] (Likutay Moharan, vol. 2, Torah 39) — for everything has a beginning and an end etc., see there well. And perhaps his intention was the aforementioned matter: that one must merit to know and to attain the aforementioned matter — that in the beginning and the end they are in unity without distinction. For I did not merit to understand this Torah well at the time I heard it from his holy mouth. And also when he saw the Torah in writing, he said that I had not captured his intent — and he said in these words: \"I did not say it that way,\" and even \"that was not even my intention.\" And perhaps his intention was the aforementioned matter, which I did not explain there in writing — and therefore he said that I did not capture his intent. And G-d knows secrets."
    }
  ]
}