סימן צ"ב

Shir [song]: "uvalailah shirah imi [and in the night His song is with me]." It follows: that shir is said alongside lailah. "A rectification for a nocturnal emission — G-d spare us." And so on.

The matter of this discourse — how it was said and when it was said — has already been elaborated in the Conversations [at the end of Sipurei Ma'asiyos], Siman 141.

Tefillah [prayer]: "tafeil mibli melach [tasteless without salt]." And he concludes there: "im yesh ta'am b'rir chalumos [is there taste in the drivel of dreams?]." And Rashi wrote: "and some interpret it as the language of dream [chalom]." And so on. Or the meaning is: for the covenant [bris] is — and so on — as elaborated in the discourse. But what is written there in the note: that this account occurred in Teplik. However: what is written here is that the discourse was said in Breslov. And the matter of when it was said is elaborated above in Siman 205 of the first part [Likutay Moharan]. There — in the above discourse: "as is elaborated from this there in the first book." And so on. See there in Siman 205 — where the matter of Ashrei and Halleluya and Maskil is elaborated — how they are the opposite of the kelipah and the blemish of — and so on — as elaborated in the discourse.

Zemiros [songs/hymns]: "hanosein zemiros balailah [He who gives hymns in the night]." It follows: that zemiros is said alongside lailah. And expounding zemiros from the language of zemer [melody]. And see Zohar Terumah, p. 172b — where it also explains this — and so on — as elaborated in the discourse. Nitzuach [victory/conductor]: "lamnatzeiach al tashchas [for the conductor — on 'do not destroy']." Meaning: for the above blemish is the aspect of: "ki hishchis kol basar es darko [for all flesh had corrupted its way]." And so on. And it is said: "vayashcheit artzah [and he destroyed it to the ground]." And so on — as elaborated in the discourse.

And behold: regarding the matter of the above Ten Kinds of Melody — there are various versions in the words of the Sages. In Pesachim, p. 117 — it is elaborated: that they are said with: nitzuach — melody [nigunim] — maskil — mizmor — shir — berachah [blessing] — ashrei — tefillah [prayer] — hodu — and halleluya. And so on — as elaborated in the discourse. And this is what Rabbainu cited: "berachah: avreich es Haveye'ah asher ye'atzeni af leiylos yissiruni chlyosai [I will bless Haveye'ah who advises me — even in the nights my innards chastise me]." [Psalms 16] It follows: that lailah [night] is said alongside the language of berachah [blessing]. [And also because toav is also from the language of tov [good] — and so on — as is known.] Ashrei: ashrei neshui fasha ksui chatah — [Psalms 32] — elaborated above in Siman 205 mentioned above.

And behold: it is known: that through the blemish of this sin — one blemishes through the entire measure of the stature [shi'ur komah] — G-d spare us. As is elaborated in all the holy books. And see Bereishis Chuchmah, Sha'ar HaKedushah, chapter — and so on — as elaborated in the discourse. Maskil: umiHaveye'ah ishah maskeles [Proverbs 19] — also elaborated there.

L'David maskil asher neshui fasha — and so on — : elaborated in Siman 205 and in the above Siman 92. And composed of: maskil — and ashrei — and rinah. And alluded in it are also several other languages indicating the rectification of this sin. And so on — as elaborated in the discourse. And in the discourse Tefillah — and so on — as elaborated in the discourse. Shir [song]: "uvalailah shirah imi [and in the night His song is with me]." [Psalms 42] It follows: that shir is said alongside lailah.

Lamnatzeiach maskil — and so on: nitzuach and maskil. And so on. "Uvalailah shirah imi tefillah [and in the night His song is with me — a prayer]." And so on: shir and tefillah. And it also contains languages alluding to the rectification of this sin — as is understood. And so on. Zemiros [songs/hymns]: "hanosein zemiros balailah [He who gives hymns in the night]." It follows: that zemiros is said alongside lailah. And expounding zemiros from the language of zemer [melody]. And see Zohar Terumah, p. 172b — where it also explains this — and so on — as elaborated in the discourse.

Lamnatzeiach al yedusun l'Asaf mizmor : nitzuach and mizmor. "Azkerah neguinosei balailah" — and so on: melody [nigunim]. And it also contains several languages alluding to the rectification of this sin. And so on. Nitzuach [victory/conductor]: "lamnatzeiach al tashchas [for the conductor — on 'do not destroy']." [Psalms 59] Meaning: for the above blemish is the aspect of: [Genesis 6] "ki hishchis kol basar es darko [for all flesh had corrupted its way]." And so on.

Tefillah l'Moshe : the language of tefillah. And tefillah l'Moshe alludes to the lofty level that is in the aspect of tefillah — as is understood from Tikkuna Shiv'ah V'Arba'in mentioned above. And it also contains several other languages alluding to the rectification of this sin. And so on. And it is said: [Genesis 38] "vayashcheit artzah [and he destroyed it to the ground]." And so on — as elaborated in the discourse.

Al naharos Bavel — and so on — b'zochreinu es Tzion : [which alludes to the aspect of the covenant — the aspect of Yesod — as is known. And see in the kavvanot of tikkun chatzos [the midnight repair].] Shiru lanu mishir Tzion [sing us one of the songs of Zion] — and so on: shir. And so on — as elaborated in the discourse. Nigunim [melodies]: "azkerah neguinosei balailah [I remember my melody in the night]." [Psalms 77] It follows: that melody [nigunim] is said alongside lailah.

See Zohar Bereishis, p. 55b — where it speaks there about this matter. And see there on p. 57b: "one who corrupts his ways — and so on — and does not enter the palace — and does not see the face of the Shechinah." And so on. And on p. 77b. And see in the portion Emor, p. 90: "all who emit their seed in vain — do not merit to see the face of the Shechinah." And so on. And see further in many places in the words of the Zohar. And so on — as elaborated in the discourse. And behold: it is known: that through the blemish of this sin — one blemishes through the entire measure of the stature [shi'ur komah] — G-d spare us. As is elaborated in all the holy books. And see Bereishis Chuchmah, Sha'ar HaKedushah, chapter — and so on — as elaborated in the discourse.

📋 Translator's Summary — Likutay Tinyana Siman 92 (Tikkun L'Mikre Lailah) Tefillah [prayer]: "tafeil mibli melach [tasteless without salt]." [Job 6] And he concludes there: "im yesh ta'am b'rir chalumos [is there taste in the drivel of dreams?]." And Rashi wrote: "and some interpret it as the language of dream [chalom]." And so on.

"For a person — for a single small pleasure of a quarter of an hour — can lose and forfeit all of this world together with the World to Come." And so on. The author says: see Midrash Talpios, Anaf Ches. And so on — as elaborated in the discourse. Or the meaning is: for the covenant [bris] is — and so on — as elaborated in the discourse.

Siman One Hundred and Twelve — L'Inyan HaHischazekusסימן קיב — לענין התחזקות Hodu [thanksgiving]: "pen titein la'acherim hodecha [lest you give your honor to others]." [Proverbs 5] And see in Zohar Vayechi, p.

📋 Translator's Summary — Likutay Tinyana Siman 112 (L'Inyan HaHischazekus) 240b — where it expounds there: [Psalms 45] "chgor charbecha al yerech [gird your sword upon your thigh]" — on the matter of the repair of the covenant.

"On the matter of the afflictions of this world." And so on. "Behold: everyone says there is this world and the World to Come." And so on. In my humble opinion the meaning is: for in truth — according to what we believe — certainly there is a World to Come. And so on — as elaborated in the discourse. And he concludes: "and therefore — and so on." And so on — as elaborated in the discourse. Zemiros [songs/hymns]: "hanosein zemiros balailah [He who gives hymns in the night]." [Job 35] It follows: that zemiros is said alongside lailah. And expounding zemiros from the language of zemer [melody].

And through this one can explain the intention of the words of Rabbainu — of blessed memory — in this discourse: where he wrote: "perhaps there is also this world in some world — for here it seems this is Gehinnom." And so on. Meaning: as elaborated in the discourse — in the depth of his holy wisdom. And so on — as elaborated in the discourse. And see Zohar Terumah, p.

And through this is also understood the juxtaposition of the Mishnah that says there — immediately after — that they also ordained: that a person should greet his companion in [G-d's] Name. And the Rav explained: and we do not say that he is being disrespectful of the honor of Heaven — and so on — as elaborated in the discourse. 172b — where it also explains this — and so on — as elaborated in the discourse. Halleluya: "asheh yir'as Haveye'ah hi tishallal [a woman who fears Haveye'ah — she shall be praised]." [Proverbs 31] For the above blemish comes from the evil woman [ishah ra'ah] who is bitter as death — as is known.

And see in Likutay Tinyana — in the discourse Va'eschanan, Siman 78 — at its end. And there it is also brought: this verse — for the matter of how in all the matters of this world the hidden Torah is clothed — and so on — as elaborated in the discourse. And hallel is the opposite of this — the aspect of: [ibid.] "sheker hacheim v'hevel hayofi [grace is deceitful and beauty is vain]." And so on — as elaborated in the discourse.

Siman One Hundred and Twenty — B'Inyan Kavvanosסימן קכ — מענין כוונות And behold: regarding the matter of the above Ten Kinds of Melody — there are various versions in the words of the Sages.

📋 Translator's Summary — Likutay Tinyana Siman 120 (B'Inyan Kavvanos) In Pesachim, p.

Now, Rabbainu's own disciples — those who merited to hear living words of G-d from his own holy mouth — had fulfilled in themselves the verse: "And your eyes shall behold your teacher" . Through this they were naturally granted, at every moment, the renewal and sharpening of their intellect [mochin]. This is in the spirit of what our Sages taught: "I am sharper than my colleague because I attended upon Rabbi Meir" — and as is likewise elaborated in his words in many places. Furthermore, most if not all of his disciples were themselves men of great and extraordinary erudition in both the revealed and the hidden Torah, as this is well known in the world. Therefore, not one of them undertook to elucidate even a portion of his teachings. For they knew in their souls that to fully and adequately explain even a single one of his discourses would surpass what a multitude of pages could contain, and more than a lifetime could suffice for — for "deep, deep are his thoughts — who can find them?" And to elucidate each discourse completely, to the full extent of where the ideas reach, and all his allusions and all the holy secrets comprised within each and every discourse — this is something wondrous and elevated far beyond what any human mind could encompass. 117 — it is elaborated: that they are said with: nitzuach — melody [nigunim] — maskil — mizmor — shir — berachah [blessing] — ashrei — tefillah [prayer] — hodu — and halleluya. And so on — as elaborated in the discourse.

Now, in our many sins, the hearts of people have greatly diminished in these generations due to the enormity of the afflictions, troubles, and trials that have passed over us. Yet despite all this, "But You, Hashem, reign on high forever" — and His blessed hand remains supreme. For even now there are many among Israel who thirst and drink from the waters of the holy wells flowing from the source of living waters, trickling from the Lebanon. But due to the depth of the subject matter, the limited capacity of those who seek to grasp it, and the great burden of the heart — I have therefore heard from many that this is the greatest obstacle preventing them from studying and meditating upon his words: the depth of the matter. It seems to them too difficult to grasp even the plain meaning. I argued at length with them over this until they acknowledged my words — for this reasoning is nothing but the seduction of the evil inclination. Our Sages already taught: "'I have labored and not found' — do not believe it" . This is true regarding all Torah study in general, and certainly regarding the novel Torah teachings of Rabbainu, the Light of Lights זצ"ל, who drew them down and revealed them in such a way that they truly encompass everything from the topmost rung to the lowest rung. For even the greatest sage among the great of Israel cannot boast of having fully penetrated the intent of his words to their ultimate perfection. And conversely — even the least of the least, if he is but somewhat learned and possesses any knowledge whatsoever of holy Torah study at whatever rung he may be, can draw waters with joy from the wellsprings of salvation, quench his thirst, and revive his soul from them. And not only this — he can even revive many other souls, greater and loftier than himself, as we have witnessed with our own senses on countless innumerable occasions. See Zohar Bereishis, p. 55b — where it speaks there about this matter. And see there on p. 57b: "one who corrupts his ways — and so on — and does not enter the palace — and does not see the face of the Shechinah." And so on. And on p. 77b. And see in the portion Emor, p. 90: "all who emit their seed in vain — do not merit to see the face of the Shechinah." And so on. And see further in many places in the words of the Zohar. And so on — as elaborated in the discourse.

Pertaining to the Introduction of the Holy Sefer Likutay Moharan And it seems more likely: that he took the version of the Yerushalmi mentioned above — and omitted the word rinah [joyful song] in order that there be ten together with hallelu [let them praise] — and not eleven. And as was noted about this in Korban Edah — and he wanted to delete it — and so on — as elaborated in the discourse. And behold: it is known: that through the blemish of this sin — one blemishes through the entire measure of the stature [shi'ur komah] — G-d spare us. As is elaborated in all the holy books. And see Bereishis Chuchmah, Sha'ar HaKedushah, chapter — and so on — as elaborated in the discourse. And behold: Rabbainu alludes through these above verses how the Ten Kinds of Melody are a rectification for this matter. And it has already been elaborated in the above Conversation — Siman 141 mentioned above — that before he revealed this in particularity — and so on — as elaborated in the discourse. L'David maskil asher neshui fasha — and so on — [Psalms 32]: elaborated in Siman 205 and in the above Siman 92. And composed of: maskil — and ashrei — and rinah. And alluded in it are also several other languages indicating the rectification of this sin. And so on — as elaborated in the discourse. Lamnatzeiach mizmor l'Dovid ashrei — and so on — [Psalms 41]: composed of three languages — nitzuach — mizmor — ashrei. And ends with the language of berachah: "baruch Haveye'ah [blessed is Haveye'ah]." And so on. And it also contains several other languages alluding to the rectification of this sin — as is understood. And so on. Lamnatzeiach maskil — and so on: nitzuach and maskil. And so on.

The author writes: From the word "pertaining" until here — I have copied all of this from the actual handwriting of Reb Nosson himself. It is apparent from this that his intention was to elaborate further on the matter, as above — but the opportunity was not granted to him. It is also apparent from this that the intention of Rabbainu the Holy זצ"ל was likewise that those who engage in the study of his holy books should greatly expand and deepen their understanding to grasp well the wondrous pathways embedded in each and every discourse, and the wondrous connection and weaving between every topic and every topic elucidated in each and every discourse. "Uvalailah shirah imi tefillah [and in the night His song is with me — a prayer]." And so on: shir and tefillah.

Let us take as example the discourse Vayehi Haym Mayrrikim Sakkayhaihem — Siman 17. There it is explained that subduing and nullifying the foolishness of the intellect comes through the aspect of kesav [writing], which is produced through tzedakah [charity], through which the aspect of pure and still air is produced, as explained there. Afterwards it brings the verse: "His hand shall write unto Hashem" — in which it is explained how through the aspect of writing, converts and penitents [gerim u'vaalay teshuvah] are produced. Then it brings the verse: "They shall not be written in the writing of the house of Israel" — in which it is explained that through the writing, the damage of the Altar is repaired. Here it has skipped the intermediate step — namely the converts, through whom the Altar is repaired, and who are produced through the writing — and draws a connecting beam directly from the aspect of writing to the aspect of repairing the Altar. Then it brings the verse: "All is in writing from the hand of Hashem, who gave me understanding [haskil]" — in which it is explained that through the writing, the intellect is completed. Here it has skipped two intermediate aspects — the converts and the repair of the Altar — and draws a beam directly from writing to the repair of intellect. Then it brings the prayer "to perfect the world under the sovereignty of the Almighty [l'takken olam b'Malchus Shaddai]" — in which it is explained that through converts and penitents, intellect is perfected. Here it skips the intermediate aspect of the repair of the Altar. Then it brings the verse: "The Almighty shall be your treasure" — in which it is explained that through charity, converts and penitents are produced. Here it skips the intermediate aspects: namely, that through charity the pure and still air is produced, through which the writing aspect is produced, through which the converts are produced. The student who looks within will understand more deeply. And it also contains languages alluding to the rectification of this sin — as is understood. And so on. Lamnatzeiach al tashchas l'Dovid michtam [Psalms 59]: nitzuach and michtam.

"Va'ani ashir uzecha va'aranen laboker chasdecha — uzi eilecha azamerah" — and so on [ibid.]: shir and rinah.

Likewise in Likutay Tinyana, Siman 8, in the discourse Tik'u Sokhachah — "And he saw a resting place that it was good, and the land…" — "resting place: this is the aspect of prophecy" — "and the land: this is the Land of Israel" — for through the aspect of prophecy comes the aspect of the renewal of the world in the future, which will be in the aspect of divine providence and wonders — the aspect of the Land of Israel. And all the intermediate aspects are skipped: namely, that through prophecy the Koach HaMidameh [imaginative faculty] is clarified and rectified, through which the true holy faith is rectified — to believe in the renewal of the world — through which the renewal of the world will also come in the future in the aspect of the Land of Israel. Then in the elucidation of the Rabbinic teaching: "It bit him with its teeth…Moshe — how old was he…" — that through this comes the aspect of the spreading of prophecy — again skipping the intermediate aspects: namely, that through the drawing close of the converts, the aspect of thunder is produced — the aspect of the revelation of glory — through which the spreading of prophecy comes. Then: "He took an axe…" — interpreted regarding faith in the renewal of the world and the renewal of the world in the future — all through the aspect of prophecy — again skipping the intermediate aspects: namely that through prophecy the imaginative faculty is clarified, through which faith in the renewal of the world is rectified. Then in the elucidation of the verse: "Blow the shofar — this is the aspect of the revelation of glory… in the new moon [b'chodes] the shofar — this is the aspect of the renewal of the world and the New Song…" — and all the intermediate aspects are skipped. Then it explains how through the revelation of glory comes the aspect of the renewal of the world and the New Song: "For it is a statute for Israel, a judgment…" — namely: through the revelation of glory comes the spreading of prophecy, through which the imaginative faculty is clarified and one attains faith — this is the aspect of "on the throne on the day of our festival" — and through this comes the renewal of the world and the New Song. And all this is drawn through prayer in the aspect of judgment, in the aspect of: "For it is a statute for Israel, a judgment…" And it seems to me that this conversation [sicha] was said in relation to the linkage of the matters within the discourse Tik'u Sokhachah, which was said on Rosh Hashonoh of the year [5]571 — and the completion of the explanation of the verse "Blow the shofar…" was not concluded until the day after Yom Kippur, at which time the above conversation took place. See Yemay Moharnas where this is elaborated further. And it also contains several languages alluding to the rectification of this sin — as is understood. And so on. Lamnatzeiach al yedusun l'Asaf mizmor [Psalms 77]: nitzuach and mizmor. "Azkerah neguinosei balailah" — and so on: melody [nigunim]. And it also contains several languages alluding to the rectification of this sin. And so on. Lamnatzeiach al yedusun l'Asaf mizmor: nitzuach and mizmor. "Azkerah neguinosei balailah" — and so on: melody. And it also contains several languages alluding to the rectification of this sin. And so on. Tefillah l'Moshe [Psalms 90]: the language of tefillah. And tefillah l'Moshe alludes to the lofty level that is in the aspect of tefillah — as is understood from Tikkuna Shiv'ah V'Arba'in mentioned above. And it also contains several other languages alluding to the rectification of this sin. And so on. Hodu laHaveye'ah — and so on — l'Yisrael bris olam — and so on — [Psalms 105]: and it is elaborated there in particularity the matter of the Egyptian exile — which was to repair this sin — as is brought in the holy writings. And their going out from Egypt — and so on — as elaborated in the discourse. Al naharos Bavel — and so on — b'zochreinu es Tzion [Psalms 137]: [which alludes to the aspect of the covenant — the aspect of Yesod — as is known. And see in the kavvanot of tikkun chatzos [the midnight repair].] Shiru lanu mishir Tzion [sing us one of the songs of Zion] — and so on: shir. And so on — as elaborated in the discourse. Halleluya hallelu El — and so on — kol haneshama tehallel Yah — and so on — [Psalms 150]: it follows that in it are: halleluya — hallel — and tehillah. And in it are ten praises — corresponding to the ten attributes of Malchus — and corresponding to the ten strings of the harp. And so on — as elaborated in the discourse. See Zohar Bereishis, p. 55b — where it speaks there about this matter. And see there on p. 57b: "one who corrupts his ways — and so on — and does not enter the palace — and does not see the face of the Shechinah." And so on. And on p. 77b. And see in the portion Emor, p. 90: "all who emit their seed in vain — do not merit to see the face of the Shechinah." And so on. And see further in many places in the words of the Zohar. And so on — as elaborated in the discourse. But all of this I noted — to settle somewhat the mind of the studious reader — by finding some small allusions even according to the plain simplicity of our very meager understanding. But the depth of the inner intention of the thoughts of Rabbainu — of blessed memory — we know: is wondrous and inaccessible to us at all. And through this it is even more understood: what all the sealers of blessings who were in the Temple said: "min ha'olam v'ad ha'olam [from world to world]." As above. For there is the essential revelation of this matter — that the aspect of this world — and so on — as elaborated in the discourse. And through this is also understood the juxtaposition of the Mishnah that says there — immediately after — that they also ordained: that a person should greet his companion in [G-d's] Name. And the Rav explained: and we do not say that he is being disrespectful of the honor of Heaven — and so on — as elaborated in the discourse. And in a witty manner [b'derech tzachut] — according to the discourse Vayomer Boaz, Siman 65 — for ketzira [harvesting] alludes to the matter of the purpose [tachlis]. And therefore he made known to them: that they should attach their thoughts at the time of ketzira — even in physical matters. And so on — as elaborated in the discourse. And see in Likutay Tinyana — in the discourse Va'eschanan, Siman 78 — at its end. And there it is also brought: this verse — for the matter of how in all the matters of this world the hidden Torah is clothed — and so on — as elaborated in the discourse. 📋 Translator's Summary — Likutay Tinyana Siman 119 Siman One Hundred and Twenty — B'Inyan Kavvanosסימן קכ — מענין כוונות "It would be better to pray in the vernacular [lashon la'az] that one speaks." And so on. The author says: see Shulchan Aruch Orach Chayyim, Siman 101, Paragraph 4. And the Rosh in Brachos, chapter Hayah Koreh. And so on — as elaborated in the discourse. 📋 Translator's Summary — Likutay Tinyana Siman 120 (B'Inyan Kavvanos)