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FREEDOM - LIBERTY - EMANCIPATION Tuesday, July 22, 2025 Likutay Moharan - Torah-teaching 57 57 - When Will the Son of David Come [In the language of our Rebbe, of blessed memory] His students asked Rabbi Yosei ben Kisma, When will the son of David come etc. He said to them: When this gate falls and is built, and falls and is built, and falls, and they do not have time to build it until the son of David comes (Sanhedrin 98a) (Rashi): This gate, of Aram, for in Aram he was at that time: And they do not have time to build it, the third time. They asked Rabbi Yosei ben Kisma when the son of David will come etc. 1. Know, that every dibur (speech) and dibur that came out from the mouth of the Holy One blessed be He, a malach (angel) was created from it [Chagigah 14a]. And every dibur and dibur is divided into many nitzotzos (sparks) , in the aspect of: " Like a patish [hammer] that breaks the sela [rock] in pieces " [Jeremiah 23:29] [see Shabbat 88b]. Similarly, many and many malachim (angels) were created, according to the abundance of the nitzotzos . And the inclusive dibur of the nitzotzos , a malach was created that is sar (prince) and rosh (head) over the malachim that were created from the nitzotzos , and they are his machaneihu (camp) . And every malach and malach is appointed over some thing, and even all eilanos (trees) and asavim (herbs) have appointees over them, as our Sages, of blessed memory, said [Bereishit Rabbah parsha 10]: There is no esev (herb) below that does not have a malach above etc. And every malach receives his chiyus (vitality) from the dibur and influences into the thing that he is appointed over, which is to some esev or other thing that he is appointed over. And these two kochos (powers) , which is the koach (power) that the malach has to receive, and the koach to influence, are called in the aspect of yadayim (hands) . With the yad yamin (right hand) he receives his chiyus , and with the yad smol (left hand) he influences in the aspect of: And strikes it and says to it grow [there]. And the striking is the aspect of smol (left) . It turns out that all the refuos (healings) depend on the Torah, in the aspect of: " And to all his flesh marpei [healing] " [Proverbs 4:22]. For the Torah gives koach to the malachim and the malachim influence to the asavim and the asavim heal through the koach of the Torah. And one who damages emunas chachamim (faith in Sages) and breaks their gider (fence) , then there is no refuah (healing) for his makkah (wound) [Shabbat 110a], lest the chivya (serpent) of the Rabbis bit him, that he has no asvasa (healing) . For the one who breaks their gider through this removes the yadayim from the malachim according to the aspect of his hasarah (removal) from the way of the divrei (words) of the Rabbis: " Thou shalt not sur [turn aside] from the davar [sentence] which they shall declare unto thee, to the yamin nor to the smol " [Deuteronomy 17:11]. According to the aspect of his hasarah , if he sar (turns aside) from the way of the divrei of the Rabbis to the yamin , through this the yamin of the malach is removed, and he has no koach to receive. And if he sar to the smol , through this the yad smol is removed from the malach , and he has no koach to influence. And when some yad of the malach is damaged, then this man has no asvasa , for this esev upon which his refuah depends has no koach to heal him, for it does not influence him. And this is the aspect of: " A makkah which is not written in the Torah " [Deuteronomy 28:61], this is the misas (death) of talmidei chachamim (disciples of Sages) , which is the misah (death) that talmidei chachamim cause to some man, for the cholayas (illness) that comes to a man because he transgressed the divrei of the Rabbis has no refuah , and he dies from this cholayas . This misah comes through a makkah which is not written in the Torah, for things that are not written in the Torah were given to the chachamim (Sages) , and we are commanded to hear from them. And there is one who belittles their divreihen (words) and does not believe their divreihen because it seems to him that from the Torah it is not so, and through this he becomes ill with a makkah that has no refuah , and dies in it. And there are yisurin shel ahavah (afflictions of love) that rule over a man who is a tzadik (righteous) and he is stricken with yisurin (afflictions) , and his refuah does not depend on refuas asavim (healing of herbs) , for he is a tzadik , and did not damage the yedei (hands) of the malach , and the yadayim are complete: " For I am cholas ahavah [lovesick], his smalo [left hand] is under my roshi [head], and his yemino [right hand] doth embrace me " [Song of Songs 2:5-6]. Which is, cholas ahavah can rule over one man, and his refuah does not depend on the yadayim above, for the yadayim in his aspect are complete, in the aspect of " smalo under" etc. And this is when Rabbi Yochanan came to the Tanna who was ill with yisurin and said to him: Are yisurin dear to you? He said: Neither they etc. He said to him: Give me your yad etc. [Berachot 5b]. For Rabbi Yochanan thought that these yisurin are yisurin shel ahavah , and this is what he asked him: Are yisurin dear to you, that he asked him if they are dear to him the yisurin , which is if they are yisurin shel ahavah . And he answered him: Neither etc. And when Rabbi Yochanan heard that the yisurin are not of ahavah , he thought perhaps he damaged, G-d forbid, in the yadayim above and because of this he has no refuah . And this is what he said to him: Give me your yad , in order to know if he damaged in the divrei of the Rabbis, G-d forbid, as above. And immediately when he gave him the yad , he raised him, for it was not yisurin shel ahavah , and he did not damage in the yadayim , because of this he was able to live and rise from his cholay (illness) . And this is: " And he draws the abirim [mighty] with his koach ; he rises up while he has no ya’amin [faith] in chayin [life] " [Job 24:22]. For through not believing in talmidei chachamim who are called chayim (life) , as our Sages, of blessed memory, said [Berachot 18a]: " And Benayahu the son of Yehoyada the son of a ish chai [living man] ", the tzadikim even in their death are called chayim . Through this he falls in cholayas in which he has no ya’amin in his chayav (life) , which is that no man believes that he will live from this choli (disease) , for there is no refuah for his makkah as above. And its tikun (repair) is that he raises the fallen emunah (faith) , and believes the emunas chachamim . And this is: " He rises up while he has no ya’amin in chayin ", which is, this that he did not believe in the chachamim who are called chayim , he raises this fallen emunah , and through this he rises from this cholayas in which no man believed until now that there is any refuah for his makkah . And through his emunah he is healed, for through emunas chachamim he repairs the aspects of yadayim of malachim , and they receive and influence kochos to the asavim for his refuah . And this is: " And he draws the abirim with his koach ", which is, that the malachim who are called abirim [see Yoma 75a], each one returns to him his koach , which is twenty-eight parkin (joints) of the yadayim , and they draw shefa (abundance) to all the things that they were appointed over, and then he has refuah as above, for the divrei chachamim make and repair the aspect of the yadayim as above. 2. And to raise the fallen emunah (faith) is throu