NaNach: Likutay Moharan - Torah-teaching 60 skip to main | skip to sidebar NaNach This is about Rabbi Nachman of Bresluv (Breslov, Bratslov), now known as Na Nach Nachmu Nachmun MayUman! This is about his chasid and chief disciple Rabbi Natan, it's about the Saba, the Baal HaPetek. Breslov Books In ENGLISH! English Breslov Books to Read Online on this blog Subscribe To Posts Atom Posts Comments Atom Comments Donate to NNNNM! Translate Welcome to Na Nach! FREEDOM - LIBERTY - EMANCIPATION Tuesday, July 22, 2025 Likutay Moharan - Torah-teaching 60 Torah 60 - Know That There Are Paths of the Torah, In Which There Is Great Contemplation The holy Idra Rabba (Naso 128a): Rabbi Shimon opened and said: " A time to do for Hashem, for they have made void Thy Torah " [Psalms 119:126]. Why a time to do for Hashem? Because they have made void Thy Torah. What is "they have made void Thy Torah"? The Torah above is nullified if not performed with these repairs ( tikkunim ). And to the Ancient of Days ( Atik Yomin) it is said, as it is written: " Ashreicha Yisrael [Happy art thou, O Israel], who is like unto thee" [Deuteronomy 33:29], and it is written: " Mi chamocha ba’eilim Hashem [Who is like unto Thee among the mighty, O Hashem]" [Exodus 15:11]. He called Rabbi Elazar, his son, and seated him before him, and Rabbi Abba on the other side, and said: We are the inclusion of all ( klala d’chola ). Until here they were established standing, they were silent, they heard a voice, and their knees knocked one against the other. 1. Know that there are paths of the Torah, in which there is very great contemplation ( hisbonenus ) [deep spiritual reflection] , that it is impossible to achieve this contemplation except through wealth ( ashirus ) [Pirkei Avot 3]. One needs at least sustenance ( parnasa ) [livelihood] corresponding to this contemplation , which is very great; one requires vast wealth, lacking nothing, for all the wealth of the world is needed for this contemplation . The children of Yissachar, who had this contemplation , as it is written: " U’mibnei Yissachar yod’ei bina [And of the children of Yissachar, men that had understanding]" [1 Chronicles 12:33], merited it only through wealth, as it is written: " Yissachar chamor garem [Yissachar is a large-boned ass]" [Genesis 49:14], translated as rich in possessions ( atir b’nichsin ). Thus, Moshe and all the prophets had great wealth to achieve this contemplation . Because the Torah contains this contemplation , it is called wealth [Eruvin 54b]. Similarly, all through whose hand the Torah passed had great wealth: Moshe Rabbeinu, who brought the Torah to Israel, was a great rich man, as our Rabbis, of blessed memory, said [Nedarim 38a]. Likewise, Rebbi, who arranged and sealed the Mishnah, and Rav Ashi, who sealed the Talmud and arranged the entire Talmud, were very wealthy, as our Rabbis, of blessed memory, said [Gittin 59a, Bava Metzia 85a]. Because they repaired and arranged the entire Oral Torah, and the Torah passed through their hands, they were wealthy, as great wealth is needed for this contemplation . This is the aspect of: " P’sal lecha [Hew thee]" [Exodus 34:1], as our Rabbis, of blessed memory, expounded [Yerushalmi Shekalim 5, Nedarim 38a]: The hewings shall be thine. In the plain meanings of the Torah, before renewing an interpretation, one needs to say introductions beforehand, and afterward discard the introductions to reach the intended meaning, for the main point is the intended meaning. All the words and introductions beforehand are like hewings, which are sawn and discarded around the intended meaning. Similarly, in contemplation of the Torah, one must go beforehand and cycle through many cycles until reaching the intended meaning, and the main point is the intended meaning. All these cycles are like hewings, the aspect of wealth through which one achieves contemplation . This is " P’sal lecha ," the hewings shall be thine; from there Moshe became rich, as the hewings of the tablets ( luchot ) are the cycles around contemplation , the aspect of wealth. This is the letters mammon [money], acronym מִשָּׁם נִתְעַשֵּׁר משֶׁה misham nit’asher Moshe [from there Moshe became rich], with the ו [vav] as the tablets, their length ו [six] and width ו [six], as our Rabbis, of blessed memory, said [Bava Batra 14a]. 2. Achieving this wealth is through Repairs of the Ancient ( Tikunay Atik - listed in the Zohar), the aspect of length of days ( arichus yamim ), the aspect of an elder ( zaken ), for one needs length of days to receive within it the wealth of contemplation . Length of days means that one must see to lengthen and enlarge his days, for each day, from the place where it begins for each person, is surely short at first. The service one must perform that day, such as praying, studying, and the like, is very difficult for him at the start of the day, and thus the day at its beginning is short, for one must begin little by little. Afterward, he expands and progresses in his service. A person must see to enlarge, expand, and lengthen each hour that comes afterward, to enlarge and expand it with additions of holiness. Likewise, when the second day comes, it should progress and expand with greater additions of holiness. So too, each time, his days should expand with additions of holiness. This is the aspect of length of days. Avraham, who merited the aspect of an elder, the aspect of length of days, through this merited wealth, as it is written: " V’Avraham zaken ba bayamim v’Hashem beirach et Avraham bakol [And Avraham was old, well stricken in age; and Hashem blessed Avraham in all things]" [Genesis 24:1]. This is: " Mizkeinim etbonan [From the elders will I understand]" [Psalms 119:100], for through the aspect of an elder, one achieves contemplation through wealth drawn into length of days, the aspect of an elder. 3. The aspect of an elder, that is, to expand and lengthen his days with additions of holiness each time, is through fear ( yirah ) [awe of G-d] , for fear brings additions of holiness each day, through which the days are lengthened and expanded, as it is written: " Yirat Hashem tosif yamim [The fear of Hashem adds days]" [Proverbs 10:27]. " Yirat Hashem hi otzaro [The fear of Hashem is His treasure]" [Isaiah 33:6], as explained [Berachot 61b]: It is made like a treasure, short above and broad below, for the beginning of days is short, and afterward they expand and progress with additions of holiness through fear. Thus, through fear, one merits length of days, which is the aspect of an elder, the aspect of Repairs of the Ancient, through which one merits wealth. For fear guards against the opposite of wealth, namely poverty ( aniyut ), which comes through the aspect of: " Sheker hachein v’hevel hayofi [False is grace, and vain is beauty]" [Proverbs 31:30]. For there are many types of false graces that one performs in standing, eating, and speaking with people, and in other matters, each with a specific false grace. All these false graces come through vain beauty, the aspect of " Sheker hachein v’hevel hayofi ," that is, one who is not guarded from women’s beauty, through this has desires for these false graces. Fear is the opposite of this, as it is written: " Sheker hachein v’hevel hayofi, isha yirat Hashem hi tithalal [False is grace, and vain is beauty; a woman that feareth Hashem, she shall be praised]" [Proverbs 31:30]. Thus, Avraham and Yitzchak, when they came to places lacking fear, immediately upon wishing to enter there, sensed this because, according to the greatness of their holiness, they began to sense women’s beauty. Therefore, they sensed there was no fear and forbade coupling with their wives, calling them sisters, as it is written: " Ki amarti rak ein yirat Elokim bamakom hazeh [Because I thought: Surely the fear of