NaNach: Likutay Moharan - Torah-teaching 61 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 61 61 - Through Emunas Chachamim (Faith in the Sages) Rejoiced Rabbi Shimon and said: "Hashem, I have heard Thy report, I was afraid" [Habakkuk 3:2]. He said: There it is fitting to fear, etc. (There in Idra, Naso, page 128) [Zohar’s Idra Rabba, Naso, introduces fear tied to divine revelation, framing the teaching’s focus on proper faith in sages.] 1. Through emunas chachamim (faith in the sages) , we are able to bring out our mishpat (judgment) to light, for mishpat is the amuda de-emtza’isa (central pillar [Kabbalistic middle column, balancing mercy and severity]) (Opening of Eliyahu [Tikunei Zohar introduction]), which is the aspect of the middle path , that does not incline to the right or to the left, and this is merited through emunas chachamim , which is the aspect of " Thou shalt not sur [deviate] from the word that they tell thee, right or left " [Deuteronomy 17:11] [Wordplay: " sur " (סוּר) links deviation to imbalance; faith in sages ensures adherence to the middle path.] . And therefore, through this, the mishpat comes out clear as above, in the aspect of " mishptei emes (judgments of truth) " [Psalms 19:10], which is, for all the studies that the man learns, he needs to receive and bring out from them mishptei emes , so that it not be in the aspect of mishpat me’ukal (crooked judgment) , which is, that he receive and learn from all the studies that he learns, mishptei hanhagos (judgments of conduct) that he know how to conduct himself, both for himself and for others who conduct themselves according to his opinion, each one according to his aspect, according to the governance and rabbinate that he has, whether great or small, and all this is merited through emunas chachamim , which is the aspect of " Thou shalt not sur " etc., in the aspect of mishptei emes , that does not incline to the right or to the left as above. But when he damages emunas chachamim , then he is judged with yegias basar (weariness of flesh) , which is with mosaros (surpluses [excesses]; root (ytr - extra) ) (Eruvin 21b), he who mocks the words of the sages is judged with boiling excrement, as it is written " And lahag harbeh [much study] is yegias basar " [Ecclesiastes 12:12] [Wordplay: " lahag " (לַהַג, study) shares root with mocking, leading to " yegias basar " (יְגִיעַת בָּשָׂר), measure for measure.] , and it is measure for measure, for he does not believe in their words, and mocks them, and their words are only mosar (surplus) to him, therefore he is judged with mosaros , and all the mishpatim (judgments) are from the moach (brain [intellect]) , in the aspect of " And they feared from before the king, for they saw that the wisdom of G-d was in him to do mishpat " [1 Kings 3:28], and the moach is according to the food, and when the body is clean, then the moach is clear, and then he can bring out mishptei emes , straight conducts, but when he is judged with mosaros , through damage to emunas chachamim as above, then foul smokes rise to the moach , and mix and confuse his mind, and then he cannot bring out mishptei emes , and then mishpat comes out me’ukal , " For the rasha [wicked] maktir [surrounds] the tzadik [righteous]; therefore mishpat comes out me’ukal " [Habakkuk 1:4] [Correlation: " maktir " (מַכְתִּיר, surrounds) evokes smokes encircling the moach , causing " me’ukal " (מְעֻקָּל, crooked).] , which is, through the foul smokes that surround and encircle the moach and confuse it, through this mishpat comes out me’ukal , in the aspect of " Mishpatim they do not know " [Psalms 147:20], which is confusion of the mochin (brains) , and Doeg (worrier; root (dag - worry) ) , through that his study was from the aspect of these mosaros , in the aspect of what is said about Doeg , " And there a man from the servants of Saul was ne’etzar [detained] before Hashem, and his name was Doeg " etc. [1 Samuel 21:8], and Rashi explained: otzer (detaining) himself etc. to engage in Torah, for his study was from the aspect of atzirus (detention) , aspect of mosaros , through this he did not bring out from his study mishptei emes , only mishpat me’ukal , and therefore he judged that David is not worthy to enter the congregation (Yevamot 76b), and this was, through that his study was from mosaros as above. 2. And there are manhigim (leaders) who are called by the name Rabbi whose study is from these mosaros , and not only can they not even lead themselves as above, and all the more so that they cannot lead others, and they take gedulah (greatness) for themselves, to lead the world, one must see not to give semicha (ordination [laying of hands]) to them, not to give them tokef (strength) and oz (might) , that they not be called by the name Rabbi , for they themselves are not so obligated, for they have a great yetzer hara (evil inclination) to lead the world, but one must guard very much not to give them tokef and oz , for those who give them tokef and oz and are given semicha by them that they be called by the name Rabbi , they will have to give din (judgment) and cheshbon (reckoning) , and through giving semicha to a Rabbi who is not worthy, through this our ksav yad (handwriting) is weakened, and has no tokef , and they give koach (power) to their ksav yad , and through this they decree that there be no tokef to our ksavim (writings) , only to their ksavim , and Yisrael will be forced to learn their ksav , and through this they also decree to expel Bnei Yisrael from the place of yishuv (settlement) where Yisrael have already settled, to places where Yisrael have never been, for the semicha that they give to the Rabbi , and the ksav , they are from one aspect, for the semicha is with yadayim (hands) , as it is written " And Yehoshua the son of Nun was full of the spirit of chokhmah [wisdom], for Moshe had laid his yadayim upon him " [Deuteronomy 34:9], and it is the aspect of the ksav , aspect of yad (hand) that writes, for the ksav is also from the aspect of chokhmah , for the osiyos (letters) of the ksav , with them all the worlds were created, " By the dvar [word] of Hashem the heavens were made " etc. [Psalms 33:6], and it is written " All of them in chokhmah Thou hast made " [Psalms 104:24] [Correlation: Creation through osiyos of the dvar and chokhmah ; each letter’s form decreed by divine chokhmah .] , for there is in every os (letter) chokhmah that His blessed chokhmah obligated that this os be in this form, and through it this world be created in this form, and to be conducted in that conduct that is in that world, and similarly other worlds in other form and conduct, through the form of another os , for so is the decree of His blessed chokhmah , and when the chacham (sage) worthy of semicha is given semicha by the name Rabbi , whose conduct is in the aspect of mishptei emes as above, then through the semicha , that then he receives his chokhmah from the aspect of the yad of Hashem, in the aspect of " And Yehoshua the son of Nun was full of the spirit of chokhmah " etc. as above, then he brings he’arah (illumination) and koach to our ksav yad , which is also from the aspect of chokhmah as above, in the aspect of " All in ksav from the yad of Hashem upon me He caused me to understand " [1 Chronicles 28:19], that through the seichel (understanding) that