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FREEDOM - LIBERTY - EMANCIPATION Tuesday, July 22, 2025 Likutay Moharan - Torah-teaching 64 Likutay Moharan 64 64 - And Hashem Said to Moses, Come to Pharaoh ( וַיֹּאמֶר יְיָ אֶל מֹשֶׁה בֹּא אֶל פַּרְעֹה - Enter the Realm of Impurity) And Hashem said to Moses, Come to Pharaoh, for I have hardened his heart and the heart of his servants, that I may place these My signs in his midst, and that you may tell in the ears of your son and your son’s son what I have done in Egypt, and My signs which I have placed in them, and you shall know that I am Hashem , etc. Behold, I am bringing tomorrow locusts in your border [Exodus 10:1-4] 1. For Hashem , blessed be He, because of His mercy ( rachmonus [-mercy]), created the world, for He desired to reveal His rachmonus . For if there were no creation of the world, upon whom would He show His rachmonus ? Therefore, He created all existence, from the beginning of emanation ( atzilus [-divine emanation]) until the end of the central point of the physical world, in order to manifest His rachmonus . And when Hashem , blessed be He, desired to create the world, there was no place to create it, because everything was infinite ( ayn sof [-without end]). Therefore, He contracted His light to the sides, and through this contraction ( tzimtzum [-contraction]), an empty space ( chalal panoy [-void for creation]) was formed. And within this chalal panoy , all the days and attributes, which are the creation of the world, were established (as written in Etz Chaim at its beginning). And this chalal panoy was necessary for the creation of the world, for without the chalal panoy , there would be no place at all for the creation of the world, as mentioned above. And this tzimtzum of the chalal panoy is impossible to understand or grasp except in the future to come, for it requires reconciling two opposites: being and nothingness. For the chalal panoy exists through the tzimtzum , as if, so to speak, He contracted His divinity from there, and there is no divinity there, so to speak, for otherwise it would not be empty, and everything would be infinite, with no place at all for the creation of the world. But in true truth [in true truth], certainly, even so, there is divinity there as well, for certainly nothing exists without His vitality. Therefore, it is impossible to grasp the aspect of the chalal panoy at all until the future to come. [ Correlation: The tzimtzum enables creation by forming a void, yet divinity persists. ] 2. Know that there are two types of heresy ( apikorsus [-heresy]). There is an apikorsus that comes from external wisdoms, about which it is said (Avot, chapter 2): “Know what to answer to an epicure,” for this apikorsus has an answer. For this apikorsus comes from external wisdoms, which come from surpluses ( mosaros [-excesses]), from the aspects of the breaking of the vessels ( sheviras hakaylim [-breaking of the vessels]). For due to the abundance of light, the vessels broke, and from there the shells ( klipos [-husks of impurity]) were formed, as is known. And external wisdoms come from there, that is, from the sheviras hakaylim , from the mosaros , the refuse of holiness. Just as with a person, there are several types of mosaros and refuse, such as nails, hair, and sweat, and other refuse and mosaros , so too every external wisdom comes from the known mosaros and refuse of holiness. And similarly, sorcery comes from known mosaros and refuse. Therefore, one who falls into this apikorsus , although he certainly must flee and escape from there, nevertheless, one who falls there can find salvation to escape from there, for he can find Hashem , blessed be He, there if he seeks Him and searches for Him there. For since they come from the sheviras hakaylim , there are many sparks of holiness ( nitzotzos hakdusha [-sparks of holiness]) and many letters that broke and fell there, as is known. Therefore, he can find divinity and intellect there to resolve the questions of this apikorsus that comes from external wisdoms, which come from the mosaros of the sheviras hakaylim , for there is divine vitality there, that is, intellect and letters that broke and fell there. Therefore, this apikorsus has an answer, and about it is said: “Know what to answer to an epicure.” But there is another type of apikorsus , which are wisdoms that are not wisdoms, but because they are profound and cannot be grasped, they appear as wisdoms. For example, when someone proposes a false reasoning in Gemara, Peirush Rashi , or Tosafos [ commentaries by Rashi and Tosafos on the Talmud ], and because the scholar cannot resolve the question that arises from this reasoning, it seems that he proposed a great reasoning and wisdom, even though in truth it is not reasoning at all. So too, there are many confusions and questions among investigators that in truth are not wisdom at all, and the questions are null from the outset, but because human intellect cannot resolve them, they appear as wisdoms and questions. And in truth, it is impossible to resolve these questions, for these questions of this apikorsus come from the chalal panoy , where, within the chalal panoy , there is no divinity, so to speak. Therefore, these questions that come from there, from the aspect of the chalal panoy , cannot in any way have an answer found for them, that is, to find Hashem , blessed be He, there. For if one could find Hashem , blessed be He, there as well, then it would not be empty, and everything would be infinite, as mentioned above. Therefore, about this apikorsus , it is said (Proverbs 2): “All who come there shall not return,” for there is no answer at all for this apikorsus , since it comes from the chalal panoy , from where He contracted His divinity, so to speak. But Israel, through faith ( emuna [-faith]), pass over all wisdoms, even this apikorsus that comes from the chalal panoy , for they believe in Hashem , blessed be He, without any investigation or wisdom, but with complete emuna . For Hashem , blessed be He, fills all worlds and surrounds all worlds. It is found that He is, so to speak, within all the worlds and around all the worlds, and there must be a difference, so to speak, between the filling and the surrounding, for otherwise everything would be one. But through the aspect of the chalal panoy , from where He contracted His divinity, so to speak, and within it He created all existence, it is found that the chalal panoy surrounds the entire world, and Hashem , blessed be He, who surrounds all worlds, surrounds the chalal panoy as well. Therefore, it is proper to say He fills all worlds, that is, all the creation that was created within the chalal panoy , and also surrounds all worlds, that is, He surrounds even the chalal panoy , and in between, the chalal panoy separates, where He contracted His divinity from there, so to speak. And behold, through emuna , they believe that Hashem , blessed be He, fills all worlds and surrounds all worlds, and since He surrounds all worlds, then even the chalal panoy itself was formed from His wisdom, blessed be He. And certainly, in true truth [in true truth], His divinity, blessed be He, is there, but it is impossible to grasp this or to find Hashem , blessed be He, there, as mentioned above. Therefore, they pass over all the wisdoms and questions and the apikorsus that comes from the chalal panoy , for they know