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FREEDOM - LIBERTY - EMANCIPATION Tuesday, July 22, 2025 Likutay Moharan - Torah-teaching 67 Likutay Moharan, Torah 67: Vayiven Hashem Elokim Et HaTzela Asher Lakach [And Hashem G-d Built the Rib Which He Had Taken] Vayiven Hashem Elokim et hatzela asher lakach v’chulu vay’vi’eha el ha’adam [And Hashem G-d built the rib which He had taken, etc., and He brought her to the man] [ Genesis 2:22] One said , it teaches that He gave her extra understanding , and one said , it teaches that He braided her for Chava and brought her to the man [ Niddah 45b]. 1. The soul ( nefesh ) is very precious , and one must be careful with it and guard it greatly . Therefore, one must be very cautious when a new honor ( kavod ) comes to a person , for kavod is the mother of all living , and it is the root of all nefashos . When the nefesh departs , it departs to the kavod , which is its root , in the aspect of, “The glory of Hashem shall gather you” [ Isaiah 58:8], that the departure and gathering of the nefashos are into the kavod , for there is their root , as above. Therefore, when a new kavod comes to a person , one must be careful and guard , for perhaps the kavod comes , G-d forbid, for departure , so that the nefesh may depart to the kavod , which is its root , as above. But the measure of good is greater , and therefore usually , the kavod comes for good , that is, when a new nefesh comes to the person , then it comes clothed in the kavod , which is the mother of all living , as above. Therefore, when a new kavod comes to a person , usually it is for good , that is, that a new nefesh comes to the person through this kavod , which is the root of all nefashos , as above. The principle is that kavod is the root of the nefashos , and therefore sometimes a new kavod comes to a person for the sake of the departure of some nefesh , G-d forbid, so that the nefesh may depart to the kavod , as above, but usually , the kavod comes for good , that is, that a new nefesh comes to the person through this kavod , which is the root of all nefashos , as above. Therefore, one must be very cautious to receive the kavod in great holiness ( k’dusha ), for the sake of His Name , Blessed be He , alone , for the kavod is the root of all nefashos , as above. 2. It is necessary to see that there be face ( panim ) to the kavod , for through the desire for eating , then the kavod is impaired , and it has no face . For a person ’s table is the aspect of the crown of kingdom ( keter malchus ) [ Yoma 72b, see Rashi ], and it is the aspect of kavod , in the aspect of, “King of glory” [ Psalms 24:7], for the kavod is the aspect of kingdom ( malchus ). When one impairs in eating , then the kavod is impaired and has no face , as it is written, “And I will hide My face and he shall be devoured” [ Deuteronomy 31:17], that through the desire for eating , G-d forbid, it is the hiding of face ( hastaras panim ). But through minimizing eating , which breaks the desire for eating , through this it is the lifting of face ( n’sius panim ) [ Berachot 20b]: “Hashem lift His face to you” [ Numbers 6:26], and “Why shall I not lift face to Israel, for I said, ‘And you shall eat and be satisfied and bless,’ and they are precise from an olive’s bulk to an egg’s bulk” . It is found that through breaking the desire for eating , that they are precise from an olive’s bulk to an egg’s bulk , through this it is the n’sius panim . This is the aspect of, “And he spoke to me, this is the table that is before Hashem” [ Ezekiel 41:22], before Hashem specifically, the aspect of the illumination of face ( he’aras panim ) through the table , that is, through eating in k’dusha , as above. 3. When one impairs in the desire for eating , and through this the kavod is impaired and has no face , as above, through this the brazen-faced ( azei panim ) strengthen , that is, the kavod , which is the aspect of malchus , falls , and the azei panim of the generation take the kavod [ Sanhedrin 105a]. That is, when the aspect of malchus , the aspect of the table in k’dusha , is not in completeness , as above, then brazenness ( azus ) strengthens , which is malchus without a crown , without the keter malchus , as above. This is the aspect of, “And the dogs are brazen of soul, they do not know satisfaction” [ Isaiah 56:11], that is, through the desire for eating , the aspect of, “The belly of the wicked lacks” [ Proverbs 13:25], and this is: “They do not know satisfaction” , the opposite of, “The tzadik eats to the satisfaction of his soul” (ibid.). Through this, the azei panim strengthen , who are the aspect of dogs brazen of soul , the aspect of [ Sotah 49b]: The face of the generation is like the face of a dog , on the verse, “And the dogs are brazen of soul” , as above, “They are evil shepherds who do not know understanding” , that they become shepherds and leaders to the generation , for the kavod fell to them, and they have all the kavod . But when they break the desire for eating , in the aspect of, “The tzadik eats to the satisfaction of his soul” , through this it is the n’sius panim , and then there is no appointment and authority for the azei panim , for their suckling is only from the hastaras panim , through the desire for eating , as above. This is, “And he lodges satisfied, evil will not visit him” [ Proverbs 19:23], and satisfied lodges , this is the aspect of, “The tzadik eats to the satisfaction of his soul” , through this, evil will not visit him , that there is no visitation and appointment for the evil , that is, for the azei panim , as above. 4. When the malchus and the kavod fall to the azei panim , as above, then it is the aspect of justice ( tzedek ). [The letter] tzadik ( צ ) is yud nun ( י נ ), and the yud is the return of face from the nun , like this tz ( צ ), which is the aspect of malchus , the aspect of, “Before the sun His name shall continue” [ Psalms 72:17] ( Rashi : yinon, language of kingdom ), that is, the aspect of the hastaras panim , that is, that the kavod has no face , as above. This is the aspect of the dalet ( ד ), that is, that the kavod and the malchus go and diminish , and fall to the other side ( sitra achara ), which are the azei panim , as above, [becoming] kuf ( ק ), that is, when the malchus and the kavod go and diminish , it is like a monkey ( kof ) before a man , that is, that the leg of the hei ( ה ) is lengthened , and becomes kuf ( ק ), that is, that it is lengthened from the leg downward , in the aspect of, “Her feet go down to death” [ Proverbs 5:5], and they suck from her, for the kavod and the malchus fell among them, as above, and then it is the aspect of, “Her feet go down to death” . That is, the existence of the malchus of k’dusha must receive from them. Therefore, when Israel need to perform some forcefulness for the need of the existence of our holy religion , they must receive the power and the rule from the malchus of idolatry ( malchus ha’akum ). 5. It is necessary to raise the kavod and the malchus from them, and this is done through charity ( tzedakah ), in the aspect of, “Charity saves from death” [ Proverbs 10:2] [see Zohar Chukat 113a], that is, through tzedakah , they raise and