NaNach: Likutay Moharan - Torah-teaching 72 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 72 72 Sometimes a thought of repentance comes to a man Sometimes a thought of repentance comes to a man [In the language of the companions] Sometimes a thought of t’shuva [ repentance ] comes to a man, and he becomes at that time a proper man. And afterwards, he desires to do a deed in that which his heart was aroused to t’shuva . Therefore, he desires to travel to the tzadik [ righteous one ]. And afterwards, when he travels, the evil inclination overcomes him, and he falls from his desire that he had initially. And when he comes to the tzadik , the evil inclination overcomes him even more, and he loses all his desire. Let this not be difficult in your eyes, nor let your thoughts alarm you about this. For know that this is drawn from the fact that initially, when the thought of t’shuva comes due to the good that was aroused within him, through his deeds at that time, he killed his inclination, and his evil inclination was nullified, for he killed it with this thought of t’shuva and the deed of that time. But afterwards, when he desires to travel, another evil inclination overcomes him, as our Rabbis, of blessed memory, said [ Sukkah 52a ], and now he has an evil inclination greater than the initial one. If he does not strengthen himself against it, this new evil inclination overcomes him, and he falls from his initial desire. For he needs new strengthening against this new evil inclination that came to him as above, because there are several aspects in the evil inclination. For there are lowly, gross people whose evil inclination is also lowly and gross. For the many, their evil inclination is the bloods themselves, that is, the blood in the left chamber, which is in its strength. And the main confusions of them are from the turbidity and confusion of the bloods. And in truth, one who has any pure knowledge at all, this evil inclination is to him great foolishness and madness, and he does not need any strengthening to conquer it. And even what is considered in the eyes of the masses as a great trial, such as the trial of the desire for licentiousness, is to him foolishness and is not considered to him as any trial at all (see Shivchei HaRan 16 , Sichos HaRan 51 ). For one who has any knowledge and knows a little of the greatness of our Lord, the Creator, blessed be He, as it is written: "For I know that Hashem is great, and our Lord above all gods" [Tehillim 135:5]. And it is impossible to explain this neither in writing nor orally (see Sichos HaRan 1 ). For the greatness of Hashem, blessed be He, is only to each one according to what he estimates in his heart, as it is written in the holy Zohar [ Vayeira 103b ]: "Known in the gates is her husband" , to each one according to what he estimates in his heart. And one who merits to estimate in his heart the greatness of Hashem, blessed be He, certainly with this it is not considered anything as a trial, and he does not need any strengthening over this. Only there is an aspect of the evil inclination that is a holy angel, and nevertheless it is an evil inclination, and one needs to strengthen and escape greatly from it. That is the aspect of gevuros [ strengths ] and dinim [ judgments ]. And one of knowledge has this evil inclination, that is, gevuros and dinim , and he needs to strengthen over it and to sweeten the dinim , that it be only all good. For one who is included in the place that he needs to be included, that is, in the Eyn Sof [ Infinite ], there it is all good, and there is no judgment there, chas v’shalom [ G-d forbid ]. So he needs to be all good and to sweeten all the gevuros and the dinim , which are the upper evil inclination. And in this David damaged with Bathsheba, for certainly, far be it to say that David sinned in physicality due to desire, chas v’shalom . For David already said himself: "And my heart is slain within me" [Tehillim 109:26], that he already killed the physical evil inclination completely and subdued the blood in the left chamber [ Shabbas 56b ]: Anyone who says David sinned is only mistaken. Nevertheless, even this small damage and light sin that was done as brought, also this certainly was not, chas v’shalom , due to desire from the turbidity of the bloods, from where comes this desire of licentiousness. Only his damage was above in gevuros , that he did not sweeten the upper evil inclination, that is, the gevuros and the dinim . And also this was in great subtlety, for Bathsheba was fitting for David [ Divrei HaYamim I 22:8 ]: "You shall not build a house for My name, for much blood you have shed" , that is, that he did not sweeten the gevuros , therefore he did not merit to build the House. And even though he fought the wars of Hashem, nevertheless above above, in the ultimate height in the place that he needs to be included, that is, in the Eyn Sof , there it is all good, and he needs to be only good without any dinim at all. And this is the aspect of [ Tikkunei Zohar Tikkun 70, 123b ]: Even the upper crown is black to the Cause of Causes, the aspect of: "They do not know and do not understand, in darkness they walk" [Tehillim 82:5], the aspect of the upper holiness (see above after the teaching in sign 57, in the words that belong above), which is the evil inclination of the holy tzadikim aforementioned. ( The following was printed as a gloss ) And also above, kiv’yachol [ as it were ], with Hashem, blessed be He, we find the aspect of the aforementioned evil inclination, as our Rabbis, of blessed memory, expounded [ Bereishis Rabba 12:2 ; Rashi]: Initially, it arose in thought to create the world with the attribute of judgment, which is the aspect of evil inclination as above. And afterwards, kiv’yachol , He broke the evil inclination, and joined the attribute of mercy. And from this force, it extended and was drawn a force below to break the evil inclination, for if not for this, there would be no force to break the evil inclination. And this is explained in the Gemara [ Yoma 69b ]: This is the might of His might that He conquers His inclination, that He gives long-suffering to the wicked. It is found explained there the aforementioned matter that what Hashem, blessed be He, conquers the attribute of judgment and lengthens His anger is the aspect of breaking the evil inclination with Him, blessed be He (see Rashi there in the aforementioned Gemara and see Bava Basra 16a : like a person whom they incite and he is incited, he is the Satan, he is the evil inclination; and see Sukkah 52b : that as if He Himself regrets the creation of the evil inclination; and all this to break the ear, according to the Maharsha in Chiddushei Aggadot in Bava Basra there). And the general principle is that from the aspect of judgment extend the aspect of the angels standing to the left, until it extended also in the living Satan, as it is written: "And the Satan also came among them" [Iyov 1:6], and he is the Satan, he is the evil inclination, for from there is drawn the root of the evil inclination in the heart of man, by which he has choice. And see in the Zohar in several places, there it is understood and explained that the aspect of the attribute of judgment is the root of the aspect of the evil inclination (see Zohar Bereishis 49b , Zohar Vayeitzei 148a , Zohar Shemos 26b , and Tikkun 21, 60 : and Gevura there is the S”M who is the evil inclination, and similarly explained in