Likutay Moharan - Torah-teaching 46

Likutay Moharan Volume 1: Torah 46

Clapping of Palms in Prayer

[In the language of our master, Rabbi Nachman of Breslov, of blessed memory]

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Striking palm to palm at the time of prayer, this is the aspect of giving the bed [positioning] between north [attribute of judgment] and south [attribute of wisdom] [Brachos 5b]. For bed is the aspect of mating [spiritual or physical union] and the aspect of prayer [Zohar Tikkunim 10; see Tikkun 58]. North and south are aspects of hands [right and left attributes]. This is what Abba Binyamin prayed [Brachos 5b]: “That his prayer be close to his bed,” that there be no separation between the prayer and the mating.

Also, through striking palm to palm, the dinim (judgments [divine strictures]) are sweetened. For there are three Havayas [permutations of the Divine Name Y-H-V-H], the aspect of three hands: the great hand [divine power], the strong hand [divine strength], the high hand [exalted power]. The right hand [attribute of chessed (kindness)] is the great hand. The left hand [attribute of gevurah (strength)] is the strong hand. At the time of striking [clapping] that they are connected together, this is the aspect of the high hand. The speeches [words] that come out, they come out from the throat, which has a numerical equivalence equal to three times Elokim [G-d’s Name, judgment, numerical value 86]. They are sweetened through the three Havayas.

This is the explanation of: “My soul in my palm continually, etc., and Your Torah I have not forgotten.” [Psalms 119:109] “My soul,” this is the aspect of speech, as it is written: “My soul went out when he spoke.” [Song of Songs 5:6] Also, the aspect of prayer, as it is written: “He tears his soul in his anger.” [Job 18:4] [Brachos 5b, brought regarding prayer]. “In my palm continually,” that is, when he strikes palm to palm at the time of prayer, through this, “and Your Torah I have not forgotten.” The initial letters of this phrase [וְתוֹרָתְךָ לֹא שָׁכַחְתִּי] form ShaLeV (calm/peace [numerical value 336]), which has a numerical equivalence equal to three Havayas [3 x 26 = 78] and three Elokims [3 x 86 = 258], signifying the sweetening of the dinim.

Also, the main forgetfulness [memory lapse] is from brains of smallness [constricted state of consciousness], from the aspect of Elokim [G-d’s Name, judgment]. When he sweetens the Elokim in his palms, through this, “and Your Torah I have not forgotten.”

This is the explanation of: “For he desired Me, and I will deliver him.” [Psalms 91:14] “For he desired Me,” numerical equivalence 42 [Zohar Tikkunim Introduction 7b], that is, three times hand [numerical value 14, 3 x 14 = 42], revealing the desire in the heart through the hands. This is the aspect of striking of hands, through which “and I will deliver him,” the aspect of sweetening the dinim.

Also, through striking palm to palm, dispute is nullified. For all disputes are drawn from the aspect of Korach against Aharon, which are the aspect of left and right [Zohar Beraishis 17a]. Through striking palm to palm, the left is included in the right, and the right in the left, and they become unity. “His lightnings lit up the world; the earth saw.” [Psalms 97:4] “World,” this is the aspect of striking of hands, for the right is 72 [numerical value of chessed], and the left is 216 [numerical value of gevurah]. Through their inclusion in each other, it becomes two times 216, numerical equivalence of “world” [432]. Also, 72, which is the right, contains three times 72, numerical equivalence 216, the aspect of High Priest, ordinary priest, and deputy priest. Through the world being seen—that is, striking of hands—“His lightnings lit up,” the dispute, called lightning, is rectified, as it is written: “And His arrow went out like lightning.” [Zechariah 9:14] Arrow means dispute [Genesis 49:24]: “And the owners of arrows hated him,” and its Targum: “Owners of disputes.” This is the explanation of: “All the peoples, strike palm,” [Psalms 47:2] meaning connection, for two times 72 and 216 is the numerical equivalence of “strike” [432].

Before I copied this Torah from his holy writing, I wrote some of this matter myself as I heard it, and some things are explained there a bit more. Therefore, I copied it as well, and both are good together.

The matter of striking palm to palm at the time of prayer, it is written in *Pri Etz Chaim* [Gate of Repeating the Amidah, Chapter 7, end]: “I was at peace, and He shook me.” [Job 16:12] ShaLeV (calm/peace), numerical equivalence three Havayas and three Elokims. The initial letters of “And He will place peace for you” [Numbers 6:26] are ShaLeV (calm/peace), that is, three times Havaya sweetens three Elokims. For there are three hands: the great hand, the strong hand, the high hand. They are: the right hand is the great hand, the left hand is the strong hand, and through the embracing of the hands, the high hand is made. Therefore, when he strikes palm to palm and connects the hands in prayer, the dinim are sweetened. For hand is the aspect of Havaya, the letter yud is the letters, and vav-dalet is the letters. Through three hands, which are three Havayas, the three Elokims, which are the dinim coming from the throat, numerical equivalence three Elokims, are sweetened.

It is a segula (remedy [spiritual practice]) for memory, as it is written: “My soul in my palm continually.” “My soul,” the aspect of prayer [Song of Songs 5:6]: “My soul went out when he spoke.” “In my palm continually,” when he strikes palm to palm at the time of prayer, through this, “and Your Torah I have not forgotten.” For forgetfulness is from brains of smallness, the aspect of Elokim. When he sweetens the dinim as mentioned above, he is in brains of greatness [expanded state of consciousness], and he has no forgetfulness. And Your Torah I have not forgotten, the initial letters ShaLeV (calm/peace), that is, through sweetening three Elokims with three Havayas as mentioned above, he has no forgetfulness. This is precisely at the time of prayer, for then he knows if he is in brains of smallness or brains of greatness, for speech is the revelation [expression] of the brains, as it is written: “From His mouth knowledge and understanding.” [Proverbs 2:6]

Likutay Moharan - Torah-teaching 45

Likutay Moharan Volume 1: Torah 45

Clapping of Palms in Prayer

[In the language of our master, Rabbi Nachman of Breslov, of blessed memory]

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Behold, striking palm to palm at the time of prayer, this is the aspect of arousal of wings [spiritual faculties], from which speech [expression] comes. As it is written: “And the owner of wings shall tell the matter.” [Ecclesiastes 10:20] It is written: “And hands of a man from under their wings.” [Ezekiel 10:8] It turns out that through a person’s arousal in his hands [i.e., clapping them], the wings are aroused—that is, the wings of the lung [source of breath and speech], from which speech is formed. But still, they [wings/speech] need to prepare and rectify the mouth [organ of speech] to receive the speech within it. Through his striking palm to palm, through this the mouth is formed. For in each hand there are five fingers [digits]. The strikings [claps], which are the lights [spiritual illuminations]: right hand in left hand, that is, five times five, numerical equivalence of twenty-five. The strikings left hand in right hand, five times five, also numerical equivalence of twenty-five. Two times twenty-five, numerical equivalence of fifty. This is the aspect of “fifty times the Exodus from Egypt” mentioned in the Torah [linked to spiritual liberation]. For through the aspect of Jubilee [fifty-year cycle of freedom], they went out from the exile of Egypt [Zohar Shemos 46a]. The main aspect of the exile of Egypt was that speech was in exile [restricted expression]. Because of this, Moshe was “heavy of mouth” [speech impediment] [Exodus 4:10]. Through redemption [liberation], the aspect of the mouth was formed. It turns out that through the “fifty gates of Understanding” [Kabbalistic levels of wisdom], the mouth was formed. This is what is written: “Who placed a mouth in man?” [Exodus 4:11] “Who” [numerical value 50] precisely. It turns out that through striking palm to palm—five fingers of the right in the five of the left, and five of the left in the five of the right—the aspect of “Who” is formed, through which the mouth was formed, as it is written: “Who placed a mouth in man?” The mouth receives the speeches from the wings of the lung, as it is written: “And the owner of wings shall tell the matter.” Wings are aroused by the arousal of the hands of man, as it is written: “And hands of a man from under their wings.” All this we see empirically, that the hands are opposite the wings of the lung. Because of this, the halakhic decisors said: “If the wing broke close to the body, it is invalid” [Yoreh De’ah 53] [non-kosher, as the lung was certainly punctured].

Short Poetic Conclustion to the Torahs on Suvay Divay Atuna and Peface to the rest of Likutay Moharan from 32 till the end

Short Poetic Conclusion to Torahs 23-31 on Suvay Divay Atuna and Preface to Likutay Moharan Torahs 32 Onward

This time we shall thank the L-rd with joy and song [cf. Psalms 95:2],
For we have merited to complete Suvay Divay Atuna [The Elders of the House of Atuna, Bechoros 8b],
Words sealed and concealed with a thousand chains, where there is no wisdom nor understanding [cf. Proverbs 8:14; Daniel 12:10],
And even if the wise claims to know, he cannot find; the tongue of mockery lacks understanding [cf. Ecclesiastes 8:17; Proverbs 1:6],
A path unknown to the vulture, unseen by the eye [cf. Job 28:7],
What shall I speak, for He has spoken and made ears for the hidden Torah [cf. Job 33:16].
Now our hands are spread out to the L-rd in supplication, prayer, and entreaty [cf. Psalms 143:6].
May the L-rd complete for us the printing of the remaining awesome sayings,
In which He revealed the ways of His worship, blessed be He, through wondrous paths [cf. Psalms 77:14],
Pillars of marble founded on bases of fine gold, upon all the verses of Tanakh and all the words of the Tanna’im and Amora’im [cf. Song of Songs 5:15; Esther 1:6],
Scrolls of gold like Tarshish, overflowing,
More precious than pearls, refined from fine gold [cf. Lamentations 4:2; Psalms 19:11],
By their merit, may we merit to teach and learn, to observe, perform, and fulfill all the words of Your Torah,
Which we received from the mouth of the master of all prophets [cf. Deuteronomy 34:10],
And establish it swiftly in our days, with saviors upon Mount Zion [cf. Obadiah 1:21].
Amen, may it be His will.

Notes on Translation and References:

1. "This time we shall thank the L-rd with joy and song": The Hebrew "הפעם נודה את ה' בגילה ברנה" echoes Psalms 95:2, invoking gratitude and joyful praise to G-d.
2. "For we have merited to complete Suvay Divay Atuna": The Hebrew "אשר זכינו לסים סבי דבי אתונא" refers to the completion of Torahs 23-31, based on the sayings of the Elders of the House of Atuna in Bechoros 8b, where elders gathered in an attic to discuss divine wisdom, as noted in the introduction to Torah 23 on the NaNach blog https://naanaach.blogspot.com/search/label/Lkm%2023.
3. "Words sealed and concealed with a thousand chains, where there is no wisdom nor understanding": The Hebrew "דברים הסתומים וחתומים באלף עזקאין אין חכמה ואין תבונה" draws from Proverbs 8:14 and Daniel 12:10, emphasizing the esoteric and sealed nature of these teachings.
4. "And even if the wise claims to know, he cannot find; the tongue of mockery lacks understanding": The Hebrew "וגם אם יאמר החכם לדעת לא יוכל למצא נלעג לשון אין בינה" reflects Ecclesiastes 8:17 and Proverbs 1:6, highlighting the limits of human wisdom and the folly of mockery.
5. "A path unknown to the vulture, unseen by the eye": The Hebrew "נתיב לא ידעו עיט ולא שזפתו עינא" quotes Job 28:7, describing the inaccessibility of divine wisdom to earthly perception.
6. "What shall I speak, for He has spoken and made ears for the hidden Torah": The Hebrew "מה אדבר והוא אמר ועשה אזנים לתורה הצפונה" alludes to Job 33:16, suggesting G-d opens ears to perceive hidden Torah insights.
7. "Now our hands are spread out to the L-rd in supplication, prayer, and entreaty": The Hebrew "עתה כפינו פרושות אל ה' בבקשה ותפלה ותחנה" echoes Psalms 143:6, expressing a posture of prayerful supplication.
8. "May the L-rd complete for us the printing of the remaining awesome sayings": The Hebrew "ה' יגמר בעדנו להדפיס יתר המאמרים הנוראים" is a prayer for divine assistance in continuing to publish the teachings of Likutay Moharan.
9. "In which He revealed the ways of His worship, blessed be He, through wondrous paths": The Hebrew "אשר גלה בהם דרכי עבודתו יתברך בדרכים נפלאים" reflects Psalms 77:14, emphasizing the wondrous paths of divine service revealed in Torahs 32 onward.
10. "Pillars of marble founded on bases of fine gold, upon all the verses of Tanakh and all the words of the Tanna’im and Amora’im": The Hebrew "עמודי שש מיסדים על אדני פז על כל פסוקי תנ"ך ועל כל דברי התנאים ואמוראים" draws from Song of Songs 5:15 and Esther 1:6, symbolizing the teachings’ foundation in scripture and rabbinic tradition.
11. "Scrolls of gold like Tarshish, overflowing, more precious than pearls, refined from fine gold": The Hebrew "גלילי זהב כתרשיש ממלאים, מפנינים יקרים ומפז מסלאים" echoes Lamentations 4:2 and Psalms 19:11, portraying the teachings as precious and abundant treasures.
12. "By their merit, may we merit to teach and learn, to observe, perform, and fulfill all the words of Your Torah": The Hebrew "בזכותם נזכה ללמד וללמד לשמר ולעשות ולקים את כל דברי תורתך" reflects the aspiration to fulfill the Torah through study and practice.
13. "Which we received from the mouth of the master of all prophets": The Hebrew "אשר קבלנו מפי אדון כל הנביאים" alludes to Deuteronomy 34:10, referring to Moses as the greatest prophet.
14. "And establish it swiftly in our days, with saviors upon Mount Zion": The Hebrew "וקים במהרה בימינו ועל בהר ציון מושיעים" quotes Obadiah 1:21, praying for messianic redemption.
15. Context of Suvay Divay Atuna and Torahs 32 Onward: Torahs 23-31 conclude the teachings on Suvay Divay Atuna (The Elders of the House of Atuna) in Bechoros 8b, exploring mystical narratives. Torahs 32 onward in Likutay Moharan shift to diverse teachings without a single thematic source, encompassing practical and esoteric guidance for divine service.

Short Poetic Conclusion of the Torahs on Safra Ditzneusa and Preface to Torahs 23-31 on Suvay Divay Atuna - The Elders of the House of Atuna:

Short Poetic Conclusion to Torahs 19-22 on Safra DiTzneyusa and Preface to Torahs 23-31 on Suvay Divay Atuna

Exalted is the G-d, before the first and after the last [Akdamut Milin, Shavuot liturgy],
Who desired and delighted in us and gave us the Torah [Akdamut Milin, Shavuot liturgy; cf. Deuteronomy 33:4],
By which we merited to complete Safra DiTzneyusa [The Book of Modesty or Concealment].
Now we shall raise our hands before our G-d [cf. Psalms 134:2],
That He may stand at our right hand [cf. Psalms 16:8],
To begin and complete the lofty secrets hidden in Suvay Divay Atuna [The Elders of the House of Atuna, Bechoros 8b].

Notes on Translation and References:

1. "Exalted is the G-d, before the first and after the last": The Aramaic "מרומם הוא אלהין בקדמיתא ובתריתא" echoes the opening of Akdamut Milin, the Shavuot liturgical poem, praising G-d’s eternal sovereignty before creation and beyond its end.
2. "Who desired and delighted in us and gave us the Torah": The Aramaic "די צבי ואתרעי בן ומסר לן אוריתא" draws from Akdamut Milin, celebrating G-d’s favor toward Israel and the giving of the Torah, with a secondary allusion to Deuteronomy 33:4.
3. "By which we merited to complete Safra DiTzneyusa": The Aramaic "די זכינא לסימא ספרא דצניעותא" indicates the completion of Torahs 19-22, based on Safra DiTzneyusa (The Book of Modesty or Concealment), a Zoharic text of profound Kabbalistic significance.
4. "Now we shall raise our hands before our G-d": The Aramaic "כען נרים ידנא קדם אלהנא" draws from Psalms 134:2, symbolizing a prayerful posture of devotion and supplication.
5. "That He may stand at our right hand": The Aramaic "די יעמד לנא לימינא" echoes Psalms 16:8, invoking divine support and guidance for the next teachings.
6. "To begin and complete the lofty secrets hidden in Suvay Divay Atuna": The Aramaic "להתחיל ולגמר רזין עלאין הגנוזים בסבי דבי אתונא" introduces Torahs 23-31, based on the sayings of the Elders of the House of Atuna in Bechoros 8b, which contain lofty, hidden Kabbalistic secrets. The term refers to elders who gathered in Atuna, possibly Athens or an attic, to debate Rabbi Yehoshua, as explained in the very beginning of the translation of Torah 23.
7. Context of Safra DiTzneyusa and Suvay Divay Atuna: Torahs 19-22 conclude the teachings on Safra DiTzneyusa, a Zoharic text exploring concealed divine mysteries. Torahs 23-31 shift to the sayings of Suvay Divay Atuna (The Elders of the House of Atuna) in Bechoros 8b, continuing the exploration of mystical narratives and their spiritual significance.

Short Poetic Conclusion to the Torahs 16-18 of the Mishtu-ai and Preface to Torahs 19-22 on Safra DiTzneusa

Short Poetic Conclusion to Torahs 16-18 on the Meshtu-ai and Preface to Torahs 19-22 on Safra DiTzneyusa

Thus far Your mercies have aided us to complete the sayings of the Meshtu-ai [cf. 1 Samuel 7:12],
In which are hidden the treasures of the King, all the Tanna’im and all the Amora’im.
Now, hearken to the words that go forth in splendor,
Beautiful it is to expound them before the face of the Kingdom.
Through wisdom, He shall reveal to you some enlightenment,
The greatness of the Creator, hidden lofty matters concealed in Safra DiTzneyusa [The Book of Modesty or Concealment].
Signs and wonders that the G-d of Heaven has wrought with us [cf. Daniel 6:28],
To reveal to us the counsels of the Torah,
In a wondrous and awesome path, equal for every soul,
To merit drawing near through them to Him Who created all, to fulfill His will.
Blessed be His Name above all blessings and songs [cf. Nehemiah 9:5].

Notes on Translation and References:

1. "Thus far Your mercies have aided us": The Hebrew "עַד הֵנָּה עֲזָרוּנוּ רַחֲמֶיךָ" echoes 1 Samuel 7:12, symbolizing divine assistance in completing the study of the Meshtu-ai’s sayings in Torahs 16-18.
2. "In which are hidden the treasures of the King, all the Tanna’im and all the Amora’im": The Aramaic "אֲשֶׁר הִסְתִּירוּ בָּהֶם גִּנְזַיָּא דְּמַלְכָּא כֻּלְּהוֹ תַּנָּאֵי וְכֻלְּהוֹ אָמוֹרָאֵי" indicates the profound teachings of the Meshtu-ai in Bava Basra 74 contain the collective wisdom of the Tannaitic and Amoraic sages, likened to royal treasures.
3. "Now, hearken to the words that go forth in splendor": The Aramaic "כְּעַן אֲצִיתוּ לְמִלּוֹי דְּנָפְקִין בְּהַדְרָתָא" calls for attention to the teachings, presented with divine majesty.
4. "Beautiful it is to expound them before the face of the Kingdom": The Aramaic "שְׁפַר עֲלֵהּ לְחַוּוּיֵהּ בְּאַפֵּי מַלְכְּוָתָא" suggests the merit of revealing these teachings as an offering to G-d’s sovereignty.
5. "Through wisdom, He shall reveal to you some enlightenment": The Aramaic "בְּחָכְמְתָא יְגַלֶּה לְכוֹן קְצָת לְהוֹדָעוּתָא" implies divine wisdom unveils partial insights into esoteric truths.
6. "The greatness of the Creator, hidden lofty matters concealed in Safra DiTzneyusa": The Aramaic "גְּדֻלַּת הַבּוֹרֵא גְּנִיזִין עִלָּאִין הַצְּפוּנִים בְּסִפְרָא דִצְנִיעוּתָא" introduces Safra DiTzneyusa (The Book of Modesty or Concealment), a key Zoharic text, as the source for Torahs 19-22, containing lofty, hidden divine mysteries.
7. "Signs and wonders that the G-d of Heaven has wrought with us": The Hebrew "אָתַיָּא וְתִמְהַיָּא דִּי עֲבַד עִמָּנָא אֱלָקָא שְׁמַיָּא" echoes Daniel 6:28, emphasizing divine miracles in revealing these teachings.
8. "In a wondrous and awesome path, equal for every soul": The Hebrew "בְּדֶרֶךְ נִפְלָא וְנוֹרָא הַשָּׁוֶה לְכָל נֶפֶשׁ" highlights the universal accessibility of these teachings for spiritual growth.
9. "To merit drawing near through them to Him Who created all": The Hebrew "לִזְכּוֹת לְהִתְקָרֵב עַל־יָדָם לְדִי בְרָא כֹּלָּא" reflects the purpose of drawing closer to G-d, the Creator of all, through these teachings.
10. "Blessed be His Name above all blessings and songs": The Hebrew "בְּרִיךְ שְׁמֵהּ לְעֵלָּא מִן כָּל בִּרְכָתָא וְשִׁירָתָא" echoes Nehemiah 9:5, exalting G-d’s name above all praise.
11. Context of Meshtu-ai and Safra DiTzneyusa: The Meshtu-ai ("those who relate/tell over") in Bava Basra 74 narrate wondrous tales, expounded in Torahs 16-18. Torahs 19-22 shift to Safra DiTzneyusa, a Zoharic text of profound Kabbalistic significance, exploring concealed divine mysteries.

Short Poetic conclusion to Torahs 1-15 on Rabba bar bar Chana and Preface to the Torah 16-18 on the Telling Overs of Bava Basra 74

Short Poetic Conclusion to Torahs 1-15 on Rabba Bar Bar Chana and Preface to Torahs 16-18 on the Meshtu-ai

Blessed is He who chooses the assembly of those who are counted [Chasal Sidur Pesach, Passover Haggadah],
Who has thus far aided us to hear such wonders concerning the sayings of Rabba Bar Bar Chana [Bava Basra 73-74].
Come, behold how great is the might of this tree [cf. Daniel 4:7-8].
Now, with the authority of the Supreme King,
Before you, we shall offer up continually the fitting words [cf. Leviticus 6:5, Korban Tamid],
Great goodness hidden and concealed in the holy sayings of the lions of the upper chambers [cf. Bava Basra 74],
Those who relate (Meshtu-ai), reaping the field [those who tell over wondrous tales],
In which are hidden holy counsels that emerge from the Torah of the Ancient Hidden One [cf. Zohar, Sifra DeTzniyuta].
Come, see the works of the L-rd, His path is wondrous [Psalms 66:5],
The tree is great and strong, its height reaches the edge of the heavens, and its vision to the end of all the earth [Daniel 4:8],
Its fruit is abundant, and its appearance is fitting [Daniel 4:9].
Hear, and your soul shall live, and you shall draw water with joy from the springs of salvation [Isaiah 55:3; 12:3].

Notes on Translation and References:

1. "Blessed is He who chooses the assembly of those who are counted": The Hebrew "בָּרוּךְ הַבּוֹחֵר בַּעֲדַת מִי מָנָה" directly references the phrase in "Chasal Sidur Pesach" at the end of the Passover Haggadah, symbolizing the chosen community completing the Seder.
[](https://www.recustom.com/clips/4054356)
2. "Who has thus far aided us": The Hebrew "אֲשֶׁר עַד כֹּה עֲזָרָנוּ" reflects 1 Samuel 7:12, symbolizing divine assistance in reaching this point of study.
3. "Come, behold how great is the might of this tree": The Aramaic "תָּא חֲזִי כַּמָּה נָפִישׁ חֵילֵהּ דְּהַאי אִילָנָא" draws from Daniel 4:7-8, using the metaphor of a great tree to describe the profound teachings.
4. "With the authority of the Supreme King": The Aramaic "בִּרְשׁוּתָא דְּמַלְכָּא עִלָּאָה" invokes divine authority, a common motif in Jewish liturgy and Kabbalistic texts.
5. "Fitting words": The phrase "אִמְּרֵי יָאֵי" alludes to Leviticus 6:5, referring to the Korban Tamid (the continual offering), suggesting the teachings are an ongoing spiritual offering.
[](https://en.wikipedia.org/wiki/Pesachim)
6. "Great goodness hidden and concealed": The Hebrew "רַב טוּב הַצָּפוּן וְגָנוּז" reflects Psalms 31:20, emphasizing the esoteric treasures within the teachings.
7. "Lions of the upper chambers": The Aramaic "אַרְיְוָתָא דְּבֵי עִלָּאָה" refers to the Talmudic sages or mystical figures in Bava Basra 74, transitioning to the Meshtu-ai.
8. "Those who relate (Meshtu-ai), reaping the field": The Aramaic "מְחַצְּדֵי חַקְלָא דַּהֲווֹ מִשְׁתָּעֵי" refers to the Meshtu-ai, meaning "those who tell over" or "narrate" wondrous tales in Bava Basra 74. "Reaping the field" is a Kabbalistic term for the service of great Tzaddikim tending to the tikunim (spiritual rectifications) of the Shechinah in Gan Eden.
9. "Holy counsels... from the Torah of the Ancient Hidden One": The Aramaic "עֲטִין קַדִּישִׁין דְּנָפְקִין מֵאוֹרַיְתָא דְּעַתִּיקָא סְתִימָאָה" connects to the Zohar’s Sifra DeTzniyuta, indicating the mystical depth of the Meshtu-ai’s narratives.
10. "Come, see the works of the L-rd": The Hebrew "לְכוּ חֲזוּ מִפְעֲלוֹת ה’" quotes Psalms 66:5, inviting contemplation of divine wonders.
11. "The tree is great and strong": The Hebrew "רְבָה אִילָנָא וּתְקִיף" continues the imagery from Daniel 4:8-9, symbolizing the expansive and profound nature of the teachings.
12. "Hear, and your soul shall live": The Hebrew "שִׁמְעוּ וּתְחִי נַפְשְׁכֶם" directly quotes Isaiah 55:3, and "you shall draw water with joy" quotes Isaiah 12:3, linking the teachings to spiritual vitality and salvation.
13. Context of Meshtu-ai: The sayings of the Meshtu-ai ("those who relate/tell over") in Bava Basra 74 follow those of Rabba Bar Bar Chana. Rabbi Nachman elaborates on these in Likutay Moharan Volume 1, Torahs 16-18, and further in Volume 2, Torahs 4, 5, and 7, highlighting their mystical significance as narratives of divine wisdom.

Short Poetic Preface for Torahs 1-15 of Likutay Moharan

Short Poetic Preface to Torahs 1-15 on Rabba Bar Bar Chana

With the help of the Supreme G-d, Who acquired heaven and earth [Genesis 14:19, 22], And gave us His Torah from the wilderness as a gift [Numbers 21:18, referencing "Matanah"], We begin to print wondrous and awesome innovations On the sayings of Rabba Bar Bar Chana [Bava Basra 73-74]. By this merit, may we be privileged to ascend to Zion with song [Isaiah 35:10; 51:11], To the city of King David, where [his] camp is pitched [cf. 2 Samuel 5:9; 1 Chronicles 11:7].

Notes on Translation and References:

1. "With the help of the Supreme G-d": The phrase "בעזרת א-ל עליון" is translated formally to reflect the invocation of divine assistance, with "Supreme G-d" capturing the exalted nature of "א-ל עליון."
2. "Who acquired heaven and earth": The Hebrew "אשר שמים וארץ קנה" directly echoes Genesis 14:19 and 14:22, where G-d is described as "Creator (or Possessor) of heaven and earth."
3. "And gave us His Torah from the wilderness as a gift": The phrase "ונתן לנו את תורתו ממדבר מתנה" alludes to Numbers 21:18, where "Matanah" (gift) is a place name in the wilderness, symbolically linked to the giving of the Torah as a divine gift.
4. "Wondrous and awesome innovations": The Hebrew "חדושים נפלאים ונוראים" is rendered literally to maintain the sense of novel, profound, and awe-inspiring teachings.
5. "On the sayings of Rabba Bar Bar Chana": This is a direct translation of "על מאמרי רבה בר בר חנה," referring to the Talmudic sage whose sayings are the basis for Torahs 1-15.
6. "By this merit, may we be privileged to ascend to Zion with song": The phrase "בזכות זה נזכה לעלות לציון ברננה" closely mirrors Isaiah 35:10 and 51:11, which describe the redeemed ascending to Zion with joy and song.
7. "To the city of King David, where [his] camp is pitched": The Hebrew "אל קרית מלך דוד חנה" refers to Jerusalem, the city of David, with "חנה" (pitched/camped) evoking 2 Samuel 5:9 or 1 Chronicles 11:7, where David establishes his stronghold in Jerusalem. The verb "חנה" also resonates with the name "Bar Bar Chana," creating a poetic wordplay. [Further note, that the letters ChaN are also found in the name of NaChmaN. Further note, that in the introduction to the poem at the beginning of Likutay Moharan it says that Rabbi Nachman's name is spelled out, single-double-triple-quadruple (Na NaCh NaChMa NaChMaN) and here we have Rabba, bar bar - anagram: Rav Rav, Chana. Almost like a precursor to Na Nach Nachma Nachman]