Likutay Moharan - Torah-teaching 42

Likutay Moharan Volume 1: Torah 42

“And He saw their distress when He heard their rinah (cry [musical prayer])” [Psalms 106:44]

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

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1. Music and Sweetening Judgments

Through neginah (music [spiritual melody]), the dinim (judgments [divine strictures]) are sweetened, as it is written in the holy Zohar [Pinchas 215a]: The keshes (bow [rainbow, symbolizing Divine Presence]) is the Shechinah (Divine Presence [G-d’s immanent aspect]). And the three gvanim (colors [divine attributes]) of the keshes (bow) are the avos (Patriarchs [Abraham, Isaac, Jacob]), and they are garments of the Shechinah (Divine Presence). And when it [Shechinah (Divine Presence)] is clothed in garments of lights, then: “And I will see it to remember the bris olam (everlasting bris [covenant of spiritual unity])” [Genesis 9:16]. Then “and the wrath of the king subsided” [chamas hamelech shachachah (the king’s anger subsided)]. [Like a parable of a king who was angry at his son, and when the king sees the queen in garments of lights, he has mercy on his son.] And the letters of the tefillah (prayer [liturgical devotion]) are the Shechinah (Divine Presence), as it is written: “Adonai (Lord [divine name]), open my lips” [Psalms 51:17], for dibbur (speech [expression]) is associated with the Name Adonai (Lord). And tefillah (prayer) is called a keshes (bow), as Rashi explained [Genesis 48:22] on the verse: “With my sword and with my keshes (bow)” [Genesis 48:22], meaning the language of tefillah (prayer). And the kol haneginah (voice of the music [melodic expression]) are the three gvanim (colors) of the keshes (bow), for in the kol (voice [sound]) there is aish (fire [divine passion]), mayim (water [divine mercy]), ru’ach (wind [divine spirit]), which are the three avos (Patriarchs). The avos (Patriarchs) are the three gvanim (colors) of lights, in which it is written: “And I will see it to remember” etc. It emerges that one who plays [menagein (articulates [melodically expresses])] the letters of the tefillah (prayer), and the kol haneginah (voice of the music), when they are performed in zechus (merit [righteous intent]) and with great beirus (brightness [spiritual clarity]), then he clothes the Shechinah (Divine Presence), which is the letters, in garments of lights. And the Holy One, blessed be He, sees it, then “and the chamas hamelech (wrath of the king) subsided.” And this is what Rashi explained regarding: “When He heard their rinah (cry)”, meaning in the zechus ha’avos (merit of the Patriarchs [ancestral merit]). [When the neginah (music), which are the three gvanim (colors) of the keshes (bow) as mentioned above, is in beirus (brightness) and great zechus (merit)—for the three gvanim (colors) are the avos (Patriarchs), as mentioned above, and they are garments of the Shechinah (Divine Presence)—and when these garments are lights, in zechus (merit) and beirus (brightness), it is called the zechus ha’avos (merit of the Patriarchs).] Then: “And I will see it to remember the bris olam (everlasting bris)”. Then: “And He relented according to the abundance of His chasadim (kindnesses)” [Psalms 106:45], that is, “and the chamas hamelech (wrath of the king) subsided,” and the dinim (judgments) are sweetened.

2. Faith in Sages and Shofar Blowings

Also, through emunas chachamim (faith in sages [trust in their wisdom]), that he believes that all their diburim (speeches [teachings]) and their ma’asim (deeds [actions]) are not simple, and there are razim (secrets [mystical insights]) in them, through this he clothes the keshes (bow) in garments of lights.

Then: “And I will see it to remember the bris olam (everlasting bris)”, for the tzadik (righteous person) is the aspect of a keshes (bow), as Rabbi Shimon ben Yochai said to Rabbi Yehoshua ben Levi [Ketubos 77b]: “Was a keshes (bow) seen in your days?” And it is brought in the holy Zohar [Pinchas 215a]: “One whose uvdoy (deeds [spiritual actions]) are to illuminate in them the Matronisa (Matronita [Aramaic for Shechinah, Divine Presence]) and to strip from her garments of darkness that she had stripped, and to adorn her in garments of gvanim nehirin (colors of lights [secrets of Torah])—what is written about it? ‘And I will see it to remember the bris olam (everlasting bris),’ for ‘light’ is called a raz (secret [mystical insight]). And at that time rugza (anger [divine wrath]) rises from him, and the chamas hamelech (wrath of the king) subsided.” Also, one who makes a fine garment for the tzadik (righteous person), through this the dinim (judgments) are sweetened. Also, this refers to aspects of teki’os (blowings [of the shofar]). For teki’ah (blast [single note]), shevarim (broken notes [three notes]), teru’ah (tremolo [nine short notes]) are the avos (Patriarchs)—Avraham, Yitzchak, Yaakov. And your sign for this is keshes (bow), that is teki’ah (blast) etc. [Zohar Pinchas 230a]. And this is what is written: “And the Shaddai (Almighty [divine name]) shall be in your distress” [Job 22:27], for the Name Shaddai (Almighty) represents the avos (Patriarchs) [Zohar Pinchas 231a]. For שׁ (shin [first letter of Shaddai, symbolizing three branches]) represents three branches of the tree, which are the avos (Patriarchs). And they are the three Names of the yichud (unity [divine oneness]): Hashem Elokeinu Hashem (Hashem, our G-d, Hashem), which are 14 letters. And they are the 14 of Shaddai (Almighty). Avraham, Yitzchak, Yaakov, they are the initials of Hashem Elokeinu Hashem (Hashem, our G-d, Hashem) [יְהֹוָה אֱלֹהֵינוּ יְהֹוָה]. “There is no saying and there are no devarim (words), without their kol (voice) being heard” [Psalms 19:4]. This is the aspect of keshes (bow) and kol (voice), the three gvanim (colors) of the keshes (rainbow).

Likutay Moharan - Torah-teaching 41

Likutay Moharan Volume 1: Torah 41

“Rikudin (Dances [spiritual movements])”

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

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1. Dancing and Sweetening Judgments

It is brought in Aitz Chayim (Tree of Life [Kabbalistic text by Rabbi Chaim Vital], folio 22a) that the birkayim (knees [legs]) are Netzach (Eternity/Victory [divine emanation]) and Hod (Splendor/Glory [divine emanation]), and they are called akeivim (heels). The gematria (numerical value) of akeiv (heel) is equal to two times Elokim (G-d’s Name [judgment, value 86]), which are dinim (judgments [divine strictures]). This indicates that there is an achizah (grasping [hold]) for the chitzonim (externals [evil forces]) there, as is known. The action to drive away the chitzonim (externals) from there is that one draws into the birkayim (knees) the gevuros (strengths [divine powers]) from the root of Binah (Understanding [divine emanation]). And when he draws the root of the gevuros (strengths) from Binah (Understanding), then the chitzonim (externals) flee from there. And he takes the bechorah (birthright [spiritual inheritance]) and the berachah (blessing [divine favor]), for this is the aspect of birkayim (knees). And the root of the bechoros (birthrights) is called yayin (wine [spiritual joy]), as is known. And this is yayin hamesamai’ach (wine that gladdens) [Psalms 104:15]. And this is what is written by Yaakov, when he saw that he is the aspect of birkayim (knees) in the place of din (judgment), for two times Elokim (G-d’s Name) with ten letters [gematria 172 + 10 = 182, equaling Yaakov יַעֲקֹב]. Then he drew the root of the gevuros (strengths), the aspect of yayin hamesamai’ach (wine that gladdens), as it is written: “And he brought him yayin (wine) and he drank” [Genesis 27:25]. This is the root of the berachah (blessing). It emerges that through rikudin (dances)—that is, through drinking yayin hamesamai’ach (wine that gladdens), which are the root of the gevuros (strengths) that are in Binah (Understanding) and are drawn below into the legs—one dances. In this way, he drives away the chitzonim (externals) from there. And this is the hisla’havus (flaming [spiritual fervor]) of the dance, and it is “A fire offering, a pleasing aroma to Hashem” [Numbers 28:24]. However, one who dances in the hisla’havus (flaming) of the yaitzer (inclination [evil impulse]), this is called the sin of Nadav and Avihu, regarding whom it is written: “And they offered strange fire” [Leviticus 10:1]. Nadav and Avihu are also Netzach (Eternity) and Hod (Splendor). And hisla’havus (flaming) that is in kedushah (holiness) is called yayin hamesamai’ach (wine that gladdens), through which the bechoros (birthrights) are sweetened. But strange fire is called yayin hamashkir (wine that intoxicates [causing deviation]), which is the hisla’havus (flaming) of the yaitzer (inclination), and there is, Heaven forbid, an achizah (grasping) for the chitzonim (externals), “which He did not command them.”

2. Redemption of the Soul

And this also refers to the pidyon nefesh (redemption of the soul [payment to a tzadik for intercession]).

For mamon (money [material wealth]) is called amudim (pillars [sustenance]), as it is written: “And the yikum (standing [wealth]) that is on their feet” [Deuteronomy 11:24; Pesachim 119a]. And when the tzadik (righteous person) who performs the pidyon (redemption) lays his hands on the mamon (money), he should intend for “there is the yad hagedolah (great hand [divine power]) etc.” And that means three hands [yad hagedolah (great hand), yad chazakah (strong hand), yad ramah (high hand)]. And three times yud (letter yud [value 10]) has a gematria (numerical value) of 42. And the Shem Mem-Bais (Name of 42 [Kabbalistic divine name]) has seven names, and each name has six letters. And he should intend to draw to him the vavim (vavs [letter vav, value 6]), which are the seven names that each one has six letters, to draw them into the mamon (money), which is called amudim (pillars). And then it is called vavai ha’amudim (vavs of the pillars). And these amudim (pillars), which are legs, that is, akeivim (heels), they are the aspect of din (judgment), for two times Elokim (G-d’s Name) has the gematria (numerical value) of akeiv (heel). And there is achizah (grasping) there for the chitzonim (externals). And din (judgment) is not sweetened except in its root. And the root of the dinim (judgments) is in Binah (Understanding), as it is written in the Zohar [Vayikra 10a]: “Binah dinin mis’arin minah (Understanding, judgments are aroused from it).” And it is written: “I am Binah (Understanding), gevurah (power [divine might]) is mine” [Proverbs 8:14]. And the Shem Mem-Bais (Name of 42) is in Binah (Understanding). It emerges that when he draws the Shem Mem-Bais (Name of 42) into the amudim (pillars), then the dinim (judgments) are sweetened in their root, as it is written: “Vavai ha’amudim (Vavs of the pillars) and their fillets kesef (silver [kindness])” [Exodus 27:17]. [Through the attachment of the vavim (vavs) with the amudim (pillars), kesef (silver) is created, which is chesed (kindness [divine attribute]), meaning the dinim (judgments) are sweetened.] This is discussed in Aitz Chayim (Tree of Life), Chapter 13 (Hall of the Crowns, Gate 1). The Shem Mem-Bais (Name of 42) is in Binah (Understanding), and these 42 are 300 lights that illuminate. “Eight whiteness” has the gematria (numerical value) of bashalom (in peace) [Aitz Chayim, Chapter 14]. This is also the gematria (numerical value) of chashmal (mystical substance [angelic garment]), which is a garment. This chashmal (mystical substance) guards upper garments from the osh (moth [evil force]) of the klipah (husk), as it is written: “Like a garment the osh (moth) shall eat them” [Isaiah 51:8]. And this is what is stated [Yoma 71b]: “One who wants to pour yayin (wine) on the mizbai’ach (altar [place of judgments]), let him fill the throats of talmidai chachamim (Torah scholars [sages]) to pour.” “Pouring” is meluchah (kingship [dominion]) and memshalah (rule), as it is written: “And I have poured My king” [Psalms 2:6]. Yayin (wine) is the aspect of Binah (Understanding), the root of the bechorah (birthright), yayin hamesamai’ach (wine that gladdens). Mizbai’ach (altar) is the aspect of dinim (judgments). Talmidai chachamim (Torah scholars) are the aspect of Netzach (Eternity) and Hod (Splendor). [One who wants to make a king and to rule, and to sweeten the dinim (judgments) through their root, which is yayin hamesamai’ach (wine that gladdens), what shall he do? Good advice: “On this, let him fill their throats,” meaning through rikudin (dances), or through pidyon (redemption), as brought above.] Also, through “filling their throats,” the dinim (judgments) are sweetened, as stated [Berachos 64a]: “Talmidai chachamim (Torah scholars) increase shalom (peace) in the world.” For through them the Shem Mem-Bais (Name of 42) is drawn, which are 300 lights, and with eight whiteness, which has the gematria (numerical value) bashalom (in peace). And Talmidai chachamim (Torah scholars) are called Netzach (Eternity) and Hod (Splendor), “legs,” as brought in the Midrash [Beraishis Rabbah 74:1] regarding the verse: “His legs, amudai shaish (pillars of marble)” [Song of Songs 5:15], that they are talmidai chachamim (Torah scholars) [see Targum Yonatan]. And also, the mizbai’ach (altar) is called “legs,” as it is written: “Sacrifice zivchai tzedek (sacrifices of righteousness)” [Psalms 4:6], and as it is written: “Tzedek (Righteousness [divine justice]) shall go before Him” [Psalms 85:14]. And this is the explanation: “May He give you according to your heart”, and when? When “And all your aitzah (counsel [divine plan]) He will fulfill” [Psalms 20:5]. This is through filling the throats of talmidai chachamim (Torah scholars), as it is written [Avot 6:3]: “And they enjoy from him aitzah (counsel) and tushiyah (wisdom).” And as it is written: “The aitzas Hashem (counsel of Hashem) stands forever” [Psalms 33:11], for they [talmidai chachamim (Torah scholars)] are amudai olam (pillars of the world). “Hashem Tzeva’os (of Hosts [divine name, linked to Netzach and Hod]) has counseled” [Isaiah 14:27].

Likutay Moharan - Torah-teaching 40

Likutay Moharan Volume 1: Torah 40

“These are the journeys of the children of Yisrael” [Numbers 33:1]

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

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It is brought in the holy book Asarah Ma’amaros (Ten Utterances [Kabbalistic work by Rabbi Menachem Azariah da Fano]): “These are the mas’ai (journeys [spiritual movements]) of the children of Yisrael” because they sinned in “these are your gods, Yisrael” [Exodus 32:4]. Because of this, the children of Yisrael shall journey. It emerges that all the nesiyos (journeys) of a person are because of the kilkul ha’emunah (spoiling of faith [lack of trust in G-d]), which is the aspect of avodas alilim (idol worship [service of foreign powers]). For if he believed with complete emunah (faith [spiritual trust in G-d]) that the Holy One, blessed be He, can prepare for him all his needs, he would not journey any nesiyah (journey). It emerges that nesiyah (journey) is a kilkul emunah (spoiling of faith), which is the aspect of avodas alilim (idol worship). And this is what is written regarding avodas alilim (idol worship): “Go out, say to him” [Isaiah 30:22]. “Go out,” this is the aspect of nesiyah (journey) and tiltul (movement [displacement]). Also, through tiltul (movement) [effort to rectify], he rectifies the tiltul (movement) that he caused, [kivyakhol (as if)] above [in the spiritual realms], as it is written: “And the maseikhah (molten image [idol]) is narrow as it gathers” [Isaiah 28:20]. Also, through avodas alilim (idol worship), the matar (rain [divine abundance]) is withheld, as it is written: “And you shall serve other gods, etc., and there shall be no matar (rain)” [Deuteronomy 11:16-17]. And when there is no matar (rain), there is no sava’ah (satiety [abundance]). As it is written: “The mountains shall bear shalom (peace) for the people” [Psalms 72:3], as Rashi explained, then no man helps his fellow. And each one needs to journey and move from place to place for his parnasah (sustenance [livelihood]). Also, golus (exile [dispersion]) comes upon the bittul Torah (negation of Torah [lack of study]), as it is written: “My people are golah (exiled) for lack of da’as (knowledge [Torah wisdom])” [Isaiah 5:13]. And through avodas alilim (idol worship), comes the atziras geshamim (withholding of rains), and when there is no kemach (flour [material sustenance]), there is no Torah [Avot 3:17].

Likutay Moharan - Torah-teaching 39

Likutay Moharan Volume 1: Torah 39

“And I will give aisav (grass [vegetation]) in your field for your cattle” [Deuteronomy 11:15]

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

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The word aisav (grass [vegetation]) is an acronym [rashei teivos (initial letters)] for Oseh SHalom Bimromav (He makes peace in His heights) (עוֹשֶׂה שָׁלוֹם בִּמְרוֹמָיו). “In your field” (b’sadkha) is the language of shidud (plundering [overcoming base instincts]) and shevirah (breaking [nullifying desires]). When a person feels some re’avon (hunger [physical or spiritual craving]), that the ta’avas akhilah (desire for eating [craving for physical gratification]) overcomes him, know that he has son’im (enemies [spiritual or social opposition]), as it is written: “He who sets shalom (peace [harmony]) in your border” [Psalms 147:14; Bava Metzia 59a] [indicating hunger reflects spiritual discord]. And one who has rashim (poor [material lack]) below [in this world], it is known that he has rashim (poor) above [in the spiritual realms, causing deficiency in the divine attribute of Kingship] [Sanhedrin 103b]. Therefore, one needs to plunder and break his bahamiyus (animality [base instincts, animal soul]) that desires to eat, for the main aspect of re’avon (hunger) is to the bahamiyus (animality) [Zohar Beraishis 63a]. “Pride comes, then comes kalon (disgrace [humiliation])” [Proverbs 11:2], this is the kalon (disgrace) of re’avon (hunger), as it is written: “Which you shall no longer bear the cherpas re’av (disgrace of hunger) among the nations” [Ezekiel 36:30]. It emerges that machlokes (dispute [conflict]), that is, what disgraces a person, comes through this aspect of re’avon (hunger). And this re’avon (hunger), which is the aspect of machlokes (dispute) and the aspect of cherpah (disgrace), is also the aspect of orlah (foreskin [spiritual obstruction]). As it is written regarding the orlah (foreskin): “For it is a cherpah (disgrace) to us” [Genesis 34:14]. The orlah (foreskin) is three klipos (husks [spiritual forces concealing holiness]) that surround the bris shalom (covenant of peace [bris, sexual purity, spiritual unity]). And when they break the orlah (foreskin) [remove the spiritual obstruction], then the bris shalom (covenant of peace) is revealed. And when there is shalom (peace) below [among people], there is shalom (peace) above [in the spiritual realms], “in His heights.” And when there is shalom (peace) above, then great sava’ah (satiety [spiritual and material abundance]) is revealed and increased in the world, as it is written regarding Yosef: “Give zera (seed [sustenance]) and we shall live” [Genesis 47:19].

Another explanation: And I will give aisav (grass), a hint to sons, as it is written: “And your offspring like the aisav (grass) of the earth” [Job 5:25]. “In your field for your cattle,” that is to say, when will you have sons who are living and enduring? When your zivug (mating [spiritual or physical union]) will be in kedushah (holiness [sanctified state]), and you break your nefesh hamis’avah (desiring soul [animal soul]), which is the bahamiyus (animality). And it shall seem to you as if you “force a shaid (demon [evil force])” [Nedarim 20b]. And this is “in your field” (sadeh), the language of a shaid (demon) [sharing the root SH-D]. Through this [holy zivug (mating) and breaking the bahamiyus (animality)], you will have enduring sons. For the death of sons is because of the neshamos ha’ashukim b’tikla (oppressed souls in the balance [Kabbalistic state of spiritual judgment]) [Zohar Mishpatim 113a]. For the tikla (balance [scale of judgment]), which is the klipos nogah (radiant husks [spiritual forces mixed with good]), is close to the nefesh habahamis (animal soul), as brought in Mishnas Chassidim (Tractate of Composition). Also, one needs that the main of your zivug (mating) be on shabbas (Sabbath [day of holiness]) night, for then it is included in kedushah (holiness), and all po’alei aven (workers of iniquity [evil forces]) separate from it. And this, “And you shall eat and be satisfied” (דְּבָרִים י״א:טו) [Deuteronomy 11:15], hints at shabbas (Sabbath), for then there is a sava’ah (satiety) from which the six days of the week are blessed.

A Parable to Understand Repentance on Repentance - Likutay Moharan Torah-teaching 6

HH 

Torah 6 is about Elul. 

Rabbainu explains there the concept and the avoda - devotion - of doing repentance on repentance, because after repenting a person reaches a higher level and will be ashamed of his previous level and repent for being that way.

Parable:

A guy finds an old lady disoriented and in bad health, his consciousness doesn't give him rest, so he takes her in and helps her out a bit... Then he finds out it's his mother/daughter..... Now he regrets the lackadaisical meaningless help he gave..... And so too with our recognition of G-d..

Na Nach Nachma Nachman MayUman

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].