Recently Even Shtiah published Likutei Moharan Hamevuar Likutei Moharan Explained , an excellent commentary that makes this masterwork accessible to everyone who can learn it in Hebrew. For those who cannot learn in Hebrew, we here present the first teaching of Likutei Moharan Hamevuar in English. What Makes This Commentary Special? Endnotes present additional material from Likutei Halachos.
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The following are sections in progress that are not yet long, or have not been put in the appropriate place above. Machloket Shammai Hillel, see there: And therefore the three matzot are Kohen Levi and Israel which are chesed-gevurah-tiferet, like the Three Avot who are like the Well, Cloud, and Manna, as is written there. And therefore we say it in a loud voice.
And therefore we double the matzot and we eat from both of them, like lechem mishneh as mentioned above. And this is like the two last cups over which we say songs and praises. Which is like Shabbat as mentioned and therefore we say most of the songs and praises that are said on Shabbat i. Nishmat and Hodu. And the aspect of Shabbat mentioned above receives lechem mishneh through overcoming the war and Tikkun Habrit as mentioned above.
And also the aspect of justice is spoiled, i. And therefore the limit is equal to the [minimal time] limit for salting [meat] which is also 18 minutes, for salting is like Tikkun Habrit like Brit Melach Olam and by it gets extracted the aspect of menstrual blood i.
What does the omer waving do? Through this we have power to annul the bad and the impurity, which is the concept of the Sefirah as mentioned. The main power needed to fight Amalek and to erase his name and memory from the world, is through Shabbat, which is the name of the Holy One, Blessed be He. For the main war of Amalek in every generation is against the name of Hashem, which is the name of the True Tzaddik, for the name of Hashem is joined with that of the True Tzaddik.
This Tzaddik is the glory and beauty and splendor of the whole world. He is the true grace of the world. He is the aspect of the simple foundation, the river that flows out of Eden, from which are drawn all four elements which are the basis of all the worlds. For all of them are drawn from this river , and all their lifeforce is drawn from it So everyone who is included in the true name of this Tzaddik, looks upon himself through all four elements - which include all the dimensions — and merits to return in repentance to Hashem.
And if this True Tzaddik were to be revealed, and all the world drew close to him in truth, the world would already be totally repaired. For this Tzaddik has the power to fix the whole world, if not for the attempts of the Other Side to hide him. For in every generation there is the aspect of the war of Amalek. The core of his struggle, may his name be erased, is specifically against the True Tzaddik, who is the "Head of the House". In the aspect of "Call the generations from the start. However, against the Head of the House, he has no power to wage war.
For that True Tzaddik - the Head of the House - has already merited to defeat and break him completely, since he has no selfish motivations at all. For he has already broken all his desires and negative traits with such an absolute completeness, that beyond it there is no more final completeness.
He has annulled completely from himself the "impurity of the Snake", which is the impurity of Amalek, the Other Side, until there remains with him not a trace of evil at all. Furthermore, he continues, after this, to dedicate his entire being every day for Hashem, and accepts upon himself suffering intense and bitterer than death to sanctify the name of Hashem, and for His people Israel. Therefore, certainly Amalek has no chance to wage war against this Tzaddik himself Consequently, his entire war hinges upon how he confuses the world at every moment, and creates a great attack at all times against this True Tzaddik, who is the Head of the House, in order to distance Israel from him, so that they will not return to Hashem through this True Tzaddik, who has the power to return the whole world to a state of well-being.
And this is the evil husk, who is Haman-Amalek, whose every plan and whose entire war is to hide and cover up the name of this True Tzaddik, who is the true Head of the House.
For Amalek is quite pleased that the people of Israel will come close to all the leaders of the world: for example, to the philosophers and the heretics. For also in these groups, there are leaders who teach them the crooked ideas that uproot them from this world and the next.
And that people should draw close to these leaders, is certainly a great joy to Amalek. However, even those leaders who have a share in holiness, who are Torah individuals and even tzaddikim, only that they are still held to some degree by the forces of Evil Amalek is very satisfied that these leaders will be powerful and famous, have a great name in the world, and have a great following.
All his evil intention is only to hide through this the true Head of the House, who is the Head of all the Heads in the world All the four elements are called "heads". As it is written: "And it the river flowing from Eden became four heads.
And even within holiness there are many heads. For each one according to his share, in that he succeeded in purifying some part from the four elements through perfecting his traits and overcoming his desires, so he merits some part in leadership drawn from purifying the four elements. However, none of these leaders have succeeded in purifying the four elements completely, to the zenith of purity. For they are still gripped to some degree by certain desires and negative traits that they have not overcome And as I heard directly from Rabbeinu, that there are a number of tzaddikim who have on the whole broken their desires, yet there still remains with them some trace of them.
And these tzaddikim do not have the power to bring the children of Israel back in repentance. This power resides only with the True Tzaddik, the True Head of the House, who has merited to annul the evil in him completely. For since there is no evil in him at all, he has the power to fix all the souls that draw close to him, to return them to Hashem, may His name be praised.
Therefore, the Evil One girds himself especially, and extends himself from one end of the world to the other, to hide the name, greatness and glory of this True Tzaddik, and creates around him a fierce controversy. And he strives in his schemes to raise up leaders in the world, whose names are drawn from the Impure Side, and to glorify their names to a great degree. And sometimes, when he sees that it is impossible to overturn the truth completely, and to cause a complete sinner to become a famed Torah leader - for certainly the Jews would not follow such a man — consequently he clothes himself within a basically upright person, or a tzaddik who is not complete, and plants in his heart the will to attack the aforementioned True Tzaddik, the True Head of the House.
And the Evil One aggrandizes the name of this attacker; he glorifies him and makes him exceedingly well known. For Amalek is pleased that all the world will come close to these leaders - even though they are only tzaddikim to a small degree - in order to distance them from the Great Tzaddik, the True Head of the House, upon whom depends the rectification of all the souls of Israel, and of the entire world.
And this is hinted at in the passage: "and he Amalek cut off all the weak ones behind you". The sages commented on this: "Amalek cut off the tails and threw them skyward. However, it is certainly better to be a tail in relation to him, rather than a head somewhere else. However, Amalek, in his twisted schemes, cuts off the tails and throws them skyward, turning them into heads. That is, he takes those who are small in stature - who are like a tail in relation to the Head of the House, and ought to be subdued to him.
He takes these "tails", cuts them off - that is to say, distances them from the true Head. And throws them skyward - that is to say, he makes them leaders and raises them very high, and magnifies their name exceedingly. He plants in their hearts to attack the True Tzaddik. All in order to hide the name of the True Tzaddik, the true Head of the House. Thus, it is said in the Torah: "The war of Hashem against Amalek is in every generation.
The primary obstacle is through this tremendous controversy, which itself is the War of Amalek, whose entire war is to hide and obscure the name of this Tzaddik. For since the entire war of Amalek is against Moshe, the true Head of the House, Moshe himself cannot contend with him.
For "He who is in prison cannot free himself. Therefore, Moshe commanded Yehoshua to go and wage the war. For the aspect of Yehoshua - the student - all his efforts and schemes are to publicize and glorify the holy and awesome name of the Tzaddik in this world.
As Rabbeinu wrote, "Specifically through the students of the Tzaddik, one can know his greatness. For surely, Yehoshua, the aspect of "student", does not have the power to wage a war so tremendous and awesome as this. So it is written: "And it was, when Moshe would raise his arms, Israel would triumph, etc.
However, even so, the war itself — to overcome Amalek, to glorify and publicize the name of the Tzaddik - must be carried out by Yehoshua, the student. As it is written in the Zohar Beshalach, Ch. And afterwards, even after he breaks the force of the imagination, when he goes again to rise up from level to level, then the power of delusions and all the confusions again spread out, and he needs to again suppress them. And it is impossible to begin serving H"Y unless he first has a war to break the power of [beastly] imagination, as mentioned.
This is why we add each day a new lamp to the first lamp, while the first lamp remains all the days, for when we light two lamps on the second night, they correspond to the first night and the second, and likewise on the third night, etc. Hence the first lamp of the first night goes with all the lamps of all the nights, like what Rabbeinu wrote LM 62 that all beginnings are difficult, since a person goes from one thing to its opposite, and afterwards when he goes on and sanctifies further, all the service of all the days receive from the beginning, and the power of the beginning goes with all the days, in the aspect of a fast, in the aspect of the name of Hashem in achoyarim [Y YK YKW YKWK], that the first letter goes with all the letters, as we write yud, yud kei, etc.
For all beginnings are difficult, as mentioned. Likutei Moharan 8. And the rule is that via length of spirit, that is, sighing, we draw down the spirit of life into the thing that is lacking. And the essence of the length of spirit we receive via the Tzadik and the Rav of the Age, for he is the "man who has spirit in him.
But there are evil ones who are not glued to the Tzadik and they receive length of spirit from the Rav of the Klipah etc. But via Torah and prayer we separate the bad from the good etc. We also heard from his holy mouth that even if we are drawn close to and tied to this Tzadik, that is, the complete Tzadik, we can also stand up against the evil ones and overcome them. Oth 1[ edit ] And this is the aspect of Chanukah. For on Chanukah we need to stand up against the evil ones who want to restrain and anull us from the service of Hashem.
But it is impossible to stand up against them except by the power of the Tzadik. And therefore he is called "tov," that is, light, as mentioned. Because one needs to descend into their evil to break it and cast it down as mentioned, and this is the aspect of the mitzvah of ner Chanukah being within ten tefachim, in the public domain, in the tefach adjacent to the entrance.
For the main grip of the Sitra Achra is under ten, for the Shekhinah never descended under ten. And that is where the main aspect of the World of Action is -- that is where their grip is.
Also the public domain is the place of the klipot, as brought, and there specifically we need to light the lamps of Chanukah which is the aspect of light, which is what the descent of the power of the Tzadik into the grip of the evil to supress it and cast it down is, through which we overcome it as mentioned. And therefore we light the Chanukah lamp next to the entrance to suppress and break them in the place of their grip, as mentioned.
For the intellect corresponds to the wick which kindles via the "oils" in the body. And this is the aspect of the Chanukah lamp that we light with an oil lamp.
This corresponds to "ner Hashem" etc. Because each day the light increases. Oth 10[ edit ] And this is aspect of Chanukah. ChaNU KaH. Like the twenty-five letters which Yisrael unify each day. And therefore the malkhut of Achashverosh became strong via the blemish and error of eating, because since he caused them to derive benefit from the meal of that wicked man, thereby he became strong over them.
And therefore at the end of the seventy years, which is when the sleep get strong, aspect of the hastarah mentioned, therefore when Haman and Achashverosh saw that Yisrael were yet not redeemed and had not awakened from their sleep, therefore they thought they would no longer be redeemed or awake, because for up to seventy years there is hope of awakening from sleep, because they did not yet fall from all the seventy faces [of Torah], and it was befitting that the geulah would be immediately and right away at the end of the seventy years and that it not be late even one moment.
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Does a person need to be convinced to go into Gan Eden? Anybody who could would just roll up his sleeves and push himself in. If we see that our overall Torah study is not so strong, all the more so do the difficulties becomes more intense in relation to setting aside time to learn the holy Likutei Halachos. There is a war at stake over here, the battle over our very souls.
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There, the Rebbe explains that through truth one is able to acquire Eretz Yisroel, prayer, faith in Hashem, and miracles. Avrohom merited these items through his sincerity and simplicity, for Avrohom always conducted himself with simplicity and with truth, as our sages say, "The one who walks with simplicity - this is Avrohom. And, by going to Eretz Yisroel Avrohom then meritted perfected prayer and faith in Hashem to the point that he was worthy of being included in every Shmoneh Esrei, as in "Elokei Avrohom, etc. Thus, we are taught that this is the main longing and service of the holy tzaddikim. The tzaddikim must work to reveal the truth hidden within the darkness of falsehood. This is the reason why Avrohom told Lot to separate from him - "If you go to the left I will go to the right. However, if Lot preferred to go to the right, which in this case is the place of the evil inclination under the guise of mitzvos, then Avrohom conceded that he would go to the left, for nothing is worse then this falsehood of the "right".
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Turr This is reflected in the verse 2: Let us be strong to make a fresh start to taste from this Gan Eden. One of the things I am finally starting to realize is that I need not spend so much time planning how I am going to learn or how to approach it, rather, I just need to jump in and connect myself to the words and not try to feel rushed to complete a certain amount of learning by a given arbitrary due date. Jump into it, and with time you will see how your understanding grows. Often a person intuitively knows when he needs to keep going deeper or when it is time to switch to a haalchos lesson. The second alludes to the nekudah of our friends and peers, which shines to us in a different way. Machon Habashan Light weight and affordable set of Likutei Halachot with soft covers.