Translation:Likutei Etzot

Likutei Etzot
by Nachman of Breslov, translated from Hebrew by Wikisource


Cover PageEdit

Table of ContentsEdit

Emet w'Emunah -- Truth and FaithEdit

1. Redemption depends mainly on faith, for the main cause of exile is nothing but lack of faith. (Likutei Moharan 7:1)

2. Faith and prayer and miracles and the Land of Israel are one idea, and they all depend on each other. (there)

3. There are people who cover all the miracles under the course of nature, and when these unbelievers are finished, who have no faith in miracles, and when faith abounds in the world – then Mashaich will come, for redemption depends on faith as mentioned above. (there)

4. It is impossible to come to faith except by truth (i.e. the exact root of faith is nowhere but in that which the intellect cannot understand, for where the intellect understands – faith is not applicable. And hence, when the intellect does not understand, from where should one come to believe in that which one needs to believe? Therefore faith depends mainly on truth, for if a man wants to truthfully look at the truth, he will understand on his own that one must believe in the holy faith, in the Lord, blessed-be-He and in the true Tzaddikim and in the Holy Torah, even though it is impossible to understand with his materialized intellect. For by looking at the truth with an eye of truth, he will see from afar that the truth is that way, but it is impossible to understand with the intellect, and one needs only strengthen himself in complete faith; understand this well. (there)

5. It is impossible to come to truth except through true Tzaddikim, and one should walkin in the way of their advice and should not stray right or left from their words, and through this the truth will be engraved in him and he shall merit to faith etc. and as mentioned above. Likewise must one farthen himself from the advice of the wicked and the opposers who dispute the truth. And all this one merits through the commandment of tzitzit, which is the idea of protection from lechery, which is the idea of the advice of the wicked, and merits to rectification of the Covenant, which is the idea of the advice of the Tzaddikim. (there)

6. Through praying with force and putting all one's might into the letters of the prayer, through this one merits to truth. (there 9) ...


1. Through seeing the face of the Tzaddik one attains happiness and quickness (Likutei Moharan 4).

2. One must do the mitzvot in such great joy that one does not want any reward of the Coming World for it, rather that the Holy One, blessed be He, should summon him another mitzvah in reward for that mitzvah, for he enjoyed from the mitzvah itself. And through this one can know what is decreed upon the world, and if it is before the decree is passed or after the decree is passed, and upon just whom is passed the judgement, God forbid, and knows how to pray for the world, for after a decree the Tzaddikim must clothe their prayers in stories, and all this they merit through doing mitzvot in great joy from the mitzvah itself (Likutei Moharan 5).

3. The way to attain this joy is by praying in force and in great fear and in love etc. As it says in the prayer (Likutei Moharan 5).

4. By dancing and hand-clapping are made sweetening of harsh judgements (Likutei Moharan 10). ...

29. "And one must strengthen himself that he should come to happiness by whatsoever possible, and to try and to ask to find in himself some good points in order to come to happiness, as explained about the verse "Azam’ra l’Elohai Be`odi" - I will sing praise to my God while I have my being(Ps. 104:33 — and see Hitchazqut/Self-Strengthening:26).And in any case he should be happy in this — that he merited to be of the seed of Israel, that He did not make him a gentile. And this happiness is certainly a wonderful happiness without measure, and in it is no confusion since it is a work of the Hashem Yitbarakh, Himself (and see another place than this). And let him be regular to say in his mouth and in his heart in great happiness, "Blessed is our God who created us for his glory and made us different from those who err" etc. And in this he shall be able to make happy all his days in whatsoever happens to him. Also sometimes they need to make the self happy by means of words of nonsense and words of jest. And because of the multitude of troubles of the man, that each one suffers in body and soul and money. Therefore usually they are not able to make the self happy except by means of words of nonsense, to make the self like one who is drunk in order to come to happiness, which all the life of the body and the soul depends on this. Also above is made from this a great unification through B’dicha Da`ateh/joking of his mind — that is, happiness.

30. "It is a big mitzvah to be in contantly happy, and it is necessary to strengthen oneself much with all one’s powers to farthen the sadness and the melancholy, to be only happy always,and it is healing for all kinds of sicknesses.Because all kinds of sicknesses come from sadness and black bile,and one must make himself happy by all kinds of advices,and usually through words of nonsense specifically, as mentioned above." ...


1. Dunking in mikveh delivers from all afflictions, God forbid, and purifies from all impurities and from all the sins, for the mikveh pulls down the very highest knowledge and mercy (da`at w’chesed `elyon m’od). (Likutei Moharan 56)

2. Through dunk of mikveh the livelihood comes easy, and the dispute and anger are anulled, and one merits to huge peace and compassion and knowledge, and merits to healing and to life and to length of days, and to awaken sons of men to the Lord, blessed-be-He. (there)

3. Mikveh does not harm at all. And the doctor that says that mikveh harms, is not a doctor at all, for when the water is not too cold, then, on the contrary, dunk of mikveh is very good for health of the body, for the sweat pores are opened by this, as is known to the expert doctors. (there 123, and see Travel #8 [below], concerning mikveh)

Mo`adei Hashem -- ElulEdit

1. The kavanot/themes/meditations of Elul are a remedy for blemish of the Covenant. And through this one shall find his mate, and she will not be against him; she will only lean toward his will. And for the main kavanah of Elul, see Likutei Moharan 6.

2. The month of Elul is the time fit for attaining knowledge, i.e. that one should attain to know and understand what one did now know before; and through this one makes new garments for his soul, and is saved from all the afflictions (see Da`at/Knowledge).

3. Elul is capable of circumcising the foreskin of his heart, until he pays attention and thoroughly feels the pain of his sins in truth, until also all the hearts of all the drops that were drawn from him to any place that they were drawn, etc., should also feel, and a great noise should be made amongst them and they shall return in teshuvah, all of them (see Teshuvah/Return).

4. The main [time] of repentance is the month of Elul, for they are days of favor, since Moshe went up to receive the latter tablets and opened a paved road to go on. And the main way to repentance that Moshe made is to know that the Lord, blessed-be-He, is everywhere, and to find the Lord, blessed-be-He, everywhere, in all the declines in the world and in all the advances in the world, for sometimes through a man’s going up, for instance if he becomes wealthy, then he forgets the Lord, blessed-be-He. Also even in the service of the Lord we have found that there is one that went up to a great level, then denied at the root, may the Merciful One save us. Therefore one must ask of the Lord, blessed-be-He, that He should draw him close in an approach that will not harm him. And likewise in all the declines in the world, God forbid, even in the lowest level, also there one must tie himself to the Lord, blessed-be-He, for his Kingship rules over everything (see 27 in Hitchazkut/Strengthening and elsewhere). ...


... 8. On the road, one must be careful on dunk of mikveh, for mikveh is a treasure for being saved from killers. ...



This work was published before January 1, 1926, and is in the public domain worldwide because the author died at least 100 years ago.