Breslov Torah - R' Nasan Maimon
Oct 11, 2026 · 53 min · 11 segments
Likutey Halakhos, Choshen Mishpat 2, Geneyva 3, Paragraph 3B. Speaker: Rabbi Nasan Maimon. Recorded on 2026-10-11.
Nasan MaimonHost
"Ve'al ken tzorech haganav leshalem tashlumai kefel." Continuing, "Ve'al ken tzorech haganav leshalem tach- tashlumai, tashlumai kefel." Based on what we've been learning till now, we understand why a ganav has to pay double, double the value of what they stole.
Ida zeh nimshach ashirus gadol sheb'chinat kol hon de'alma." It's possible that we covered this paragraph on-- in the previous year on Erev Shabbos.
The, the ganav was play game in-- The Rabbeinu Yonah is showing us the side of holiness, the, the-- which we spoke about previously, that when a tzadik gives over sipurei meisis, in those sipurei meisis is hidden the seventy interpretations of the Torah, by which he's able to inspire people and get them out of their spiritual sleep, and by which he's zocheh to draw great wealth.
Shehu b'chinat kol hon de'alma, which Rabbeinu Yonah describes there in chapter sixty in Likutei Moharan as the entire wealth of the world.
"Vezeh lo iseich sar kol bo," about which the pasuk says, when a person feels that they're not missing anything at all.
"She'idei zehu ashirus zochen lehisbonenut gadol." And Rabbeinu Yonah shows there in Likutei Moharan that through this great wealth, we're zocheh to a deep, deep understanding of Hashem and of the Torah.
"Ve zehu ashirus," this ashirus that Rabbeinu Yonah speaks about in chapter sixty in Likutei Moharan, "hu b'chinat shefa kfulah," is this double portion, this double shefa that we've been speaking about throughout this halacha.
"Ki mevua," Rabbeinu Yonah, "b'makom acher," because Rabbeinu Yonah writes in a different location, in chapter forty in the second book of Likutei Moharan, "Sheyesh b'chinat shefa kfulah." There is something called this double shefa.
"She'idei zeh en chaser lo dam klum," which if a person is zocheh to that, they, they feel they're not, they're, they're not missing anything at all.
"Ki od, ein od meis ve'chatzi tavah sebe yadayim." Because it says in Kohelet that a person who's steeped in tayvis mamon, a person who does not have this shefa kfulah, that person d- d- doesn't leave the world having even achieved half of what they want.
"Nemetzar shel ha-olam chaser lo hachesed." So the person always feels that they're missing f- at least fifty percent.
"Avu ki she nimshach shefa kfulah," but when the person is receiving this double shefa, "ein chaser lo klum," then the person isn't lacking anything.
"Ayin sham," take a look over there in chapter forty in the second half of Likutei Moharan.
Zeh shezocheh la'ashirut gadol nala." So therefore, this person who is zocheh to this great wealth, "shetsrichin lehisbonenut na," which is required in order to achieve the hisbonenut hateirah that Rabbeinu Yonah speaks about there in chapter sixty in Likutei Moharan.
"Shehu b'chinat kol hon de'alma," whereby Rabbeinu Yonah refers to it as the entire wealth of the world.
"Hu zocheh le b'chinat shefa kfulah." That person is zocheh to this double portion that we're speaking about here.
"Ki im la," because if not, "lo ho yeshayich, lo yomer, 'Lo iseich sar kol bo.'" You couldn't apply these words that the person doesn't feel they're lacking anything.
"Ki ein shom ashirus be lo chi sarim ki im al yedei b'chinat shefa kfulah nam." Because there's no such thing as a person acquiring any level of wealth and the person not feeling incomplete unless they're zocheh to this shefa kfulah, this double portion that we spoke about.
"Ve zeh shehashefa kfulah shehu kol hon de'alma ve lo iseich sar kol bo, zochen dayer al yedei shema'orin es b'nay odom al yedei sipurei meisis shel shom karmoni ois u'machzir oisim b'teshuvah." This double portion that we're speaking about here, which Rabbeinu Yonah refers to in chapter sixty as the, the, the wealth, the wh- the entire wealth of the world, where the person isn't lacking anything at all.
"Ve'al ken tzorech haganav leshalem tashlumai kefel." Continuing, "Ve'al ken tzorech haganav leshalem tach- tashlumai, tashlumai kefel." Based on what we've been learning till now, we understand why a ganav has to pay double, double the value of what they stole.
Ida zeh nimshach ashirus gadol sheb'chinat kol hon de'alma." It's possible that we covered this paragraph on-- in the previous year on Erev Shabbos.
The, the ganav was play game in-- The Rabbeinu Yonah is showing us the side of holiness, the, the-- which we spoke about previously, that when a tzadik gives over sipurei meisis, in those sipurei meisis is hidden the seventy interpretations of the Torah, by which he's able to inspire people and get them out of their spiritual sleep, and by which he's zocheh to draw great wealth.
Shehu b'chinat kol hon de'alma, which Rabbeinu Yonah describes there in chapter sixty in Likutei Moharan as the entire wealth of the world.
"Vezeh lo iseich sar kol bo," about which the pasuk says, when a person feels that they're not missing anything at all.
"She'idei zehu ashirus zochen lehisbonenut gadol." And Rabbeinu Yonah shows there in Likutei Moharan that through this great wealth, we're zocheh to a deep, deep understanding of Hashem and of the Torah.
"Ve zehu ashirus," this ashirus that Rabbeinu Yonah speaks about in chapter sixty in Likutei Moharan, "hu b'chinat shefa kfulah," is this double portion, this double shefa that we've been speaking about throughout this halacha.
"Ki mevua," Rabbeinu Yonah, "b'makom acher," because Rabbeinu Yonah writes in a different location, in chapter forty in the second book of Likutei Moharan, "Sheyesh b'chinat shefa kfulah." There is something called this double shefa.
"She'idei zeh en chaser lo dam klum," which if a person is zocheh to that, they, they feel they're not, they're, they're not missing anything at all.
"Ki od, ein od meis ve'chatzi tavah sebe yadayim." Because it says in Kohelet that a person who's steeped in tayvis mamon, a person who does not have this shefa kfulah, that person d- d- doesn't leave the world having even achieved half of what they want.
"Nemetzar shel ha-olam chaser lo hachesed." So the person always feels that they're missing f- at least fifty percent.
"Avu ki she nimshach shefa kfulah," but when the person is receiving this double shefa, "ein chaser lo klum," then the person isn't lacking anything.
"Ayin sham," take a look over there in chapter forty in the second half of Likutei Moharan.
Zeh shezocheh la'ashirut gadol nala." So therefore, this person who is zocheh to this great wealth, "shetsrichin lehisbonenut na," which is required in order to achieve the hisbonenut hateirah that Rabbeinu Yonah speaks about there in chapter sixty in Likutei Moharan.
"Shehu b'chinat kol hon de'alma," whereby Rabbeinu Yonah refers to it as the entire wealth of the world.
"Hu zocheh le b'chinat shefa kfulah." That person is zocheh to this double portion that we're speaking about here.
"Ki im la," because if not, "lo ho yeshayich, lo yomer, 'Lo iseich sar kol bo.'" You couldn't apply these words that the person doesn't feel they're lacking anything.
"Ki ein shom ashirus be lo chi sarim ki im al yedei b'chinat shefa kfulah nam." Because there's no such thing as a person acquiring any level of wealth and the person not feeling incomplete unless they're zocheh to this shefa kfulah, this double portion that we spoke about.
"Ve zeh shehashefa kfulah shehu kol hon de'alma ve lo iseich sar kol bo, zochen dayer al yedei shema'orin es b'nay odom al yedei sipurei meisis shel shom karmoni ois u'machzir oisim b'teshuvah." This double portion that we're speaking about here, which Rabbeinu Yonah refers to in chapter sixty as the, the, the wealth, the wh- the entire wealth of the world, where the person isn't lacking anything at all.
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