Breslov Torah - R' Nasan Maimon
Oct 13, 2026 · 1 hr 1 min · 12 segments
Likutey Halakhos, Choshen Mishpat 2, Geneyva 3, Paragraph 9. Speaker: Rabbi Nasan Maimon. Recorded on 2026-10-13.
Nasan MaimonHost
Paragraph tes: "V'zeh bechinat sefirat ha'omer ki omer sefirim hu ma'achal behemah." The, the, the food that's used for the Korban Omer is barley, which the Gemara refers to usually as ma'achal behemah, animal food, versus compared to wheat, which is referred to as human food.
"Ve'ikkar hasheinah shehubechinas kol ha'avodah Mizraim bechinat avodah seponim nimshach mima'achal behemah shelo nizbar cain lama'achal adam, kemavuer baTorah nah." Rab Noson z"l says the sleep that we're talking about here, this spiritual sleep, which we said is also exile.
And one of the main causes of it is a person eating something that's in the category of ma'achal behemah.
"V'al kein achshav beshas hitzas Mizraim," and therefore now on, on the day of Pesach when we leave Egypt, "she'atzrichin lehis'or mayahasinah," when we need to wake up from the sleep, "ulehotzet mitumat Mizraim," to leave the impurities of Egypt, "velizkor et leshivim panim shel Torah," and to be zocheh to the seventy lights of the Torah, "shehubechinas kabalas haTorah beShavuot," which is what we wanted to achieve at Mount Sinai when we received the Torah on Shavuot.
"Al kein tzivta haTorah lehavi korban mesorim dai kol." That's why the Torah instructed us on the second day of Pesach to bring a Korban from barley, specifically, "shehu ha'omer sefirim," the measure of sefirim, "shehu ma'achal behemah," which is generally an animal food, "shehubechinas hamtok ha'din besharashav." This is an example where we're trying to sweeten a din by going to the root of a din.
"She'zeh bechinat his'orut hasheinah al yedei sipurei ma'asis dai kol." This is similar to what we've been learning about before regarding waking up from sleep through stories.
"Shehu gam kein bechinat hamtok ha'din besharashav." That's another example of sweetening the din by going to the source of the din.
He lowers himself from his study of deep Torah, "umalbesh," from regular study of, of high-level Torah, "umalbesh et atzmo ve'haTorah besipurei ma'asis." And he cloaks himself, he hides himself and his Torah in stories, "besipurei ma'asis shel olam," in stories that people talk about, current events, "ubemilid ha'ol," ordinary talk, "um'dabber im ha'ol sichat chulin." And the tzadik speaks to people s- seemingly regular talk, not d- not directly Torah related.
"Vechol zeh kedei le'orom ule'akitzam." The reason for all of this is to awaken them and inspire them.
"Ki i efshar lehishaber imoham ule'oram kiim kishe morid atzmo aleihem ledaber imoham me'inyoneihem." Rab Noson z"l says because it's impossible for the tzadik to really connect with people who are far from Hashem and to inspire them, to awaken them without the tzadik going down to them, to speak to them regarding things that are relevant to them, that they can relate to easily.
"Sheheym inyonei chol ve'sipurei ma'asis," ordinary type talk, stories, current events.
"Vadei zeh dai kol me'orarom mishnatam u'machziram bitchuva." And by doing this, the tzadik succeeds in taking them out of their sleep, their spiritual sleep, and bringing them around to teshuva.
"Vechamuvam ye'aseh betev Rabbeinu z"l bekama mekomot." And we see Rabbeinu z"l speaks about this in several places.
In chapter eighty-one in the first book of Likutei Moharan, chapter ninety-one in the second book of Likutei Moharan.
"Nimtza." So therefore we conclude, "Sheha'tzadik mesakno u'machziram bitchuva bema shekilkelu dai kol." The tzadik repairs them and gets them to do teshuva by going into the area where they got messed up in.
"Shebozeh be'atzmo machziram bitchuva." And this is how the tzadik is able to eventually bring them around to teshuva.
"Al yedei she'osek imoham besipurei ma'asis she'inyonei chul dai kol." By the tzadik engaging them in conversation, speaking about regular things, current events, things like that specifically I was speaking yesterday to a rabbi who teaches people who are [clears throat] beginners in Yiddish guy, and this topic came up.
The topic came up of why does Rabbeinu Zal and the Baal Shem Tov, these great tzaddiqim, why do they have deep Torahs? Like, if, if they're, if they're trying to be makarav people who are far from Hashem.
A- and I mentioned to him what, what Rabbeinu Zal says, that the lower the person, just like a person who has ordinary illness, they go to a regular doctor, a GP.
Paragraph tes: "V'zeh bechinat sefirat ha'omer ki omer sefirim hu ma'achal behemah." The, the, the food that's used for the Korban Omer is barley, which the Gemara refers to usually as ma'achal behemah, animal food, versus compared to wheat, which is referred to as human food.
"Ve'ikkar hasheinah shehubechinas kol ha'avodah Mizraim bechinat avodah seponim nimshach mima'achal behemah shelo nizbar cain lama'achal adam, kemavuer baTorah nah." Rab Noson z"l says the sleep that we're talking about here, this spiritual sleep, which we said is also exile.
And one of the main causes of it is a person eating something that's in the category of ma'achal behemah.
"V'al kein achshav beshas hitzas Mizraim," and therefore now on, on the day of Pesach when we leave Egypt, "she'atzrichin lehis'or mayahasinah," when we need to wake up from the sleep, "ulehotzet mitumat Mizraim," to leave the impurities of Egypt, "velizkor et leshivim panim shel Torah," and to be zocheh to the seventy lights of the Torah, "shehubechinas kabalas haTorah beShavuot," which is what we wanted to achieve at Mount Sinai when we received the Torah on Shavuot.
"Al kein tzivta haTorah lehavi korban mesorim dai kol." That's why the Torah instructed us on the second day of Pesach to bring a Korban from barley, specifically, "shehu ha'omer sefirim," the measure of sefirim, "shehu ma'achal behemah," which is generally an animal food, "shehubechinas hamtok ha'din besharashav." This is an example where we're trying to sweeten a din by going to the root of a din.
"She'zeh bechinat his'orut hasheinah al yedei sipurei ma'asis dai kol." This is similar to what we've been learning about before regarding waking up from sleep through stories.
"Shehu gam kein bechinat hamtok ha'din besharashav." That's another example of sweetening the din by going to the source of the din.
He lowers himself from his study of deep Torah, "umalbesh," from regular study of, of high-level Torah, "umalbesh et atzmo ve'haTorah besipurei ma'asis." And he cloaks himself, he hides himself and his Torah in stories, "besipurei ma'asis shel olam," in stories that people talk about, current events, "ubemilid ha'ol," ordinary talk, "um'dabber im ha'ol sichat chulin." And the tzadik speaks to people s- seemingly regular talk, not d- not directly Torah related.
"Vechol zeh kedei le'orom ule'akitzam." The reason for all of this is to awaken them and inspire them.
"Ki i efshar lehishaber imoham ule'oram kiim kishe morid atzmo aleihem ledaber imoham me'inyoneihem." Rab Noson z"l says because it's impossible for the tzadik to really connect with people who are far from Hashem and to inspire them, to awaken them without the tzadik going down to them, to speak to them regarding things that are relevant to them, that they can relate to easily.
"Sheheym inyonei chol ve'sipurei ma'asis," ordinary type talk, stories, current events.
"Vadei zeh dai kol me'orarom mishnatam u'machziram bitchuva." And by doing this, the tzadik succeeds in taking them out of their sleep, their spiritual sleep, and bringing them around to teshuva.
"Vechamuvam ye'aseh betev Rabbeinu z"l bekama mekomot." And we see Rabbeinu z"l speaks about this in several places.
In chapter eighty-one in the first book of Likutei Moharan, chapter ninety-one in the second book of Likutei Moharan.
"Nimtza." So therefore we conclude, "Sheha'tzadik mesakno u'machziram bitchuva bema shekilkelu dai kol." The tzadik repairs them and gets them to do teshuva by going into the area where they got messed up in.
"Shebozeh be'atzmo machziram bitchuva." And this is how the tzadik is able to eventually bring them around to teshuva.
"Al yedei she'osek imoham besipurei ma'asis she'inyonei chul dai kol." By the tzadik engaging them in conversation, speaking about regular things, current events, things like that specifically I was speaking yesterday to a rabbi who teaches people who are [clears throat] beginners in Yiddish guy, and this topic came up.
The topic came up of why does Rabbeinu Zal and the Baal Shem Tov, these great tzaddiqim, why do they have deep Torahs? Like, if, if they're, if they're trying to be makarav people who are far from Hashem.
A- and I mentioned to him what, what Rabbeinu Zal says, that the lower the person, just like a person who has ordinary illness, they go to a regular doctor, a GP.
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