מִלּוֹן מֻשָּׂגִיםGlossary

Ahavah (love) אַהֲבָה

Love: love of Hashem, and love and peace between people. See: LM II:90, LM II:83, LM II:79

Anavah (humility) עֲנָוָה

Humility. True humility is not self-hatred; it is knowing the truth of one's place before Hashem. Pride blocks a person from receiving light. See: LM II:22, LM I:14, LM I:11

Atzvus (sadness, depression) עַצְבוּת

Heavy sadness. Rebbe Nachman warns against it strongly: it closes the heart and dulls the mind. Being broken-hearted before Hashem for a short time is different and can be good. See: LM II:23, LM II:24, LM II:6

Azus d'Kedushah (holy boldness) עַזּוּת דִּקְדֻשָּׁה

Holy boldness: the courage not to be embarrassed or held back by scoffers when serving Hashem. See: LM II:1, LM II:80

Bechinah (aspect) בְּחִינָה

Literally 'aspect' or 'category'. Rebbe Nachman uses it constantly to show that two things share one inner root (for example, 'prayer is a bechinah of the Shabbos'). It joins the steps of a Torah together.

Bittul (self-nullification) בִּטּוּל

Setting the self aside before Hashem, so that one's ego no longer blocks the light. See: LM II:29, LM II:61, LM II:103

Chalal HaPanui (the empty space) הֶחָלָל הַפָּנוּי

The 'empty space' left by the tzimtzum, which seems empty of Hashem. Rebbe Nachman teaches that certain questions come from there and cannot be answered by reason; they are answered by faith. See: LM II:12

Chesed (kindness) חֶסֶד

Loving-kindness; also the fourth sefirah, the right-hand quality of giving. See: LM II:4, LM II:60, LM I:13

Chiddushei Torah (new Torah insights) חִדּוּשֵׁי תּוֹרָה

New insights in Torah. Rebbe Nachman says that true new Torah insights build new heavens and new worlds. See: LM II:105, LM II:21, LM II:18

Da'as (knowledge, awareness) דַּעַת

Deep, connected knowledge: knowing something so that it is felt and lived, not just understood. Many Torahs speak of drawing da'as into the heart; a lack of da'as is linked to anger, exile and confusion. See: LM II:7, LM II:89, LM II:8

Dibur (speech) דִּבּוּר

Speech. Rebbe Nachman gives words great power: holy speech, prayer and truthful words build worlds; false or harmful speech does damage. See: LM II:2, LM I:11, LM II:15

Dinim (judgements) דִּינִים

Harsh judgements, strict justice. Many Torahs explain how they are 'sweetened' at their root through mercy and da'as. See: LM II:5, LM II:8, LM I:2

Ein Sof (the Infinite) אֵין סוֹף

'Without end': a way of speaking of Hashem as infinite, beyond any grasp or description. See: LM I:4

Emes (truth) אֱמֶת

Truth. Rebbe Nachman teaches that truth is the one light that shows the way out of every darkness, and that a person should seek the truth honestly, without self-deception. See: LM I:7, LM II:2, LM I:9

Emunah (faith) אֱמוּנָה

Faith and trust in Hashem, and also in the true tzaddikim. For Rebbe Nachman, simple faith is the foundation of everything, higher than clever reasoning, and it brings healing, joy and livelihood. See: LM II:5, LM II:19, LM I:10

Eretz Yisrael אֶרֶץ יִשְׂרָאֵל

The Land of Israel. Rebbe Nachman travelled there in 1798 and teaches that its holiness gives faith and true understanding, and that it is gained through struggle. See: LM II:71, LM II:40, LM I:9

Ga'avah (pride) גַּאֲוָה

Pride, arrogance. It pushes away the Shechinah and is linked in several Torahs with idolatry and anger. See: LM II:5, LM I:11, LM I:10

Galus (exile) גָּלוּת

Exile: the exile of the Jewish people, and also inner exile, such as a mind in exile from its da'as. See: LM II:76, LM I:7, LM II:84

Geulah (redemption) גְּאֻלָּה

Redemption, final and personal. Rebbe Nachman links it with prayer, truth and the coming of Moshiach. See: LM II:102, LM I:7, LM II:3

Hamtakas HaDinim (sweetening judgements) הַמְתָּקַת הַדִּינִים

Sweetening harsh judgements by bringing them back to their source, so that what looked like severity is revealed as kindness. See: LM II:3, LM II:77, LM I:10

Hashgachah (Divine providence) הַשְׁגָּחָה

Hashem's watchful care over every detail of the world and of each person's life. See: LM I:13, LM II:17, LM II:8

Hisbodedus (personal prayer) הִתְבּוֹדְדוּת

Speaking to Hashem alone, in your own words and language, ideally every day and in a quiet place. One of Rebbe Nachman's best-known practices. See: LM II:96, LM II:99, LM II:100

Hischadshus (renewal) הִתְחַדְּשׁוּת

Renewal: starting afresh. Rebbe Nachman teaches that one can begin again every day, and that 'old age' in holiness is wisdom, not tiredness. See: LM II:8, LM II:5, LM II:84

Ka'as (anger) כַּעַס

Anger. Rebbe Nachman links it with a loss of da'as and with damage to one's livelihood; patience and mercy repair it. See: LM I:10, LM I:13, LM II:62

Kavanah (intention) כַּוָּנָה

Inner intention and focus, especially in prayer and mitzvos. See: LM II:120, LM II:88, LM II:87

Kelim (vessels) כֵּלִים

Vessels: what receives and holds spiritual light or blessing. A person has to build vessels, for example through effort and humility, so that the light can be held without breaking. See: LM II:71, LM II:4, LM II:90

Kisufin (yearning) כִּסּוּפִין

Longing and yearning for holiness. Even when one cannot yet act, the yearning itself counts and builds something holy. See: LM II:99, LM II:124, LM II:40

Klipah / klipos (husks) קְלִפָּה

A 'husk' or shell: the forces of impurity that cover holiness, as a peel covers fruit. They take their life from the holiness hidden inside them, and serving Hashem releases that holiness. See: LM I:8, LM II:122, LM II:47

Lev (the heart) לֵב

The heart. Many Torahs speak of bringing what the mind knows into the heart, and of a heart that burns for Hashem. See: LM II:5, LM II:1, LM II:9

Machlokes (strife) מַחֲלֹקֶת

Strife and opposition, including opposition to the tzaddik. Several Torahs explain why it comes and how to respond to it. See: LM II:20, LM II:71, LM I:14

Malchus (kingship) מַלְכוּת

The tenth sefirah: kingship, the revealing of Hashem's rule in this world. It is also linked with speech and with the Shechinah. See: LM I:4, LM I:3, LM I:1

Mesiras Nefesh (self-sacrifice) מְסִירוּת נֶפֶשׁ

Total dedication: giving oneself fully to Hashem, beyond one's comfort. See: LM II:46

Moadim (festivals) מוֹעֲדִים

The festivals. Several Torahs explain the inner meaning of Rosh Hashanah, Pesach, Shavuos, Sukkos and Chanukah. See: LM II:4, LM II:1, LM II:5

Mochin (mind, mental powers) מוֹחִין

The 'brains': the powers of the mind and consciousness. Greater mochin means a more expanded, awake awareness; small mochin is a narrow, constricted state. See: LM II:67, LM II:22, LM II:38

Nefesh, Ruach, Neshamah (levels of the soul) נֶפֶשׁ רוּחַ נְשָׁמָה

Three levels of the soul, from the life of the body (nefesh), through feeling and spirit (ruach), to the higher, thinking soul (neshamah). Higher still are chayah and yechidah. See: LM II:46, LM II:3, LM II:8

Niggun (melody) נִגּוּן

A melody. Rebbe Nachman teaches that holy music can lift a person from sadness and has deep spiritual roots. See: LM II:63, LM I:3, LM II:8

Ohr (light) אוֹר

Light, the usual word in Kabbalah and Chassidus for divine flow and revelation. Many Torahs speak of hidden lights and how they are revealed.

Olam HaBa (the World to Come) עוֹלָם הַבָּא

The World to Come, the reward and closeness to Hashem that the soul receives for its service in this world. See: LM II:108, LM II:72, LM II:19

Olam HaZeh (this world) עוֹלָם הַזֶּה

This physical world: the place of work, choice and testing. Rebbe Nachman calls the whole world 'a very narrow bridge'. See: LM II:119, LM II:37, LM II:108

Parnassah (livelihood) פַּרְנָסָה

Livelihood. Several Torahs connect it with faith, prayer, charity and freedom from anger and worry. See: LM II:7, LM II:16, LM II:5

Partzufim (configurations) פַּרְצוּפִים

In Kabbalah, the sefiros combine into larger 'configurations': Arich Anpin, Abba, Imma, Ze'ir Anpin and Nukva. They describe how divine light is arranged and passed down; they are concepts, not pictures.

Pegam (blemish) פְּגָם

A blemish or damage caused by sin; it can be repaired through teshuvah. See: LM II:71, LM II:62, LM II:112

Rachmanus (mercy) רַחֲמָנוּת

Mercy and compassion, which true leaders and the tzaddik have for others. See: LM II:7, LM II:8, LM II:62

Ratzon (will, desire) רָצוֹן

Will, deep desire. Rebbe Nachman teaches that holy desire and longing are precious in themselves, and that a strong will can break through every obstacle. See: LM II:7, LM II:42, LM II:4

Refuah (healing) רְפוּאָה

Healing. Rebbe Nachman teaches that healing comes from Hashem, and that faith, prayer and joy have a part in it. See: LM II:1, LM II:3, LM II:5

Rosh Hashanah in Uman רֹאשׁ הַשָּׁנָה בְּאוּמַן

Rebbe Nachman asked his followers to be with him for Rosh Hashanah. Since his passing, tens of thousands travel to his resting place in Uman, Ukraine, for Rosh Hashanah.

Sefiros סְפִירוֹת

The ten channels or qualities through which Hashem's light flows into the world. See the section on the ten sefiros below. See: LM II:7, LM II:73

Shabbos שַׁבָּת

The Sabbath. In Likutei Moharan Shabbos is a source of joy, faith and blessing, and a taste of the World to Come. See: LM II:2, LM II:17, LM II:67

Shalom (peace) שָׁלוֹם

Peace: between people, within oneself, and between body and soul. Peace is a vessel that holds blessing. See: LM I:14, LM II:32, LM II:90

Shechinah (the Divine Presence) שְׁכִינָה

The Divine Presence that dwells in the world and with the Jewish people. Many Torahs speak of the Shechinah in exile and of raising it up through prayer, Torah and good deeds. See: LM I:12, LM II:77, LM II:84

Shemiras HaBris (guarding the covenant) שְׁמִירַת הַבְּרִית

Guarding the covenant: holiness and purity in matters of desire. Rebbe Nachman calls it a foundation of all holiness. See: LM I:11, LM I:2, LM II:87

Simcha (joy) שִׂמְחָה

Joy. Rebbe Nachman taught that it is a great mitzvah to be happy always, and that joy frees the mind, lifts prayer and pushes away sadness and despair. See: LM I:5, LM II:23, LM II:5

Sitra Achra (the other side) סִטְרָא אָחֳרָא

Aramaic: 'the other side', a name for the realm of evil and impurity that opposes holiness. See: LM II:48, LM II:23

Tefillah (prayer) תְּפִלָּה

Prayer. In Likutei Moharan prayer is a weapon, a source of miracles and healing, and a way to come close to Hashem; many Torahs explain what makes prayer rise. See: LM I:9, LM II:8, LM I:2

Teshuvah (return) תְּשׁוּבָה

Returning to Hashem. Rebbe Nachman teaches that one can always return, from any place, and that teshuvah is a path of constant growth: even after returning, one keeps returning higher. See: LM I:6, LM II:79, LM II:73

The four worlds אֲצִילוּת בְּרִיאָה יְצִירָה עֲשִׂיָּה

Kabbalah describes four 'worlds', levels of reality from the highest down: Atzilus (emanation), Beriah (creation), Yetzirah (formation) and Asiyah (action, which includes our physical world). See: LM II:8

Tikkun (repair) תִּקּוּן

Repair or rectification: fixing what was damaged, in a person's soul or in the world. See: LM II:92, LM II:101, LM II:88

Tikkun Chatzos (midnight lament) תִּקּוּן חֲצוֹת

The midnight prayer mourning the destruction of the Beis HaMikdash and the exile of the Shechinah. See: LM II:67, LM II:101

Tikkun HaKlali (the General Remedy) תִּקּוּן הַכְּלָלִי

Ten chapters of Tehillim (16, 32, 41, 42, 59, 77, 90, 105, 137, 150) that Rebbe Nachman revealed as a general remedy for the soul, above all for blemishes of the bris. See: LM II:92

Tzaddik צַדִּיק

A truly righteous person. In Likutei Moharan the tzaddik, above all the 'true tzaddik' of the generation, is the one who can lift others, guide them back to Hashem and heal their souls. Binding yourself to him and to his teachings is a central theme. See: LM I:8, LM I:12, LM I:10

Tzaddik HaEmes (the true tzaddik) הַצַּדִּיק הָאֱמֶת

The true tzaddik who can heal and guide others. Rebbe Nachman stresses seeking him out and not being misled by false leaders. See: LM II:91, LM II:72, LM II:15

Tzedakah (charity) צְדָקָה

Giving charity. It is praised in many Torahs for opening blessing, widening the mind and bringing peace. See: LM II:71, LM I:2, LM II:2

Tzimtzum (contraction) צִמְצוּם

The 'contraction' by which Hashem made room, as it were, for a world to exist. Also used for any holding back or narrowing of light so that it can be received. See: LM II:5

Yesod (foundation) יְסוֹד

The ninth sefirah, connected with the tzaddik ('the tzaddik is the foundation of the world') and with guarding the covenant. See: LM II:66

Yetzer Hara (evil inclination) יֵצֶר הָרָע

The inner pull towards wrongdoing and away from Hashem. Rebbe Nachman teaches that it can be overcome, and that every challenge it brings is also an opportunity. See: LM II:49, LM II:51, LM II:125

Yetzer Tov (good inclination) יֵצֶר הַטּוֹב

The inner pull towards good and towards Hashem.

Yiras Shamayim (awe of Heaven) יִרְאַת שָׁמַיִם

Awe and reverence before Hashem. When a person has true awe of Hashem, other fears fall away. See: LM II:77, LM II:4, LM I:14

Yishuv HaDa'as (settled mind) יִשּׁוּב הַדַּעַת

A calm, settled mind, able to think clearly about one's life and purpose. See: LM II:10, LM II:7, LM II:115

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