שַׁיָּךְ לְא"ב חָדָשׁ – מְרִיבָה אוֹת יעַל־יְדֵי
Strife Makes People Famous Too Soon
Strife in the world makes people famous before their time. One who begins a new path in serving Hashem must stay hidden, like a child in the womb, until the time comes to reveal it; strife pushes him out too early. The Rebbe reads this in the Torah's law of 'when men quarrel and strike a woman with child': sometimes only the person is lost, sometimes even the path itself, and the punishment of strife follows the damage, poverty or death. May Hashem save us.
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הַמָּקוֹר · Original text
שַׁיָּךְ לְא"ב חָדָשׁ – מְרִיבָה אוֹת י עַל־יְדֵי הַמַּחֲלֹקֶת שֶׁיֵּשׁ בָּעוֹלָם, עַל־יְדֵי־זֶה נַעֲשִׂין מְפֻרְסָמִים קֹדֶם זְמַנָּם.
הַיְנוּ, כִּי כְּשֶׁאֶחָד נִכְנָס בַּעֲבוֹדַת הַשֵּׁם, הוּא צָרִיךְ לִשְׁהוֹת וּלְהִתְמַהְמֵהַּ עַד שֶׁיִּתְפַּרְסֵם בָּעוֹלָם, וְעַל־יְדֵי פְּגַם הַמַּחֲלֹקֶת נִתְפַּרְסֵם קֹדֶם זְמַנּוֹ. וְעַל־יְדֵי־זֶה הֵם גּוֹרְמִים הֶזֵּק וְהֶפְסֵד לְהָאִישׁ הַזֶּה, שֶׁנַּעֲשֶׂה מְפֻרְסָם קֹדֶם זְמַנּוֹ, אוֹ גַּם לְהַדֶּרֶךְ לַעֲבוֹדַת הַשֵּׁם, שֶׁהָיָה זֶה רוֹצֶה לְגַלּוֹת בָּעוֹלָם, וַאֲזַי גּוֹרְמִין מִיתָה לְבַעֲלֵי הַמַּחֲלֹקֶת. וְלִפְעָמִים, שֶׁאֵין הַפְּגָם גָּדוֹל כָּל־כָּךְ, אֲזַי גּוֹרְמִין עֲנִיּוּת.
וְזֶה הַסּוֹד מְבֹאָר בַּתּוֹרָה בַּפָּסוּק (שמות כ״א:כ״ב): וְכִי יִנָּצוּ אֲנָשִׁים יַחְדָּו וְנָגְפוּ אִשָּׁה הָרָה וְיָצְאוּ יְלָדֶיהָ וְכוּ'. כִּי כְּשֶׁמַּתְחִיל לִכְנֹס לְאֵיזֶה דֶּרֶךְ הוּא בְּחִינַת הֵרָיוֹן, וְצָרִיךְ לְהִתְעַלֵּם שָׁם בִּבְחִינַת עִבּוּר, כִּי עֲדַיִן לֹא נִתְגַּלֶּה זֶה הַדֶּרֶךְ בָּעוֹלָם, רַק הוּא נִכְנָס לְשָׁם לְגַלּוֹתוֹ, וַאֲזַי הוּא בְּחִינַת הֵרָיוֹן, בִּבְחִינַת (משלי ד׳:י״א): בְּדֶרֶךְ חָכְמָה הֹרֵיתִיךָ, בְּחִינַת הֵרָיוֹן, וְצָרִיךְ לִשְׁהוֹת שָׁם וּלְהִתְמַהְמֵהַּ, לְחַמֵּם עַצְמוֹ שָׁם כְּמוֹ עֻבָּר בִּמְעֵי אִמּוֹ, עַד שֶׁיַּגִּיעַ הַזְּמַן, שֶׁיֵּצֵא לַאֲוִיר הָעוֹלָם, לְגַלּוֹת זֶה הַדֶּרֶךְ בָּעוֹלָם. וּכְשֶׁיּוֹצֵא קֹדֶם זְמַנּוֹ, זֶה בְּחִינַת נֶפֶל. וּפְגָם זֶה נַעֲשֶׂה עַל־יְדֵי מַחֲלֹקֶת כַּנַּ"ל.
וְזֶה בְּחִינוֹת: וְכִי יִנָּצוּ אֲנָשִׁים יַחְדָּו – הַיְנוּ מַחֲלֹקֶת, עַל־יְדֵי־זֶה: וְנָגְפוּ אִשָּׁה הָרָה וְיָצְאוּ יְלָדֶיהָ – הַיְנוּ בְּחִינַת הַמְפֻרְסָמִים שֶׁנַּעֲשִׂין קֹדֶם זְמַנָּם, שֶׁהֵם בִּבְחִינוֹת נְפָלִים כַּנַּ"ל, וְעָנְשָׁם מִיתָה אוֹ עֹנִי, לְפִי הַפְּגָם כַּנַּ"ל.
וְזֶה: אִם לֹא יִהְיֶה אָסוֹן – פֵּרֵשׁ רַשִׁ"י: בָּאִשָּׁה. הַיְנוּ שֶׁלֹּא יַפְסִידוּ וִיקַלְקְלוּ אֶת הַדֶּרֶךְ חָכְמָה בְּעַצְמוֹ, שֶׁהוּא בְּחִינוֹת אִשָּׁה הָרָה כַּנַּ"ל, רַק יַפְסִידוּ הַנְּפָלִים, דְּהַיְנוּ הָאֲנָשִׁים בְּעַצְמָן, שֶׁנִּתְפַּרְסְמוּ וְיָצְאוּ בָּעוֹלָם קֹדֶם זְמַנָּם. כִּי כְּמוֹ שֶׁבְּאִשָּׁה הָרָה, כְּשֶׁנּוֹגְפִין אוֹתָהּ עַד שֶׁמַּפֶּלֶת נְפָלִים, יֵשׁ שְׁתֵּי בְּחִינוֹת, דְּהַיְנוּ שֶׁלִּפְעָמִים הִיא מַפְסֶדֶת הַנְּפָלִים לְבַדָּם, שֶׁמַּפֶּלֶת אוֹתָם עַל־יְדֵי שֶׁיָּצְאוּ בְּלֹא עִתָּם, וְלִפְעָמִים גַּם הָאִשָּׁה הָרָה בְּעַצְמָה נִזּוֹקֶת עַל־יְדֵי־זֶה וְנִסְתַּלְּקָה;
כְּמוֹ־כֵן בִּבְחִינוֹת הַנַּ"ל, הַיְנוּ שֶׁלִּפְעָמִים נִפְסָדִין הָאֲנָשִׁים בְּעַצְמָן, שֶׁנִּתְפַּרְסְמוּ קֹדֶם זְמַנָּם, שֶׁהֵם בְּחִינַת נְפָלִים, אֲבָל עֲדַיִן לֹא נִסְתַּלֵּק הַדֶּרֶךְ חָכְמָה בְּעַצְמוֹ, רַק הַנְּפָלִים לְבַד, וִיכוֹלִין אֲחֵרִים לְהִתְעַבֵּר שָׁם בִּבְחִינַת הֵרָיוֹן הַנַּ"ל, כְּמוֹ בִּמְשַׁל אִשָּׁה הָרָה כַּנַּ"ל.
וְלִפְעָמִים נִפְסָד גַּם הַדֶּרֶךְ חָכְמָה בְּעַצְמוֹ, בְּאֹפֶן שֶׁאֲפִלּוּ אִישׁ אַחֵר אֵינוֹ יָכוֹל לִכְנֹס לְשָׁם בִּבְחִינַת הֵרָיוֹן, לְגַלּוֹת וּלְהוֹצִיא זֶה הַדֶּרֶךְ לָעוֹלָם, שֶׁזֶּה בְּחִינַת מִיתַת הָאִשָּׁה הָרָה כַּנַּ"ל.
וּלְפִי הַפְּגָם, כֵּן הָעֹנֶשׁ, כְּמוֹ שֶׁמְּפֹרָשׁ בַּתּוֹרָה, אִם לֹא יִהְיֶה אָסוֹן – בָּאִשָּׁה, עָנוֹשׁ יֵעָנֵשׁ – בְּמָמוֹן, הַיְנוּ עֲנִיּוּת, שֶׁנַּעֲשֶׂה כְּשֶׁאֵין הַפְּגָם גָּדוֹל כָּל־כָּךְ כַּנַּ"ל. וְאִם יִהְיֶה אָסוֹן – בָּאִשָּׁה, שֶׁגָּרְמוּ לְהַפְסִיד גַּם הַדֶּרֶךְ בְּעַצְמוֹ כַּנַּ"ל, אֲזַי: וְנָתַתָּ נֶפֶשׁ תַּחַת נָפֶשׁ, הַיְנוּ מִיתָה כַּנַּ"ל. ה' יַצִילֵנוּ:
Hebrew text: Likutei Moharan Tinyana - rabenubook.com via Sefaria (Public Domain) · Sefaria. Names of Hashem are written in the customary form.
Transcripts
1-minute recap
Likutey Moharan Tinyana, Torah twenty. Strife makes people famous before their time.
One who begins a new path in serving Hashem must wait, hidden, until his time comes to be known.
Like a child in the womb, he must warm himself in hiding until it is time to come out into the world.
Strife pushes him out too early. Sometimes the person is lost; sometimes even the path itself.
Our own reflection: stay far from strife, and let good things grow quietly until their time.
Explainer
Likutey Moharan Tinyana, Torah twenty: strife, and fame before its time.
Rebbe Nachman teaches: through the strife in the world, people become famous before their time.
One who enters the service of Hashem must wait before becoming known. Strife exposes him too early. That harms the person, and even the path he came to reveal. And it brings death or, when the damage is smaller, poverty upon the people of strife.
He finds this in the Torah's law of men who quarrel and strike a woman with child. Beginning a new path is like pregnancy. The path must stay hidden and grow, like a child in the womb, until its time. Coming out too early is like a child born before its time.
Rashi says 'if there is no fatal harm' refers to the woman. So sometimes only the person who came out early is lost, and others can still take up the path. And sometimes the path of wisdom itself is lost, and no one else can reveal it.
As the damage, so the punishment: a fine of money, meaning poverty; or a life for a life. May Hashem save us.
Some reflections of our own, not a quotation. Strife does damage far beyond the argument itself. Stay far from it. And when you begin something good, let it grow quietly until its time.
Full shiur
— Part 1: Strife Makes People Famous Too Soon —
Likutey Moharan Tinyana, Torah twenty. A short shiur in one part: how strife makes people famous before their time, and the harm it brings.
Gold is Rebbe Nachman's own words, from Likutey Moharan Tinyana, Torah twenty. Grey is a verse or teaching he quotes. Green is our own explanation. The Hebrew is the public-domain text from Sefaria; the English is our own paraphrase.
Rebbe Nachman teaches: Through the strife there is in the world, people become famous before their time.
He explains: That is: when a person enters the service of Hashem, he needs to wait and hold back until he becomes known in the world. But through the damage of strife he becomes famous before his time. So they cause harm and loss to this man, or also to the path of serving Hashem he wanted to reveal. And then they bring death upon the people of strife; and sometimes, when the damage is not so great, poverty.
Now he shows it in the Torah: This secret is explained in the Torah, in the verse: 'When men quarrel together, and strike a woman with child, and her children come out.' For when a person begins to enter some path, it is like pregnancy. He must stay hidden there, as in the womb, for this path is not yet revealed in the world; he has only entered to reveal it. So it is like pregnancy, as in 'In the way of wisdom I have taught you', horeisicha, which hints at herayon, pregnancy.
He must wait there and hold back, warming himself like a child in the womb, until the time comes to go out into the air of the world, to reveal this path. And when he comes out before his time, it is like a child born too early, a nefel. And this damage comes through strife.
Our explanation. A new way of serving Hashem needs its hidden months, like a child before birth. In its time it comes out whole. Strife pulls it into the open too early, before it can stand.
And this is 'When men quarrel together', meaning strife; through it 'they strike a woman with child, and her children come out': these are the people who become famous before their time, like children born too early. Their punishment is death or poverty, according to the damage.
And this is 'If there is no fatal harm', which Rashi explains: to the woman. That is, they do not ruin the path of wisdom itself, which is the woman with child; they only lose the early-born, the people themselves who became famous before their time. For when a woman with child is struck, there are two cases: sometimes only the child is lost, born before its time; and sometimes the mother herself is harmed and passes away.
So too here: sometimes only the people who became famous too early are lost, but the path of wisdom itself is not gone; and others can still enter it, as in pregnancy, like the woman in the parable.
And sometimes the path of wisdom itself is lost too, so that no one else can enter it to reveal it and bring it out to the world. This is the death of the mother, as above.
He concludes: And as the damage, so the punishment, as the Torah states: 'If there is no fatal harm', to the woman, 'he shall surely be fined', with money, meaning poverty, when the damage is not so great. 'But if there is fatal harm', to the woman, meaning they caused even the path itself to be lost, then 'you shall give a life for a life', meaning death. May Hashem save us.
Our explanation, step by step. Strife exposes a hidden path too early. Sometimes only the person is harmed, and others can still carry the path. Sometimes the path itself is lost. And the people of strife are punished according to the damage.
Some reflections of our own, not a quotation. Stay far from strife; it harms more than you see. When you begin something good, let it grow quietly. And don't rush to be known.
This has been Likutey Moharan Tinyana, Torah twenty.
Sources for this Torah
Texts used
Hebrew: Likutei Moharan Tinyana (Part II), Torah 20, edition 'Likutei Moharan Tinyana – rabenubook.com', public domain, via Sefaria — https://www.sefaria.org/Likutei_Moharan%2C_Part_II.20
English: our own paraphrase of the Hebrew, written for these videos. It is not copied from any published translation.
Verses and teachings of the Sages appear only as Rebbe Nachman quotes them inside this Torah.
How the text is shown
The Divine Name is shown as ה' and voiced as Hashem. Other Names are written in the customary form (אֱלֹקִים, קֵ-ל, קָהּ, שַׁ-דַּ-י, אֲדֹ-נָ-י, אֶקְיֶ-ה, צְבָקוֹת). No full Name is written or voiced.
Parenthetical source references inside the printed Hebrew are left off the screen to save space; the citation line names the source instead.
Long paragraphs are shown in consecutive pieces. Every Hebrew word on screen is from the edition above; nothing is reworded.
Cards labelled EXPLANATION (green), and every line marked 'our own reflection — not a quote', are our own words, not quotations.
Notes
Part 1, scene 3: Reb Noson's heading: this belongs with the 'new Aleph-Beis', under 'Strife'.
Every on-screen quotation in the full shiur, by part
Part 1 — Strife Makes People Famous Too Soon
Scene 3 · LM II:20 §1 · paragraph §1.1
שַׁיָּךְ לְא"ב חָדָשׁ – מְרִיבָה אוֹת יעַל־יְדֵי הַמַּחֲלֹקֶת שֶׁיֵּשׁ בָּעוֹלָם, עַל־יְדֵי־זֶה נַעֲשִׂין מְפֻרְסָמִים קֹדֶם זְמַנָּם.
EN (our paraphrase): Through the strife there is in the world, people become famous before their time.
Scene 4 · LM II:20 §1 · paragraph §1.2
הַיְנוּ, כִּי כְּשֶׁאֶחָד נִכְנָס בַּעֲבוֹדַת הַשֵּׁם, הוּא צָרִיךְ לִשְׁהוֹת וּלְהִתְמַהְמֵהַּ עַד שֶׁיִּתְפַּרְסֵם בָּעוֹלָם, וְעַל־יְדֵי פְּגַם הַמַּחֲלֹקֶת נִתְפַּרְסֵם קֹדֶם זְמַנּוֹ. וְעַל־יְדֵי־זֶה הֵם גּוֹרְמִים הֶזֵּק וְהֶפְסֵד לְהָאִישׁ הַזֶּה, שֶׁנַּעֲשֶׂה מְפֻרְסָם קֹדֶם זְמַנּוֹ, אוֹ גַּם לְהַדֶּרֶךְ לַעֲבוֹדַת הַשֵּׁם, שֶׁהָיָה זֶה רוֹצֶה לְגַלּוֹת בָּעוֹלָם, וַאֲזַי גּוֹרְמִין מִיתָה לְבַעֲלֵי הַמַּחֲלֹקֶת. וְלִפְעָמִים, שֶׁאֵין הַפְּגָם גָּדוֹל כָּל־כָּךְ, אֲזַי גּוֹרְמִין עֲנִיּוּת.
EN (our paraphrase): That is: when a person enters the service of Hashem, he needs to wait and hold back until he becomes known in the world. But through the damage of strife he becomes famous before his time. So they cause harm and loss to this man, or also to the path of serving Hashem he wanted to reveal. And then they bring death upon the people of strife; and sometimes, when the damage is not so great, poverty.
Scene 5 · LM II:20 §1, on Shemos 21:22, Mishlei 4:11 · paragraph §1.3
וְזֶה הַסּוֹד מְבֹאָר בַּתּוֹרָה בַּפָּסוּק: וְכִי יִנָּצוּ אֲנָשִׁים יַחְדָּו וְנָגְפוּ אִשָּׁה הָרָה וְיָצְאוּ יְלָדֶיהָ וְכוּ'. כִּי כְּשֶׁמַּתְחִיל לִכְנֹס לְאֵיזֶה דֶּרֶךְ הוּא בְּחִינַת הֵרָיוֹן, וְצָרִיךְ לְהִתְעַלֵּם שָׁם בִּבְחִינַת עִבּוּר, כִּי עֲדַיִן לֹא נִתְגַּלֶּה זֶה הַדֶּרֶךְ בָּעוֹלָם, רַק הוּא נִכְנָס לְשָׁם לְגַלּוֹתוֹ, וַאֲזַי הוּא בְּחִינַת הֵרָיוֹן, בִּבְחִינַת: בְּדֶרֶךְ חָכְמָה הֹרֵיתִיךָ, בְּחִינַת הֵרָיוֹן,
EN (our paraphrase): This secret is explained in the Torah, in the verse: 'When men quarrel together, and strike a woman with child, and her children come out.' For when a person begins to enter some path, it is like pregnancy. He must stay hidden there, as in the womb, for this path is not yet revealed in the world; he has only entered to reveal it. So it is like pregnancy, as in 'In the way of wisdom I have taught you', horeisicha, which hints at herayon, pregnancy.
Scene 6 · LM II:20 §1 · paragraph §1.3
וְצָרִיךְ לִשְׁהוֹת שָׁם וּלְהִתְמַהְמֵהַּ, לְחַמֵּם עַצְמוֹ שָׁם כְּמוֹ עֻבָּר בִּמְעֵי אִמּוֹ, עַד שֶׁיַּגִּיעַ הַזְּמַן, שֶׁיֵּצֵא לַאֲוִיר הָעוֹלָם, לְגַלּוֹת זֶה הַדֶּרֶךְ בָּעוֹלָם. וּכְשֶׁיּוֹצֵא קֹדֶם זְמַנּוֹ, זֶה בְּחִינַת נֶפֶל. וּפְגָם זֶה נַעֲשֶׂה עַל־יְדֵי מַחֲלֹקֶת כַּנַּ"ל.
EN (our paraphrase): He must wait there and hold back, warming himself like a child in the womb, until the time comes to go out into the air of the world, to reveal this path. And when he comes out before his time, it is like a child born too early, a nefel. And this damage comes through strife.
Scene 8 · LM II:20 §1 · paragraph §1.4
וְזֶה בְּחִינוֹת: וְכִי יִנָּצוּ אֲנָשִׁים יַחְדָּו – הַיְנוּ מַחֲלֹקֶת, עַל־יְדֵי־זֶה: וְנָגְפוּ אִשָּׁה הָרָה וְיָצְאוּ יְלָדֶיהָ – הַיְנוּ בְּחִינַת הַמְפֻרְסָמִים שֶׁנַּעֲשִׂין קֹדֶם זְמַנָּם, שֶׁהֵם בִּבְחִינוֹת נְפָלִים כַּנַּ"ל, וְעָנְשָׁם מִיתָה אוֹ עֹנִי, לְפִי הַפְּגָם כַּנַּ"ל.
EN (our paraphrase): And this is 'When men quarrel together', meaning strife; through it 'they strike a woman with child, and her children come out': these are the people who become famous before their time, like children born too early. Their punishment is death or poverty, according to the damage.
Scene 9 · LM II:20 §1, on Rashi, Shemos 21:22 · paragraph §1.5
וְזֶה: אִם לֹא יִהְיֶה אָסוֹן – פֵּרֵשׁ רַשִׁ"י: בָּאִשָּׁה. הַיְנוּ שֶׁלֹּא יַפְסִידוּ וִיקַלְקְלוּ אֶת הַדֶּרֶךְ חָכְמָה בְּעַצְמוֹ, שֶׁהוּא בְּחִינוֹת אִשָּׁה הָרָה כַּנַּ"ל, רַק יַפְסִידוּ הַנְּפָלִים, דְּהַיְנוּ הָאֲנָשִׁים בְּעַצְמָן, שֶׁנִּתְפַּרְסְמוּ וְיָצְאוּ בָּעוֹלָם קֹדֶם זְמַנָּם. כִּי כְּמוֹ שֶׁבְּאִשָּׁה הָרָה, כְּשֶׁנּוֹגְפִין אוֹתָהּ עַד שֶׁמַּפֶּלֶת נְפָלִים, יֵשׁ שְׁתֵּי בְּחִינוֹת, דְּהַיְנוּ שֶׁלִּפְעָמִים הִיא מַפְסֶדֶת הַנְּפָלִים לְבַדָּם, שֶׁמַּפֶּלֶת אוֹתָם עַל־יְדֵי שֶׁיָּצְאוּ בְּלֹא עִתָּם, וְלִפְעָמִים גַּם הָאִשָּׁה הָרָה בְּעַצְמָה נִזּוֹקֶת עַל־יְדֵי־זֶה וְנִסְתַּלְּקָה;
EN (our paraphrase): And this is 'If there is no fatal harm', which Rashi explains: to the woman. That is, they do not ruin the path of wisdom itself, which is the woman with child; they only lose the early-born, the people themselves who became famous before their time. For when a woman with child is struck, there are two cases: sometimes only the child is lost, born before its time; and sometimes the mother herself is harmed and passes away.
Scene 10 · LM II:20 §1 · paragraph §1.6
כְּמוֹ־כֵן בִּבְחִינוֹת הַנַּ"ל, הַיְנוּ שֶׁלִּפְעָמִים נִפְסָדִין הָאֲנָשִׁים בְּעַצְמָן, שֶׁנִּתְפַּרְסְמוּ קֹדֶם זְמַנָּם, שֶׁהֵם בְּחִינַת נְפָלִים, אֲבָל עֲדַיִן לֹא נִסְתַּלֵּק הַדֶּרֶךְ חָכְמָה בְּעַצְמוֹ, רַק הַנְּפָלִים לְבַד, וִיכוֹלִין אֲחֵרִים לְהִתְעַבֵּר שָׁם בִּבְחִינַת הֵרָיוֹן הַנַּ"ל, כְּמוֹ בִּמְשַׁל אִשָּׁה הָרָה כַּנַּ"ל.
EN (our paraphrase): So too here: sometimes only the people who became famous too early are lost, but the path of wisdom itself is not gone; and others can still enter it, as in pregnancy, like the woman in the parable.
Scene 11 · LM II:20 §1 · paragraph §1.7
וְלִפְעָמִים נִפְסָד גַּם הַדֶּרֶךְ חָכְמָה בְּעַצְמוֹ, בְּאֹפֶן שֶׁאֲפִלּוּ אִישׁ אַחֵר אֵינוֹ יָכוֹל לִכְנֹס לְשָׁם בִּבְחִינַת הֵרָיוֹן, לְגַלּוֹת וּלְהוֹצִיא זֶה הַדֶּרֶךְ לָעוֹלָם, שֶׁזֶּה בְּחִינַת מִיתַת הָאִשָּׁה הָרָה כַּנַּ"ל.
EN (our paraphrase): And sometimes the path of wisdom itself is lost too, so that no one else can enter it to reveal it and bring it out to the world. This is the death of the mother, as above.
Scene 12 · LM II:20 §1, on Shemos 21:22–23 · paragraph §1.8
וּלְפִי הַפְּגָם, כֵּן הָעֹנֶשׁ, כְּמוֹ שֶׁמְּפֹרָשׁ בַּתּוֹרָה, אִם לֹא יִהְיֶה אָסוֹן – בָּאִשָּׁה, עָנוֹשׁ יֵעָנֵשׁ – בְּמָמוֹן, הַיְנוּ עֲנִיּוּת, שֶׁנַּעֲשֶׂה כְּשֶׁאֵין הַפְּגָם גָּדוֹל כָּל־כָּךְ כַּנַּ"ל. וְאִם יִהְיֶה אָסוֹן – בָּאִשָּׁה, שֶׁגָּרְמוּ לְהַפְסִיד גַּם הַדֶּרֶךְ בְּעַצְמוֹ כַּנַּ"ל, אֲזַי: וְנָתַתָּ נֶפֶשׁ תַּחַת נָפֶשׁ, הַיְנוּ מִיתָה כַּנַּ"ל. ה' יַצִילֵנוּ:
EN (our paraphrase): And as the damage, so the punishment, as the Torah states: 'If there is no fatal harm', to the woman, 'he shall surely be fined', with money, meaning poverty, when the damage is not so great. 'But if there is fatal harm', to the woman, meaning they caused even the path itself to be lost, then 'you shall give a life for a life', meaning death. May Hashem save us.
Hebrew phrases in the Explainer
Scene 2 · §1.1: הַמַּחֲלֹקֶת שֶׁיֵּשׁ בָּעוֹלָם, עַל־יְדֵי־זֶה נַעֲשִׂין מְפֻרְסָמִים קֹדֶם זְמַנָּם.
Scene 3 · §1.2: וְעַל־יְדֵי פְּגַם הַמַּחֲלֹקֶת נִתְפַּרְסֵם קֹדֶם זְמַנּוֹ.
Scene 4 · §1.3: כִּי כְּשֶׁמַּתְחִיל לִכְנֹס לְאֵיזֶה דֶּרֶךְ הוּא בְּחִינַת הֵרָיוֹן,
Scene 5 · §1.7: וְלִפְעָמִים נִפְסָד גַּם הַדֶּרֶךְ חָכְמָה בְּעַצְמוֹ,
Scene 6 · §1.8: וּלְפִי הַפְּגָם, כֵּן הָעֹנֶשׁ,
Hebrew phrases in the 1-minute recap
Scene 2 · §1.2: כְּשֶׁאֶחָד נִכְנָס בַּעֲבוֹדַת הַשֵּׁם, הוּא צָרִיךְ לִשְׁהוֹת וּלְהִתְמַהְמֵהַּ עַד שֶׁיִּתְפַּרְסֵם בָּעוֹלָם,
Scene 3 · §1.3: לְחַמֵּם עַצְמוֹ שָׁם כְּמוֹ עֻבָּר בִּמְעֵי אִמּוֹ,
Scene 4 · §1.4: וְזֶה בְּחִינוֹת: וְכִי יִנָּצוּ אֲנָשִׁים יַחְדָּו – הַיְנוּ מַחֲלֹקֶת, עַל־יְדֵי־זֶה: