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+ "title": "Chayei Moharan",
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+ "Introduction": [],
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+ "The Torah \"Be'Chatzotzrot\" (Likutei Moharan 5) was said here in Breslov on Rosh Hashanah 5563 (Monday September 27, 1802). And Rosh Hashanah that year fell on Monday and Tuesday. This was his first Rosh Hashanah living here and [the first] where I was near him. Then it was heard in the world of decrees, that it was desired to be decreed upon the world, wherein we had entered through our great sins, to bring Yisroel to war then, G-d save us. For these were the decrees that, in those days, stemmed from the kingdom of Poland, before the czar of Russia ruled our lands (may his glory be put out). And afterwards, in the beginning of his possession of our lands, this matter quieted down a little; but later it returned and awoken and it was heard in the world they wished to make many decrees that were called \"Punktrin\". And then Rabbeinu z\"l said the Torah \"Be'Chatzotzrot\". And it began (by saying) that each person must say that 'the entire world was only created for me', etc, and to provide that which is missing in the world, and to pray on its behalf to Hashem Yisbarach, etc., that is, before the decree of judgment, etc. See there, and this is a hint to the decrees, as seen above. <br>(And see in the Sefer Parparaot the wisdom written there: \"And I heard from my father of blessed memory that Rabbeinu z\"l hinted to this and it was already after the decree of judgment. But even so, Rabbeinu z\"l toiled in this many times during the year, to sweeten the judgment, until, through the achievement of his prayer, the matter was delayed, and the decree did come forth until 16 years after he was hidden from us (i.e., he passed away). There is much about this to relate, and it will be explained in another place\". See below, #6. The elders of our group told us that they once heard from Rabbeinu z\"l, that he said, in this language: \"ืึดื™ืšึฐ ื”ึธืื‘ึผ ื“ึธืืก ืึธืคึผ ื’ึดื™ืฉืึฐื˜ื•ึผืคึผึฐื˜ ืื•ึนื™ืฃ ืขึถื˜ึฐืœึดื™ื›ึถืข ืื•ึผืŸ ืฆึฐื•ึทื•ืื ึฐืฆึดื™ื’ ื™ึธืื”ืจ - I delayed this for twenty-some years\". And this was very exact, for from the time of the saying of this Torah mentioned above until the time the decree went out to the community at the end of the year 5587 was 25 years)."
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+ "[Pertaining to] Likutei Moharan Siman 16, โ€œReb Yochanan Mishtoโ€™eiโ€. He said this Torah on Shabbos morning in the middle of the summer of 5563 (1803 C.E.). On that occasion, a whole group of people came to him out of the blue for that Shabbos, as it was not one of the fixed times for the kibbutz at all (as has been explained elsewhere that the main times for gathering and for the kibbutz were fixed according to his decision at six times a year). At first, he was a little bit annoyed and said that we were making for ourselves Shabbosim; that is, he himself had made and fixed the Shabbosim when we would be with him, and now we had made for ourselves a Shabbos for a Kibbutz. Afterwards he said, โ€œI had wanted to do something about the decrees called โ€˜Punktinโ€™ ['cantonists'] that are being heard in the World which they desire to decree against Yisroel, chas vโ€™sholom.โ€ That is, he wanted to try hard to sweeten them and to eradicate them. \"But when I am by myself, what am I? For I myself am a simple person. Therefore, everyone came together suddenly in order that I can do what I must do about this.โ€ He then said the Torah printed in Siman #160 that concerning Elisha it is written once just Elisha, and once it says โ€˜Ish Elokimโ€™, โ€˜The man of Gโ€‘dโ€™. It is brought (Zohar Shemos 44a) that when he was alone he was called simply Elisha; but when the bnei haneviyim were with him, he was called Ish Elokim. <br>He said then Torah twice. On Shabbos eve, he said the Torah โ€œEmtzoโ€™usa dโ€™alma heichaโ€ [โ€œWhere is the centre of the World?โ€] (Likutei Moharan Section 1 Torah 24), which discusses the nine Chambers that do not bond and are unknown and no one can attain them etc. In the morning, at the daytime meal, he said the above-mentioned Torah, namely โ€œReb Yochanan Mishtoโ€™eiโ€, etc. The Rebbeโ€™s eyes were like two [bright] moons. He said then that there are seventy nations, and they are contained within Esav and Yishmoel. One of them includes thirtyโ€‘five nations, and the other one includes thirty-five nations. In the future, two Moshiachs will conquer them โ€“ Moshiach ben Yosef and Moshiach ben Dovid. In addition, there exists a Tzaddik who encompasses both Moshiachs together. He also said many other things then, more than what has been printed. The table got broken from the large crowd who were pressing themselves on him. He got annoyed and said, โ€œAre goyim sitting next to me at the table? Is it already the days of Moshiach when the goyim will come close to the Tsaddikim, as it is written, โ€˜And all the nations shall stream unto himโ€™ (Isa. 2)?โ€ This verse is relevant to the above Torah, โ€œReb Yochanan Mishtoโ€™eiโ€; see there. For this was his way, since all his speech was connected to the Torah he was busy with at the time, as is explained elsewhere. <br>Throughout that year, he was extremely busy in the matter of the โ€˜Punktinโ€™. He was very troubled by them and said that they are not an empty thing. He had no patience for those who said that for sure the โ€˜Punktinโ€™ would not actually happen, for how is it possible that Hashem yisborach could do such a thing to Klal Yisroel, chas vโ€™sholom? However, the Rebbe, zichrono livrocho, said many times that this is nonsense. For surely we find that there have already been many harsh decrees against Yisroel, may the Compassionate One protect us from now onwards. He also spoke about this a lot, how we have to be greatly afraid of these gezeiros that are being heard, chas vโ€™sholom. We should not consider them something insignificant, but rather we must very greatly beseech, pray, cry out and request compassion before Hashem yisborach; perhaps He will harken to our prayers and we will merit to annul them. For sure, prayer and supplication always help. See the Sicha relevant to the Torah โ€œLashemesh som oihel bohemโ€ (Likutei Moharan I, Torah #49) where it is further explained how very much he toiled in those times concerning the โ€˜Punktinโ€™ that were then being heard. These are the very same decrees that have been promulgated in our days, due to our many sins, sixteen years after his passing. In the merit of his prayer they were delayed until now. If only people would have obeyed him and shocked the earth and its fullness beforehand, involving themselves greatly in Prayers and Supplications to Hashem Yisborach as he had desired, for sure they would have been annulled completely."
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+ "Pertaining to the essay \"Patach Rabbi Shimon\" (Likutei Moharan #60): After Rabbeinu of blessed memory said this speech he said plainly, \"Today I have said three things contrary to what the world says: <br>1) The world says that telling stories induces sleep; but I said that by story tales we awaken people from their sleep. <br>2) The world says that from talking words no one conceives [a child]; but I said that by the Tzadikโ€™s telling of words, through which he arouses people from their sleep, conception comes to barren women. <br>3) The world says that the true Tzadik of towering stature does not need much money, because why should he need money? But I said that there is such a contemplative understanding [of the Torah] for which one needs all the fortune of the world.\" <br>[Copyist's note:] I heard from one prominent follower of Rabbeinu, of blessed memory, that he heard from his holy mouth regarding his will being that they print the Story Tales also in the Yiddish language that we speak; and he said at that time that it can easily happen that a woman who is barren would read some story from them and thereby conceive for goodly offspring and be privileged to have children; this is the extent of what I heard. [And there is support for this from what is explained in that aforementioned essay, that via these story tales a barren woman becomes impregnated.] "
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+ "Before revealing the matter printed in LM II #68 regarding the tzaddik, that he needs to leave children and students, which pertains to the Torah โ€œKi merachamam yenahagemโ€ [LM II] #7, he said that there have been many great figures who each accomplished and repaired what they repaired and then it stopped. And his meaning was regarding the illumination with which they lit up the minds of their students, drawing many men to Hashem Yitbarakh, but afterwards their illumination stopped. But we need to do something that will never stop; that these men will make other men, and they will make more men, and thus for ever. <br>And something similar I had already heard: that it is obligatory that our followers illuminate their friends and students. And each one is obligated to perform some action and illuminate his friend, and his friend his friend. For, the tree has branches, and out of these branches emerge more branches, and so on, etc. And his statement is already recorded elsewhere [LM #229], where he said, โ€œMy fire will burn forever without going out.โ€ And he said it in Yiddish in these words, \"Mayn fayeril vet shoyn tluen biz Mashiakh vet kumen/ My fire will burn intermittently all the way until Messiah comes!\" <br>And the beginning of that conversation, regarding a son and pupil, began by him entering from his room [of his beit midrash] to the other room, toward his larger house, and he stood by the doorway from where he came out of his room, and found us standing before him, namely I, my friend, and his son in law R' Yoske aโ€h. And he began to speak with his son in law and said to him, โ€œI heard that you learned today,โ€ and he began to chide him lovingly that he should hold fast to his studies, and he said, โ€œIsn't it good and beautiful to learn first and then afterwards go to the market to tradeโ€ etc. <br>And later he spoke up and said, โ€œDon't I also learn as well? And my learning is a novelty! And he began to speak gloriously of himself, declaring, โ€œI can learn; I can show the biggest lamdan of all of them that he still can't learn at all and doesn't know at all. And conversely, I can show the little ones that they are close to Hashem Yitbarakh and the Torah etc.โ€ And he entered from this conversation to that one, and revealed the whole matter stated there, regarding a son and student, that those who reside above ask specifically, \"Ayeh mekom kevodo/Where is the place of his glory?\" and conversely those who reside below say, \"\"Melo khol-ha'aretz kevodo/The whole world is full of His glory;\" see there and understand thoroughly. Fortunate is the time and the second when we were privileged to hear this from his holy mouth himself. If we had not come into the world except to hear this, dayenu/it would be enough. And thus regarding each and every utterance that I heard from his holy mouth. โ€œWith what shall I come before Hashem, after all he has bestowed on us? What shall I return to Hashem for all his benefits to me?โ€"
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+ "The tale of the Burgher [#10], he told after they first talked in his presence regarding a document written with golden letters [and such a document is mentioned in the tale], and this was after Purim 569; before Purim he told the story of the Clever Man and the Simple Man [#9]."
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+ "Pertaining to the Alef-Beit [aka Sefer haMidot], regarding medicine, [something] which is recorded elsewhere: He said he had [a section] in the Alef-Beit, letter Reish, on refuah/medicine, where all the remedies were written, and there was no illness in the world that did not have a remedy written there. However, he did not want to publish it, and he burned it."
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434
+ "He said, \"My Rosh Hashanah is above everything. And what has been a wonder to me is that if my followers believe me then why are not all of my followers heedful that they should all be [present] on Rosh Hashanah; no man should be missing! For, my whole thing is Rosh Hashanah.\" And he ordered to make an announcement that whoever turns to his sound and follows him should be at Rosh Hashanah by him, no man missing. And whoever is privileged to be at Rosh Hashanah is entitled to be very, very happy; \"Ikhlu [ma`adanim] ushthu mamthakim... ki chedhvath Hashem hi ma`uzekhem/Eat [delicacies] and drink the sweet... for the joy of Hashem is your strength\" [Neh. 8:10] โ€” this refers to Rosh Hashanah."
435
+ ],
436
+ [],
437
+ [],
438
+ [],
439
+ [
440
+ "From philosophical books etc. he told us many times and absolutely forbade us to even look at them at all. He elaborated on the severity of this prohibition because these books confuse one's religious views with alien views that do not agree at all with the views of our Holy Torah. [The authors of these philosophical books] also do not believe in demons whereas all the words of the Talmudic Sages say the opposite. Specifically, now that we've merited the [revelation of] the Zohar, the books of the Arizal and the Baal Shem Tov of blessed memory and similar works which are all established on Ruach Hakodesh and inspire a person very much in worship of God one who wishes to have pity on himself will distance himself greatly from the philosophy books that some of the authorities of old wrote such as certain commentaries printed in the Mikraot Gedolot which investigate things philosophically and similar things which need not be specified. He said also that one shouldn't study the book Akedat Yitzchak. He said this despite the fact that the book is [philosophically] kosher on the grounds that he brings the words and questions of the philosophers. So too the [first chapter of]Chovot Halevavot [entitled] The Gate of Unity, The Book of Principles [Sefer Haikarim] and Maimonides's Treatise on Logic and Guide for the Perplexed. All other similar works are all absolutely forbidden to learn because they damage and confuse the holy faith. Praiseworthy is he who knows nothing of them and walks in simple uprightness for [philosophical speculation] is not the portion of Jacob etc. and he said that according to their small words the Holy one-blessed be he cannot change the creation even a little even a fly etc. All this is confusion engendered by the views of their wisdom [i.e by the views of the philosophers.] He said furthermore that it is written furthermore in their books, \"Can God make a triangle a square?\" Our Rebbe of blessed memory said, \"I believe that God, blessed be he, can indeed make a triangle a square because the ways of God are hidden.\" He already explained this many times yet failed it necessary to emphasize and reteach this warning so many times due to the severity of the prohibition of this stumbling block relating to our holy faith. Our Rebbe would repeat this warning endlessly. Everytime he spoke from these books he emphasized repeatedly the absolute prohibition to learn these books of philosophy. He cautioned us to distance ourselves very much from them and not to even look into them at all. It needn't even be said that one must definitely distance oneself from the compositions of our latter-day philosophers if one wishes to save his soul from the well of destruction so his entire world isn't absolutely destroyed, God forbid. Our Rebbe, of blessed memory, was wont to praise God for sending us the faithful one of his house, our master Moses of blessed memory, who took us out of confusion and gave us the Torah and commanded us to believe in God without any philosophical inquiry and to fulfill all the words of the Torah and their commandments in their simple sense. Praiseworthy is he who walks in simplicity etc. (Furthermore, Maimonides in his law code brings some philosophical queries like in Laws of the Foundations of the Torah and Laws of Human Dispositions and in the beginning of Laws of Idolatry one should also flee from them and not look at them at all. One must also flee from any place where he spoke about philosophy.)"
441
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+ [
578
+ "When he spoke about trying to bring people closer to God he made light of those who only try to work with simple peopleโ€”the poor and needy, the ignorant and so on. The main effort should go into working with people of influence. Such people are very hard to bring closer, and if one succeeds with them it is a great merit for him. To bring these great souls closer to God is a major achievement. The simple, ordinary people will then automatically follow, for they are inevitably influenced by those on a higher level than themselves who have found their way to the truth, to God. <br>I asked him who is considered on a higher level. He answered impatiently, as if I had asked something very obvious, โ€œWhoever is more learned is more important; whoever is wealthier is more important; whoever has a better lineage is more important.โ€ The implication was that anyone who is distinguished whether by his own wealth, his learning or lineage surely has a greater, higher soul, and likewise a stronger yetzer hara. He also has a larger number of souls under him. This is why the main effort should go into working with the leaders of the younger generation in a given placeโ€”the children of the wealthy and those with a high caliber in learning. Then the simple people will automatically come closer to God. <br>The Rebbe himself would not try to work with old people, only with the young; see the Aleph-Bet Book, Teshuvah B4: โ€œIt is easier to get the young to return to God than the old.โ€ One old man told me that once when he was with the Rebbe for Shavuot in Zaslov, he said to him, โ€œRebbe, bring me closer to you.โ€ The Rebbe answered him, โ€œI cannot bring old people closer.โ€ Then the Rebbe smiled and said, โ€œTell me, is it really true that I canโ€™t? Of course I can bring old people closer as well!โ€ Even so this old man was never as strongly attached to the Rebbe as the young people (see Likutey Moharan I, 206 on the difference between those of tender years and the old). We have seen and heard about several cases showing the difficulties of bringing old people closer. <br>"
579
+ ],
580
+ [
581
+ "The Rebbe said: When a person is close to a true tzaddik for many years, and attends to his needs and listens to what he says, he may hear all kinds of remarks and conversations and stories that seem to him to have no relevance to him nor anything to offer him in the way of spiritual guidance. With the passage of time, however, he may eventually come to realize how to derive the most valuable spiritual guidance from all the different things he heard long before. He will then see how every word he heard even many years earlier has the greater relevance to him, and he will be able to derive inspiration from every single one. He will finally understand and say, โ€œSo this is what my teacher was hinting to me then.โ€ With each new situation he finds himself in, it will dawn on him how everything he heard long ago contained all kinds of wonderful hints and guidance if he just thinks carefully about everything he heard. <br>The Rebbe illustrated his point with a story about a certain well-known tzaddik whose household included someone who was very simpleโ€”what they call a prostik. This man attended the tzaddik constantly and heard a great deal from him, but he understood nothing and did not see any relevance in what he heard. Nevertheless, he had great faith in the tzaddik and his holy words even without understanding their true meaning. He would just stand there and attend to the tzaddikโ€™s needs with complete sincerity. <br>After many years the tzaddik died. The man then started remembering all kinds of things he had heard. In every situation he found himself remembering something the tzaddik had said, and would say to himself, โ€œSo this was what the tzaddik meantโ€”what he said on such and such an occasion was a hint.โ€ With each new development he understood in retrospect what the tzaddik had meant and what he had been hinting at all those years before. Now he understood! This man became deeply pious and God-fearing, and he was accorded great respect in the town of the tzaddik. He became the leader of all the sincerely religious people there and they all followed him. <br>"
582
+ ],
583
+ [
584
+ "Once, I had been complaining to him about my problems and I said to him bitterly, \"I am worn out from my crying, my throat is hoarse, my eyes are spent from hoping for my G-d\" (Ps. 69:4). And he raised his hand and said gently, \"If so, what is there to do?\" (In other words, it is forbidden to question the ways of G-d, and G-d is surely righteous). Afterwards he answered and said to me, \"If Kind David a\"h said \"I am worn out from my crying, my throat is hoarse\", surely he meant it literally: he had already cried out so much that he was physically exhausted and his throat was literally hoarse. But you, thank G-d, still have your strength. "
585
+ ],
586
+ [
587
+ "On the subject of wars between nations and needless bloodshed, the Rebbe said, โ€œMany of the misguided follies which people in previous eras believed in, such as primitive cults like child-sacrifice to Molekh (Leviticus 20:2) and so on, have now disappeared. But so far, the pursuit of warโ€”misguided error that it isโ€”has not been abolished.โ€ The Rebbe had contempt for the scientists who developed new weapons, saying, โ€œWhat great sages they must be to figure out how to make a wonderful weapon that can kill thousands of people at once! Is there anything more foolish than to kill so many people for nothing!โ€"
588
+ ],
589
+ [
590
+ "When fires broke out here in Breslov once on a Shabbat and once on Yom Kippur, the Rebbe wanted us to follow the most lenient rulings as regards rescuing property and not to adopt the more stringent views at all. (Needless to say, the leniencies had to be halakhically acceptable: what he wanted us to avoid were unnecessary stringencies.) After Yom Kippur he raised this subject again and said that there were many halakhic responsa which gave very lenient rulings in this regard, and he said it was not right to adopt the more stringent views. He said, โ€œI have long known that there are some people who will abandon much of their devotions, indeed almost everything, because of one stringency. How much effort people put into acquiring wealth and possessions! They neglect their Torah study, their prayers and devotions and go out traveling for days on end to make money! Should they abandon everything for the sake of one stringency and then have to go out a second time and neglect their devotions all over again in order to make up the loss?โ€ <br>The Rebbe said that when he himself took money with him on a journey he was most particular to put it safely away in his inside breast pocket directly over his heart. He would check to make sure that there were not any tears or holes in the pocket. Even after all these precautions he would keep on feeling his pocket throughout the journey to see that the money was still there. There were a number of occasions when some of the Rebbeโ€™s followers lost sums of money while traveling and they came to him to complain. But the Rebbe took them to task for this and told them off for not being careful enough and not looking after their money properly. <br>"
591
+ ],
592
+ [
593
+ "Once when I was alone with the Rebbe he said to me, โ€œElijahโ€™s heart welled up inside him and he called God, โ€˜Cause of all causes and Means of all means.โ€™โ€ The Rebbe added in Yiddish, โ€œHe is der veigenish, the Pathโ€โ€”but I do not know exactly what he meant."
594
+ ],
595
+ [
596
+ "I was told that on one occasion the Rebbe spoke a great deal about the verse, โ€œBuy the truth but do not sell itโ€ (Proverbs 23:23). He asked: If the verse says not to sell the truth, then from whom should one buy it? Is it logical that the verse should say first, โ€œBuy the truthโ€ and then say, โ€œbut do not sell itโ€? If the verse says that no one should sell the truth, then whom should one buy it from? He spoke about this at length, but I did not hear what he said."
597
+ ],
598
+ [
599
+ "Someone told me that the Rebbe said, โ€œWhen one repeats a lie twice it becomes the truthโ€โ€”that is, it becomes like the truth for the person who repeats it, by virtue of his having repeated it twice. <br>He also said, โ€œSometimes a person lies in bed, making up untruths about his friend. He imagines his friend spoke against him or deliberately wronged him in some way. <br>โ€œHe starts to get agitated and angry with his friend. Before long he is burning with anger against himโ€”all for no reason, because he himself imagined it all. In actual fact his friend is quite innocent.โ€ <br>"
600
+ ],
601
+ [
602
+ "Once he spoke about why at times the true tzaddikim are unable to accomplish what they want with their prayers, for, โ€œThere are times when He listens and times when He does not listenโ€ (Zohar II, 105b)."
603
+ ],
604
+ [
605
+ "People often get depressed, especially when praying, because of various doubts and worries that come into their minds about something they think they did wrong or because of their sins. In this connection the Rebbe told me a story about the Baal Shem Tov. Once the Baal Shem Tov stood up to pray, but he found it impossible to pray because he was disturbed by his thoughts. He was worrying about the fact that he used to light his pipe with a candle made of forbidden fatโ€”which apparently meant that he was guilty of transgressing the prohibition of forbidden fat. Because of this he could not pray. The more he wanted to pray and to push this thought out of his mind, the more impossible he found it. Each time he kept on worrying that he had transgressed the prohibition of forbidden fat. It was impossible for him to even begin to pray. What did the Baal Shem Tov do? He jumped up and made an oath that he would always light his pipe with a candle made of forbidden fat. And so he didโ€”for it is a well-known fact that the Baal Shem Tov used to light his pipe with a candle made of forbidden fat."
606
+ ],
607
+ [
608
+ "Once I spoke to the Rebbe about the Chassid from Amsterdam, a well-known figure in Brody, who had made a pilgrimage to the Holy Land. I saw him in Kremenetz after his return from Israel, and I told the Rebbe I heard him say that he had already slain his yetzer hara. โ€œWhat need is there to talk about his slaying the yetzer hara,โ€ the Rebbe retorted, โ€œseeing as he fasted as much as he did?โ€ The Chassid from Amsterdam fasted a great deal. I heard from my father-in-law that he fasted from Shabbat to Shabbat a hundred and six times in succession. <br>Editorโ€™s note: The implication of this is that the Rebbe wanted to instill in his followers perfect faith in our sages. He wanted them to have such perfect faith that they would never have any doubts about them at all. They would know and believe that all the words of the sages are โ€œtrue, righteous and faithful.โ€ <br>I heard that once they discussed with the Rebbe how Rabbi Levi Yitzchak, the Rav of Berdichov, did not want to go to the mikvah on the morning of Shavuot until he was shown the Chariot that Ezekiel saw (Ezekiel 1). This surprised people greatly. โ€œAnd why should this be so amazing in your eyes?โ€ the Rebbe retorted. โ€œWas not Ezekiel also a human being?โ€ There were other occasions when the Rebbe used extravagant terms in praise of Rabbi Levi Yitzchak. I heard the Rebbe say of him that were it not for the fact that he lived in Berdichov his devotions would have taken him to the level of the Maggid of Mezeritchโ€”and according to another version, to that of the Baal Shem Tov. I also heard from one of the Rebbeโ€™s closest followers that the Rebbe said to him shortly after Rabbi Levi Yitzchakโ€™s death that he was unique in his generation. <br>Once they were telling the Rebbe about a certain tzaddik who had said of the Maggid of Mezeritch that with his every glance he saw all Seven Shepherds. The Rebbe said, โ€œAbout the Maggid one can believe everything.โ€ This is not the place to go into the other things the Rebbe said in praise of the Maggidโ€”many of which were in any case forgotten. <br>"
609
+ ],
610
+ [],
611
+ [],
612
+ [],
613
+ [
614
+ "It was said of the Baal Shem Tov that he learned all the names for all the remedies in each of the seventy languages from the Biblical section enumerating the twenty-four impure birds (Leviticus 11:13-21). I seem to remember that the Rebbe also said this of the Baal Shem Tov."
615
+ ],
616
+ [
617
+ " I heard once from the Rebbeโ€™s holy mouth about marโ€™in, nightmares, may God save us. He said, โ€œThe kelipot of the wasted seed of a person go to her [Lilith] and this causes the marโ€™in.โ€ We once heard him say that the greatest of all religious devotions is still easier than the efforts involved in making a living and acquiring worldly possessions. We see for ourselves how much effort a merchant puts into traveling to a fair or a market in time for market-day. As soon as Shabbat ends he has to start getting busy. First he must find a wagon. Then he has to expend a lot of energy hurriedly loading his wares onto the wagon. After this he has to travel through the night, driving sleep from his eyes and breaking his whole body through having to sit on top of a loaded wagon. This is besides all the other rigors of travel. After this he has to stand on his feet for the whole day in the freezing coldโ€ฆ All this effort, discomfort and hardship for a maybeโ€”maybe he will make a profit, or maybe he will lose everything, including his expenses, which is what usually happens. To make a living in this world people go to such lengths and suffer such hardshipโ€”and all for a maybe, the chance of a small profit. On the other hand, the greatest possible religious devotion is prayer. And yet, when we get up to pray, we pray and then we [succeed in] completing the prayer!"
618
+ ],
619
+ [
620
+ "I understood from a comment the Rebbe made that with each step a person takes in going from place to place he comes each time into different worlds."
621
+ ],
622
+ [
623
+ "I heard from our master, our teacher and our Rabbi, may his memory be for a blessing, that each individual has โ€œsomething in front of himโ€ and โ€œsomething behind him,โ€ each one according to his level. [It is forbidden for a person to speculate what is beyond Creation and what is prior to Creation (Chagigah 11b). [Note: Rebbe Nachman is indicating that these limits vary with each individual.]"
624
+ ],
625
+ [
626
+ "I heard him say that each day has its own blessing."
627
+ ],
628
+ [
629
+ "I heard from the Rebbe that the time for giving charity for the Land of Israel is in the month of Adar. The Rebbe said that the main reason people fall is because of pride. In actual fact, there is no such thing as a fall, because God is present in every place, for โ€œthe whole earth is full of His gloryโ€ (Isaiah 6:3). But when a person has pride, God then says, โ€œI and he cannot both dwell in the worldโ€ (Erachin 15b). This shows that all falls come about because of pride. (Hilchos Shechitah, Halacha 3, Likutei Halachos)"
630
+ ],
631
+ [
632
+ " I heard from the Rebbe that in the days of Abraham the Shekhinah, Divine Presence, was called by the name of Sarah; in the days of Isaac by the name of Rebecca; and in the days of Jacob by the names of Rachel and Leah. (Likutei Halachos Basar v'Chalav, Halachah 2). And such is brought in the Holy Zohar (Breishit 112)"
633
+ ],
634
+ [
635
+ "Faith is the last in the chain of all the spiritual qualities. Yet it is precisely through faith that one attains all other levels, for faith is โ€œthe stone that the builders rejected,โ€ which โ€œbecame the cornerstoneโ€ (Psalms 118:22). Along the same lines, the Rebbe said after teaching the lesson \"ื›ึผึดื™ ืžึฐืจึทื—ึฒืžึตื ื™ึฐื ึทื”ึฒื’ึตื\" in Likutey Moharan II, 7 that faith is the last level, yet through faith one can rise to all levels and attain Desire, which is higher than everything else. See there in the Sichos that follow Sippurei Maasiyot (Sichos HaR\"an 32) (Likutei Halachos Nedarim, Halachah 4, Ot 16)"
636
+ ],
637
+ [
638
+ "There was one extraordinary occasion when the Rebbe spoke in awesome terms about the greatness of the Creator. He spoke in a way that is impossible to describe in writing. Then immediately afterwards he began to give encouragement, saying that even if a person experiences a tremendous fall, each one in his own way, he should still strengthen himself and never ever despair, because Godโ€™s greatness is exalted even beyond the Torah, and there is a place where everything can be corrected. For teshuvah, repentance, is beyond the Torah. โ€œBut how can we achieve this?โ€ I asked. โ€œIt is possible to come to it,โ€ he replied, so long as you never despair or give up crying out, praying and pleading. The only thing is to cry out, to pray, to pleadโ€ฆnever ever tire of it. Eventually you will rise up from where you have fallen. The essence of teshuvah is to cry out to God.โ€"
639
+ ],
640
+ [
641
+ "โ€œPerfect truth and faith are things which each individual understands according to his personal capacityโ€โ€”so I heard from him directly."
642
+ ],
643
+ [
644
+ "The Rebbe once said something that implied that the basic term for holy action is tzedakah, charity."
645
+ ],
646
+ [
647
+ "The main source of hope stems from the concept of โ€œabove timeโ€ which the tzaddikim, who are the embodiment of the Mashiach, attain. This I understood from what he said shortly before his death, about how he was now going with his lesson on the verse, โ€œI have this day given birth to youโ€ (Psalms 2:7), which refers to this concept. To explain this in writing is quite impossible. From what he said, however, I understood that he was referring to the tremendous effort he was making to bring great numbers of people close to God. As yet he had not had the success he wanted: the opposition and the obstacles, physical and spiritual, were getting more and more powerful and widespread, both in general and in each individual case. Things had reached a point where the strength to resist was faltering. Many had stumbled and fallen as a result. This was the connection in which he said he revived himself with the concept of โ€œI have this day given birth to you.โ€ The idea is that God will help us to overcome everything, and in the end the truth will be revealed; we will all return to God in truth, and the former days will fall away. For all time will cease to be: everything will be merged in the concept of โ€œabove time,โ€ and there all will be set right."
648
+ ],
649
+ [
650
+ "I heard from the Rebbe that when one formulates original Torah ideas it is very beneficial to oneโ€™s [departed] father and mother. The Rebbe told me he had been speaking with someone who was complaining bitterly to him about how terrible his behavior was. This man wanted very much to draw closer to God and change his behavior for the better. But each time he tried, the temptations grew stronger and stronger. The days had turned into years and he had still not managed to extricate himself from his bad ways. But each time he would try even harder to control himself and he was always struggling to get closer to God. As the man complained how terribly he behaved, the Rebbe answered with great wisdom, saying in a tone of sincerity and simplicity, โ€œThen I have no one to speak to, because everything is totally bad.โ€ At this the man got excited and said to the Rebbe, โ€œBut I do try to fight back at times and get closer to what I should be as a Jew.โ€ โ€œOnly the slightest bit,โ€ answered the Rebbe. He then told the man to make it a practice to go with the teaching of Azamra! (Likutey Moharan I, 282). I understood the Rebbe to mean that this was precisely how he revived this man. He had already fallen so low in his own estimation that it was not possible to revive him with anything. It was only when the Rebbe told him that he was totally bad that he was startled and became excited. It was then that he started feeling a little of the holiness of the good points still inside him. Then the Rebbe told him to go with the lesson of Azamra!."
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+ {
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+ "title": "Chayei Moharan",
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+ "Introduction": [],
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+ "": [
9
+ [
10
+ "The Torah \"Be'Chatzotzrot\" (Likutei Moharan 5) was said here in Breslov on Rosh Hashanah 5563 (Monday September 27, 1802). And Rosh Hashanah that year fell on Monday and Tuesday. This was his first Rosh Hashanah living here and [the first] where I was near him. Then it was heard in the world of decrees, that it was desired to be decreed upon the world, wherein we had entered through our great sins, to bring Yisroel to war then, G-d save us. For these were the decrees that, in those days, stemmed from the kingdom of Poland, before the czar of Russia ruled our lands (may his glory be put out). And afterwards, in the beginning of his possession of our lands, this matter quieted down a little; but later it returned and awoken and it was heard in the world they wished to make many decrees that were called \"Punktrin\". And then Rabbeinu z\"l said the Torah \"Be'Chatzotzrot\". And it began (by saying) that each person must say that 'the entire world was only created for me', etc, and to provide that which is missing in the world, and to pray on its behalf to Hashem Yisbarach, etc., that is, before the decree of judgment, etc. See there, and this is a hint to the decrees, as seen above. <br>(And see in the Sefer Parparaot the wisdom written there: \"And I heard from my father of blessed memory that Rabbeinu z\"l hinted to this and it was already after the decree of judgment. But even so, Rabbeinu z\"l toiled in this many times during the year, to sweeten the judgment, until, through the achievement of his prayer, the matter was delayed, and the decree did come forth until 16 years after he was hidden from us (i.e., he passed away). There is much about this to relate, and it will be explained in another place\". See below, #6. The elders of our group told us that they once heard from Rabbeinu z\"l, that he said, in this language: \"ืึดื™ืšึฐ ื”ึธืื‘ึผ ื“ึธืืก ืึธืคึผ ื’ึดื™ืฉืึฐื˜ื•ึผืคึผึฐื˜ ืื•ึนื™ืฃ ืขึถื˜ึฐืœึดื™ื›ึถืข ืื•ึผืŸ ืฆึฐื•ึทื•ืื ึฐืฆึดื™ื’ ื™ึธืื”ืจ - I delayed this for twenty-some years\". And this was very exact, for from the time of the saying of this Torah mentioned above until the time the decree went out to the community at the end of the year 5587 was 25 years)."
11
+ ],
12
+ [],
13
+ [],
14
+ [],
15
+ [],
16
+ [
17
+ "[Pertaining to] Likutei Moharan Siman 16, โ€œReb Yochanan Mishtoโ€™eiโ€. He said this Torah on Shabbos morning in the middle of the summer of 5563 (1803 C.E.). On that occasion, a whole group of people came to him out of the blue for that Shabbos, as it was not one of the fixed times for the kibbutz at all (as has been explained elsewhere that the main times for gathering and for the kibbutz were fixed according to his decision at six times a year). At first, he was a little bit annoyed and said that we were making for ourselves Shabbosim; that is, he himself had made and fixed the Shabbosim when we would be with him, and now we had made for ourselves a Shabbos for a Kibbutz. Afterwards he said, โ€œI had wanted to do something about the decrees called โ€˜Punktinโ€™ ['cantonists'] that are being heard in the World which they desire to decree against Yisroel, chas vโ€™sholom.โ€ That is, he wanted to try hard to sweeten them and to eradicate them. \"But when I am by myself, what am I? For I myself am a simple person. Therefore, everyone came together suddenly in order that I can do what I must do about this.โ€ He then said the Torah printed in Siman #160 that concerning Elisha it is written once just Elisha, and once it says โ€˜Ish Elokimโ€™, โ€˜The man of Gโ€‘dโ€™. It is brought (Zohar Shemos 44a) that when he was alone he was called simply Elisha; but when the bnei haneviyim were with him, he was called Ish Elokim. <br>He said then Torah twice. On Shabbos eve, he said the Torah โ€œEmtzoโ€™usa dโ€™alma heichaโ€ [โ€œWhere is the centre of the World?โ€] (Likutei Moharan Section 1 Torah 24), which discusses the nine Chambers that do not bond and are unknown and no one can attain them etc. In the morning, at the daytime meal, he said the above-mentioned Torah, namely โ€œReb Yochanan Mishtoโ€™eiโ€, etc. The Rebbeโ€™s eyes were like two [bright] moons. He said then that there are seventy nations, and they are contained within Esav and Yishmoel. One of them includes thirtyโ€‘five nations, and the other one includes thirty-five nations. In the future, two Moshiachs will conquer them โ€“ Moshiach ben Yosef and Moshiach ben Dovid. In addition, there exists a Tzaddik who encompasses both Moshiachs together. He also said many other things then, more than what has been printed. The table got broken from the large crowd who were pressing themselves on him. He got annoyed and said, โ€œAre goyim sitting next to me at the table? Is it already the days of Moshiach when the goyim will come close to the Tsaddikim, as it is written, โ€˜And all the nations shall stream unto himโ€™ (Isa. 2)?โ€ This verse is relevant to the above Torah, โ€œReb Yochanan Mishtoโ€™eiโ€; see there. For this was his way, since all his speech was connected to the Torah he was busy with at the time, as is explained elsewhere. <br>Throughout that year, he was extremely busy in the matter of the โ€˜Punktinโ€™. He was very troubled by them and said that they are not an empty thing. He had no patience for those who said that for sure the โ€˜Punktinโ€™ would not actually happen, for how is it possible that Hashem yisborach could do such a thing to Klal Yisroel, chas vโ€™sholom? However, the Rebbe, zichrono livrocho, said many times that this is nonsense. For surely we find that there have already been many harsh decrees against Yisroel, may the Compassionate One protect us from now onwards. He also spoke about this a lot, how we have to be greatly afraid of these gezeiros that are being heard, chas vโ€™sholom. We should not consider them something insignificant, but rather we must very greatly beseech, pray, cry out and request compassion before Hashem yisborach; perhaps He will harken to our prayers and we will merit to annul them. For sure, prayer and supplication always help. See the Sicha relevant to the Torah โ€œLashemesh som oihel bohemโ€ (Likutei Moharan I, Torah #49) where it is further explained how very much he toiled in those times concerning the โ€˜Punktinโ€™ that were then being heard. These are the very same decrees that have been promulgated in our days, due to our many sins, sixteen years after his passing. In the merit of his prayer they were delayed until now. If only people would have obeyed him and shocked the earth and its fullness beforehand, involving themselves greatly in Prayers and Supplications to Hashem Yisborach as he had desired, for sure they would have been annulled completely."
18
+ ],
19
+ [],
20
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+ [],
23
+ [],
24
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25
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26
+ [],
27
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30
+ [],
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32
+ [],
33
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34
+ [],
35
+ [],
36
+ [],
37
+ [
38
+ "Pertaining to the essay \"Patach Rabbi Shimon\" (Likutei Moharan #60): After Rabbeinu of blessed memory said this speech he said plainly, \"Today I have said three things contrary to what the world says: <br>1) The world says that telling stories induces sleep; but I said that by story tales we awaken people from their sleep. <br>2) The world says that from talking words no one conceives [a child]; but I said that by the Tzadikโ€™s telling of words, through which he arouses people from their sleep, conception comes to barren women. <br>3) The world says that the true Tzadik of towering stature does not need much money, because why should he need money? But I said that there is such a contemplative understanding [of the Torah] for which one needs all the fortune of the world.\" <br>[Copyist's note:] I heard from one prominent follower of Rabbeinu, of blessed memory, that he heard from his holy mouth regarding his will being that they print the Story Tales also in the Yiddish language that we speak; and he said at that time that it can easily happen that a woman who is barren would read some story from them and thereby conceive for goodly offspring and be privileged to have children; this is the extent of what I heard. [And there is support for this from what is explained in that aforementioned essay, that via these story tales a barren woman becomes impregnated.] "
39
+ ],
40
+ [],
41
+ [],
42
+ [],
43
+ [],
44
+ [],
45
+ [],
46
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47
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48
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53
+ [],
54
+ [],
55
+ [],
56
+ [],
57
+ [],
58
+ [],
59
+ [],
60
+ [
61
+ "Before revealing the matter printed in LM II #68 regarding the tzaddik, that he needs to leave children and students, which pertains to the Torah โ€œKi merachamam yenahagemโ€ [LM II] #7, he said that there have been many great figures who each accomplished and repaired what they repaired and then it stopped. And his meaning was regarding the illumination with which they lit up the minds of their students, drawing many men to Hashem Yitbarakh, but afterwards their illumination stopped. But we need to do something that will never stop; that these men will make other men, and they will make more men, and thus for ever. <br>And something similar I had already heard: that it is obligatory that our followers illuminate their friends and students. And each one is obligated to perform some action and illuminate his friend, and his friend his friend. For, the tree has branches, and out of these branches emerge more branches, and so on, etc. And his statement is already recorded elsewhere [LM #229], where he said, โ€œMy fire will burn forever without going out.โ€ And he said it in Yiddish in these words, \"Mayn fayeril vet shoyn tluen biz Mashiakh vet kumen/ My fire will burn intermittently all the way until Messiah comes!\" <br>And the beginning of that conversation, regarding a son and pupil, began by him entering from his room [of his beit midrash] to the other room, toward his larger house, and he stood by the doorway from where he came out of his room, and found us standing before him, namely I, my friend, and his son in law R' Yoske aโ€h. And he began to speak with his son in law and said to him, โ€œI heard that you learned today,โ€ and he began to chide him lovingly that he should hold fast to his studies, and he said, โ€œIsn't it good and beautiful to learn first and then afterwards go to the market to tradeโ€ etc. <br>And later he spoke up and said, โ€œDon't I also learn as well? And my learning is a novelty! And he began to speak gloriously of himself, declaring, โ€œI can learn; I can show the biggest lamdan of all of them that he still can't learn at all and doesn't know at all. And conversely, I can show the little ones that they are close to Hashem Yitbarakh and the Torah etc.โ€ And he entered from this conversation to that one, and revealed the whole matter stated there, regarding a son and student, that those who reside above ask specifically, \"Ayeh mekom kevodo/Where is the place of his glory?\" and conversely those who reside below say, \"\"Melo khol-ha'aretz kevodo/The whole world is full of His glory;\" see there and understand thoroughly. Fortunate is the time and the second when we were privileged to hear this from his holy mouth himself. If we had not come into the world except to hear this, dayenu/it would be enough. And thus regarding each and every utterance that I heard from his holy mouth. โ€œWith what shall I come before Hashem, after all he has bestowed on us? What shall I return to Hashem for all his benefits to me?โ€"
62
+ ],
63
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64
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69
+ [],
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+ [],
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+ [],
74
+ [],
75
+ [],
76
+ [
77
+ "The tale of the Burgher [#10], he told after they first talked in his presence regarding a document written with golden letters [and such a document is mentioned in the tale], and this was after Purim 569; before Purim he told the story of the Clever Man and the Simple Man [#9]."
78
+ ],
79
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92
+ [
93
+ "Pertaining to the Alef-Beit [aka Sefer haMidot], regarding medicine, [something] which is recorded elsewhere: He said he had [a section] in the Alef-Beit, letter Reish, on refuah/medicine, where all the remedies were written, and there was no illness in the world that did not have a remedy written there. However, he did not want to publish it, and he burned it."
94
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424
+ "He said, \"My Rosh Hashanah is above everything. And what has been a wonder to me is that if my followers believe me then why are not all of my followers heedful that they should all be [present] on Rosh Hashanah; no man should be missing! For, my whole thing is Rosh Hashanah.\" And he ordered to make an announcement that whoever turns to his sound and follows him should be at Rosh Hashanah by him, no man missing. And whoever is privileged to be at Rosh Hashanah is entitled to be very, very happy; \"Ikhlu [ma`adanim] ushthu mamthakim... ki chedhvath Hashem hi ma`uzekhem/Eat [delicacies] and drink the sweet... for the joy of Hashem is your strength\" [Neh. 8:10] โ€” this refers to Rosh Hashanah."
425
+ ],
426
+ [],
427
+ [],
428
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429
+ [
430
+ "From philosophical books etc. he told us many times and absolutely forbade us to even look at them at all. He elaborated on the severity of this prohibition because these books confuse one's religious views with alien views that do not agree at all with the views of our Holy Torah. [The authors of these philosophical books] also do not believe in demons whereas all the words of the Talmudic Sages say the opposite. Specifically, now that we've merited the [revelation of] the Zohar, the books of the Arizal and the Baal Shem Tov of blessed memory and similar works which are all established on Ruach Hakodesh and inspire a person very much in worship of God one who wishes to have pity on himself will distance himself greatly from the philosophy books that some of the authorities of old wrote such as certain commentaries printed in the Mikraot Gedolot which investigate things philosophically and similar things which need not be specified. He said also that one shouldn't study the book Akedat Yitzchak. He said this despite the fact that the book is [philosophically] kosher on the grounds that he brings the words and questions of the philosophers. So too the [first chapter of]Chovot Halevavot [entitled] The Gate of Unity, The Book of Principles [Sefer Haikarim] and Maimonides's Treatise on Logic and Guide for the Perplexed. All other similar works are all absolutely forbidden to learn because they damage and confuse the holy faith. Praiseworthy is he who knows nothing of them and walks in simple uprightness for [philosophical speculation] is not the portion of Jacob etc. and he said that according to their small words the Holy one-blessed be he cannot change the creation even a little even a fly etc. All this is confusion engendered by the views of their wisdom [i.e by the views of the philosophers.] He said furthermore that it is written furthermore in their books, \"Can God make a triangle a square?\" Our Rebbe of blessed memory said, \"I believe that God, blessed be he, can indeed make a triangle a square because the ways of God are hidden.\" He already explained this many times yet failed it necessary to emphasize and reteach this warning so many times due to the severity of the prohibition of this stumbling block relating to our holy faith. Our Rebbe would repeat this warning endlessly. Everytime he spoke from these books he emphasized repeatedly the absolute prohibition to learn these books of philosophy. He cautioned us to distance ourselves very much from them and not to even look into them at all. It needn't even be said that one must definitely distance oneself from the compositions of our latter-day philosophers if one wishes to save his soul from the well of destruction so his entire world isn't absolutely destroyed, God forbid. Our Rebbe, of blessed memory, was wont to praise God for sending us the faithful one of his house, our master Moses of blessed memory, who took us out of confusion and gave us the Torah and commanded us to believe in God without any philosophical inquiry and to fulfill all the words of the Torah and their commandments in their simple sense. Praiseworthy is he who walks in simplicity etc. (Furthermore, Maimonides in his law code brings some philosophical queries like in Laws of the Foundations of the Torah and Laws of Human Dispositions and in the beginning of Laws of Idolatry one should also flee from them and not look at them at all. One must also flee from any place where he spoke about philosophy.)"
431
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+ [
568
+ "When he spoke about trying to bring people closer to God he made light of those who only try to work with simple peopleโ€”the poor and needy, the ignorant and so on. The main effort should go into working with people of influence. Such people are very hard to bring closer, and if one succeeds with them it is a great merit for him. To bring these great souls closer to God is a major achievement. The simple, ordinary people will then automatically follow, for they are inevitably influenced by those on a higher level than themselves who have found their way to the truth, to God. <br>I asked him who is considered on a higher level. He answered impatiently, as if I had asked something very obvious, โ€œWhoever is more learned is more important; whoever is wealthier is more important; whoever has a better lineage is more important.โ€ The implication was that anyone who is distinguished whether by his own wealth, his learning or lineage surely has a greater, higher soul, and likewise a stronger yetzer hara. He also has a larger number of souls under him. This is why the main effort should go into working with the leaders of the younger generation in a given placeโ€”the children of the wealthy and those with a high caliber in learning. Then the simple people will automatically come closer to God. <br>The Rebbe himself would not try to work with old people, only with the young; see the Aleph-Bet Book, Teshuvah B4: โ€œIt is easier to get the young to return to God than the old.โ€ One old man told me that once when he was with the Rebbe for Shavuot in Zaslov, he said to him, โ€œRebbe, bring me closer to you.โ€ The Rebbe answered him, โ€œI cannot bring old people closer.โ€ Then the Rebbe smiled and said, โ€œTell me, is it really true that I canโ€™t? Of course I can bring old people closer as well!โ€ Even so this old man was never as strongly attached to the Rebbe as the young people (see Likutey Moharan I, 206 on the difference between those of tender years and the old). We have seen and heard about several cases showing the difficulties of bringing old people closer. <br>"
569
+ ],
570
+ [
571
+ "The Rebbe said: When a person is close to a true tzaddik for many years, and attends to his needs and listens to what he says, he may hear all kinds of remarks and conversations and stories that seem to him to have no relevance to him nor anything to offer him in the way of spiritual guidance. With the passage of time, however, he may eventually come to realize how to derive the most valuable spiritual guidance from all the different things he heard long before. He will then see how every word he heard even many years earlier has the greater relevance to him, and he will be able to derive inspiration from every single one. He will finally understand and say, โ€œSo this is what my teacher was hinting to me then.โ€ With each new situation he finds himself in, it will dawn on him how everything he heard long ago contained all kinds of wonderful hints and guidance if he just thinks carefully about everything he heard. <br>The Rebbe illustrated his point with a story about a certain well-known tzaddik whose household included someone who was very simpleโ€”what they call a prostik. This man attended the tzaddik constantly and heard a great deal from him, but he understood nothing and did not see any relevance in what he heard. Nevertheless, he had great faith in the tzaddik and his holy words even without understanding their true meaning. He would just stand there and attend to the tzaddikโ€™s needs with complete sincerity. <br>After many years the tzaddik died. The man then started remembering all kinds of things he had heard. In every situation he found himself remembering something the tzaddik had said, and would say to himself, โ€œSo this was what the tzaddik meantโ€”what he said on such and such an occasion was a hint.โ€ With each new development he understood in retrospect what the tzaddik had meant and what he had been hinting at all those years before. Now he understood! This man became deeply pious and God-fearing, and he was accorded great respect in the town of the tzaddik. He became the leader of all the sincerely religious people there and they all followed him. <br>"
572
+ ],
573
+ [
574
+ "Once, I had been complaining to him about my problems and I said to him bitterly, \"I am worn out from my crying, my throat is hoarse, my eyes are spent from hoping for my G-d\" (Ps. 69:4). And he raised his hand and said gently, \"If so, what is there to do?\" (In other words, it is forbidden to question the ways of G-d, and G-d is surely righteous). Afterwards he answered and said to me, \"If Kind David a\"h said \"I am worn out from my crying, my throat is hoarse\", surely he meant it literally: he had already cried out so much that he was physically exhausted and his throat was literally hoarse. But you, thank G-d, still have your strength. "
575
+ ],
576
+ [
577
+ "On the subject of wars between nations and needless bloodshed, the Rebbe said, โ€œMany of the misguided follies which people in previous eras believed in, such as primitive cults like child-sacrifice to Molekh (Leviticus 20:2) and so on, have now disappeared. But so far, the pursuit of warโ€”misguided error that it isโ€”has not been abolished.โ€ The Rebbe had contempt for the scientists who developed new weapons, saying, โ€œWhat great sages they must be to figure out how to make a wonderful weapon that can kill thousands of people at once! Is there anything more foolish than to kill so many people for nothing!โ€"
578
+ ],
579
+ [
580
+ "When fires broke out here in Breslov once on a Shabbat and once on Yom Kippur, the Rebbe wanted us to follow the most lenient rulings as regards rescuing property and not to adopt the more stringent views at all. (Needless to say, the leniencies had to be halakhically acceptable: what he wanted us to avoid were unnecessary stringencies.) After Yom Kippur he raised this subject again and said that there were many halakhic responsa which gave very lenient rulings in this regard, and he said it was not right to adopt the more stringent views. He said, โ€œI have long known that there are some people who will abandon much of their devotions, indeed almost everything, because of one stringency. How much effort people put into acquiring wealth and possessions! They neglect their Torah study, their prayers and devotions and go out traveling for days on end to make money! Should they abandon everything for the sake of one stringency and then have to go out a second time and neglect their devotions all over again in order to make up the loss?โ€ <br>The Rebbe said that when he himself took money with him on a journey he was most particular to put it safely away in his inside breast pocket directly over his heart. He would check to make sure that there were not any tears or holes in the pocket. Even after all these precautions he would keep on feeling his pocket throughout the journey to see that the money was still there. There were a number of occasions when some of the Rebbeโ€™s followers lost sums of money while traveling and they came to him to complain. But the Rebbe took them to task for this and told them off for not being careful enough and not looking after their money properly. <br>"
581
+ ],
582
+ [
583
+ "Once when I was alone with the Rebbe he said to me, โ€œElijahโ€™s heart welled up inside him and he called God, โ€˜Cause of all causes and Means of all means.โ€™โ€ The Rebbe added in Yiddish, โ€œHe is der veigenish, the Pathโ€โ€”but I do not know exactly what he meant."
584
+ ],
585
+ [
586
+ "I was told that on one occasion the Rebbe spoke a great deal about the verse, โ€œBuy the truth but do not sell itโ€ (Proverbs 23:23). He asked: If the verse says not to sell the truth, then from whom should one buy it? Is it logical that the verse should say first, โ€œBuy the truthโ€ and then say, โ€œbut do not sell itโ€? If the verse says that no one should sell the truth, then whom should one buy it from? He spoke about this at length, but I did not hear what he said."
587
+ ],
588
+ [
589
+ "Someone told me that the Rebbe said, โ€œWhen one repeats a lie twice it becomes the truthโ€โ€”that is, it becomes like the truth for the person who repeats it, by virtue of his having repeated it twice. <br>He also said, โ€œSometimes a person lies in bed, making up untruths about his friend. He imagines his friend spoke against him or deliberately wronged him in some way. <br>โ€œHe starts to get agitated and angry with his friend. Before long he is burning with anger against himโ€”all for no reason, because he himself imagined it all. In actual fact his friend is quite innocent.โ€ <br>"
590
+ ],
591
+ [
592
+ "Once he spoke about why at times the true tzaddikim are unable to accomplish what they want with their prayers, for, โ€œThere are times when He listens and times when He does not listenโ€ (Zohar II, 105b)."
593
+ ],
594
+ [
595
+ "People often get depressed, especially when praying, because of various doubts and worries that come into their minds about something they think they did wrong or because of their sins. In this connection the Rebbe told me a story about the Baal Shem Tov. Once the Baal Shem Tov stood up to pray, but he found it impossible to pray because he was disturbed by his thoughts. He was worrying about the fact that he used to light his pipe with a candle made of forbidden fatโ€”which apparently meant that he was guilty of transgressing the prohibition of forbidden fat. Because of this he could not pray. The more he wanted to pray and to push this thought out of his mind, the more impossible he found it. Each time he kept on worrying that he had transgressed the prohibition of forbidden fat. It was impossible for him to even begin to pray. What did the Baal Shem Tov do? He jumped up and made an oath that he would always light his pipe with a candle made of forbidden fat. And so he did๏ฟฝ๏ฟฝfor it is a well-known fact that the Baal Shem Tov used to light his pipe with a candle made of forbidden fat."
596
+ ],
597
+ [
598
+ "Once I spoke to the Rebbe about the Chassid from Amsterdam, a well-known figure in Brody, who had made a pilgrimage to the Holy Land. I saw him in Kremenetz after his return from Israel, and I told the Rebbe I heard him say that he had already slain his yetzer hara. โ€œWhat need is there to talk about his slaying the yetzer hara,โ€ the Rebbe retorted, โ€œseeing as he fasted as much as he did?โ€ The Chassid from Amsterdam fasted a great deal. I heard from my father-in-law that he fasted from Shabbat to Shabbat a hundred and six times in succession. <br>Editorโ€™s note: The implication of this is that the Rebbe wanted to instill in his followers perfect faith in our sages. He wanted them to have such perfect faith that they would never have any doubts about them at all. They would know and believe that all the words of the sages are โ€œtrue, righteous and faithful.โ€ <br>I heard that once they discussed with the Rebbe how Rabbi Levi Yitzchak, the Rav of Berdichov, did not want to go to the mikvah on the morning of Shavuot until he was shown the Chariot that Ezekiel saw (Ezekiel 1). This surprised people greatly. โ€œAnd why should this be so amazing in your eyes?โ€ the Rebbe retorted. โ€œWas not Ezekiel also a human being?โ€ There were other occasions when the Rebbe used extravagant terms in praise of Rabbi Levi Yitzchak. I heard the Rebbe say of him that were it not for the fact that he lived in Berdichov his devotions would have taken him to the level of the Maggid of Mezeritchโ€”and according to another version, to that of the Baal Shem Tov. I also heard from one of the Rebbeโ€™s closest followers that the Rebbe said to him shortly after Rabbi Levi Yitzchakโ€™s death that he was unique in his generation. <br>Once they were telling the Rebbe about a certain tzaddik who had said of the Maggid of Mezeritch that with his every glance he saw all Seven Shepherds. The Rebbe said, โ€œAbout the Maggid one can believe everything.โ€ This is not the place to go into the other things the Rebbe said in praise of the Maggidโ€”many of which were in any case forgotten. <br>"
599
+ ],
600
+ [],
601
+ [],
602
+ [],
603
+ [
604
+ "It was said of the Baal Shem Tov that he learned all the names for all the remedies in each of the seventy languages from the Biblical section enumerating the twenty-four impure birds (Leviticus 11:13-21). I seem to remember that the Rebbe also said this of the Baal Shem Tov."
605
+ ],
606
+ [
607
+ " I heard once from the Rebbeโ€™s holy mouth about marโ€™in, nightmares, may God save us. He said, โ€œThe kelipot of the wasted seed of a person go to her [Lilith] and this causes the marโ€™in.โ€ We once heard him say that the greatest of all religious devotions is still easier than the efforts involved in making a living and acquiring worldly possessions. We see for ourselves how much effort a merchant puts into traveling to a fair or a market in time for market-day. As soon as Shabbat ends he has to start getting busy. First he must find a wagon. Then he has to expend a lot of energy hurriedly loading his wares onto the wagon. After this he has to travel through the night, driving sleep from his eyes and breaking his whole body through having to sit on top of a loaded wagon. This is besides all the other rigors of travel. After this he has to stand on his feet for the whole day in the freezing coldโ€ฆ All this effort, discomfort and hardship for a maybeโ€”maybe he will make a profit, or maybe he will lose everything, including his expenses, which is what usually happens. To make a living in this world people go to such lengths and suffer such hardshipโ€”and all for a maybe, the chance of a small profit. On the other hand, the greatest possible religious devotion is prayer. And yet, when we get up to pray, we pray and then we [succeed in] completing the prayer!"
608
+ ],
609
+ [
610
+ "I understood from a comment the Rebbe made that with each step a person takes in going from place to place he comes each time into different worlds."
611
+ ],
612
+ [
613
+ "I heard from our master, our teacher and our Rabbi, may his memory be for a blessing, that each individual has โ€œsomething in front of himโ€ and โ€œsomething behind him,โ€ each one according to his level. [It is forbidden for a person to speculate what is beyond Creation and what is prior to Creation (Chagigah 11b). [Note: Rebbe Nachman is indicating that these limits vary with each individual.]"
614
+ ],
615
+ [
616
+ "I heard him say that each day has its own blessing."
617
+ ],
618
+ [
619
+ "I heard from the Rebbe that the time for giving charity for the Land of Israel is in the month of Adar. The Rebbe said that the main reason people fall is because of pride. In actual fact, there is no such thing as a fall, because God is present in every place, for โ€œthe whole earth is full of His gloryโ€ (Isaiah 6:3). But when a person has pride, God then says, โ€œI and he cannot both dwell in the worldโ€ (Erachin 15b). This shows that all falls come about because of pride. (Hilchos Shechitah, Halacha 3, Likutei Halachos)"
620
+ ],
621
+ [
622
+ " I heard from the Rebbe that in the days of Abraham the Shekhinah, Divine Presence, was called by the name of Sarah; in the days of Isaac by the name of Rebecca; and in the days of Jacob by the names of Rachel and Leah. (Likutei Halachos Basar v'Chalav, Halachah 2). And such is brought in the Holy Zohar (Breishit 112)"
623
+ ],
624
+ [
625
+ "Faith is the last in the chain of all the spiritual qualities. Yet it is precisely through faith that one attains all other levels, for faith is โ€œthe stone that the builders rejected,โ€ which โ€œbecame the cornerstoneโ€ (Psalms 118:22). Along the same lines, the Rebbe said after teaching the lesson \"ื›ึผึดื™ ืžึฐืจึทื—ึฒืžึตื ื™ึฐื ึทื”ึฒื’ึตื\" in Likutey Moharan II, 7 that faith is the last level, yet through faith one can rise to all levels and attain Desire, which is higher than everything else. See there in the Sichos that follow Sippurei Maasiyot (Sichos HaR\"an 32) (Likutei Halachos Nedarim, Halachah 4, Ot 16)"
626
+ ],
627
+ [
628
+ "There was one extraordinary occasion when the Rebbe spoke in awesome terms about the greatness of the Creator. He spoke in a way that is impossible to describe in writing. Then immediately afterwards he began to give encouragement, saying that even if a person experiences a tremendous fall, each one in his own way, he should still strengthen himself and never ever despair, because Godโ€™s greatness is exalted even beyond the Torah, and there is a place where everything can be corrected. For teshuvah, repentance, is beyond the Torah. โ€œBut how can we achieve this?โ€ I asked. โ€œIt is possible to come to it,โ€ he replied, so long as you never despair or give up crying out, praying and pleading. The only thing is to cry out, to pray, to pleadโ€ฆnever ever tire of it. Eventually you will rise up from where you have fallen. The essence of teshuvah is to cry out to God.โ€"
629
+ ],
630
+ [
631
+ "โ€œPerfect truth and faith are things which each individual understands according to his personal capacityโ€โ€”so I heard from him directly."
632
+ ],
633
+ [
634
+ "The Rebbe once said something that implied that the basic term for holy action is tzedakah, charity."
635
+ ],
636
+ [
637
+ "The main source of hope stems from the concept of โ€œabove timeโ€ which the tzaddikim, who are the embodiment of the Mashiach, attain. This I understood from what he said shortly before his death, about how he was now going with his lesson on the verse, โ€œI have this day given birth to youโ€ (Psalms 2:7), which refers to this concept. To explain this in writing is quite impossible. From what he said, however, I understood that he was referring to the tremendous effort he was making to bring great numbers of people close to God. As yet he had not had the success he wanted: the opposition and the obstacles, physical and spiritual, were getting more and more powerful and widespread, both in general and in each individual case. Things had reached a point where the strength to resist was faltering. Many had stumbled and fallen as a result. This was the connection in which he said he revived himself with the concept of โ€œI have this day given birth to you.โ€ The idea is that God will help us to overcome everything, and in the end the truth will be revealed; we will all return to God in truth, and the former days will fall away. For all time will cease to be: everything will be merged in the concept of โ€œabove time,โ€ and there all will be set right."
638
+ ],
639
+ [
640
+ "I heard from the Rebbe that when one formulates original Torah ideas it is very beneficial to oneโ€™s [departed] father and mother. The Rebbe told me he had been speaking with someone who was complaining bitterly to him about how terrible his behavior was. This man wanted very much to draw closer to God and change his behavior for the better. But each time he tried, the temptations grew stronger and stronger. The days had turned into years and he had still not managed to extricate himself from his bad ways. But each time he would try even harder to control himself and he was always struggling to get closer to God. As the man complained how terribly he behaved, the Rebbe answered with great wisdom, saying in a tone of sincerity and simplicity, โ€œThen I have no one to speak to, because everything is totally bad.โ€ At this the man got excited and said to the Rebbe, โ€œBut I do try to fight back at times and get closer to what I should be as a Jew.โ€ โ€œOnly the slightest bit,โ€ answered the Rebbe. He then told the man to make it a practice to go with the teaching of Azamra! (Likutey Moharan I, 282). I understood the Rebbe to mean that this was precisely how he revived this man. He had already fallen so low in his own estimation that it was not possible to revive him with anything. It was only when the Rebbe told him that he was totally bad that he was startled and became excited. It was then that he started feeling a little of the holiness of the good points still inside him. Then the Rebbe told him to go with the lesson of Azamra!."
641
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642
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48
+ "Laws of Passover": [],
49
+ "Laws of Counter the Omer": [],
50
+ "Laws of the Shavuot Festival": [],
51
+ "Laws of the Festival Day": [],
52
+ "Laws of the Week Days of a Festival": [],
53
+ "Laws of the Ninth of Av and Other Fast Days": [],
54
+ "Laws of the New Year": [],
55
+ "Laws of the Day of Atonement": [],
56
+ "Laws of the Festival of Booths": [],
57
+ "Laws of the Palm Branch": [],
58
+ "Laws of the Hoshana Rabba Festival": [],
59
+ "Laws of the Hannukah Festival": [
60
+ [],
61
+ [],
62
+ [],
63
+ [],
64
+ [],
65
+ [
66
+ [
67
+ "",
68
+ "",
69
+ "3. This is a wondrous piece of advice that is applicable to every person to help them get out of the depths of darkness and obscurity, by means of truth - which is Godโ€™s own light, as it were, in the manner of, โ€œGod is my light.โ€ For the Blessed God is the essence of truth.",
70
+ "4. And this is the nature of the Chanukah candles. For Chanukah is a time of prayer and praise of the Blessed God, as it is written, โ€œthey established these eight days of Chanukah to give thanks and praise etc.โ€ For at that time, great miracles occurred and we say [the prayer] Al Hanissim (for all of the miracles) etc. And miracles are the quality of prayer which is beyond nature, as was explained above, and the main essence of prayer is truth, which is a light that shines to bring a person out of darkness, as explained above. And this is the quality of the Chanukah candles, which is the quality of โ€œsend Your light and Your truth etc.โ€ (Psalms 43:3). For it is known that the miracle of Chanukah, and likewise all miracles that similarly occur in all periods and each and every year - that is, when the โ€œwicked kingdom grew in power to cause them to forget Your Torah and to turn them away from Your desired laws.โ€ And likewise in each and every individual in every time, when the Other Side grows in power and spreads itself out upon the individual, seeking to overcome them and prevent them from serving God in any which way, God forbid, and they said โ€œwrite for yourselves on the horn of an ox that โ€˜you have no portion [with the God of Israel]โ€™ etc.โ€ then, there is no advice or strategy to save oneโ€™s soul other than [turning to] the truth. Meaning, that one ensures, according to their own level, to draw themselves only toward the truth of truth, and to look only to truth - in truth. And likewise in prayer, even if it is impossible for someone to pray at all, even so they may nonetheless seek to speak an utterance of prayer truthfully. And then the truth will illuminate a way for this person to lead them out of their darkness, as explained above. And this is the quality of the Chanukah candles, which is the quality of the light of truth, in the manner of โ€œsend Your light and Your truth etc.โ€ (Psalms 43:3), as explained above. For by means of this one can step out of the darkness and be able to pray, which is the aspect of the days of Chanukah that were established [as days of] prayer, โ€œto give thanks and praiseโ€ etc. And for this reason, the Chanukah candles [are positioned] lower than ten handbreadths, for the Shechina [Divine Presence] never lowered itself beneath ten [handbreadths], and therefore that is the place where they grab hold. And it is there specifically that we light the Chanukah candles close to the doorway, in the manner of โ€œthe opening of your words will shine, etc.โ€ (Psalms 119:130) to show that it is specifically below ten handbreadths - in the very place that the Other Side grabs hold - that there too we can find the doorway to draw close to holiness through the light of truth. That we can draw the truth to there as well, and through the light of truth - which is the Chanukah candles - we can come close to the Blessed God in every place, even below ten handbreadths where there is no presence of the Shechina; there too we can find the opening by means of the light of truth...\n"
71
+ ]
72
+ ]
73
+ ],
74
+ "Laws of the Four Festive Torah Portions": [],
75
+ "Laws of Purim": []
76
+ },
77
+ "Yoreh Deah": {
78
+ "Laws of Slaughtering": [],
79
+ "Laws of Unfit Animals": [],
80
+ "Laws of Priestly Gifts": [],
81
+ "Laws of a Limb from a Live Animal": [],
82
+ "Laws of Meat that was Unobserved": [],
83
+ "Laws of Fat and Blood": [],
84
+ "Laws of Blood": [],
85
+ "Laws of Salting": [],
86
+ "Laws of Domesticated and Undomesticated Animals": [],
87
+ "Laws of Things that Come from a Live Animal": [],
88
+ "Laws of Birds": [],
89
+ "Laws of Fish": [],
90
+ "Laws of Insects": [],
91
+ "Laws of Eggs": [],
92
+ "Laws of Meat and Milk": [],
93
+ "Laws of Mixtures": [],
94
+ "Laws of Non Jewish Food": [],
95
+ "Laws of Kashering Vessels": [],
96
+ "Laws of Taste Transfer": [],
97
+ "Laws of Libational Wine": [],
98
+ "Laws of Wine Vessels": [],
99
+ "Laws of Idol Worship": [],
100
+ "Laws of Interest": [],
101
+ "Laws of Idolatrous Practices": [],
102
+ "Laws of Sourcerers and Enchanters": [],
103
+ "Laws of Shaving and Tatooing": [],
104
+ "Laws of Shaving": [],
105
+ "Laws of Forbidden Dresss": [],
106
+ "Laws of a Menstruant": [],
107
+ "Laws of Ritual Baths": [],
108
+ "Laws of Vows": [],
109
+ "Laws of Oaths": [],
110
+ "Laws of Honouring One's Father and Mother": [],
111
+ "Laws of Honouring One's Rabbi and a Torah Scholar": [],
112
+ "Laws of Teachers": [],
113
+ "Laws of Torah Study": [],
114
+ "Laws of Charity": [],
115
+ "Laws of Circumcision": [],
116
+ "Laws of Slaves": [],
117
+ "Laws of Converts": [],
118
+ "Laws of a Torah Scroll": [],
119
+ "Laws of a Mezuzah": [],
120
+ "Laws of Sending Away the Mother Bird": [],
121
+ "Laws of New Grain": [],
122
+ "Laws of Three Year Old Trees": [],
123
+ "Laws of Mixed Crops": [],
124
+ "Laws of Mixed Breeding": [],
125
+ "Laws of Fobidden Fabric Blends": [],
126
+ "Laws of Redeeming the Firstborn": [],
127
+ "Laws of Firstborn Kosher Animals": [],
128
+ "Laws of Firstborn Donkey": [],
129
+ "Laws of Separating From Dough": [],
130
+ "Laws of Tithes": [],
131
+ "Laws of First Shearings": []
132
+ },
133
+ "Even HaEzer": {
134
+ "Laws of Procreation": [],
135
+ "Laws of Matrimony": [],
136
+ "Laws of Sanctification": [],
137
+ "Laws of a Bill of Marriage": [],
138
+ "Laws of a Bill of Divorce": [],
139
+ "Laws of Levirate Marriage": [],
140
+ "Laws of Adulterer": [],
141
+ "Laws of Rape and Seduction": []
142
+ },
143
+ "Choshen Mishpat": {
144
+ "Laws for Judges": [],
145
+ "Laws of Testimony": [],
146
+ "Laws of Loans": [],
147
+ "Laws of Plaintiffs and Defendants": [],
148
+ "Laws of Collecting Loans": [],
149
+ "Laws of Collecting Loans from Orphans": [],
150
+ "Laws of Collecting Loans from Purchasers and Laws Designated Collection": [],
151
+ "Laws of an Agent Collecting Debts and Authorisation": [],
152
+ "Laws of Authorisation": [],
153
+ "Laws of Guaranteeing": [],
154
+ "Laws of Movable Property": [],
155
+ "Laws of Immovable Property": [],
156
+ "Laws of Neighbor Damages": [],
157
+ "Laws of Immovable Partnerships": [],
158
+ "Laws of Divisions of Partnerships": [],
159
+ "Laws of Boundaries": [],
160
+ "Laws of Partners": [],
161
+ "Laws of Emissaries": [],
162
+ "Laws of Buying and Selling": [],
163
+ "Laws of Over and Under Charging": [],
164
+ "Laws of a Deathly Ill Person": [],
165
+ "Laws of Unloading and Loading": [],
166
+ "Laws of Ownerless Property and Property of Non Jews": [],
167
+ "Laws of Inheritance": [],
168
+ "Laws of an Apotropos": [],
169
+ "Laws of Deposit and Four Guards": [],
170
+ "Laws for Paid Guardians": [],
171
+ "Laws of Artisans": [],
172
+ "Laws of Hiring": [],
173
+ "Laws of Leasing and Contract Work": [],
174
+ "Laws of Hiring Labourers": [],
175
+ "Laws of Borrowing": [],
176
+ "Laws of Theft": [],
177
+ "Laws of Stealing": [],
178
+ "Laws of Damages": [],
179
+ "Laws of Causing a Loss and Reporting to Government": [],
180
+ "Laws of Monetary Damages": [],
181
+ "Laws of Injuring a Person": [],
182
+ "Laws of Roof Rails and Preservation of Life": []
183
+ }
184
+ },
185
+ "schema": {
186
+ "heTitle": "ืœื™ืงื•ื˜ื™ ื”ืœื›ื•ืช",
187
+ "enTitle": "Likutei Halakhot",
188
+ "key": "Likutei Halakhot",
189
+ "nodes": [
190
+ {
191
+ "heTitle": "ื”ืงื“ืžืช ื”ืžื—ื‘ืจ",
192
+ "enTitle": "Author's Introduction"
193
+ },
194
+ {
195
+ "heTitle": "ืื•ืจื— ื—ื™ื™ื",
196
+ "enTitle": "Orach Chaim",
197
+ "nodes": [
198
+ {
199
+ "heTitle": "ื”ืœื›ื•ืช ื”ืฉื›ืžืช ื”ื‘ื•ืงืจ",
200
+ "enTitle": "Laws of Morning Conduct"
201
+ },
202
+ {
203
+ "heTitle": "ื”ืœื›ื•ืช ื ื˜ื™ืœืช ื™ื“ื™ื ืฉื—ืจื™ืช",
204
+ "enTitle": "Laws of Morning Hand Washing"
205
+ },
206
+ {
207
+ "heTitle": "ื”ืœื›ื•ืช ืฆื™ืฆื™ืช",
208
+ "enTitle": "Laws of Fringes"
209
+ },
210
+ {
211
+ "heTitle": "ื”ืœื›ื•ืช ืชืคื™ืœื™ืŸ",
212
+ "enTitle": "Laws of Phylacteries"
213
+ },
214
+ {
215
+ "heTitle": "ื”ืœื›ื•ืช ื‘ืจื›ืช ื”ืฉื—ืจ",
216
+ "enTitle": "Laws for Morning Blessings"
217
+ },
218
+ {
219
+ "heTitle": "ื”ืœื›ื•ืช ื‘ืจื›ื•ืช ื”ืชื•ืจื”",
220
+ "enTitle": "Laws of Torah Blessings"
221
+ },
222
+ {
223
+ "heTitle": "ื”ืœื›ื•ืช ืงื“ื™ืฉ",
224
+ "enTitle": "Laws of Kaddish"
225
+ },
226
+ {
227
+ "heTitle": "ื”ืœื›ื•ืช ืงืจื™ืืช ืฉืžืข",
228
+ "enTitle": "Laws of Reciting Shema"
229
+ },
230
+ {
231
+ "heTitle": "ื”ืœื›ื•ืช ืชืคืœื”",
232
+ "enTitle": "Laws of Prayer"
233
+ },
234
+ {
235
+ "heTitle": "ื”ืœื›ื•ืช ื ืฉื™ืืช ื›ืคื™ื",
236
+ "enTitle": "Laws of Priestly Blessings"
237
+ },
238
+ {
239
+ "heTitle": "ื”ืœื›ื•ืช ื ืคื™ืœืช ืืคื™ื",
240
+ "enTitle": "Laws of Tachanun"
241
+ },
242
+ {
243
+ "heTitle": "ื”ืœื›ื•ืช ืงื“ื•ืฉื” ื“ืกื™ื“ืจื",
244
+ "enTitle": "Laws of Sidra Kaddish"
245
+ },
246
+ {
247
+ "heTitle": "ื”ืœื›ื•ืช ืงืจื™ืืช ื”ืชื•ืจื”",
248
+ "enTitle": "Laws of Reading the Torah"
249
+ },
250
+ {
251
+ "heTitle": "ื”ืœื›ื•ืช ื‘ื™ืช ื”ื›ื ืกืช",
252
+ "enTitle": "Laws of the Synagogue"
253
+ },
254
+ {
255
+ "heTitle": "ื”ืœื›ื•ืช ืžืฉื ื•ืžืชืŸ",
256
+ "enTitle": "Laws of Business"
257
+ },
258
+ {
259
+ "heTitle": "ื”ืœื›ื•ืช ื ื˜ื™ืœืช ื™ื“ื™ื ืœืกืขื•ื“ื” ื•ื‘ืฆื™ืขืช ื”ืคืช",
260
+ "enTitle": "Laws of Washing One's Hands for a Meal"
261
+ },
262
+ {
263
+ "heTitle": "ื”ืœื›ื•ืช ืกืขื•ื“ื”",
264
+ "enTitle": "Laws of Meals"
265
+ },
266
+ {
267
+ "heTitle": "ื”ืœื›ื•ืช ื‘ืจื›ืช ื”ืžื–ื•ืŸ ื•ืžื™ื ืื—ืจื•ื ื™ื",
268
+ "enTitle": "Laws of Grace After Meals and Washing after Meals"
269
+ },
270
+ {
271
+ "heTitle": "ื”ืœื›ื•ืช ื‘ืจื›ืช ื”ืคืจื•ืช",
272
+ "enTitle": "Laws of Blessings Over Fruit"
273
+ },
274
+ {
275
+ "heTitle": "ื”ืœื›ื•ืช ื‘ืจื›ืช ื”ืจื™ื—",
276
+ "enTitle": "Laws of Blessing on Fragrance"
277
+ },
278
+ {
279
+ "heTitle": "ื”ืœื›ื•ืช ื‘ืจื›ืช ื”ื•ื“ืื”",
280
+ "enTitle": "Laws of Thanksgiving Blessings"
281
+ },
282
+ {
283
+ "heTitle": "ื”ืœื›ื•ืช ื‘ืจื›ื•ืช ื”ืจืื™ื” ื•ื‘ืจื›ื•ืช ืคืจื˜ื™ื•ืช",
284
+ "enTitle": "Laws of Blessing on Sights and Other Blessings"
285
+ },
286
+ {
287
+ "heTitle": "ื”ืœื›ื•ืช ืชืคืœืช ื”ืžื ื—ื”",
288
+ "enTitle": "Laws for Afternoon Prayer"
289
+ },
290
+ {
291
+ "heTitle": "ื”ืœื›ื•ืช ืชืคืœืช ืขืจื‘ื™ืช",
292
+ "enTitle": "Laws for Evening Prayer"
293
+ },
294
+ {
295
+ "heTitle": "ื”ืœื›ื•ืช ืงืจื™ืืช ืฉืžืข ืฉืขืœ ื”ืžื˜ื”",
296
+ "enTitle": "Laws of Reciting Shema Before Retiring"
297
+ },
298
+ {
299
+ "heTitle": "ื”ืœื›ื•ืช ืฉื‘ืช",
300
+ "enTitle": "Laws of the Sabbath"
301
+ },
302
+ {
303
+ "heTitle": "ื”ืœื›ื•ืช ืชื—ื•ืžื™ืŸ ื•ืขืจื•ื‘ื™ ืชื—ื•ืžื™ืŸ",
304
+ "enTitle": "Laws of Joining Domains"
305
+ },
306
+ {
307
+ "heTitle": "ื”ืœื›ื•ืช ืจืืฉ ื—ื“ืฉ",
308
+ "enTitle": "Laws of the New Moon"
309
+ },
310
+ {
311
+ "heTitle": "ื”ืœื›ื•ืช ืคืกื—",
312
+ "enTitle": "Laws of Passover"
313
+ },
314
+ {
315
+ "heTitle": "ื”ืœื›ื•ืช ืกืคื™ืจืช ื”ืขืžืจ",
316
+ "enTitle": "Laws of Counter the Omer"
317
+ },
318
+ {
319
+ "heTitle": "ื”ืœื›ื•ืช ืฉื‘ื•ืขื•ืช",
320
+ "enTitle": "Laws of the Shavuot Festival"
321
+ },
322
+ {
323
+ "heTitle": "ื”ืœื›ื•ืช ื™ื•ื ื˜ื•ื‘",
324
+ "enTitle": "Laws of the Festival Day"
325
+ },
326
+ {
327
+ "heTitle": "ื”ืœื›ื•ืช ื—ื•ืœ ื”ืžื•ืขื“",
328
+ "enTitle": "Laws of the Week Days of a Festival"
329
+ },
330
+ {
331
+ "heTitle": "ื”ืœื›ื•ืช ืชืฉืขื” ื‘ืื‘ ื•ืชืขื ื™ื•ืช",
332
+ "enTitle": "Laws of the Ninth of Av and Other Fast Days"
333
+ },
334
+ {
335
+ "heTitle": "ื”ืœื›ื•ืช ืจืืฉ ื”ืฉื ื”",
336
+ "enTitle": "Laws of the New Year"
337
+ },
338
+ {
339
+ "heTitle": "ื”ืœื›ื•ืช ื™ื•ื ื”ื›ืคื•ืจื™ื",
340
+ "enTitle": "Laws of the Day of Atonement"
341
+ },
342
+ {
343
+ "heTitle": "ื”ืœื›ื•ืช ืกื•ื›ื”",
344
+ "enTitle": "Laws of the Festival of Booths"
345
+ },
346
+ {
347
+ "heTitle": "ื”ืœื›ื•ืช ืœื•ืœื‘ ื•ืืชืจื•ื’",
348
+ "enTitle": "Laws of the Palm Branch"
349
+ },
350
+ {
351
+ "heTitle": "ื”ืœื›ื•ืช ื”ื•ืฉืขื ื ืจื‘ื”",
352
+ "enTitle": "Laws of the Hoshana Rabba Festival"
353
+ },
354
+ {
355
+ "heTitle": "ื”ืœื›ื•ืช ื—ื ื•ื›ื”",
356
+ "enTitle": "Laws of the Hannukah Festival"
357
+ },
358
+ {
359
+ "heTitle": "ื”ืœื›ื•ืช ืืจื‘ืข ืคืจืฉื™ื•ืช",
360
+ "enTitle": "Laws of the Four Festive Torah Portions"
361
+ },
362
+ {
363
+ "heTitle": "ื”ืœื›ื•ืช ืคื•ืจื™ื",
364
+ "enTitle": "Laws of Purim"
365
+ }
366
+ ]
367
+ },
368
+ {
369
+ "heTitle": "ื™ื•ืจื” ื“ืขื”",
370
+ "enTitle": "Yoreh Deah",
371
+ "nodes": [
372
+ {
373
+ "heTitle": "ื”ืœื›ื•ืช ืฉื—ื™ื˜ื”",
374
+ "enTitle": "Laws of Slaughtering"
375
+ },
376
+ {
377
+ "heTitle": "ื”ืœื›ื•ืช ื˜ืจืคื•ืช",
378
+ "enTitle": "Laws of Unfit Animals"
379
+ },
380
+ {
381
+ "heTitle": "ื”ืœื›ื•ืช ืžืชื ื•ืช ื›ื”ื•ื ื”",
382
+ "enTitle": "Laws of Priestly Gifts"
383
+ },
384
+ {
385
+ "heTitle": "ื”ืœื›ื•ืช ืื‘ืจ ืžืŸ ื”ื—ื™",
386
+ "enTitle": "Laws of a Limb from a Live Animal"
387
+ },
388
+ {
389
+ "heTitle": "ื”ืœื›ื•ืช ื”ืœื›ื•ืช ื‘ืฉืจ ืฉื ืชืขืœื ืžืŸ ื”ืขื™ืŸ",
390
+ "enTitle": "Laws of Meat that was Unobserved"
391
+ },
392
+ {
393
+ "heTitle": "ื”ืœื›ื•ืช ื—ืœื‘ ื•ื“ื",
394
+ "enTitle": "Laws of Fat and Blood"
395
+ },
396
+ {
397
+ "heTitle": "ื”ืœื›ื•ืช ื“ื",
398
+ "enTitle": "Laws of Blood"
399
+ },
400
+ {
401
+ "heTitle": "ื”ืœื›ื•ืช ืžืœื™ื—ื”",
402
+ "enTitle": "Laws of Salting"
403
+ },
404
+ {
405
+ "heTitle": "ื”ืœื›ื•ืช ืกื™ืžื ื™ ื‘ื”ืžื” ื•ื—ื™ื” ื˜ื”ื•ืจื”",
406
+ "enTitle": "Laws of Domesticated and Undomesticated Animals"
407
+ },
408
+ {
409
+ "heTitle": "ื”ืœื›ื•ืช ื“ื‘ืจื™ื ื”ื™ื•ืฆืื™ื ืžืŸ ื”ื—ื™",
410
+ "enTitle": "Laws of Things that Come from a Live Animal"
411
+ },
412
+ {
413
+ "heTitle": "ื”ืœื›ื•ืช ืกื™ืžื ื™ ืขื•ืฃ ื˜ื”ื•ืจ",
414
+ "enTitle": "Laws of Birds"
415
+ },
416
+ {
417
+ "heTitle": "ื”ืœื›ื•ืช ื“ื’ื™ื",
418
+ "enTitle": "Laws of Fish"
419
+ },
420
+ {
421
+ "heTitle": "ื”ืœื›ื•ืช ืชื•ืœืขื™ื",
422
+ "enTitle": "Laws of Insects"
423
+ },
424
+ {
425
+ "heTitle": "ื”ืœื›ื•ืช ื‘ื™ืฆื™ื",
426
+ "enTitle": "Laws of Eggs"
427
+ },
428
+ {
429
+ "heTitle": "ื”ืœื›ื•ืช ื‘ืฉืจ ื‘ื—ืœื‘",
430
+ "enTitle": "Laws of Meat and Milk"
431
+ },
432
+ {
433
+ "heTitle": "ื”ืœื›ื•ืช ืชืขืจื•ื‘ื•ืช",
434
+ "enTitle": "Laws of Mixtures"
435
+ },
436
+ {
437
+ "heTitle": "ื”ืœื›ื•ืช ืžืื›ืœื™ ืขื›ื•\"ื",
438
+ "enTitle": "Laws of Non Jewish Food"
439
+ },
440
+ {
441
+ "heTitle": "ื”ืœื›ื•ืช ื”ื›ืฉืจ ื›ืœื™ื",
442
+ "enTitle": "Laws of Kashering Vessels"
443
+ },
444
+ {
445
+ "heTitle": "ื”ืœื›ื•ืช ื ื•ืชืŸ ื˜ืขื ืœืคื’ื",
446
+ "enTitle": "Laws of Taste Transfer"
447
+ },
448
+ {
449
+ "heTitle": "ื”ืœื›ื•ืช ื™ื™ืŸ ื ืกืš",
450
+ "enTitle": "Laws of Libational Wine"
451
+ },
452
+ {
453
+ "heTitle": "ื”ืœื›ื•ืช ื›ืœื™ ื”ื™ื™ืŸ",
454
+ "enTitle": "Laws of Wine Vessels"
455
+ },
456
+ {
457
+ "heTitle": "ื”ืœื›ื•ืช ืขื‘ื•ื“ืช ืืœื™ืœื™ื",
458
+ "enTitle": "Laws of Idol Worship"
459
+ },
460
+ {
461
+ "heTitle": "ื”ืœื›ื•ืช ืจื™ื‘ื™ืช",
462
+ "enTitle": "Laws of Interest"
463
+ },
464
+ {
465
+ "heTitle": "ื”ืœื›ื•ืช ื—ื•ืงื•ืช ื”ืขื›ื•\"ื",
466
+ "enTitle": "Laws of Idolatrous Practices"
467
+ },
468
+ {
469
+ "heTitle": "ื”ืœื›ื•ืช ืžืขื•ื ืŸ ื•ืžื ื—ืฉ",
470
+ "enTitle": "Laws of Sourcerers and Enchanters"
471
+ },
472
+ {
473
+ "heTitle": "ื”ืœื›ื•ืช ืงืจื—ื” ื•ื›ืชื•ื‘ืช ืงืขืงืข",
474
+ "enTitle": "Laws of Shaving and Tatooing"
475
+ },
476
+ {
477
+ "heTitle": "ื”ืœื›ื•ืช ื’ื™ืœื•ื—",
478
+ "enTitle": "Laws of Shaving"
479
+ },
480
+ {
481
+ "heTitle": "ื”ืœื›ื•ืช ืœื ื™ืœื‘ืฉ",
482
+ "enTitle": "Laws of Forbidden Dresss"
483
+ },
484
+ {
485
+ "heTitle": "ื”ืœื›ื•ืช ื ื“ื”",
486
+ "enTitle": "Laws of a Menstruant"
487
+ },
488
+ {
489
+ "heTitle": "ื”ืœื›ื•ืช ืžืงื•ื•ืื•ืช",
490
+ "enTitle": "Laws of Ritual Baths"
491
+ },
492
+ {
493
+ "heTitle": "ื”ืœื›ื•ืช ื ื“ืจื™ื",
494
+ "enTitle": "Laws of Vows"
495
+ },
496
+ {
497
+ "heTitle": "ื”ืœื›ื•ืช ืฉื‘ื•ืขื•ืช",
498
+ "enTitle": "Laws of Oaths"
499
+ },
500
+ {
501
+ "heTitle": "ื”ืœื›ื•ืช ื›ื‘ื•ื“ ืื‘ ื•ืื",
502
+ "enTitle": "Laws of Honouring One's Father and Mother"
503
+ },
504
+ {
505
+ "heTitle": "ื”ืœื›ื•ืช ื›ื‘ื•ื“ ืจื‘ื• ื•ืชืœืžื™ื“ ื—ื›ื",
506
+ "enTitle": "Laws of Honouring One's Rabbi and a Torah Scholar"
507
+ },
508
+ {
509
+ "heTitle": "ื”ืœื›ื•ืช ืžืœืžื“ื™ื",
510
+ "enTitle": "Laws of Teachers"
511
+ },
512
+ {
513
+ "heTitle": "ื”ืœื›ื•ืช ืชืœืžื•ื“ ืชื•ืจื”",
514
+ "enTitle": "Laws of Torah Study"
515
+ },
516
+ {
517
+ "heTitle": "ื”ืœื›ื•ืช ืฆื“ืงื”",
518
+ "enTitle": "Laws of Charity"
519
+ },
520
+ {
521
+ "heTitle": "ื”ืœื›ื•ืช ืžื™ืœื”",
522
+ "enTitle": "Laws of Circumcision"
523
+ },
524
+ {
525
+ "heTitle": "ื”ืœื›ื•ืช ืขื‘ื“ื™ื",
526
+ "enTitle": "Laws of Slaves"
527
+ },
528
+ {
529
+ "heTitle": "ื”ืœื›ื•ืช ื’ืจื™ื",
530
+ "enTitle": "Laws of Converts"
531
+ },
532
+ {
533
+ "heTitle": "ื”ืœื›ื•ืช ืกืคืจ ืชื•ืจื”",
534
+ "enTitle": "Laws of a Torah Scroll"
535
+ },
536
+ {
537
+ "heTitle": "ื”ืœื›ื•ืช ืžื–ื•ื–ื”",
538
+ "enTitle": "Laws of a Mezuzah"
539
+ },
540
+ {
541
+ "heTitle": "ื”ืœื›ื•ืช ืฉืœื•ื— ื”ืงืŸ",
542
+ "enTitle": "Laws of Sending Away the Mother Bird"
543
+ },
544
+ {
545
+ "heTitle": "ื”ืœื›ื•ืช ื—ื“ืฉ",
546
+ "enTitle": "Laws of New Grain"
547
+ },
548
+ {
549
+ "heTitle": "ื”ืœื›ื•ืช ืขืจืœื”",
550
+ "enTitle": "Laws of Three Year Old Trees"
551
+ },
552
+ {
553
+ "heTitle": "ื”ืœื›ื•ืช ื›ืœืื™ ื”ื›ืจื ื•ืื™ืœืŸ",
554
+ "enTitle": "Laws of Mixed Crops"
555
+ },
556
+ {
557
+ "heTitle": "ื”ืœื›ื•ืช ื›ืœืื™ ื‘ื”ืžื”",
558
+ "enTitle": "Laws of Mixed Breeding"
559
+ },
560
+ {
561
+ "heTitle": "ื”ืœื›ื•ืช ื›ืœืื™ ื‘ื’ื“ื™ื",
562
+ "enTitle": "Laws of Fobidden Fabric Blends"
563
+ },
564
+ {
565
+ "heTitle": "ื”ืœื›ื•ืช ืคื“ื™ื•ืŸ ื‘ื›ื•ืจ",
566
+ "enTitle": "Laws of Redeeming the Firstborn"
567
+ },
568
+ {
569
+ "heTitle": "ื”ืœื›ื•ืช ื‘ื›ื•ืจ ื‘ื”ืžื” ื˜ื”ื•ืจื”",
570
+ "enTitle": "Laws of Firstborn Kosher Animals"
571
+ },
572
+ {
573
+ "heTitle": "ื”ืœื›ื•ืช ืคื“ื™ื•ืŸ ืคื˜ืจ ื—ืžื•ืจ",
574
+ "enTitle": "Laws of Firstborn Donkey"
575
+ },
576
+ {
577
+ "heTitle": "ื”ืœื›ื•ืช ื—ืœื”",
578
+ "enTitle": "Laws of Separating From Dough"
579
+ },
580
+ {
581
+ "heTitle": "ื”ืœื›ื•ืช ืชืจื•ืžื•ืช ื•ืžืขืฉืจื•ืช",
582
+ "enTitle": "Laws of Tithes"
583
+ },
584
+ {
585
+ "heTitle": "ื”ืœื›ื•ืช ืจืืฉื™ืช ื”ื’ื–",
586
+ "enTitle": "Laws of First Shearings"
587
+ }
588
+ ]
589
+ },
590
+ {
591
+ "heTitle": "ืื‘ืŸ ื”ืขื–ืจ",
592
+ "enTitle": "Even HaEzer",
593
+ "nodes": [
594
+ {
595
+ "heTitle": "ื”ืœื›ื•ืช ืคืจื™ื” ื•ืจื‘ื™ื” ื•ืื™ืฉื•ืช",
596
+ "enTitle": "Laws of Procreation"
597
+ },
598
+ {
599
+ "heTitle": "ื”ืœื›ื•ืช ืื™ืฉื•ืช",
600
+ "enTitle": "Laws of Matrimony"
601
+ },
602
+ {
603
+ "heTitle": "ื”ืœื›ื•ืช ืงื“ื•ืฉื™ืŸ",
604
+ "enTitle": "Laws of Sanctification"
605
+ },
606
+ {
607
+ "heTitle": "ื”ืœื›ื•ืช ื›ืชื•ื‘ื•ืช",
608
+ "enTitle": "Laws of a Bill of Marriage"
609
+ },
610
+ {
611
+ "heTitle": "ื”ืœื›ื•ืช ื’ื˜ื™ืŸ",
612
+ "enTitle": "Laws of a Bill of Divorce"
613
+ },
614
+ {
615
+ "heTitle": "ื”ืœื›ื•ืช ื™ื‘ื•ื",
616
+ "enTitle": "Laws of Levirate Marriage"
617
+ },
618
+ {
619
+ "heTitle": "ื”ืœื›ื•ืช ืกื•ื˜ื”",
620
+ "enTitle": "Laws of Adulterer"
621
+ },
622
+ {
623
+ "heTitle": "ื”ืœื›ื•ืช ืื•ื ืก ื•ืžืคืชื”",
624
+ "enTitle": "Laws of Rape and Seduction"
625
+ }
626
+ ]
627
+ },
628
+ {
629
+ "heTitle": "ื—ื•ืฉืŸ ืžืฉืคื˜",
630
+ "enTitle": "Choshen Mishpat",
631
+ "nodes": [
632
+ {
633
+ "heTitle": "ื”ืœื›ื•ืช ื“ื™ื ื™ื",
634
+ "enTitle": "Laws for Judges"
635
+ },
636
+ {
637
+ "heTitle": "ื”ืœื›ื•ืช ืขื“ื•ืช",
638
+ "enTitle": "Laws of Testimony"
639
+ },
640
+ {
641
+ "heTitle": "ื”ืœื›ื•ืช ื”ืœื•ืื”",
642
+ "enTitle": "Laws of Loans"
643
+ },
644
+ {
645
+ "heTitle": "ื”ืœื›ื•ืช ื˜ื•ืขืŸ ื•ื ื˜ืขืŸ",
646
+ "enTitle": "Laws of Plaintiffs and Defendants"
647
+ },
648
+ {
649
+ "heTitle": "ื”ืœื›ื•ืช ื’ื‘ื™ืช ืžืœื•ื”",
650
+ "enTitle": "Laws of Collecting Loans"
651
+ },
652
+ {
653
+ "heTitle": "ื”ืœื›ื•ืช ื’ื‘ื™ืช ื—ื•ื‘ ืžื”ื™ืชื•ืžื™ื",
654
+ "enTitle": "Laws of Collecting Loans from Orphans"
655
+ },
656
+ {
657
+ "heTitle": "ื”ืœื›ื•ืช ื’ื‘ื™ืช ื—ื•ื‘ ืžื”ืœืงื•ื—ื•ืช ื•ืืคื•ืชื™ืงื™",
658
+ "enTitle": "Laws of Collecting Loans from Purchasers and Laws Designated Collection"
659
+ },
660
+ {
661
+ "heTitle": "ื”ืœื›ื•ืช ื”ืขื•ืฉื” ืฉืœื™ื— ืœื’ื‘ื•ืช ื—ื•ื‘ื•",
662
+ "enTitle": "Laws of an Agent Collecting Debts and Authorisation"
663
+ },
664
+ {
665
+ "heTitle": "ื”ืœื›ื•ืช ื›ื— ื•ื”ืจืฉืื”",
666
+ "enTitle": "Laws of Authorisation"
667
+ },
668
+ {
669
+ "heTitle": "ื”ืœื›ื•ืช ืขืจื‘",
670
+ "enTitle": "Laws of Guaranteeing"
671
+ },
672
+ {
673
+ "heTitle": "ื”ืœื›ื•ืช ื—ื–ืงืช ืžื˜ืœื˜ืœื™ืŸ",
674
+ "enTitle": "Laws of Movable Property"
675
+ },
676
+ {
677
+ "heTitle": "ื”ืœื›ื•ืช ื—ื–ืงืช ืงืจืงืขื•ืช",
678
+ "enTitle": "Laws of Immovable Property"
679
+ },
680
+ {
681
+ "heTitle": "ื”ืœื›ื•ืช ื ื–ืงื™ ืฉื›ื ื™ื",
682
+ "enTitle": "Laws of Neighbor Damages"
683
+ },
684
+ {
685
+ "heTitle": "ื”ืœื›ื•ืช ืฉื•ืชืคื™ื ื‘ืงืจืงืข",
686
+ "enTitle": "Laws of Immovable Partnerships"
687
+ },
688
+ {
689
+ "heTitle": "ื”ืœื›ื•ืช ื—ืœืงืช ืฉืชืคื™ื",
690
+ "enTitle": "Laws of Divisions of Partnerships"
691
+ },
692
+ {
693
+ "heTitle": "ื”ืœื›ื•ืช ืžืฆืจื ื•ืช",
694
+ "enTitle": "Laws of Boundaries"
695
+ },
696
+ {
697
+ "heTitle": "ื”ืœื›ื•ืช ืฉืชืคื™ืŸ",
698
+ "enTitle": "Laws of Partners"
699
+ },
700
+ {
701
+ "heTitle": "ื”ืœื›ื•ืช ืฉืœื•ื—ื™ืŸ",
702
+ "enTitle": "Laws of Emissaries"
703
+ },
704
+ {
705
+ "heTitle": "ื”ืœื›ื•ืช ืžืงื— ื•ืžืžื›ืจ",
706
+ "enTitle": "Laws of Buying and Selling"
707
+ },
708
+ {
709
+ "heTitle": "ื”ืœื›ื•ืช ืื•ื ืื”",
710
+ "enTitle": "Laws of Over and Under Charging"
711
+ },
712
+ {
713
+ "heTitle": "ื”ืœื›ื•ืช ืžืชื ื”",
714
+ "enTitle": "Laws of Gifting"
715
+ },
716
+ {
717
+ "heTitle": "ื”ืœื›ื•ืช ืžืชื ืช ืฉื›ื™ื‘ ืžืจืข",
718
+ "enTitle": "Laws of a Deathly Ill Person"
719
+ },
720
+ {
721
+ "heTitle": "ื”ืœื›ื•ืช ืื‘ื“ื” ื•ืžืฆื™ืื”",
722
+ "enTitle": "Laws of Lost and Found"
723
+ },
724
+ {
725
+ "heTitle": "ื”ืœื›ื•ืช ืคืจื™ืงื” ื•ื˜ืขื™ื ื”",
726
+ "enTitle": "Laws of Unloading and Loading"
727
+ },
728
+ {
729
+ "heTitle": "ื”ืœื›ื•ืช ื”ืคืงืจ ื•ื ื›ืกื™ ื”ื’ืจ",
730
+ "enTitle": "Laws of Ownerless Property and Property of Non Jews"
731
+ },
732
+ {
733
+ "heTitle": "ื”ืœื›ื•ืช ื ื—ืœื•ืช",
734
+ "enTitle": "Laws of Inheritance"
735
+ },
736
+ {
737
+ "heTitle": "ื”ืœื›ื•ืช ืืคื˜ืจื•ืคื•ืก",
738
+ "enTitle": "Laws of an Apotropos"
739
+ },
740
+ {
741
+ "heTitle": "ื”ืœื›ื•ืช ืคืงื“ื•ืŸ ื•ืืจื‘ืขื” ืฉื•ืžืจื™ื",
742
+ "enTitle": "Laws of Deposit and Four Guards"
743
+ },
744
+ {
745
+ "heTitle": "ื”ืœื›ื•ืช ืฉื•ืžืจ ืฉื›ืจ",
746
+ "enTitle": "Laws for Paid Guardians"
747
+ },
748
+ {
749
+ "heTitle": "ื”ืœื›ื•ืช ืืžื ื™ืŸ",
750
+ "enTitle": "Laws of Artisans"
751
+ },
752
+ {
753
+ "heTitle": "ื”ืœื›ื•ืช ืฉื•ื›ืจ",
754
+ "enTitle": "Laws of Hiring"
755
+ },
756
+ {
757
+ "heTitle": "ื”ืœื›ื•ืช ื—ื›ื™ืจื•ืช ื•ืงื‘ืœื ื•ืช",
758
+ "enTitle": "Laws of Leasing and Contract Work"
759
+ },
760
+ {
761
+ "heTitle": "ื”ืœื›ื•ืช ืฉื›ื™ืจื•ืช ืคื•ืขืœื™ื",
762
+ "enTitle": "Laws of Hiring Labourers"
763
+ },
764
+ {
765
+ "heTitle": "ื”ืœื›ื•ืช ืฉืืœื”",
766
+ "enTitle": "Laws of Borrowing"
767
+ },
768
+ {
769
+ "heTitle": "ื”ืœื›ื•ืช ื’ื ื‘ื”",
770
+ "enTitle": "Laws of Theft"
771
+ },
772
+ {
773
+ "heTitle": "ื”ืœื›ื•ืช ื’ื–ืœื”",
774
+ "enTitle": "Laws of Stealing"
775
+ },
776
+ {
777
+ "heTitle": "ื”ืœื›ื•ืช ื ื–ื™ืงื™ืŸ",
778
+ "enTitle": "Laws of Damages"
779
+ },
780
+ {
781
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+ "ื”ึทืงึฐื“ึผึธืžึธื” ืžึดื‘ึผึทืขึทืœ ื”ึทืžึฐื—ึทื‘ึผึตืจ ื–ึตื›ึถืจ ืฆึทื“ึผึดื™ืง ื•ึฐืงึธื“ื•ึนืฉื ืœึดื‘ึฐืจึธื›ึธื”, ืึฒืฉืึถืจ ื›ึผึฐืชึธื‘ึธื”ึผ ื‘ึผึฐืขึทืฆึฐืžื•ึน:",
22
+ "ื”ึทืคึผึทืขึทื ืื•ึนื“ึถื” ืึถืช ื”' ืึฒืฉืึถืจ ืขึทื“ ื›ึผึนื” ืขึฒื–ึธืจึทื ึดื™ ืžึธื” ืึฒื“ึทื‘ึผึตืจ ื•ึฐื”ื•ึผื ืึธืžึทืจ ื•ึฐืขึธืฉึธึนื” ืžึดื™ ื›ึผึทื”' ืึฑืœึนื”ึตื™ื ื•ึผ ื•ึฐื›ื•ึผ', ืžึตืงึดื™ื ืžึตืขึธืคึธืจ ื“ึผึธืœ ืžึตืึทืฉืึฐืคึผื•ึนืช ื™ึธืจึดื™ื ืึถื‘ึฐื™ื•ึนืŸ ื›ึผึธืžื•ึนื ึดื™, ืœึฐืงึธืจึฐื‘ึตื ึดื™ ืœึฐืื•ึนืจ ืฆึทื— ื•ึผืžึฐืฆึปื—ึฐืฆึธื— ื›ึผึธื–ึถื”, ืื•ึนืจ ื”ึธืื•ึนืจื•ึนืช, ืฆึทื— ื”ึทืฆึผึทื—ึฐืฆึธื—ื•ึนืช ืžึดื™ ื™ึฐืกึทืคึผึตืจ ืฉืึดื‘ึฐื—ื•ึน, ืžึดื™ ื™ึฐืกึทืคึผึตืจ ืชึผึฐื”ึดืœึผึธืชื•ึน ื•ึฐื’ึทื ื›ึผึดื™ ื™ึธื“ื•ึผืขึท ืฉืึถื›ึผึธืœ ื”ึทืœึผึฐืฉืื•ึนื ื•ึนืช ืฉืึถืœ ืฉืึถื‘ึทื— ื•ึผืชึฐื”ึดืœึผึธื”, ื›ึผึฐื‘ึธืจ ื”ึปืจึฐื’ึผึฐืœื•ึผ ื”ึธืขื•ึนืœึธื ืœึฐื›ึธืชึฐื‘ึธื ืขึทืœ ืžึธืืŸ ื“ึผึฐื”ื•ึผื, ืึทืšึฐ ื”ึทืžึฐืขึทื™ึผึตืŸ ื‘ึผึดืกึฐืคึธืจึธื™ื• ื”ึทืงึผึฐื“ื•ึนืฉืึดื™ื ื‘ึผึฐืขึตื™ืŸ ื”ึธืึฑืžึถืช, ื•ึฐื ึธื‘ื•ึนืŸ ื™ื•ึนืกึดื™ืฃ ืœึถืงึทื— ืœึธืฉื‚ื•ึผื ืขึตื™ืŸ ืขึดื™ึผื•ึผื ื•ึน ื‘ึผึดื“ึฐื‘ึธืจึทื™ ืึตืœึผึถื” ืึฒืฉืึถืจ ื—ึธื ึผึทื ึดื™ ื”' ื‘ึผึฐื›ึนื—ื•ึน, ื”ึทืžึฐื‘ึนืึธืจึดื™ื ื‘ึผึทืกึผึฐืคึธืจึดื™ื ื”ึธืึตืœึผึถื”, ื™ึธื‘ึดื™ืŸ ื•ึฐื™ึทืฉึฐึนื›ึผึดื™ืœ ื•ึฐื™ึตื“ึทืข ื›ึผึดื™ ื›ึผึธืœ ื”ึทืฉึผืึฐื‘ึธื—ึดื™ื ื•ึฐื”ึทืชึผึฐื”ึดืœึผื•ึนืช ื•ึฐื”ึทื’ึผึฐื“ึปืœึผื•ึนืช ืฉืึถื›ึผึธืชึทื‘ึฐืชึผึดื™ ืขึธืœึธื™ื•, ื–ึดื›ึฐืจื•ึนื ื•ึน ืœึดื‘ึฐืจึธื›ึธื”, ืขึฒื“ึทื™ึดืŸ ืœึนื ื”ึดื’ึฐืขึทืชึผึดื™ ืœึฐืงึทืจึฐืกึปืœึผึตื™ ืฉืึดื‘ึฐื—ึตื™ ืชึผึฐื”ึดืœึผึธืชื•ึน, ื›ึผึดื™ ืฉึธึนื’ึฐื‘ึธื” ืžึทืขึฒืœึธืชื•ึน ื•ึผื’ึฐื“ึปืœึผึธืชื•ึน ื•ึฐืชึธืงึฐืคึผื•ึน ืขึทื“ ืึตื™ืŸ ืกื•ึนืฃ ื•ึฐืึตื™ืŸ ืชึผึทื›ึฐืœึดื™ืช, ืžึทื” ืฉึผืึถืึตื™ืŸ ื”ึทืคึผึถื” ื™ึธื›ื•ึนืœ ืœึฐื“ึทื‘ึผึตืจ ื•ึฐื”ึทืœึผึตื‘ ืœึทื—ึฒืฉืึนื‘ ื•ึผื‘ื•ึนื—ึตืŸ ืœึดื‘ึผื•ึนืช ื”ื•ึผื ื™ื•ึนื“ึตืขึท, ืฉืึถืึฒื ึดื™ ื™ื•ึนื“ึตืขึท ื‘ึผึฐืขึทืฆึฐืžึดื™ ืžึดืขื•ึผื˜ ืขึถืจึฐื›ึผึดื™ ืขึธืœึทื™, ื›ึผึดื™ ืžึดื™ ืึธื ึนื›ึดื™ ื›ึผึดื™ ื‘ึผึธืืชึดื™ ืขึทื“ ื”ึฒืœื•ึนื, ืœึฐื—ึทื‘ึผึตืจ ืกึฐืคึธืจึดื™ื, ื•ึผื‘ึดืคึฐืจึทื˜ ื“ึผึฐื‘ึธืจึดื™ื ื›ึผึธืึตืœึผื•ึผ ื”ึธืขื•ึนืžึฐื“ึดื™ื ื‘ึผึฐืจื•ึผื ืจื•ึผืžื•ึน ืฉืึถืœ ืขื•ึนืœึธื, ื”ึทืคึผื•ึนืชึฐื—ึดื™ื ืฉืึทืขึทืจ ืœึฐื›ึธืœ ื“ึผื•ึนืคึฐืงึตื™ ื‘ึผึดืชึฐืฉืื•ึผื‘ึธื”, ื”ึทื—ึฒืคึตืฆึดื™ื ืœึธืฆึตืืช ืžึตื—ึนืฉืึถืšึฐ ืœึฐืื•ึนืจ, ืœึฐื”ึดืชึฐืงึธืจึตื‘ ืœึฐื”ึทืฉึผืึตื ื™ึดืชึฐื‘ึผึธืจึทืšึฐ, ืœึตืื•ึนืจ ื‘ึผึฐืื•ึนืจ ื”ึทื—ึทื™ึผึดื™ื. ื•ึฐืึดื ืึธืžึฐื ึธื ืขึทืชึผึธื” ื‘ึผึทื“ึผื•ึนืจื•ึนืช ื”ึทืœึผึธืœื•ึผ, ื—ึดื‘ึผื•ึผืจ ืกึฐืคึธืจึดื™ื ืึตื™ื ื•ึน ื‘ึผึดื›ึฐืœึทืœ ื’ึผึฐื“ึปืœึผึธื” ื•ึทื—ึฒืฉืึดื™ื‘ื•ึผืช, ื•ึฐื”ึทืœึฐื•ึทืื™ ืฉืึถืœึผึนื ื™ึฐื”ึตื ืœึฐื‘ึดื–ึผึธื™ื•ึนืŸ, ืœึฐืœึทืขึทื’ ื•ึผืœึฐืงึถืœึถืก, ื›ึผึทืึฒืฉืึถืจ ืจึทื‘ึผื•ึผ ืขึทืชึผึธื” ื”ึทืžึผึดืชึฐืœื•ึนืฆึฐืฆึดื™ื ืžึดืกึผึฐืคึธืจึดื™ื ื—ึฒื“ึธืฉืึดื™ื, ื•ึผื‘ึฐื˜ึถืจึถื ื™ึดืชึฐืงึธืจึฐื‘ื•ึผ ืึฒืœึตื™ื”ึถื ืœึฐื”ึทื‘ึผึดื™ื˜ ื‘ึผึธื”ึถื ืึดื ื˜ื•ึนื‘ ื•ึฐืึดื ืจึทืข, ื•ึฐื™ึดืชึฐื ึทื›ึผึฐืœื•ึผ ืึฒืœึตื™ื”ึถื ืžึดืงึผึนื“ึถื ื‘ึผึฐื ึดื›ึฐืœึตื™ ืขึทืจึฐืžึดื™ืžึดื™ึผื•ึผืช ื•ึทื—ึฒื‘ึดื™ืœื•ึนืช ื—ึฒื‘ึดื™ืœื•ึนืช ืฉืึถืœ ืœึตื™ืฆึธื ื•ึผืช ื•ึผืžึฐื›ึทื ึผึดื™ื ืœึธื”ึถื ืฉืึตื ืœึดื’ึฐื ึทืื™ [ื•ึผืžึทื” ื”ึทืžึฐื›ึทื ึผึถื” ืฉืึตื ืœึทื—ึฒื‘ึตืจื•ึน ืึตื™ืŸ ืœื•ึน ื—ึตืœึถืง ืœึธืขื•ึนืœึธื ื”ึทื‘ึผึธื (ื‘\"ืž ื ื—.), ื”ึทืžึฐื›ึทื ึผึถื” ืฉืึตื ืœึฐืกึตืคึถืจ, ืฉืึถืžึผึฐื“ึทื‘ึผึตืจ ื“ึผึดื‘ึฐืจึตื™ ืชึผื•ึนืจึธื”, ื“ึผึดื‘ึฐืจึตื™ ืึฑืœึนื”ึดื™ื ื—ึทื™ึผึดื™ื ื•ึฐื›ื•ึผ', ืขึทืœ ืึทื—ึทืช ื›ึผึทืžึผึธื” ื•ึฐื›ึทืžึผึธื”! ื•ึฐืึตื™ืŸ ืœึฐื”ึทืึฒืจึดื™ืšึฐ ื‘ึผึธื–ึถื” ื›ึผึธืืŸ] ืขึทืœ ื›ึผึธืœ ืคึผึธื ึดื™ื ืึตื™ืŸ ื—ึดื‘ึผื•ึผืจ ืกึฐืคึธืจึดื™ื ื‘ึผึดื›ึฐืœึทืœ ื’ึผึฐื“ึปืœึผึธื” ื•ึทื—ึฒืฉืึดื™ื‘ื•ึผืช ื‘ึผึธืขึดืชึผึดื™ื ื”ึทืœึผึธืœื•ึผ, ืึทืšึฐ ืึทืฃ-ืขึทืœ-ืคึผึดื™-ื›ึตืŸ ื ึดืžึฐืฆึธืึดื™ื ื›ึผึฐืฉืึตืจึดื™ื ื•ึผืชึฐืžึดื™ืžึดื™ื ื‘ึผึฐื›ึธืœ ื“ึผื•ึนืจ ื•ึธื“ื•ึนืจ ืขึทืชึผึธื” ื’ึผึทื ืขึทืชึผึธื”, ืึฒืฉืึถืจ ื”ื•ึนืœึฐื›ึดื™ื ื‘ึผึฐืชึนื ื‘ึผึถื˜ึทื—, ื•ึผื‘ึฐืžื•ึนืฉืึทื‘ ืœึตื™ืฆึดื™ื ืœึนื ื™ึตืฉืึฐื‘ื•ึผ, ืึฒืฉืึถืจ ืขึฒืœึตื™ื”ึถื ืชึผึดื˜ึผึนืฃ ืึดืžึฐืจึตื™ ืึฑืžึถืช, ื›ึผึฐืžึทื™ึดื ืงึธืจึดื™ื ืขึทืœ ื ึถืคึถืฉื ืขึฒื™ึตืคึธื”, ื™ึฐื‘ึทืงึผึฐืฉืื•ึผ ื›ึผึฐื›ึถืกึถืฃ ื•ึผื›ึฐืžึทื˜ึฐืžื•ึนื ึดื™ื ื™ึฐื—ึทืคึผึฐืฉื‚ื•ึผ ื“ึผึดื‘ึฐืจึตื™ ืึฑืžึถืช ื•ึธืฆึถื“ึถืง, ื”๏ฟฝ๏ฟฝืžึฐื™ึปืกึผึธื“ึดื™ื ืขึทืœ ืึทื“ึฐื ึตื™ ืคึผึธื–, ืขึทืœ ื“ึผึดื‘ึฐืจึตื™ ืจึทื‘ึผื•ึนืชึตื™ื ื•ึผ ื”ึทืงึผึฐื“ื•ึนืฉืึดื™ื, ื–ึดื›ึฐืจื•ึนื ึธื ืœึดื‘ึฐืจึธื›ึธื”:",
23
+ "ื•ึทืึฒื ึดื™ ื‘ึผึฐืขึธื ึฐื™ึดื™ ื™ึธื“ึทืขึฐืชึผึดื™ ื›ึผึดื™ ืœึนื ื”ึดื’ึผึทืขึฐืชึผึดื™ ืœึฐืžึดื“ึผึธื” ื–ื•ึน, ืœึนื ืžึดื™ื ึตื™ื”ึผ ื•ึฐืœึนื ืžึดืงึผึฐืฆึธืชึธื”ึผ, ืœึฐื—ึทื•ึผื•ึนืช ื“ึผึตืขึดื™ ืึฒืคึดืœึผื•ึผ ืœึดืคึฐื ึตื™ ืงึทืœ ืฉืึถื‘ึผึทืงึผึทืœึผึดื™ื ื•ึฐื”ึทืคึผึธื—ื•ึผืช ืฉืึถื‘ึผึทืคึผึฐื—ื•ึผืชึดื™ื, ืึทืšึฐ ื–ึนืืช ืื•ึนื“ึถื” ื•ึฐืœึนื ืึตื‘ื•ึนืฉื ื•ึฐื”ึธืึฑืžึถืช ืึทื’ึผึดื™ื“ ื•ึฐืœึนื ืึฒื›ึทื—ึตื“, ื•ึผื‘ึฐืจึนืืฉื ื”ื•ึนืžึดื™ึผื•ึนืช ืึถืงึฐืจึธื ื‘ึผึฐืคึดืชึฐื—ึตื™ ืฉืึฐืขึธืจึดื™ื ื‘ึผึธืขึดื™ืจ ืึฒืžึธืจึทื™ ืึนืžึทืจ, ื•ึทืึฒื“ึทื‘ึผึฐืจึธื” ื‘ึผึฐืขึตื“ื•ึนืชึถื™ืšึธ ื ึถื’ึถื“ ืžึฐืœึธื›ึดื™ื ื•ึฐืœึนื ืึตื‘ื•ึนืฉื, ืฉืึถื›ึผึฐืฉืึตื ืฉืึถืึฒื ึดื™ ืงึธื˜ึธืŸ ื‘ึผึฐืขึตื™ื ึทื™ ืžึดืฆึผึทื“ ืขึทืฆึฐืžึดื™, ื›ึผึทืึฒืฉืึถืจ ื‘ึผื•ึนื—ึตืŸ ืœึดื‘ึผื•ึนืช ื”ื•ึผื ื™ื•ึนื“ึตืขึท, ื›ึผึตืŸ ื™ึธืงึฐืจึธื” ื ึทืคึฐืฉืึดื™ ืžึดืฆึผึทื“ ืžึทืขึฒืœึทืช ืงึฐื“ึปืฉึผืึทืช ื”ึทืžึผึทืฉืึฐืคึผึดื™ืขึท ืขึธืœึทื™ ื—ึธื›ึฐืžึธื” ื•ึผื‘ึดื™ื ึธื” ื•ึธื“ึทืขึทืช, ื”ื•ึผื ื›ึผึฐื‘ื•ึนื“ ืึฒื“ื•ึนื ึดื™, ืžื•ึนืจึดื™, ื”ึธืจึทื‘ ื”ึทืงึผึธื“ื•ึนืฉื ื•ึฐื”ึทื ึผื•ึนืจึธื, ื”ึธืจึทื‘ ื”ึธืึฑืžึถืช, ื–ึตื›ึถืจ ืฆึทื“ึผึดื™ืง ืœึดื‘ึฐืจึธื›ึธื” ื•ึฐืึดื ืึธืžึทืจึฐืชึผึดื™ ืึฒืกึทืคึผึฐืจึธื” ื›ึผึฐืžื•ึน ืึถืคึถืก ืงึธืฆึถื” ืžึตืึตืช ื›ึผึธืœ ืึฒืฉืึถืจ ืขึธืฉึธึนื” ืœึฐื ึทืคึฐืฉืึดื™, ืœึนื ืชึผึทืกึฐืคึผึดื™ืง ื”ึธืึธืจึถืฅ ืœึฐื”ึธื›ึดื™ืœ ืึถืช ื›ึผึธืœ ื“ึผึฐื‘ึธืจึทื™. ื‘ึผึทืžึผึธื” ืึฒืงึทื“ึผึตื ื”' ืึดื›ึผึทืฃ ืœึตืืœึนื”ึตื™ ืžึธืจื•ึนื ืจึทื‘ึผื•ึนืช ืขึธืฉึดึนื™ืชึธ ืึทืชึผึธื” ื”' ืึฑืœึนืงึทื™ ื ึดืคึฐืœึฐืื•ึนืชึถื™ืšึธ ื•ึผืžึทื—ึฐืฉืึฐื‘ื•ึนืชึถื™ืšึธ ืึตืœึตื™ื ื•ึผ ืึตื™ืŸ ืขึฒืจื•ึนืšึฐ ืึตืœึถื™ืšึธ ืึทื’ึผึดื™ื“ึธื” ื•ึทืึฒื“ึทื‘ึผึฐืจึธื” ืขึธืฆึฐืžื•ึผ ืžึดืกึผึทืคึผึตืจ:",
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+ "ื•ึฐื”ึดื ึผึตื” ืžึทื”ื•ึผืช ื”ึทืกึผึตืคึถืจ ื•ึผืžึทืขึฒืฉึตึนื”ื•ึผ ื™ึดืจึฐืึถื” ื”ึธืจื•ึนืึถื” ื‘ึผึฐืขึตื™ื ึธื™ื• ืฉืึถื›ึผึปืœึผื•ึน ืžึฐื™ึปืกึผึธื“ ื•ึผืžึฐืกึปื“ึผึธืจ ืขึทืœ ื›ึผึธืœ ื”ึทื”ึฒืœึธื›ื•ึนืช ืฉืึถื‘ึผึฐืึทืจึฐื‘ึผึธืขึธื” ื—ึถืœึฐืงึตื™ ืฉืึปืœึฐื—ึธืŸ ืขึธืจื•ึผืšึฐ, ื›ึผึดื™ ื›ึตืŸ ืฆึปื•ึผึตื™ืชึดื™ ืžึดืคึผึดื™ื• ื”ึทืงึผึธื“ื•ึนืฉื, ืœึทื—ึฒืฉืึนื‘ ื•ึผืœึฐืขึทื™ึผึตืŸ ื‘ึผึฐื›ึธืœ ื”ึดืœึฐื›ึฐืชึธื ื•ึฐื”ึดืœึฐื›ึฐืชึธื ืขึทื“ ืฉืึถื™ึผึธืึดื™ืจ ื”' ืขึตื™ื ึทื™ ืœึฐื—ึทื“ึผึตืฉื ื‘ึผึธื”ึถื ืึตื™ื–ึถื” ื—ึดื“ึผื•ึผืฉื ื•ึฐื›ึธืœ ืžึทื” ืฉึผืึถื–ึผึดื›ึผึทื ึดื™ ื”' ื™ึดืชึฐื‘ึผึธืจึทืšึฐ ืœึฐื—ึทื“ึผึตืฉื ื‘ึผึธื”ึถื, ื”ึทื›ึผึนืœ ืžึฐื™ึปืกึผึธื“ ืขึทืœ-ืคึผึดื™ ื”ึทื”ึทืงึฐื“ึผึธืžื•ึนืช ื•ึฐื”ึทื™ึฐืกื•ึนื“ื•ึนืช ืฉืึถืงึผึดื‘ึผึทืœึฐืชึผึดื™ ืžึตืจึทื‘ึผึตื ื•ึผ ื”ึทืงึผึธื“ื•ึนืฉื ื•ึฐื”ึทื ึผื•ึนืจึธื, ื–ึตื›ึถืจ ืฆึทื“ึผึดื™ืง ื•ึฐืงึธื“ื•ึนืฉื ืœึดื‘ึฐืจึธื›ึธื”, ื”ึทืžึฐื‘ึนืึธืจึดื™ื ื‘ึผึดืกึฐืคึธืจึธื™ื• ื”ึทืงึผึฐื“ื•ึนืฉืึดื™ื, ืฉืึถื”ึตื, ืœึดืงึผื•ึผื˜ึตื™ ืžื•ึนื”ึฒืจึท\"ืŸ ื' ื•ึผื‘' ื•ึฐืœึดืคึฐืขึธืžึดื™ื ื”ื•ึนืฆึตืืชึดื™ ืึตื™ื–ึถื” ื”ึทืงึฐื“ึผึธืžื•ึนืช ื ื•ึนืจึธืื•ึนืช ืžึตื”ึทืžึผึทืขึฒืฉึดึนื™ึผื•ึนืช ื”ึทื ึผื•ึนืจึธืื•ึนืช ืฉืึถืกึผึดืคึผึตืจ, ื”ึทืžึฐื‘ึนืึธืจึดื™ื ื‘ึผึทืกึผึตืคึถืจ \"ืกึดืคึผื•ึผืจึตื™ ืžึทืขึฒืฉึดึนื™ึผื•ึนืช\" ื›ึผึดื™ ืึดื ืึธืžึฐื ึธื ืจึดืžึฐื–ึตื™ ื”ึทืžึผึทืขึฒืฉึดึนื™ึผื•ึนืช ืฉึธึนื’ึฐื‘ื•ึผ ืžึดื“ึผึทืขึฐืชึผึตื ื•ึผ, ื›ึผึดื™ ื’ึผึธืื•ึผ ื”ึทืžึผึทื™ึดื ื ึทื—ึทืœ ืึฒืฉืึถืจ ืœึนื ื ื•ึผื›ึทืœ ืœึทืขึฒื‘ึนืจ, ืึทืฃ-ืขึทืœ-ืคึผึดื™-ื›ึตืŸ ื”' ื™ึดืชึฐื‘ึผึธืจึทืšึฐ ื—ื•ึนื ึตืŸ ืœึธืึธื“ึธื ื“ึผึทืขึทืช ื•ึฐื”ึตืึดื™ืจ ืขึตื™ื ึทื™ ืœึดืžึฐืฆึนื ื‘ึผึธื”ึถื ืœึดืคึฐืขึธืžึดื™ื ืึตื™ื–ึถื” ื“ึผึฐื‘ึธืจึดื™ื ื ึดืคึฐืœึธืึดื™ื, ื›ึผึทืึฒืฉืึถืจ ื™ึดืจึฐืึถื” ื”ึทืžึฐืขึทื™ึผึตืŸ ื‘ึผึฐืขึตื™ื ึธื™ื• ื‘ึผึฐื”ึดืœึฐื›ื•ึนืช ืชึผึฐืคึดืœึผึดื™ืŸ ื”ึฒืœึธื›ึธื” ื” ื•ึผื‘ึฐื”ึดืœึฐื›ื•ึนืช ื‘ึผึดืจึฐื›ื•ึนืช ื”ึทืฉึผืึทื—ึทืจ ื”ึฒืœึธื›ึธื” ื’ ื•ึผื‘ึดืฉืึฐืึธืจึตื™ ืžึฐืงื•ึนืžื•ึนืช ื•ึฐืœึดืคึฐืขึธืžึดื™ื ืœึดืงึผึทื˜ึฐืชึผึดื™ ืึตื™ื–ึถื” ื”ึทืงึฐื“ึผึธืžื•ึนืช ืžึดืกึผึตืคึถืจ ื”ึธื\"ื‘ ื•ึฐื›ึธืœ ื”ึทื”ึทืงึฐื“ึผึธืžื•ึนืช ืฉืึถื”ื•ึนืฆึตืืชึดื™ ืžึดืกึผึดืคึฐืจึตื™ ืจึทื‘ึผึตื ื•ึผ ื–ึท\"ืœ, ื•ึฐื›ึธืœ ืžึทื” ืฉึผืึถืขึฒื–ึธืจึทื ึดื™ ื”' ื™ึดืชึฐื‘ึผึธืจึทืšึฐ ืœึฐื—ึทื“ึผึตืฉื ื‘ึผึธื”ึถื, ื‘ึผึฐื›ึปืœึผึธื ื”ึตืึดื™ืจ ื”' ืขึตื™ื ึทื™ ืœึดืžึฐืฆึนื ืื•ึนืชึธื ื‘ึผึทืึตืจ ื”ึตื™ื˜ึตื‘ ื‘ึผึดืคึฐืกื•ึผืงึตื™ ืชึผึทื ึท\"ืšึฐ ื•ึผื‘ึฐืžึทืึทืžึฐืจึตื™ ืจึทื–ึท\"ืœ, ื‘ึผึดื’ึฐืžึธืจึธื ื•ึผืžึดื“ึฐืจึธืฉืึดื™ื ื•ึฐืกึดืคึฐืจึตื™ ื”ึทื–ึผึนื”ึทืจ ื”ึทืงึผึธื“ื•ึนืฉื ื•ึฐื›ึดืชึฐื‘ึตื™ ื”ึธืึฒืจึดื™ื–ึท\"ืœ, ืขึทื“ ืฉืึถื”ึตืึดื™ืจ ื”' ืขึตื™ื ึทื™ ืœึฐื”ึทื›ึฐื ึดื™ืก ืื•ึนืชึธื ื‘ึผึฐื“ึถืจึถืšึฐ ืคึผึทืจึฐื“ึผึต\"ืก ืœึฐืชื•ึนืšึฐ ื“ึผึดื™ื ึตื™ ื”ึทืžึผึดืฆึฐื•ึนืช ืขึทืœ-ืคึผึดื™ ืกึตื“ึถืจ ื”ึดืœึฐื›ื•ึนืชึตื™ื”ึถื ื”ึทืžึฐื‘ึนืึธืจึดื™ื ื‘ึผึฐืึทืจึฐื‘ึผึธืขึธื” ื—ึถืœึฐืงึตื™ ืฉืึปืœึฐื—ึธืŸ ืขึธืจื•ึผืšึฐ ื•ึฐืงึดื•ึผึดื™ืชึดื™ ืœึทื”' ืึฒืฉืึถ๏ฟฝ๏ฟฝ ืขึตื™ื ึถื™ืšึธ ืชึผึดืจึฐืึถื™ื ึธื” ื ึดืคึฐืœึธืื•ึนืช ื‘ึผึฐืจึนื‘ ื”ึทืžึผึฐืงื•ึนืžื•ึนืช ืžึทื” ื’ึผึธื“ึฐืœื•ึผ ืžึทืขึฒืฉึตึนื™ ื”' ืžึฐืึนื“ ืขึธืžึฐืงื•ึผ ืžึทื—ึฐืฉืึฐื‘ื•ึนืชึธื™ื•, ื›ึผึดื™ ืขึทืœ ืคึผึดื™ ื“ึผึฐื‘ึธืจึดื™ื ื”ึธืึตืœึผึถื” ื”ึทืžึฐื‘ึนืึธืจึดื™ื ื‘ึผึทืกึผึฐืคึธืจึดื™ื ื”ึธืึตืœึผึถื” ื™ื•ึผื›ึทืœ ื›ึผึธืœ ืึธื“ึธื ืœึฐื”ึธื‘ึดื™ืŸ ื•ึผืœึฐื”ึทืฉึฐึนื›ึผึดื™ืœ ืžึตืจึธื—ื•ึนืง ื’ึผึฐื“ึปืœึผื•ึนืช ื ื•ึนืจึฐืื•ึนืช ื•ึฐื ึดืคึฐืœึฐืื•ึนืช ื›ึผึธืœ ืžึดืฆึฐื•ึธื” ื•ึผืžึดืฆึฐื•ึธื” ื•ึฐื›ึธืœ ื“ึผึดื™ืŸ ื•ึฐื“ึดื™ืŸ ืžึดืคึผึฐืจึธื˜ึตื™ ื”ึทืžึผึดืฆึฐื•ึธื” ื•ึทืึฒืคึดืœึผื•ึผ ื”ึทื“ึผึดื™ื ึดื™ื ืฉืึถื‘ึผึตื™ืŸ ืึธื“ึธื ืœึทื—ึฒื‘ึตืจื•ึน, ื”ึทืžึฐื‘ึนืึธืจึดื™ื ื‘ึผึฐื—ึนืฉืึถืŸ ืžึดืฉืึฐืคึผึธื˜, ืึฒืฉืึถืจ ืึตื™ืŸ ืึดื™ืฉื ืฉึธึนื ืขึทืœ ืœึตื‘ ืœึฐื”ึธื‘ึดื™ืŸ ืžึตื”ึถื ืจึฐืžึธื–ึดื™ื ื•ึผื“ึฐืจึธื›ึดื™ื ืœึทืขึฒื‘ื•ึนื“ึทืช ื”' ื™ึดืชึฐื‘ึผึธืจึทืšึฐ ื•ึผื‘ึฐื—ึทืกึฐื“ึตื™ ื”' ื‘ึผึฐืึตืœึผื•ึผ ื”ึทืกึผึฐืคึธืจึดื™ื ื™ึทืจึฐื•ึถื” ืึถืช ื ึทืคึฐืฉืื•ึน ื”ึทืฆึผึธืžึตื ืœึดืฉืึฐืžึนืขึท ื“ึผึดื‘ึฐืจึตื™ ื”':",
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+ "ื›ึผึดื™ ื–ึถื” ื™ึธื“ื•ึผืขึท ืฉืึถื›ึผึธืœ ื”ึทืชึผื•ึนืจึธื” ื•ึฐื›ึธืœ ื”ึทื“ึผึดื™ื ึดื™ื ื•ึฐื”ึทื”ึฒืœึธื›ื•ึนืช ืฉืึถื‘ึผึฐื›ึธืœ ื—ึถืœึฐืงึตื™ ื”ึทืชึผื•ึนืจึธื”, ืžึดื›ึผึปืœึผึธื ืฆึฐืจึดื™ื›ึดื™ื ืœึฐื”ื•ึนืฆึดื™ื ืขึตืฆื•ึนืช ื•ึผื“ึฐืจึธื›ึดื™ื ื•ึผืจึฐืžึธื–ึดื™ื ืœึฐื”ึดืชึฐืงึธืจึตื‘ ืึตืœึธื™ื• ื™ึดืชึฐื‘ึผึธืจึทืšึฐ ื‘ึผึถืึฑืžึถืช ื•ึฐื›ึทืžึฐื‘ึนืึธืจ ื‘ึผึฐื“ึดื‘ึฐืจึตื™ ืจึทื‘ึผึตื ื•ึผ ื–ึดื›ึฐืจื•ึนื ื•ึน ืœึดื‘ึฐืจึธื›ึธื” ื‘ึผึฐื”ึทืชึผื•ึนืจึธื” \"ื—ึฒื“ึดื™ ืจึทื‘ึผึดื™ ืฉืึดืžึฐืขื•ึนืŸ\" ื‘ึผึฐืกึดื™ืžึธืŸ ืกื (ืœึดืงึผื•ึผื˜ึตื™ ื), ืฉืึถืžึผึดื›ึผึธืœ ื”ึทืœึผึดืžึผื•ึผื“ึดื™ื ืฉืึถื”ึธืึธื“ึธื ืœื•ึนืžึตื“ ืฆึฐืจึดื™ื›ึดื™ื ืœึฐื”ื•ึนืฆึดื™ื ืžึดืฉืึฐืคึผึฐื˜ึตื™ ื”ึทื ึฐื”ึธื’ื•ึนืช ื™ึฐืฉืึธืจื•ึนืช ื•ึฐื›ื•ึผ', ืขึทื™ึผึตืŸ ืฉืึธื ืึฒื‘ึธืœ ืœึธืื• ื›ึผึธืœ ืึธื“ึธื ื–ื•ึนื›ึถื” ืœึธื–ึถื”, ื•ึผื‘ึฐืขึถื–ึฐืจึทืช ื”' ื•ึดื™ืฉืื•ึผืขึธืชื•ึน ื”ึทื ึผึดืคึฐืœึธืึธื”, ื‘ึผึฐืึตืœึผื•ึผ ื”ึทืกึผึฐืคึธืจึดื™ื ืคึผึธืชึทื—ึฐืชึผึดื™ ืฉืึทืขึทืจ ืงึฐืฆึธืช ืœึดืžึฐืฆึนื ื“ึผึฐืจึธื›ึดื™ื ืึฒืžึดืชึผึดื™ึผึดื™ื ื‘ึผึฐื›ึธืœ ืœึดืžึผื•ึผื“ึตื™ ื”ึทืชึผื•ึนืจึธื” ื”ึทืงึผึฐื“ื•ึนืฉืึธื” ื•ึผื‘ึฐืจึนื‘ ื”ึทืžึผึฐืงื•ึนืžื•ึนืช ืึตื™ื ึธื ื‘ึผึฐื“ึถืจึถืšึฐ ืจึถืžึถื– ื•ึฐื“ึธืจื•ึผืฉื ืœึฐื‘ึทื“, ื›ึผึดื™ ืึดื ื›ึผึธืšึฐ ื”ื•ึผื ืึฒืžึดื™ืชึผึทืช ื”ึธืขึดื ึฐื™ึธืŸ ืขึทืœ-ืคึผึดื™ ืกื•ึนื“ ื›ึผึทื•ึผึธื ึทืช ื”ึทืžึผึดืฆึฐื•ึธื” ื•ึผื‘ึตืื•ึผืจ ื“ึผึฐื‘ึธืจึทื™ ืึตืœึผึถื” ืœึนื ื™ึทืกึฐืคึผึดื™ืงื•ึผ ื”ึฒืžื•ึนืŸ ื™ึฐืจึดื™ืขื•ึนืช ืœึฐื‘ึธืึฒืจึธื, ืึทืšึฐ ื”ึทืžึผึทืฉึฐึนื›ึผึดื™ืœ ื‘ึผึถืึฑืžึถืช, ื™ึธื‘ึดื™ืŸ ืžึฐืขึทื˜ ื“ึผึฐื‘ึธืจึทื™ ืึตืœึผึถื” ื›ึผึฐืฉืึถื™ึผึธืฉึดึนื™ื ืขึทืœ ืœึดื‘ึผื•ึน ื”ึตื™ื˜ึตื‘ ืœึฐื”ึทื“ึผึฐื‘ึธืจึดื™ื ื”ึทื ึผึถืึฑืžึธืจึดื™ื ื‘ึผึดืกึฐืคึธืจึดื™ื ืึตืœึผึถื” ื•ึผื‘ึฐืกึดืคึฐืจึตื™ ืจึทื‘ึผึตื ื•ึผ:",
26
+ "ื•ึฐื”ึดื ึผึตื” ืึดื ืึธืžึฐื ึธื ื™ึดื“ึฐืžึถื” ืœึฐื”ึทืงึผื•ึนืจึตื ืœึฐืคื•ึผื ืจึดื™ื”ึฒื˜ึธื ื‘ึผึฐื›ึทืžึผึธื” ืžึฐืงื•ึนืžื•ึนืช, ืึฒืฉืึถืจ ื”ึถืึฑืจึทื›ึฐืชึผึดื™ ืœึฐืžึทืขึฒื ึตื™ืชึดื™ ื•ึฐื›ึธืคึทืœึฐืชึผึดื™ ื•ึฐืฉืึดืœึผึทืฉืึฐืชึผึดื™ ื”ึทื“ึผึฐื‘ึธืจึดื™ื ื‘ึผึฐื›ึทืžึผึธื” ื•ึฐื›ึทืžึผึธื” ืžึฐืงื•ึนืžื•ึนืช ื“ึผึทืข, ื™ึฐื“ึดื™ื“ึดื™ ื”ึทืžึฐืขึทื™ึผึตืŸ, ื›ึผึดื™ ื’ึผึทื ื–ึนืืช ืžึตืขึดื ื”' ืฆึฐื‘ึธืื•ึนืช ื™ึธืฆึฐืึธื”, ืึฒืฉืึถืจ ื”ึดืคึฐืœึดื™ื ืขึตืฆึธื”, ื”ึดื’ึฐื“ึผึดื™ืœ ืชึผื•ึผืฉืึดื™ึผึธื”, ื›ึผึดื™ ื”ึทืžึผึตืฉึดึนื™ื ืœึตื‘ ืœึฐืขึทื™ึผึตืŸ ื‘ึผึถืึฑืžึถืช ื‘ึผึฐื“ึดื‘ึฐืจึตื™ ืจึทื‘ึผึตื ื•ึผ ื–ึดื›ึฐืจื•ึนื ื•ึน ืœึดื‘ึฐืจึธื›ึธื”, ื”ึธืขึฒืžึปืงึผึดื™ื ืžึดื›ึผึธืœ ืขึทืžึฐืงื•ึผืช ืฉืึถื‘ึผึธืขื•ึนืœึธื ื•ึผืจึฐื—ึธื‘ึธื” ืžึดื ึผึดื™ ื™ึธื, ืึฒืฉืึถืจ ืึตื™ืŸ ืขึฒืจื•ึนืšึฐ ืึฒืœึตื™ื”ึถื ื•ึฐืึทื—ึทืจ ื›ึผึธืšึฐ ื™ึธืฉึดึนื™ื ืœึตื‘ ื”ึตื™ื˜ึตื‘ ืœึดื“ึฐื‘ึธืจึทื™ ืึตืœึผึถื” ืึฒืฉืึถืจ ื—ึทื ึผึทื ึดื™ ื”' ืœึฐื—ึทื“ึผึตืฉื ื•ึผืœึฐื‘ึธืึตืจ ื‘ึผึธื”ึถื, ื™ึธื‘ึดื™ืŸ ื”ึตื™ื˜ึตื‘ ื›ึผึดื™ ืœึฐืคึดื™ ืขึนืฆึถื ื”ึธืขึทืžึฐืงื•ึผืช ืึฒืฉืึถืจ ื‘ึผึทื“ึผึฐื‘ึธืจึดื™ื ื”ึธืึตืœึผึถื”, ืขึฒื“ึทื™ึดืŸ ืœึนื ื™ึธืฆึธืืชึดื™ ื™ึฐื“ึตื™ ื—ื•ึนื‘ึทืช ื”ึทื‘ึผึตืื•ึผืจ, ืึฒืคึดืœึผื•ึผ ื‘ึผึดืžึฐืงื•ึนืžื•ึนืช ืฉืึถื”ึถืึฑืจึทื›ึฐืชึผึดื™ ืžึฐืึนื“, ืžึดื›ึผึธืœ ืฉืึถื›ึผึตืŸ ื‘ึผึดืฉืึฐืึธืจ ืžึฐืงื•ึนืžื•ึนืช ืฉืึถื”ึธื™ึดื™ืชึดื™ ืžึฐืงึทืฆึผึตืจ ื•ึฐืขื•ึนืœึถื” ื›ึผึดื™ ื“ึผึทืข, ืฉืึถื›ึผึธืœ ื”ึทื“ึผึฐื‘ึธืจึดื™ื ืฉืึถื’ึผึดืœึผึธื” ืจึทื‘ึผึตื ื•ึผ ื–ึดื›ึฐืจื•ึนื ื•ึน ืœึดื‘ึฐืจึธื›ึธื”, ื”ึตื ื”ึทืงึฐื“ึผึธืžื•ึนืช ื—ึฒื“ึธืฉืื•ึนืช ืœึฐื’ึทืžึฐืจึตื™ [ืึดื ืึธืžึฐื ึธื ื›ึผึปืœึผึธื ื‘ึผึฐื ื•ึผื™ึดื™ื ื•ึผืžึฐื™ึปืกึผึธื“ึดื™ื ืขึทืœ ื›ึผึธืœ ืžึดืฆึฐื•ึนืช ื”ึทืชึผื•ึนืจึธื” ื”ึทืžึฐืงึปื‘ึผึธืœื•ึนืช ื‘ึผึฐื™ึธื“ึตื™ื ื•ึผ ืžึดื›ึผึฐื‘ึธืจ, ืขึดื ื›ึผึธืœ ื–ึนืืช ื”ึตื ื”ึทืงึฐื“ึผึธืžื•ึนืช ื—ึฒื“ึธืฉืื•ึนืช ืœึฐื’ึทืžึฐืจึตื™] ื•ึฐื›ึปืœึผึธื ื”ึตื ืขึตืฆื•ึนืช ื•ึผื“ึฐืจึธื›ึดื™ื ื ึดืคึฐืœึธืึดื™ื ืœึฐื”ึดืชึฐืงึธืจึตื‘ ืขึทืœ ื™ึธื“ึธื ืœึทื”ึทืฉึผืึตื ื™ึดืชึฐื‘ึผึธืจึทืšึฐ ื›ึผึธืœ ืึถื—ึธื“ ื•ึฐืึถื—ึธื“ ืžึดืžึผึธืงื•ึนื ืฉืึถื”ื•ึผื ื•ึฐืขึดืงึผึทืจ ื”ึทื›ึผึทื•ึผึธื ึธื” ืœึฐืงึทื™ึผึฐืžึธื ื‘ึผึดืคึฐืฉืึดื™ื˜ื•ึผืช ื›ึผึฐืคึดื™ ืžึทื” ืฉึผืึถื™ึผึธืฆึฐืื•ึผ ืžึดืคึผึดื™ื• ื‘ึผึดืชึฐืžึดื™ืžื•ึผืช ื•ึผืคึฐืฉืึดื™ื˜ื•ึผืช, ืึฒื‘ึธืœ ืžึตืขึนืฆึถื ื’ึผึทืฉืึฐืžึดื™ึผื•ึผืช ื’ึผื•ึผืคึตื ื•ึผ ื•ึทืขึฒื›ึดื™ืจึทืช ืฉึดึนื›ึฐืœึตื ื•ึผ, ืงึธืฉืึถื” ื•ึฐื›ึธื‘ึตื“ ืžึฐืึนื“ ืœึฐื”ึทื›ึฐื ึดื™ืก ื‘ึผึฐืœึตื‘ ื”ึธืึธื“ึธื ืชึผึฐืžึดื™ืžื•ึผืช ื•ึผืคึฐืฉืึดื™ื˜ื•ึผืช ื”ึทื“ึผึฐื‘ึธืจึดื™ื ื”ึธืึตืœึผึถื”, ื›ึผึดื™ ื“ึผึทืขึทืช ื›ึผึธืœ ืึธื“ึธื ื ื•ึนื˜ึธื” ืึทื—ึฒืจึตื™ ื—ึธื›ึฐืžื•ึนืช ืฉืึถืœ ื”ึธืขื•ึนืœึธื, ืฉืึถืจึปื‘ึผึธืŸ ืžึฐืขึทืงึผึฐืžึดื™ืŸ ืึถืช ื”ึทืœึผึตื‘ ืžึดื ึผึฐืงึปื“ึผึทืช ื”ึธืึฑืžึถืช ืœึทืึฒืžึดืชึผื•ึน ื‘ึผึดืคึฐืฉืึดื™ื˜ื•ึผืช ื•ึผื‘ึดืชึฐืžึดื™ืžื•ึผืช, ื‘ึผึดืคึฐืจึธื˜ ื›ึผึดื™ ื‘ึผึธืึฑืžึถืช ืœึทืึฒืžึดืชึผื•ึน ื”ึทืชึผึฐืžึดื™ืžื•ึผืช ื•ึผืคึฐืฉืึดื™ื˜ื•ึผืช ืฉืึถืœ ื“ึผึดื‘ึฐืจึตื™ ืจึทื‘ึผึตื ื•ึผ ื–ึดื›ึฐืจื•ึนื ื•ึน ืœึดื‘ึฐืจึธื›ึธื”, ืขึธืžึนืง ืขึธืžึนืง ืžึฐืึนื“, ืขึธืžึนืง ืขึธืžึนืง ืžึดื™ ื™ึดืžึฐืฆึธืึถื ึผื•ึผ ื•ึฐื™ึตืฉื ื‘ึผึฐื›ึธืœ ื“ึผึธื‘ึธืจ ื•ึฐื“ึธื‘ึธืจ ืฉืึถื’ึผึดืœึผึธื” ื”ื•ึผื ื–ึดื›ึฐืจื•ึนื ื•ึน ืœึดื‘ึฐืจึธื›ึธื” ืชึผึดืœึผึตื™ ืชึผึดืœึผึดื™ืŸ ืฉืึถืœ ื”ึฒืœึธื›ื•ึนืช, ืžึทืขึฐื™ึธื ื•ึนืช ืชึผึฐื”ื•ึนืžื•ึนืช ื™ื•ึนืฆึฐืึดื™ื ื‘ึผึทื‘ึผึดืงึฐืขึธื” ื•ึผื‘ึธื”ึธืจ, ื›ึผึดื™ ื›ึผึธืœ ื“ึผึฐื‘ึธืจึธื™ื• ื”ึตื ื›ึผึฐืžึทืขึฐื™ึธืŸ ื”ึทื ึผื•ึนื‘ึตืขึท, ื›ึผึทืึฒืฉืึถืจ ื™ึดืจึฐืึถื” ื”ึธืจื•ึนืึถื” ืžึฐืขึทื˜ ื“ึผึดืžึฐืขึทื˜ ื‘ึผึทืžึผึฐืงื•ึนืžื•ึนืช ืึฒืฉืึถืจ ื—ึทื ึผึทื ึดื™ ื”' ืœึดืžึฐืฆึนื ื“ึผึฐื‘ึธืจึดื™ื ื ึดืคึฐืœึธืึดื™ื ื•ึฐื ื•ึนืจึธืึดื™ื ื•ึฐื›ึทื•ึผึธื ื•ึนืช ื›ึผึทืžึผึธื” ืžึดืฆึฐื•ึนืช ื‘ึผึฐื“ึดื‘ึผื•ึผืจ ืึถื—ึธื“ ืฉืึถื’ึผึดืœึผึธื” ืจึทื‘ึผึตื ื•ึผ ื–ึดื›ึฐืจื•ึนื ื•ึน ืœึดื‘ึฐืจึธื›ึธื”, ื›ึผึฐื’ื•ึนืŸ ื‘ึผึฐื”ึทืชึผื•ึนืจึธื” \"ืฉึธึนืฉื‚ื•ึนืŸ ื•ึฐืฉึดึนืžึฐื—ึธื” ื™ึทืฉึผึดึนื™ื’ื•ึผ ื•ึฐื ึธืกื•ึผ ื™ึธื’ื•ึนืŸ ื•ึทืึฒื ึธื—ึธื”\" [ื‘ึผึฐืกึดื™ืžึธืŸ ื›ื’ ื‘ึผึฐืœึดืงึผื•ึผื˜ึตื™ ืชึผึดื ึฐื™ึธื ึธื] ืฉืึถื”ื•ึผื ื“ึผึดื‘ึผื•ึผืจ ืึถื—ึธื“, ืœึทื—ึฒื˜ึนืฃ ื”ึทื™ึผึธื’ื•ึนืŸ ื•ึทืึฒื ึธื—ึธื” ืœึฐืชื•ึนืšึฐ ื”ึทืฉึผึดึนืžึฐื—ึธื”, ื›ึผึทืžึฐื‘ึนืึธืจ ืฉืึธื ื•ึฐื”ึทืฉึผืึตื ื™ึดืชึฐื‘ึผึธืจึทืšึฐ ืขึฒื–ึธืจึทื ึดื™ ื•ึฐื”ึตืึดื™ืจ ืขึตื™ื ึทื™ ืœึดืžึฐืฆึนื ืขึทืœ ืคึผึดื™ ื”ึทืงึฐื“ึผึธืžึธื” ื–ึนืืช ื“ึผึฐื‘ึธืจึดื™ื ื ึดืคึฐืœึธืึดื™ื ื”ึทืจึฐื‘ึผึตื” ื”ึทืจึฐื‘ึผึตื”, ื›ึผึทืึฒืฉืึถืจ ื™ึดืจึฐืึถื” ื”ึธืจื•ึนืึถื” ื‘ึผึฐืึถื‘ึถืŸ ื”ึธืขึตื–ึถืจ ื‘ึผึดืชึฐื—ึดืœึผึธืชื•ึน ื•ึฐื›ึตืŸ ื‘ึผึฐื›ึทืžึผึธื” ืžึฐืงื•ึนืžื•ึนืช. ื•ึฐืึทืฃ-ืขึทืœ-ืคึผึดื™-ื›ึตืŸ ืขึดืงึผึทืจ ื”ึทื›ึผึทื•ึผึธื ึธื” ื›ึผึดืคึฐืฉืื•ึผื˜ื•ึน ืœึฐื”ึดืชึฐื’ึผึทื‘ึผึตืจ ืœึทื—ึฒื˜ึนืฃ ื”ึทื™ึผึธื’ื•ึนืŸ ื•ึทืึฒื ึธื—ึธื” ืœึฐืชื•ึนืšึฐ ื”ึทืฉึผึดึนืžึฐื—ึธื”, ื“ึผึฐื”ึทื™ึฐื ื•ึผ ืœึทื”ึฒืคึนืšึฐ ื›ึผึธืœ ืžึดื™ื ึตื™ ืขึทืฆึฐื‘ื•ึผืช ืœึฐืฉึดึนืžึฐื—ึธื”, ื›ึผึทืžึฐื‘ึนืึธืจ ืฉืึธื ื‘ึผึดืžึฐืงื•ึนืžื•ึน, ืึฒื‘ึธืœ ื–ึถื” ื”ึธืขึดื ึฐื™ึธืŸ ื‘ึผึดืคึฐืฉืึดื™ื˜ื•ึผืช ืœึฐื”ึดืฉืึฐืชึผึทื“ึผึตืœ ืœึฐื”ึดืชึฐื’ึผึทื‘ึผึตืจ ืขึทืœ ื›ึผึธืœ ืžึดื™ื ึตื™ ืขึทืฆึฐื‘ื•ึผืช ื•ึฐืœึทื”ึฒืคึนืšึฐ ื”ึทื›ึผึนืœ ืœึฐืฉึดึนืžึฐื—ึธื”, ืงึธืฉืึถื” ื•ึฐื›ึธื‘ึตื“ ืžึฐืึนื“ ืœึฐื”ึทื›ึฐื ึดื™ืก ื‘ึผึฐืœึตื‘ ื”ึธืึธื“ึธื ื•ึฐื”' ื™ึดืชึฐื‘ึผึธืจึทืšึฐ ืขึฒื–ึธืจึทื ึดื™ ืœึฐื”ึทืจึฐื—ึดื™ื‘ ื”ึทื“ึผึดื‘ึผื•ึผืจ ื‘ึผึธื–ึถื”, ื•ึผืœึฐื”ึทืจึฐืื•ึนืช ื•ึผืœึฐื’ึทืœึผื•ึนืช ืฉืึถื‘ึผึธื–ึถื” ืชึผึธืœื•ึผื™ ืงึดื™ึผื•ึผื ื›ึผึธืœ ื”ึทืชึผื•ึนืจึธื”, ื›ึผึดื™ ืฉึดึนืžึฐื—ึธื” ื”ึดื™ื ื”ึทื ึผึฐืงึปื“ึผึธื” ืฉืึถืœ ื›ึผึธืœ ื”ึทืชึผื•ึนืจึธื” ื•ึฐื”ึทืžึผึดืฆึฐื•ึนืช ื•ึฐื›ื•ึผ', ื•ึฐืขึทืœ-ื™ึฐื“ึตื™ ื”ึทืจึฐื—ึธื‘ึทืช ื”ึทื“ึผึธืจื•ึผืฉื ื‘ึผึธื–ึถื”, ื™ึฐื›ื•ึนืœึดื™ืŸ ืœึดืจึฐืื•ึนืช ืžึตืจึธื—ื•ึนืง ืขึนืฆึถื ืžึทืขึฒืœึทืช ื”ึทืฉึผึดึนืžึฐื—ึธื” ื•ึฐื›ึทืžึผึธื” ื•ึฐื›ึทืžึผึธื” ืฆึฐืจึดื™ื›ึดื™ืŸ ืœึฐื”ึดืชึฐื—ึทื–ึผึตืง ืœึทื”ึฒืคึนืšึฐ ื”ึธืขึทืฆึฐื‘ื•ึผืช ืœึฐืฉึดึนืžึฐื—ึธื” ื•ึฐืชึนื›ึถืŸ ื”ึทื›ึผึทื•ึผึธื ึธื” ื”ื•ึผื ืœึดื–ึฐื›ึผื•ึนืช ืœึฐืงึทื™ึผึตื ืขึตืฆึธื” ื–ื•ึน ื‘ึผึดืคึฐืฉืึดื™ื˜ื•ึผืช ื•ึผืœึฐื‘ึทืงึผึตืฉื ืžึตื”ึทืฉึผืึตื ื™ึดืชึฐื‘ึผึธืจึทืšึฐ ืœึดื–ึฐื›ึผื•ึนืช ืœึธื–ึถื”:",
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+ "ื•ึฐื›ึตืŸ ื‘ึผึดืฉืึฐืึธืจึตื™ ืขึตืฆื•ึนืช ื•ึผื“ึฐืจึธื›ึดื™ื ื ึดืคึฐืœึธืึดื™ื ืฉืึถื’ึผึดืœึผึธื” ื”ื•ึผื ื–ึดื›ึฐืจื•ึนื ื•ึน ืœึดื‘ึฐืจึธื›ึธื”, ื›ึผึฐืžื•ึน ื”ึทืชึผื•ึนืจึธื” \"ื•ึฐืึทื™ึผึตื” ื”ึทืฉึผึถึนื” ืœึฐืขึนืœึธื”\" ื‘ึผึฐืœึดืงึผื•ึผื˜ึตื™ ืชึผึดื ึฐื™ึธื ึธื ืกึดื™ืžึธืŸ ื™ื‘, ืฉืึถื”ึธืขึตืฆึธื” ื”ึทืžึฐื‘ึนืึถืจึถืช ืฉืึธื ืขึฒืžึปืงึผึธื” ืžึฐืึนื“, ื”ึทื™ึฐื ื•ึผ ืฉืึถื”ึทืคึผึฐืฉืึดื™ื˜ื•ึผืช ื•ึฐื”ึทืชึผึฐืžึดื™ืžื•ึผืช ืฉืึถืœ ื”ึธืขึตืฆึธื” ื•ึฐื”ึทื“ึผึถืจึถืšึฐ ื”ึทื–ึผึถื” ืขึธืžึนืง ืžึฐืึนื“ ื•ึผืฆึฐืจึดื™ื›ึดื™ืŸ ืœึฐื”ึทืจึฐื—ึดื™ื‘ ื”ึทื“ึผึดื‘ึผื•ึผืจ ื‘ึผึธื–ึถื” ื”ึทืจึฐื‘ึผึตื” ื•ึผืœึฐื“ึทื‘ึผึตืจ ืžึดื–ึผึถื” ื‘ึผึฐื›ึทืžึผึธื” ืœึฐืฉืื•ึนื ื•ึนืช. ื•ึผื‘ึฐื—ึทืกึฐื“ึตื™ ื”' ื”ึตืึดื™ืจ ืขึตื™ื ึทื™ ื•ึผืžึธืฆึธืืชึดื™ ืฉืึถื“ึผึถืจึถืšึฐ ืขึตืฆึธื” ื–ื•ึน ืžึฐืจึปืžึผึธื– ื‘ึผึดืžึฐืงื•ึนืžื•ึนืช ื”ึทืจึฐื‘ึผึตื” ื‘ึผึทืชึผื•ึนืจึธื”, ื›ึผึทืžึฐื‘ึนืึธืจ ื‘ึผึฐื”ึดืœึฐื›ื•ึนืช \"ื’ึผึฐื‘ึดื™ึผึทืช ื—ื•ึนื‘ ืžึตื”ึทื™ึฐืชื•ึนืžึดื™ื\", ืึฒืฉืึถืจ ื”ึทืžึผึทืฉึฐึนื›ึผึดื™ืœ ื™ึธื›ื•ึนืœ ืœึฐื”ึธื‘ึดื™ืŸ ืžึดื“ึผึทืขึฐืชึผื•ึน ื“ึผึธื‘ึธืจ ืžึดืชึผื•ึนืšึฐ ื“ึผึธื‘ึธืจ, ืฉืึถื›ึผึธืœ ื”ึทืชึผื•ึนืจึธื” ืžึฐืœึตืึธื” ืžึดื“ึผึถืจึถืšึฐ ื•ึฐืขึตืฆึธื” ื–ึนืืช ื•ึฐื›ึตืŸ ื‘ึผึฐื”ึทืชึผื•ึนืจึธื” \"ืึฒื–ึทืžึผึฐืจึธื” ืœึตืืœึนืงึทื™ ื‘ึผึฐืขื•ึนื“ึดื™\", ื‘ึผึฐืกึดื™ืžึธืŸ ืจืคื‘, ื”ึทืžึผื•ึผื‘ึธื ื‘ึผึฐื”ึดืœึฐื›ื•ึนืช ื”ึทืฉืึฐื›ึผึธืžึทืช ื”ึทื‘ึผึนืงึถืจ ื”ึฒืœึธื›ึธื” ื ื•ึฐื›ึตืŸ ื‘ึผึฐืขึดื ึฐื™ึทืŸ ื”ึธืจึธืฆื•ึนืŸ ื•ึฐื”ึทื”ึดืฉืึฐืชึผื•ึนืงึฐืงื•ึผืช ืœึทื”ึทืฉึผืึตื ื™ึดืชึฐื‘ึผึธืจึทืšึฐ ืฉืึฐืžื•ึน, ืฉืึถื‘ึผึฐื›ึธืœ ื”ึทื“ึผึฐื‘ึธืจึดื™ื ื”ึธืึตืœึผึถื” ืฆึฐืจึดื™ื›ึดื™ื ืœึฐื“ึทื‘ึผึตืจ ื”ึทืจึฐื‘ึผึตื”, ืขึทื“ ืฉืึถื ึผึดื–ึฐื›ึผึถื” ืœึฐื”ึทื›ึฐื ึดื™ืก ืื•ึนืชึธื ื‘ึผึฐืœึตื‘ ื”ึธืึธื“ึธื ืœึฐืงึทื™ึผึฐืžึธื ื‘ึผึดืคึฐืฉืึดื™ื˜ื•ึผืช ื•ึผื‘ึดืชึฐืžึดื™ืžื•ึผืช, ื›ึผึดื™ ื–ึถื” ื”ึธืขึดืงึผึธืจ, ื›ึผึดื™ ืœึนื ื”ึทืžึผึดื“ึฐืจึธืฉื ื”ื•ึผื ื”ึธืขึดืงึผึธืจ ืึถืœึผึธื ื”ึทืžึผึทืขึฒืฉึถึนื”, ื”ึตืŸ ืขึทืœ ื›ึผึธืœ ืึตืœึผึถื” ื”ึทื”ึถื›ึฐืจึตื—ึท ืœึฐื”ึทืึฒืจึดื™ืšึฐ ื‘ึผึฐืจึนื‘ ื”ึทืžึผึฐืงื•ึนืžื•ึนืช, ื›ึผึฐื“ึตื™ ืœึฐื”ึทืกึฐื‘ึผึดื™ืจ ื”ึธืขึตืฆึธื” ื‘ึผึดืคึฐืฉืึดื™ื˜ื•ึผืช, ื›ึผึฐื“ึตื™ ืฉืึถื™ึผึธื‘ึดื™ื ืชึผึทืœึฐืžื•ึผื“ ื–ึถื” ืœึดื™ื“ึตื™ ืžึทืขึฒืฉึถึนื” ื•ึฐื’ึทื ืžึดืฆึผึทื“ ื”ึทื—ึดื“ึผื•ึผืฉืึดื™ื ื‘ึผึฐืขึทืฆึฐืžึธื, ื›ึผึดื™ ื“ึผึดื‘ึฐืจึตื™ ืจึทื‘ึผึตื ื•ึผ ื–ึดื›ึฐืจื•ึนื ื•ึน ืœึดื‘ึฐืจึธื›ึธื”, ื”ึตื ืขึฒืžึปืงึผึดื™ื ื•ึผืจึฐื—ึธื‘ึดื™ื ืžึฐืึนื“. ื•ึผื‘ึฐื›ึธืœ ืชึผื•ึนืจึธื” ื•ึฐืชื•ึนืจึธื” ื™ึตืฉื ื›ึผึทืžึผึธื” ื•ึฐื›ึทืžึผึธื” ื”ึทืงึฐื“ึผึธืžื•ึนืช ื•ึฐืขึดื ึฐื™ึธื ึดื™ื ื•ึฐื—ึดื“ึผื•ึผืฉืึดื™ื ื ึดืคึฐืœึธืึดื™ื ื‘ึผึฐื›ึธืœ ื”ึทื—ึดื“ึผื•ึผืฉืึดื™ื ืฉืึถื”ึทืฉึผืึตื ื™ึดืชึฐื‘ึผึธืจึทืšึฐ ืคึผึธืงึทื— ืขึตื™ื ึทื™ ืœึฐื—ึทื“ึผึตืฉื ื‘ึผึธื”ึถื, ื›ึผึปืœึผึธื ืงึฐืฉืื•ึผืจึดื™ื ื•ึผืžึฐื”ึปื“ึผึธืงึดื™ื ื‘ึผึดืงึฐืฉืึธืจึดื™ื ื”ึทืจึฐื‘ึผึตื” ื‘ึผึดื“ึฐื‘ึธืจึธื™ื• ื”ึทื ึผื•ึนืจึธืึดื™ื ื•ึฐื”ึทืงึผึฐื“ื•ึนืฉืึดื™ื ื•ึผื‘ึฐื›ึธืœ ืžึธืงื•ึนื ืฉืึถืžึผึดืชึฐืจึทื—ึตื‘ ื”ึทื“ึผึธืจื•ึผืฉื ื•ึฐื”ึทื—ึดื“ึผื•ึผืฉื ืฉืึถื—ึดื“ึผึทืฉืึฐืชึผึดื™ ื‘ึผึฐืขึถื–ึฐืจึทืช ื”' ื™ึดืชึฐื‘ึผึธืจึทืšึฐ, ื‘ึผึฐื›ึปืœึผึธื ืฆึฐืจึดื™ื›ึดื™ืŸ ืœึทื—ึฒื–ึนืจ ื‘ึผึฐื›ึธืœ ืคึผึทืขึทื ืœึฐื›ึธืœ ื—ึถืœึฐืงึตื™ ื”ึทืชึผื•ึนืจึธื” ืฉืึถื’ึผึดืœึผึธื” ืจึทื‘ึผึตื ื•ึผ ื–ึดื›ึฐืจื•ึนื ื•ึน ืœึดื‘ึฐืจึธื›ึธื”, ื‘ึผึฐื›ึปืœึผึธื ืžึฐื—ึทืœึผึฐืงึดื™ื ื•ึผืคึฐืจึธื˜ึดื™ื ื”ึทืจึฐื‘ึผึตื” ืžึฐืึนื“ ื•ึฐื›ึทืึฒืฉืึถืจ ืฉืึธืžึทืขึฐืชึผึดื™ ืžึดืคึผึดื™ื• ื”ึทืงึผึธื“ื•ึนืฉื ื–ึดื›ึฐืจื•ึนื ื•ึน ืœึดื‘ึฐืจึธื›ึธื”, ืฉืึถืึธืžึทืจ, ืขึทืœ ื”ึทื—ึดื“ึผื•ึผืฉืึดื™ื ืฉืึถืœึผึดื™ ืฉืึถืึตื™ืŸ ืžึดื™ ืฉืึถื™ึผึฐื‘ึดื™ื ึตื ื”ึตื™ื˜ึตื‘, ืžึตื—ึฒืžึทืช ืฉืึถืฆึผึฐืจึดื™ื›ึดื™ืŸ ืœึดื–ึฐื›ึผึนืจ ื”ึตื™ื˜ึตื‘ ืžึฐืึนื“ ืึถืช ื“ึผึดื‘ึฐืจึตื™ ืชึผื•ึนืจึธืชื•ึน ื”ึทืงึผึฐื“ื•ึนืฉืึธื” ื•ึฐืœึดื”ึฐื™ื•ึนืช ื‘ึผึธืงึดื™ ื‘ึผึฐื›ึธืœ ื—ึฒื“ึธืจึธื™ื•, ื•ึผืคึฐืจึธื˜ึธื™ื• ื•ึฐื“ึดืงึฐื“ึผื•ึผืงึธื™ื• ื•ึฐืขึทืœ-ื›ึผึตืŸ ื”ึปื›ึฐืจึทื—ึฐืชึผึดื™ ื‘ึผึฐื›ึทืžึผึธื” ืžึฐืงื•ึนืžื•ึนืช ืœึฐื”ึทืึฒืจึดื™ืšึฐ ื•ึผืœึฐื”ึทืจึฐื—ึดื™ื‘ ื”ึทื“ึผึดื‘ึผื•ึผืจ ื•ึฐืœึทื—ึฒื–ึนืจ ืขึดื ึฐื™ึธืŸ ืึถื—ึธื“ ื›ึผึทืžึผึธื” ืคึผึฐืขึธืžึดื™ื, ืื•ึผืœึทื™ ื™ึดื›ึฐื ึนืก ื‘ึผึฐืœึตื‘ ื”ึทืžึฐืขึทื™ึผึตืŸ ืชึผึนื›ึถืŸ ื”ึทื›ึผึทื•ึผึธื ึธื” ื”ึธืึฒืžึดืชึผึดื™ืช ืœึตื™ื“ึทืข ื”ึทื—ึดื“ึผื•ึผืฉื ืขึทืœ ื‘ึผึปืจึฐื™ื•ึน ื•ึฐื”ึธืขึดืงึผึธืจ ืฉืึถื™ึผึธื‘ื•ึนื ืขึทืœ-ื™ึฐื“ึตื™ ื–ึถื” ืœึดื™ื“ึตื™ ืžึทืขึฒืฉึถึนื”, ืœึฐื”ึดืชึฐืขื•ึนืจึตืจ ืขึทืœ-ื™ึฐื“ึตื™ ื–ึถื” ืœึฐืงึทื™ึผึตื ื“ึผึดื‘ึฐืจึตื™ ืจึทื‘ึผึตื ื•ึผ ื–ึดื›ึฐืจื•ึนื ื•ึน ืœึดื‘ึฐืจึธื›ึธื”, ื‘ึผึดืคึฐืฉืึดื™ื˜ื•ึผืช, ืœึฐืงึทื™ึผึตื ื”ึทื”ึทืงึฐื“ึผึธืžึธื” ืฉืึถื”ื•ึนืฆึตืืชึดื™ ืžึดื“ึผึดื‘ึฐืจึตื™ ืจึทื‘ึผึตื ื•ึผ ื–ึดื›ึฐืจื•ึนื ื•ึน ืœึดื‘ึฐืจึธื›ึธื”, ืึฒืฉืึถืจ ืขึธืœึถื™ื”ึธ ื‘ึผึธื ึดื™ืชึดื™ ื”ึทื‘ึผึดื ึฐื™ึธืŸ ื”ึทื”ื•ึผื, ื›ึผึดื™ ืžึฐืึนื“ ืขึธืžึฐืงื•ึผ ืžึทื—ึฐืฉืึฐื‘ื•ึนืชึธื™ื•:",
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+ "ื•ึฐื–ึถื” ื‘ึผึธืจื•ึผืจ ื•ึฐื™ึธื“ื•ึผืขึท ืœึฐื›ึธืœ ืžึทืฉึฐึนื›ึผึดื™ืœ, ืฉืึถื‘ึผึฐื›ึธืœ ื”ึทืžึผึฐืงื•ึนืžื•ึนืช ืฉืึถื ึผึดืžึฐืฆึธื ื‘ึผึดืกึฐืคึธืจึดื™ื ืงึฐื“ื•ึนืฉืึดื™ื ื—ึดื“ึผื•ึผืฉืึดื™ื ื•ึผื‘ึตืื•ึผืจึดื™ื ื‘ึผึทืึฒืจึดื™ื›ื•ึผืช ื’ึผึธื“ื•ึนืœ ื”ึตืŸ ื‘ึผึฐื’ึฐืžึธืจึธื ืคึผึตื™ืจื•ึผืฉื ืชึผื•ึนืกึฐืคื•ึนืช ื”ึตืŸ ื‘ึผึฐืกึดืคึฐืจึตื™ ืงึทื‘ึผึธืœึธื” ื•ึผืคึทืจึฐื“ึผึต\"ืก [ืคึผึตื™ืจื•ึผืฉื ืจึถืžึถื– ื“ึผึธืจื•ึผืฉื ืกื•ึนื“], ื›ึผึฐืžื•ึน ื‘ึผึฐืกึดืคึฐืจึตื™ ื”ึทืฉึผืึท\"ืšึฐ ืขึทืœ ื”ึทื—ึนืฉืึถืŸ-ืžึดืฉืึฐืคึผึธื˜, ืื•ึน ื‘ึผึฐืกึดืคึฐืจึตื™ ืฉืึฐืึตืœื•ึนืช-ื•ึผืชึฐืฉืื•ึผื‘ื•ึนืช ื‘ึผึฐื“ึถืจึถืšึฐ ืึฒืจึปื›ึผึธื” ืžึฐืึนื“, ืื•ึน ื‘ึผึฐืกึดืคึฐืจึตื™ ื”ึธืึฒืจึด\"ื™ ื–ึท\"ืœ, ืฉืึถื›ึผึธืœ ื“ึผึธืจื•ึผืฉื ื•ึฐื“ึธืจื•ึผืฉื ืžึดืชึฐืจึทื—ึตื‘ ื•ึฐื”ื•ึนืœึตืšึฐ ืžึฐืึนื“ ื•ึฐืขึทืœ ืคึผึดื™ ืจึนื‘ ื”ึทื“ึผึธืจื•ึผืฉื ืฉืึถื‘ึผึทืกึผื•ึนืฃ ืžึฐืงึปืฉึผืึธืจ ืžึฐืึนื“ ืœ๏ฟฝ๏ฟฝื”ึทื“ึผึธืจื•ึผืฉื ืฉืึถืœึผึดืคึฐื ึตื™ ื›ึผึทืžึผึธื” ื•ึฐื›ึทืžึผึธื” ื“ึผึทืคึผึดื™ืŸ ื•ึผืžึดื™ ืฉืึถื‘ึผึธืงึดื™ ื”ึตื™ื˜ึตื‘ ื‘ึผึฐื›ึดืชึฐื‘ึตื™ ื”ึธืึฒืจึดื™ื–ึท\"ืœ, ืžึตื‘ึดื™ืŸ ืฉืึถื›ึผึดืžึฐืขึทื˜ ื›ึผึธืœ ื”ึทืกึผึตืคึถืจ ืขึตืฅ ื—ึทื™ึผึดื™ื ื•ึผืคึฐืจึดื™ ืขึตืฅ ื—ึทื™ึผึดื™ื ื”ึตื ื“ึผึธืจื•ึผืฉื ืึถื—ึธื“ ื’ึผึธื“ื•ึนืœ, ื›ึผึฐืžื•ึน-ื›ึผึตืŸ ื‘ึผึฐื›ึธืœ ืžึฐืงื•ึนืžื•ึนืช ื”ึทื‘ึผึธืึดื™ื ื‘ึผึทืึฒืจึปื›ึผึธื” ื›ึผึธืึตืœึผึถื”, ื—ึธืœึดื™ืœึธื” ืœึฐื”ึทืžึฐืขึทื™ึผึตืŸ ืœึฐื”ึดืชึฐื‘ึผึทื”ึตืœ ื•ึฐืœึดืคึฐื—ึนื“ ืึตื™ืšึฐ ืึถืคึฐืฉืึธืจ ืœึดืชึฐืคึผึนืก ื‘ึผึฐืžึนื—ึท ื•ึธืฉึตึนื›ึถืœ ื“ึผึธืจื•ึผืฉื ืึธืจึนืšึฐ ืžึฐืึนื“ ื›ึผึธื–ึถื”, ื›ึผึดื™ ืขึทืœ ื–ึถื” ื ึถืึฑืžึทืจ (ืžืฉืœื™ ื™ื–, ื›ื“), \"ื•ึฐืขึตื™ื ึตื™ ื›ึผึฐืกึดื™ืœ ื‘ึผึดืงึฐืฆึตื” ื”ึธืึธืจึถืฅ\", ื›ึผึฐืžื•ึน ืฉืึถืคึผึตืจึตืฉื ืจึทืฉืึด\"ื™ ืฉืึธื, ืขึทื™ึผึตืŸ ืฉืึธื ืึฒื‘ึธืœ ื”ึถื—ึธื›ึธื ืื•ึนืžึตืจ, ื”ึทื™ึผื•ึนื ืึถืœึฐืžึนื“ ืžึฐืขึทื˜ ื•ึผืžึธื—ึธืจ ืžึฐืขึทื˜ ื•ึฐื›ื•ึผ', ื›ึผึทืžึฐื‘ึนืึธืจ ืฉืึธื ื‘ึผึฐืคึตืจื•ึผืฉื ืจึทืฉืึด\"ื™, ืขึทื™ึผึตืŸ ืฉืึธื ื•ึฐื–ึถื” ื”ึธืขึดื ึฐื™ึธืŸ ืฆึฐืจึดื™ื›ึดื™ืŸ ื‘ึผึฐื ึตื™ ื”ึทื ึผึฐืขื•ึผืจึดื™ื ืœึตื™ื“ึทืข ืžึฐืึนื“, ื•ึฐื—ื•ึนื‘ึธื” ืขึทืœ ืžื•ึนืจึตื™ื”ึถื ื•ึฐืจึทื‘ึผึตื™ื”ึถื ืœึฐื”ื•ึนื“ึดื™ืขึตื ื–ึนืืช ืœึฐื‘ึทืœ ื™ึดืชึฐื‘ึผึทื”ึฒืœื•ึผ ื•ึฐื™ึดืคึฐื—ึฒื“ื•ึผ ื›ึผึฐืœึธืœ ืžึดื“ึผึธืจื•ึผืฉื ืื•ึน ื—ึดื“ึผื•ึผืฉื ืึธืจึนืšึฐ, ืจึทืง ื™ึธืฉึดึนื™ืžื•ึผ ืขึตื™ื ึตื™ื”ึถื ื•ึฐืœึดื‘ึผึธื ืขึธืœึธื™ื• ื›ึผึทืกึผึตื“ึถืจ ืžึฐืขึทื˜ ืžึฐืขึทื˜ ื•ึฐื™ึดืงึฐืฉืึฐืจื•ึผ ื‘ึผึดืชึฐื—ึดืœึผึธื” ืขึดื ึฐื™ึธืŸ ืึถื—ึธื“ ืขึทื“ ืฉืึถื™ึผึธื‘ึดื™ื ื•ึผ ืื•ึนืชื•ึน ืงึฐืฆึธืช, ื•ึฐืึทื—ึทืจ ื›ึผึธืšึฐ ื™ึตืœึฐื›ื•ึผ ืœึฐื”ึทืœึผึธืŸ ื›ึผึทืกึผึตื“ึถืจ ื‘ึผึฐื”ึทื“ึฐืจึธื’ึธื” ืžึตื—ึดื“ึผื•ึผืฉื ืœึฐื—ึดื“ึผื•ึผืฉื, ื•ึผืžึตืขึดื ึฐื™ึธืŸ ืœึฐืขึดื ึฐื™ึธืŸ ืขึทื“ ืฉืึถื™ึผึดื’ึฐืžึฐืจื•ึผ ืขึทืžึผื•ึผื“ ืื•ึน ื“ึผึทืฃ ืึถื—ึธื“ ื•ึฐื›ึตืŸ ื™ึตืœึฐื›ื•ึผ ื›ึผึทืกึผึตื“ึถืจ ื‘ึผึฐื›ึธืœ ืคึผึทืขึทื ืžึตืขึดื ึฐื™ึธืŸ ืœึฐืขึดื ึฐื™ึธืŸ ื‘ึผึฐืœึดื™ ื‘ึผึถื”ึธืœึธื” ื•ึผื‘ึดืœึฐื‘ึผื•ึผืœ ื•ึฐืึธื– ื™ึธื‘ื•ึนืื•ึผ ืขึทืœ ืžึฐืงื•ึนืžึธื ื‘ึผึฐืฉืึธืœื•ึนื ื•ึฐื™ื•ึผื›ึฐืœื•ึผ ืœึฐื”ึธื‘ึดื™ืŸ ืึฒืคึดืœึผื•ึผ ื“ึผึธืจื•ึผืฉื ืึธืจึนืšึฐ ืžึฐืึนื“, ืึฒืคึดืœึผื•ึผ ืžึดื™ ืฉืึถืึตื™ื ื•ึน ืžึปืคึฐืœึธื’ ื‘ึผึฐื™ื•ึนืชึตืจ. ื•ึฐื”ึปื›ึฐืจึทื—ึฐืชึผึดื™ ืœึฐื”ึทื–ึฐื›ึผึดื™ืจ ื–ึนืืช ื›ึผึธืืŸ, ืžึตื—ึฒืžึทืช ืฉืึถื‘ึผึดืกึฐืคึธืจึตื ื•ึผ ืชึผึฐื”ึดืœึธื”-ืœึธืึตืœ ื”ึธืึฒืจึดื™ื›ื•ึผืช ืžึธืฆื•ึผื™ ื‘ึผึธื”ึถื ืžึฐืึนื“ ื‘ึผึฐื›ึทืžึผึธื” ืžึฐืงื•ึนืžื•ึนืช, ืขึทืœ-ื›ึผึตืŸ ื‘ึผึธืืชึดื™ ืœึฐื”ึทื–ึฐื›ึผึดื™ืจ ืึถืช ื”ึทืžึฐืขึทื™ึผึตืŸ ืœึฐื‘ึทืœ ื™ึฐื‘ึทื”ึฒืœื•ึผื”ื•ึผ ืจึทืขึฐื™ื•ึนื ึธื™ื•, ืจึทืง ื™ึตืœึตืšึฐ ื›ึผึทืกึผึตื“ึถืจ ื‘ึผึฐื”ึทื“ึฐืจึธื’ึธื” ืžึตืขึดื ึฐื™ึธืŸ ืœึฐืขึดื ึฐื™ึธืŸ, ื•ึฐืึธื– ื™ึตืœึตืšึฐ ืœึธื‘ึถื˜ึทื— ื“ึผึทืจึฐื›ึผื•ึน, ื•ึฐืึธื– ืึดื ื™ึธืฉึดึนื™ื ืœึดื‘ึผื•ึน ื”ึตื™ื˜ึตื‘ ื™ึธื‘ึดื™ืŸ ืฉืึถื›ึผึธืœ ืžึทื” ืฉึผืึถื ึผึดืจึฐืึถื” ืœึทืึฒืจึดื™ื›ื•ึผืช ื“ึผึฐื‘ึธืจึดื™ื, ื”ึทื›ึผึนืœ ื ึดืฆึฐืจึธืšึฐ ืึถืœ ื‘ึผึตืื•ึผืจ ื”ึธืขึดื ึฐื™ึธืŸ ืžึฐืึนื“, ื›ึผึดื™ ื‘ึผึถืึฑืžึถืช ื‘ึผึฐื›ึทืžึผึธื” ืžึฐืงื•ึนืžื•ึนืช ืžึทื” ืฉึผืึถื ึผึดื“ึฐืžึถื” ืœึทืึฒืจึดื™ื›ื•ึผืช ื”ื•ึผื ืจึทืง ื‘ึผึฐื”ึทืฉืึฐืงึธืคึธื” ืจึดืืฉืื•ึนื ึธื” ืงึนื“ึถื ืฉืึถืžึผึฐืฉึดึนื™ืžึดื™ืŸ ืœึตื‘ ืœึฐื”ึธื‘ึดื™ืŸ ื”ึธืขึดื ึฐื™ึธืŸ ื”ึตื™ื˜ึตื‘ ืœึทืึฒืฉืื•ึผืจื•ึน, ืึฒื‘ึธืœ ืึทื—ึทืจ ื›ึผึธืšึฐ ื›ึผึฐืฉืึถืžึผึดืกึฐืชึผึทื›ึผึฐืœึดื™ืŸ ืœึฐื”ึทืœึผึธืŸ ื™ื•ึนืชึตืจ ื•ึฐื™ื•ึนืชึตืจ ื•ึผืžึฐืฉึดึนื™ืžึดื™ืŸ ืขึตื™ื ึธื™ื• ื•ึฐืœึดื‘ึผื•ึน ืึถืœ ื”ึทื“ึผึฐื‘ึธืจึดื™ื ื”ึทื ึผึถืึฑืžึธืจึดื™ื ืฉืึธื ืขึทื“ ืฉืึถืžึผึฐื‘ึดื™ื ึดื™ื ืื•ึนืชึธื ื”ึตื™ื˜ึตื‘, ืึฒื–ึทื™ ืจื•ึนืึดื™ื ืฉืึถื›ึผึธืœ ื”ึทื“ึผึฐื‘ึธืจึดื™ื ืฉืึถื—ึธื–ึทืจึฐืชึผึดื™ ื›ึผึทืžึผึธื” ืคึผึฐืขึธืžึดื™ื ื—ึธืกึตืจ ืขึฒื“ึทื™ึดืŸ ื”ึทืจึฐื‘ึผึตื” ืžึทื” ืฉึผืึถื”ึธื™ื•ึผ ืฆึฐืจึดื™ื›ึดื™ืŸ ืขื•ึนื“ ืœึฐื‘ึธืึตืจ ื™ื•ึนืชึตืจ, ื›ึผึดื™ ื‘ึผึฐืขึถื–ึฐืจึทืช ื”' ื™ึตืฉื ื‘ึผึดืกึฐืคึธืจึดื™ื ืึตืœึผื•ึผ ื‘ึผึฐืจึนื‘ ื”ึทืžึผึฐืงื•ึนืžื•ึนืช ื“ึผึฐื‘ึธืจึดื™ื ืขึฒืžึปืงึผึดื™ื ื”ึทืจึฐื‘ึผึตื”, ื›ึผึดื™ ื™ึฐืกื•ึนื“ื•ึนืชึธื ื‘ึผึฐื”ึทืจึฐืจึตื™ ืงึนื“ึถืฉื ืขึทืœ ืคึผึดื™ ื”ึทื”ึทืงึฐื“ึผึธืžื•ึนืช ื”ึทื ึผื•ึนืจึธืื•ึนืช ืฉืึถื’ึผึดืœึผึธื” ืจึทื‘ึผึตื ื•ึผ ื”ึทื’ึผึธื“ื•ึนืœ ื•ึฐื”ึทืงึผึธื“ื•ึนืฉื ื•ึฐื”ึทื ึผื•ึนืจึธื ื–ึตื›ึถืจ ืฆึทื“ึผึดื™ืง ืœึดื‘ึฐืจึธื›ึธื”, ืึตื™ืŸ ืฉืึดืขื•ึผืจ ื•ึฐืึตื™ืŸ ืงึตืฅ ืœึฐื”ึธืขึทืžึฐืงื•ึผืช ืฉืึถื™ึผึตืฉื ื‘ึผื•ึน ืขึทื“ ืึตื™ืŸ ืกื•ึนืฃ ื•ึฐืชึทื›ึฐืœึดื™ืช ื›ึผึทืึฒืฉืึถืจ ื™ึธื‘ึดื™ืŸ ื›ึผึธืœ ื—ึทื“ ื›ึผึฐืคื•ึผื ืžึทื” ื“ึผึดืžึฐืฉืึทืขึตืจ ื‘ึผึฐืœึดื‘ึผึตื™ื”ึผ, ืžึดื™ ืฉืึถื—ึธืคึตืฅ ื‘ึผึฐื”ึธืึฑืžึถืช ืœึทืึฒืžึดืชึผื•ึน (ื•ึฐืึตื™ืŸ ื›ึผึธืืŸ ืžึฐืงื•ึนืžื•ึน ืœึฐื”ึทืึฒืจึดื™ืšึฐ ื‘ึผึธื–ึถื”, ื•ึผืžึฐืขึทื˜ ืžึฐื‘ึนืึธืจ ื‘ึผึดืžึฐืงื•ึนืžื•ึนืช ืึฒื—ึตืจึดื™ื (ืจืื” ื—ื™ื™\"ืž ืขืจืš ืžืขืœืช ืชื•ืจืชื• ื•ืกืคืจื™ื• ืกื™' ืฉืž-ืฉืฆื. ืฉื™ื”ืจ\"ืŸ ืงืฆื•-ืจื™ื), ืขึทื™ึผึตืŸ ืฉืึธื) ื•ึฐืขึทืœ-ื›ึผึตืŸ ื’ึผึทื ื๏ฟฝ๏ฟฝืœึผื•ึผ ื”ึทื—ึดื“ึผื•ึผืฉืึดื™ื ืฉืึถื—ึทื ึผึทื ึดื™ ื”', ืฉืึถื”ึตื ื›ึผึปืœึผึธื ื‘ึผึฐื ื•ึผื™ึดื™ื ืขึทืœ ื“ึผึฐื‘ึธืจึธื™ื• ื”ึทืงึผึฐื“ื•ึนืฉืึดื™ื ื‘ึผึฐื›ึปืœึผึธื ื™ึตืฉื ื‘ึผึธื”ึถื ืขึทืžึฐืงื•ึผืช ืžึตื—ึฒืžึทืช ืฉืึถื›ึผึปืœึผึธื ื”ึตื ื›ึผึฐืžื•ึน ืคึผึตืจื•ึผืฉื ื•ึผื‘ึตืื•ึผืจ ืขึทืœ ื“ึผึฐื‘ึธืจึธื™ื• ื”ึทืงึผึฐื“ื•ึนืฉืึดื™ื ื–ึดื›ึฐืจื•ึนื ื•ึน ืœึดื‘ึฐืจึธื›ึธื”, ืึฒื‘ึธืœ ื‘ึผึถืึฑืžึถืช ื™ึธื“ึทืขึฐืชึผึดื™ ื‘ึผึฐื ึทืคึฐืฉืึดื™ ืฉืึถืขึฒื“ึทื™ึดืŸ ืœึนื ื ึธื’ึทืขึฐืชึผึดื™ ื‘ึผึดื“ึฐื‘ึธืจึธื™ื• ืึฒืคึดืœึผื•ึผ ืคึผึธื—ื•ึนืช ืžึดื˜ึผึดืคึผึธื” ืžึดืŸ ื”ึทื™ึผึธื:",
29
+ "ื•ึฐื”' ืึฑืœึนืงึดื™ื ืึฑืžึถืช ื™ึทื ึฐื—ึตื ึดื™ ื‘ึผึฐื“ึถืจึถืšึฐ ื”ึธืึฑืžึถืช ื›ึผึทืึฒืฉืึถืจ ื‘ึผื•ึนื—ึตืŸ ืœึดื‘ึผื•ึนืช ื™ื•ึนื“ึตืขึท ืฆึฐืคื•ึผืŸ ืœึดื‘ึผึดื™ ื•ึผืžึทื—ึฒืฉืึทื‘ึฐืชึผึดื™ ืฉืึถื›ึผึธืœ ืชึผึฐืฉืื•ึผืงึธืชึดื™ ื”ื•ึผื ืจึทืง ืœึดื ึฐืงึปื“ึผึทืช ื”ึธืึฑืžึถืช ื‘ึผึธืจื•ึผืšึฐ ืึฑืœึนืงึตื™ื ื•ึผ ืึฒืฉืึถืจ ื˜ื•ึนื‘ ื’ึผึฐืžึธืœึธื ื•ึผ ื•ึฐื ึธืชึทืŸ ืœึธื ื•ึผ ืชึผื•ึนืจึทืช ืึฑืžึถืช ืึตืœึผึถื” ื•ึฐื›ึธืึตืœึผึถื” ื™ื•ึนืกึตืฃ ืขึดืžึผึธื ื•ึผ ื•ึฐื™ึดื–ึฐื›ึผึนืจ ื—ึทืกึฐื“ึตื™ ืึธื‘ื•ึนืช ื•ึฐื™ึดืชึผึตืŸ ืœึฐื™ึทืขึฒืงึนื‘ ืึฑืžึถืช ื•ึดื™ืงึปื™ึผึทื ืžึฐื”ึตืจึธื” (ืชื”ืœื™ื ืคื”, ื™ื‘), ืึฑืžึถืช ืžึตืึถืจึถืฅ ืชึผึดืฆึฐืžึธื— ืขึทื“ ื™ื•ึผื›ึทืŸ ื‘ึผึทื—ึถืกึถื“ ื›ึผึดืกึผึตื ื“ึผึธื•ึดื“, ื•ึฐื™ึตืฉืึตื‘ ืขึธืœึธื™ื• ื‘ึผึถืึฑืžึถืช ื‘ึผึดืžึฐื”ึตืจึธื” ื‘ึผึฐื™ึธืžึตื™ื ื•ึผ, ืึธืžึตืŸ ื›ึผึตืŸ ื™ึฐื”ึดื™ ืจึธืฆื•ึนืŸ:"
30
+ ],
31
+ "Orach Chaim": {
32
+ "Laws of Morning Conduct": [],
33
+ "Laws of Morning Hand Washing": [],
34
+ "Laws of Fringes": [],
35
+ "Laws of Phylacteries": [],
36
+ "Laws for Morning Blessings": [],
37
+ "Laws of Torah Blessings": [],
38
+ "Laws of Kaddish": [],
39
+ "Laws of Reciting Shema": [],
40
+ "Laws of Prayer": [],
41
+ "Laws of Priestly Blessings": [],
42
+ "Laws of Tachanun": [],
43
+ "Laws of Sidra Kaddish": [],
44
+ "Laws of Reading the Torah": [],
45
+ "Laws of the Synagogue": [],
46
+ "Laws of Business": [],
47
+ "Laws of Washing One's Hands for a Meal": [],
48
+ "Laws of Meals": [],
49
+ "Laws of Grace After Meals and Washing after Meals": [],
50
+ "Laws of Blessings Over Fruit": [],
51
+ "Laws of Blessing on Fragrance": [],
52
+ "Laws of Thanksgiving Blessings": [],
53
+ "Laws of Blessing on Sights and Other Blessings": [],
54
+ "Laws for Afternoon Prayer": [],
55
+ "Laws for Evening Prayer": [],
56
+ "Laws of Reciting Shema Before Retiring": [],
57
+ "Laws of the Sabbath": [],
58
+ "Laws of Joining Domains": [],
59
+ "Laws of the New Moon": [],
60
+ "Laws of Passover": [],
61
+ "Laws of Counter the Omer": [],
62
+ "Laws of the Shavuot Festival": [],
63
+ "Laws of the Festival Day": [],
64
+ "Laws of the Week Days of a Festival": [],
65
+ "Laws of the Ninth of Av and Other Fast Days": [],
66
+ "Laws of the New Year": [],
67
+ "Laws of the Day of Atonement": [],
68
+ "Laws of the Festival of Booths": [],
69
+ "Laws of the Palm Branch": [],
70
+ "Laws of the Hoshana Rabba Festival": [],
71
+ "Laws of the Hannukah Festival": [],
72
+ "Laws of the Four Festive Torah Portions": [],
73
+ "Laws of Purim": []
74
+ },
75
+ "Yoreh Deah": {
76
+ "Laws of Slaughtering": [],
77
+ "Laws of Unfit Animals": [],
78
+ "Laws of Priestly Gifts": [],
79
+ "Laws of a Limb from a Live Animal": [],
80
+ "Laws of Meat that was Unobserved": [],
81
+ "Laws of Fat and Blood": [],
82
+ "Laws of Blood": [],
83
+ "Laws of Salting": [],
84
+ "Laws of Domesticated and Undomesticated Animals": [],
85
+ "Laws of Things that Come from a Live Animal": [],
86
+ "Laws of Birds": [],
87
+ "Laws of Fish": [],
88
+ "Laws of Insects": [],
89
+ "Laws of Eggs": [],
90
+ "Laws of Meat and Milk": [],
91
+ "Laws of Mixtures": [],
92
+ "Laws of Non Jewish Food": [],
93
+ "Laws of Kashering Vessels": [],
94
+ "Laws of Taste Transfer": [],
95
+ "Laws of Libational Wine": [],
96
+ "Laws of Wine Vessels": [],
97
+ "Laws of Idol Worship": [],
98
+ "Laws of Interest": [],
99
+ "Laws of Idolatrous Practices": [],
100
+ "Laws of Sourcerers and Enchanters": [],
101
+ "Laws of Shaving and Tatooing": [],
102
+ "Laws of Shaving": [],
103
+ "Laws of Forbidden Dresss": [],
104
+ "Laws of a Menstruant": [],
105
+ "Laws of Ritual Baths": [],
106
+ "Laws of Vows": [],
107
+ "Laws of Oaths": [],
108
+ "Laws of Honouring One's Father and Mother": [],
109
+ "Laws of Honouring One's Rabbi and a Torah Scholar": [],
110
+ "Laws of Teachers": [],
111
+ "Laws of Torah Study": [],
112
+ "Laws of Charity": [],
113
+ "Laws of Circumcision": [],
114
+ "Laws of Slaves": [],
115
+ "Laws of Converts": [],
116
+ "Laws of a Torah Scroll": [],
117
+ "Laws of a Mezuzah": [],
118
+ "Laws of Sending Away the Mother Bird": [],
119
+ "Laws of New Grain": [],
120
+ "Laws of Three Year Old Trees": [],
121
+ "Laws of Mixed Crops": [],
122
+ "Laws of Mixed Breeding": [],
123
+ "Laws of Fobidden Fabric Blends": [],
124
+ "Laws of Redeeming the Firstborn": [],
125
+ "Laws of Firstborn Kosher Animals": [],
126
+ "Laws of Firstborn Donkey": [],
127
+ "Laws of Separating From Dough": [],
128
+ "Laws of Tithes": [],
129
+ "Laws of First Shearings": []
130
+ },
131
+ "Even HaEzer": {
132
+ "Laws of Procreation": [],
133
+ "Laws of Matrimony": [],
134
+ "Laws of Sanctification": [],
135
+ "Laws of a Bill of Marriage": [],
136
+ "Laws of a Bill of Divorce": [],
137
+ "Laws of Levirate Marriage": [],
138
+ "Laws of Adulterer": [],
139
+ "Laws of Rape and Seduction": []
140
+ },
141
+ "Choshen Mishpat": {
142
+ "Laws for Judges": [],
143
+ "Laws of Testimony": [],
144
+ "Laws of Loans": [],
145
+ "Laws of Plaintiffs and Defendants": [],
146
+ "Laws of Collecting Loans": [],
147
+ "Laws of Collecting Loans from Orphans": [],
148
+ "Laws of Collecting Loans from Purchasers and Laws Designated Collection": [],
149
+ "Laws of an Agent Collecting Debts and Authorisation": [],
150
+ "Laws of Authorisation": [],
151
+ "Laws of Guaranteeing": [],
152
+ "Laws of Movable Property": [],
153
+ "Laws of Immovable Property": [],
154
+ "Laws of Neighbor Damages": [],
155
+ "Laws of Immovable Partnerships": [],
156
+ "Laws of Divisions of Partnerships": [],
157
+ "Laws of Boundaries": [],
158
+ "Laws of Partners": [],
159
+ "Laws of Emissaries": [],
160
+ "Laws of Buying and Selling": [],
161
+ "Laws of Over and Under Charging": [],
162
+ "Laws of a Deathly Ill Person": [],
163
+ "Laws of Unloading and Loading": [],
164
+ "Laws of Ownerless Property and Property of Non Jews": [],
165
+ "Laws of Inheritance": [],
166
+ "Laws of an Apotropos": [],
167
+ "Laws of Deposit and Four Guards": [],
168
+ "Laws for Paid Guardians": [],
169
+ "Laws of Artisans": [],
170
+ "Laws of Hiring": [],
171
+ "Laws of Leasing and Contract Work": [],
172
+ "Laws of Hiring Labourers": [],
173
+ "Laws of Borrowing": [],
174
+ "Laws of Theft": [],
175
+ "Laws of Stealing": [],
176
+ "Laws of Damages": [],
177
+ "Laws of Causing a Loss and Reporting to Government": [],
178
+ "Laws of Monetary Damages": [],
179
+ "Laws of Injuring a Person": [],
180
+ "Laws of Roof Rails and Preservation of Life": []
181
+ }
182
+ },
183
+ "schema": {
184
+ "heTitle": "ืœื™ืงื•ื˜ื™ ื”ืœื›ื•ืช",
185
+ "enTitle": "Likutei Halakhot",
186
+ "key": "Likutei Halakhot",
187
+ "nodes": [
188
+ {
189
+ "heTitle": "ื”ืงื“ืžืช ื”ืžื—ื‘ืจ",
190
+ "enTitle": "Author's Introduction"
191
+ },
192
+ {
193
+ "heTitle": "ืื•ืจื— ื—ื™ื™ื",
194
+ "enTitle": "Orach Chaim",
195
+ "nodes": [
196
+ {
197
+ "heTitle": "ื”ืœื›ื•ืช ื”ืฉื›ืžืช ื”ื‘ื•ืงืจ",
198
+ "enTitle": "Laws of Morning Conduct"
199
+ },
200
+ {
201
+ "heTitle": "ื”ืœื›ื•ืช ื ื˜ื™ืœืช ื™ื“ื™ื ืฉื—ืจื™ืช",
202
+ "enTitle": "Laws of Morning Hand Washing"
203
+ },
204
+ {
205
+ "heTitle": "ื”ืœื›ื•ืช ืฆื™ืฆื™ืช",
206
+ "enTitle": "Laws of Fringes"
207
+ },
208
+ {
209
+ "heTitle": "ื”ืœื›ื•ืช ืชืคื™ืœื™ืŸ",
210
+ "enTitle": "Laws of Phylacteries"
211
+ },
212
+ {
213
+ "heTitle": "ื”ืœื›ื•ืช ื‘ืจื›ืช ื”ืฉื—ืจ",
214
+ "enTitle": "Laws for Morning Blessings"
215
+ },
216
+ {
217
+ "heTitle": "ื”ืœื›ื•ืช ื‘ืจื›ื•ืช ื”ืชื•ืจื”",
218
+ "enTitle": "Laws of Torah Blessings"
219
+ },
220
+ {
221
+ "heTitle": "ื”ืœื›ื•ืช ืงื“ื™ืฉ",
222
+ "enTitle": "Laws of Kaddish"
223
+ },
224
+ {
225
+ "heTitle": "ื”ืœื›ื•ืช ืงืจื™ืืช ืฉืžืข",
226
+ "enTitle": "Laws of Reciting Shema"
227
+ },
228
+ {
229
+ "heTitle": "ื”ืœื›ื•ืช ืชืคืœื”",
230
+ "enTitle": "Laws of Prayer"
231
+ },
232
+ {
233
+ "heTitle": "ื”ืœื›ื•ืช ื ืฉื™ืืช ื›ืคื™ื",
234
+ "enTitle": "Laws of Priestly Blessings"
235
+ },
236
+ {
237
+ "heTitle": "ื”ืœื›ื•ืช ื ืคื™ืœืช ืืคื™ื",
238
+ "enTitle": "Laws of Tachanun"
239
+ },
240
+ {
241
+ "heTitle": "ื”ืœื›ื•ืช ืงื“ื•ืฉื” ื“ืกื™ื“ืจื",
242
+ "enTitle": "Laws of Sidra Kaddish"
243
+ },
244
+ {
245
+ "heTitle": "ื”ืœื›ื•ืช ืงืจื™ืืช ื”ืชื•ืจื”",
246
+ "enTitle": "Laws of Reading the Torah"
247
+ },
248
+ {
249
+ "heTitle": "ื”ืœื›ื•ืช ื‘ื™ืช ื”ื›ื ืกืช",
250
+ "enTitle": "Laws of the Synagogue"
251
+ },
252
+ {
253
+ "heTitle": "ื”ืœื›ื•ืช ืžืฉื ื•ืžืชืŸ",
254
+ "enTitle": "Laws of Business"
255
+ },
256
+ {
257
+ "heTitle": "ื”ืœื›ื•ืช ื ื˜ื™ืœืช ื™ื“ื™ื ืœืกืขื•ื“ื” ื•ื‘ืฆื™ืขืช ื”ืคืช",
258
+ "enTitle": "Laws of Washing One's Hands for a Meal"
259
+ },
260
+ {
261
+ "heTitle": "ื”ืœื›ื•ืช ืกืขื•ื“ื”",
262
+ "enTitle": "Laws of Meals"
263
+ },
264
+ {
265
+ "heTitle": "ื”ืœื›ื•ืช ื‘ืจื›ืช ื”ืžื–ื•ืŸ ื•ืžื™ื ืื—ืจื•ื ื™ื",
266
+ "enTitle": "Laws of Grace After Meals and Washing after Meals"
267
+ },
268
+ {
269
+ "heTitle": "ื”ืœื›ื•ืช ื‘ืจื›ืช ื”ืคืจื•ืช",
270
+ "enTitle": "Laws of Blessings Over Fruit"
271
+ },
272
+ {
273
+ "heTitle": "ื”ืœื›ื•ืช ื‘ืจื›ืช ื”ืจื™ื—",
274
+ "enTitle": "Laws of Blessing on Fragrance"
275
+ },
276
+ {
277
+ "heTitle": "ื”ืœื›ื•ืช ื‘ืจื›ืช ื”ื•ื“ืื”",
278
+ "enTitle": "Laws of Thanksgiving Blessings"
279
+ },
280
+ {
281
+ "heTitle": "ื”ืœื›ื•ืช ื‘ืจื›ื•ืช ื”ืจืื™ื” ื•ื‘ืจื›ื•ืช ืคืจื˜ื™ื•ืช",
282
+ "enTitle": "Laws of Blessing on Sights and Other Blessings"
283
+ },
284
+ {
285
+ "heTitle": "ื”ืœื›ื•ืช ืชืคืœืช ื”ืžื ื—ื”",
286
+ "enTitle": "Laws for Afternoon Prayer"
287
+ },
288
+ {
289
+ "heTitle": "ื”ืœื›ื•ืช ืชืคืœืช ืขืจื‘ื™ืช",
290
+ "enTitle": "Laws for Evening Prayer"
291
+ },
292
+ {
293
+ "heTitle": "ื”ืœื›ื•ืช ืงืจื™ืืช ืฉืžืข ืฉืขืœ ื”ืžื˜ื”",
294
+ "enTitle": "Laws of Reciting Shema Before Retiring"
295
+ },
296
+ {
297
+ "heTitle": "ื”ืœื›ื•ืช ืฉื‘ืช",
298
+ "enTitle": "Laws of the Sabbath"
299
+ },
300
+ {
301
+ "heTitle": "ื”ืœื›ื•ืช ืชื—ื•ืžื™ืŸ ื•ืขืจื•ื‘ื™ ืชื—ื•ืžื™ืŸ",
302
+ "enTitle": "Laws of Joining Domains"
303
+ },
304
+ {
305
+ "heTitle": "ื”ืœื›ื•ืช ืจืืฉ ื—ื“ืฉ",
306
+ "enTitle": "Laws of the New Moon"
307
+ },
308
+ {
309
+ "heTitle": "ื”ืœื›ื•ืช ืคืกื—",
310
+ "enTitle": "Laws of Passover"
311
+ },
312
+ {
313
+ "heTitle": "ื”ืœื›ื•ืช ืกืคื™ืจืช ื”ืขืžืจ",
314
+ "enTitle": "Laws of Counter the Omer"
315
+ },
316
+ {
317
+ "heTitle": "ื”ืœื›ื•ืช ืฉื‘ื•ืขื•ืช",
318
+ "enTitle": "Laws of the Shavuot Festival"
319
+ },
320
+ {
321
+ "heTitle": "ื”ืœื›ื•ืช ื™ื•ื ื˜ื•ื‘",
322
+ "enTitle": "Laws of the Festival Day"
323
+ },
324
+ {
325
+ "heTitle": "ื”ืœื›ื•ืช ื—ื•ืœ ื”ืžื•ืขื“",
326
+ "enTitle": "Laws of the Week Days of a Festival"
327
+ },
328
+ {
329
+ "heTitle": "ื”ืœื›ื•ืช ืชืฉืขื” ื‘ืื‘ ื•ืชืขื ื™ื•ืช",
330
+ "enTitle": "Laws of the Ninth of Av and Other Fast Days"
331
+ },
332
+ {
333
+ "heTitle": "ื”ืœื›ื•ืช ืจืืฉ ื”ืฉื ื”",
334
+ "enTitle": "Laws of the New Year"
335
+ },
336
+ {
337
+ "heTitle": "ื”ืœื›ื•ืช ื™ื•ื ื”ื›ืคื•ืจื™ื",
338
+ "enTitle": "Laws of the Day of Atonement"
339
+ },
340
+ {
341
+ "heTitle": "ื”ืœื›ื•ืช ืกื•ื›ื”",
342
+ "enTitle": "Laws of the Festival of Booths"
343
+ },
344
+ {
345
+ "heTitle": "ื”ืœื›ื•ืช ืœื•ืœื‘ ื•ืืชืจื•ื’",
346
+ "enTitle": "Laws of the Palm Branch"
347
+ },
348
+ {
349
+ "heTitle": "ื”ืœื›ื•ืช ื”ื•ืฉืขื ื ืจื‘ื”",
350
+ "enTitle": "Laws of the Hoshana Rabba Festival"
351
+ },
352
+ {
353
+ "heTitle": "ื”ืœื›ื•ืช ื—ื ื•ื›ื”",
354
+ "enTitle": "Laws of the Hannukah Festival"
355
+ },
356
+ {
357
+ "heTitle": "ื”ืœื›ื•ืช ืืจื‘ืข ืคืจืฉื™ื•ืช",
358
+ "enTitle": "Laws of the Four Festive Torah Portions"
359
+ },
360
+ {
361
+ "heTitle": "ื”ืœื›ื•ืช ืคื•ืจื™ื",
362
+ "enTitle": "Laws of Purim"
363
+ }
364
+ ]
365
+ },
366
+ {
367
+ "heTitle": "ื™ื•ืจื” ื“ืขื”",
368
+ "enTitle": "Yoreh Deah",
369
+ "nodes": [
370
+ {
371
+ "heTitle": "ื”ืœื›ื•ืช ืฉื—ื™ื˜ื”",
372
+ "enTitle": "Laws of Slaughtering"
373
+ },
374
+ {
375
+ "heTitle": "ื”ืœื›ื•ืช ื˜ืจืคื•ืช",
376
+ "enTitle": "Laws of Unfit Animals"
377
+ },
378
+ {
379
+ "heTitle": "ื”ืœื›ื•ืช ืžืชื ื•ืช ื›ื”ื•ื ื”",
380
+ "enTitle": "Laws of Priestly Gifts"
381
+ },
382
+ {
383
+ "heTitle": "ื”ืœื›ื•ืช ืื‘ืจ ืžืŸ ื”ื—ื™",
384
+ "enTitle": "Laws of a Limb from a Live Animal"
385
+ },
386
+ {
387
+ "heTitle": "ื”ืœื›ื•ืช ื”ืœื›ื•ืช ื‘ืฉืจ ืฉื ืชืขืœื ืžืŸ ื”ืขื™ืŸ",
388
+ "enTitle": "Laws of Meat that was Unobserved"
389
+ },
390
+ {
391
+ "heTitle": "ื”ืœื›ื•ืช ื—ืœื‘ ื•ื“ื",
392
+ "enTitle": "Laws of Fat and Blood"
393
+ },
394
+ {
395
+ "heTitle": "ื”ืœื›ื•ืช ื“ื",
396
+ "enTitle": "Laws of Blood"
397
+ },
398
+ {
399
+ "heTitle": "ื”ืœื›ื•ืช ืžืœื™ื—ื”",
400
+ "enTitle": "Laws of Salting"
401
+ },
402
+ {
403
+ "heTitle": "ื”ืœื›ื•ืช ืกื™ืžื ื™ ื‘ื”ืžื” ื•ื—ื™ื” ื˜ื”ื•ืจื”",
404
+ "enTitle": "Laws of Domesticated and Undomesticated Animals"
405
+ },
406
+ {
407
+ "heTitle": "ื”ืœื›ื•ืช ื“ื‘ืจื™ื ื”ื™ื•ืฆืื™ื ืžืŸ ื”ื—ื™",
408
+ "enTitle": "Laws of Things that Come from a Live Animal"
409
+ },
410
+ {
411
+ "heTitle": "ื”ืœื›ื•ืช ืกื™ืžื ื™ ืขื•ืฃ ื˜ื”ื•ืจ",
412
+ "enTitle": "Laws of Birds"
413
+ },
414
+ {
415
+ "heTitle": "ื”ืœื›ื•ืช ื“ื’ื™ื",
416
+ "enTitle": "Laws of Fish"
417
+ },
418
+ {
419
+ "heTitle": "ื”ืœื›ื•ืช ืชื•ืœืขื™ื",
420
+ "enTitle": "Laws of Insects"
421
+ },
422
+ {
423
+ "heTitle": "ื”ืœื›ื•ืช ื‘ื™ืฆื™ื",
424
+ "enTitle": "Laws of Eggs"
425
+ },
426
+ {
427
+ "heTitle": "ื”ืœื›ื•ืช ื‘ืฉืจ ื‘ื—ืœื‘",
428
+ "enTitle": "Laws of Meat and Milk"
429
+ },
430
+ {
431
+ "heTitle": "ื”ืœื›ื•ืช ืชืขืจื•ื‘ื•ืช",
432
+ "enTitle": "Laws of Mixtures"
433
+ },
434
+ {
435
+ "heTitle": "ื”ืœื›ื•ืช ืžืื›ืœื™ ืขื›ื•\"ื",
436
+ "enTitle": "Laws of Non Jewish Food"
437
+ },
438
+ {
439
+ "heTitle": "ื”ืœื›ื•ืช ื”ื›ืฉืจ ื›ืœื™ื",
440
+ "enTitle": "Laws of Kashering Vessels"
441
+ },
442
+ {
443
+ "heTitle": "ื”ืœื›ื•ืช ื ื•ืชืŸ ื˜ืขื ืœืคื’ื",
444
+ "enTitle": "Laws of Taste Transfer"
445
+ },
446
+ {
447
+ "heTitle": "ื”ืœื›ื•ืช ื™ื™ืŸ ื ืกืš",
448
+ "enTitle": "Laws of Libational Wine"
449
+ },
450
+ {
451
+ "heTitle": "ื”ืœื›ื•ืช ื›ืœื™ ื”ื™ื™ืŸ",
452
+ "enTitle": "Laws of Wine Vessels"
453
+ },
454
+ {
455
+ "heTitle": "ื”ืœื›ื•ืช ืขื‘ื•ื“ืช ืืœื™ืœื™ื",
456
+ "enTitle": "Laws of Idol Worship"
457
+ },
458
+ {
459
+ "heTitle": "ื”ืœื›ื•ืช ืจื™ื‘ื™ืช",
460
+ "enTitle": "Laws of Interest"
461
+ },
462
+ {
463
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+ },
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+ "heTitle": "ื”ืœื›ื•ืช ืžืขื•ื ืŸ ื•ืžื ื—ืฉ",
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+ "enTitle": "Laws of Sourcerers and Enchanters"
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+ },
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+ {
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+ "enTitle": "Laws of Shaving and Tatooing"
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+ },
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+ {
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+ "heTitle": "ื”ืœื›ื•ืช ื’ื™ืœื•ื—",
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+ "enTitle": "Laws of Shaving"
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+ },
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+ {
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+ "heTitle": "ื”ืœื›ื•ืช ืœื ื™ืœื‘ืฉ",
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+ "enTitle": "Laws of Forbidden Dresss"
481
+ },
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+ {
483
+ "heTitle": "ื”ืœื›ื•ืช ื ื“ื”",
484
+ "enTitle": "Laws of a Menstruant"
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+ },
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+ {
487
+ "heTitle": "ื”ืœื›ื•ืช ืžืงื•ื•ืื•ืช",
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+ "enTitle": "Laws of Ritual Baths"
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+ },
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+ {
491
+ "heTitle": "ื”ืœื›ื•ืช ื ื“ืจื™ื",
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+ "enTitle": "Laws of Vows"
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+ },
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+ {
495
+ "heTitle": "ื”ืœื›ื•ืช ืฉื‘ื•ืขื•ืช",
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+ "enTitle": "Laws of Oaths"
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+ },
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+ "heTitle": "ื”ืœื›ื•ืช ื›ื‘ื•ื“ ืื‘ ื•ืื",
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+ "enTitle": "Laws of Honouring One's Father and Mother"
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+ },
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+ {
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+ "heTitle": "ื”ืœื›ื•ืช ื›ื‘ื•ื“ ืจื‘ื• ื•ืชืœืžื™ื“ ื—ื›ื",
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+ "enTitle": "Laws of Honouring One's Rabbi and a Torah Scholar"
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+ },
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+ {
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+ "heTitle": "ื”ืœื›ื•ืช ืžืœืžื“ื™ื",
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+ "enTitle": "Laws of Teachers"
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+ "heTitle": "ื”ืœื›ื•ืช ืชืœืžื•ื“ ืชื•ืจื”",
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+ },
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+ {
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+ "heTitle": "ื”ืœื›ื•ืช ืฆื“ืงื”",
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+ "enTitle": "Laws of Charity"
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+ },
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+ {
519
+ "heTitle": "ื”ืœื›ื•ืช ืžื™ืœื”",
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+ "enTitle": "Laws of Circumcision"
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+ },
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+ {
523
+ "heTitle": "ื”ืœื›ื•ืช ืขื‘ื“ื™ื",
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+ "enTitle": "Laws of Slaves"
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+ },
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+ {
527
+ "heTitle": "ื”ืœื›ื•ืช ื’ืจื™ื",
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+ "enTitle": "Laws of Converts"
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+ },
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+ {
531
+ "heTitle": "ื”ืœื›ื•ืช ืกืคืจ ืชื•ืจื”",
532
+ "enTitle": "Laws of a Torah Scroll"
533
+ },
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+ {
535
+ "heTitle": "ื”ืœื›ื•ืช ืžื–ื•ื–ื”",
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+ "enTitle": "Laws of a Mezuzah"
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+ },
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+ {
539
+ "heTitle": "ื”ืœื›ื•ืช ืฉืœื•ื— ื”ืงืŸ",
540
+ "enTitle": "Laws of Sending Away the Mother Bird"
541
+ },
542
+ {
543
+ "heTitle": "ื”ืœื›ื•ืช ื—ื“ืฉ",
544
+ "enTitle": "Laws of New Grain"
545
+ },
546
+ {
547
+ "heTitle": "ื”ืœื›ื•ืช ืขืจืœื”",
548
+ "enTitle": "Laws of Three Year Old Trees"
549
+ },
550
+ {
551
+ "heTitle": "ื”ืœื›ื•ืช ื›ืœืื™ ื”ื›ืจื ื•ืื™ืœืŸ",
552
+ "enTitle": "Laws of Mixed Crops"
553
+ },
554
+ {
555
+ "heTitle": "ื”ืœื›ื•ืช ื›ืœืื™ ื‘ื”ืžื”",
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+ "enTitle": "Laws of Mixed Breeding"
557
+ },
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+ {
559
+ "heTitle": "ื”ืœื›ื•ืช ื›ืœืื™ ื‘ื’ื“ื™ื",
560
+ "enTitle": "Laws of Fobidden Fabric Blends"
561
+ },
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+ {
563
+ "heTitle": "ื”ืœื›ื•ืช ืคื“ื™ื•ืŸ ื‘ื›ื•ืจ",
564
+ "enTitle": "Laws of Redeeming the Firstborn"
565
+ },
566
+ {
567
+ "heTitle": "ื”ืœื›ื•ืช ื‘ื›ื•ืจ ื‘ื”ืžื” ื˜ื”ื•ืจื”",
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+ "enTitle": "Laws of Firstborn Kosher Animals"
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+ },
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+ {
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+ "heTitle": "ื”ืœื›ื•ืช ืคื“ื™ื•ืŸ ืคื˜ืจ ื—ืžื•ืจ",
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+ "enTitle": "Laws of Firstborn Donkey"
573
+ },
574
+ {
575
+ "heTitle": "ื”ืœื›ื•ืช ื—ืœื”",
576
+ "enTitle": "Laws of Separating From Dough"
577
+ },
578
+ {
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+ "heTitle": "ื”ืœื›ื•ืช ืชืจื•ืžื•ืช ื•ืžืขืฉืจื•ืช",
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+ "enTitle": "Laws of Tithes"
581
+ },
582
+ {
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+ "heTitle": "ื”ืœื›ื•ืช ืจืืฉื™ืช ื”ื’ื–",
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+ "enTitle": "Laws of First Shearings"
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+ }
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+ ]
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+ },
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+ {
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+ "heTitle": "ืื‘ืŸ ื”ืขื–ืจ",
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+ "enTitle": "Even HaEzer",
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+ "heTitle": "ื”ืœื›ื•ืช ืคืจื™ื” ื•ืจื‘ื™ื” ื•ืื™ืฉื•ืช",
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+ "enTitle": "Laws of Procreation"
595
+ },
596
+ {
597
+ "heTitle": "ื”ืœื›ื•ืช ืื™ืฉื•ืช",
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+ "enTitle": "Laws of Matrimony"
599
+ },
600
+ {
601
+ "heTitle": "ื”ืœื›ื•ืช ืงื“ื•ืฉื™ืŸ",
602
+ "enTitle": "Laws of Sanctification"
603
+ },
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+ {
605
+ "heTitle": "ื”ืœื›ื•ืช ื›ืชื•ื‘ื•ืช",
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+ "enTitle": "Laws of a Bill of Marriage"
607
+ },
608
+ {
609
+ "heTitle": "ื”ืœื›ื•ืช ื’ื˜ื™ืŸ",
610
+ "enTitle": "Laws of a Bill of Divorce"
611
+ },
612
+ {
613
+ "heTitle": "ื”ืœื›ื•ืช ื™ื‘ื•ื",
614
+ "enTitle": "Laws of Levirate Marriage"
615
+ },
616
+ {
617
+ "heTitle": "ื”ืœื›ื•ืช ืกื•ื˜ื”",
618
+ "enTitle": "Laws of Adulterer"
619
+ },
620
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621
+ "heTitle": "ื”ืœื›ื•ืช ืื•ื ืก ื•ืžืคืชื”",
622
+ "enTitle": "Laws of Rape and Seduction"
623
+ }
624
+ ]
625
+ },
626
+ {
627
+ "heTitle": "ื—ื•ืฉืŸ ืžืฉืคื˜",
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+ "enTitle": "Choshen Mishpat",
629
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631
+ "heTitle": "ื”ืœื›ื•ืช ื“ื™ื ื™ื",
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+ "enTitle": "Laws for Judges"
633
+ },
634
+ {
635
+ "heTitle": "ื”ืœื›ื•ืช ืขื“ื•ืช",
636
+ "enTitle": "Laws of Testimony"
637
+ },
638
+ {
639
+ "heTitle": "ื”ืœื›ื•ืช ื”ืœื•ืื”",
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+ "enTitle": "Laws of Loans"
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+ {
643
+ "heTitle": "ื”ืœื›ื•ืช ื˜ื•ืขืŸ ื•ื ื˜ืขืŸ",
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+ "enTitle": "Laws of Plaintiffs and Defendants"
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+ "enTitle": "Laws of Collecting Loans"
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+ "heTitle": "ื”ืœื›ื•ืช ื’ื‘ื™ืช ื—ื•ื‘ ืžื”ืœืงื•ื—ื•ืช ื•ืืคื•ืชื™ืงื™",
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+ "enTitle": "Laws of an Agent Collecting Debts and Authorisation"
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+ "heTitle": "ื”ืœื›ื•ืช ื›ื— ื•ื”ืจืฉืื”",
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+ "enTitle": "Laws of Guaranteeing"
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+ "enTitle": "Laws of Immovable Partnerships"
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+ "enTitle": "Laws of Divisions of Partnerships"
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+ "enTitle": "Laws of Boundaries"
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+ "heTitle": "ื”ืœื›ื•ืช ืฉืชืคื™ืŸ",
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+ "enTitle": "Laws of Partners"
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699
+ "heTitle": "ื”ืœื›ื•ืช ืฉืœื•ื—ื™ืŸ",
700
+ "enTitle": "Laws of Emissaries"
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+ },
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+ {
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+ "heTitle": "ื”ืœื›ื•ืช ืžืงื— ื•ืžืžื›ืจ",
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+ "enTitle": "Laws of Buying and Selling"
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+ },
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+ {
707
+ "heTitle": "ื”ืœื›ื•ืช ืื•ื ืื”",
708
+ "enTitle": "Laws of Over and Under Charging"
709
+ },
710
+ {
711
+ "heTitle": "ื”ืœื›ื•ืช ืžืชื ื”",
712
+ "enTitle": "Laws of Gifting"
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+ "heTitle": "ื”ืœื›ื•ืช ืžืชื ืช ืฉื›ื™ื‘ ืžืจืข",
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+ "enTitle": "Laws of a Deathly Ill Person"
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+ },
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+ {
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+ "heTitle": "ื”ืœื›ื•ืช ืื‘ื“ื” ื•ืžืฆื™ืื”",
720
+ "enTitle": "Laws of Lost and Found"
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+ "heTitle": "ื”ืœื›ื•ืช ืคืจื™ืงื” ื•ื˜ืขื™ื ื”",
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+ "enTitle": "Laws of Unloading and Loading"
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+ "heTitle": "ื”ืœื›ื•ืช ื ื—ืœื•ืช",
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+ "enTitle": "Laws of Inheritance"
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+ "heTitle": "ื”ืœื›ื•ืช ืืคื˜ืจื•ืคื•ืก",
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+ "enTitle": "Laws of an Apotropos"
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+ "heTitle": "ื”ืœื›ื•ืช ืคืงื“ื•ืŸ ื•ืืจื‘ืขื” ืฉื•ืžืจื™ื",
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+ "enTitle": "Laws of Deposit and Four Guards"
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+ },
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+ "heTitle": "ื”ืœื›ื•ืช ืฉื•ืžืจ ืฉื›ืจ",
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+ "enTitle": "Laws for Paid Guardians"
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+ {
747
+ "heTitle": "ื”ืœื›ื•ืช ืืžื ื™ืŸ",
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+ "enTitle": "Laws of Artisans"
749
+ },
750
+ {
751
+ "heTitle": "ื”ืœื›ื•ืช ืฉื•ื›ืจ",
752
+ "enTitle": "Laws of Hiring"
753
+ },
754
+ {
755
+ "heTitle": "ื”ืœื›ื•ืช ื—ื›ื™ืจื•ืช ื•ืงื‘ืœื ื•ืช",
756
+ "enTitle": "Laws of Leasing and Contract Work"
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+ },
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+ {
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+ "heTitle": "ื”ืœื›ื•ืช ืฉื›ื™ืจื•ืช ืคื•ืขืœื™ื",
760
+ "enTitle": "Laws of Hiring Labourers"
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+ },
762
+ {
763
+ "heTitle": "ื”ืœื›ื•ืช ืฉืืœื”",
764
+ "enTitle": "Laws of Borrowing"
765
+ },
766
+ {
767
+ "heTitle": "ื”ืœื›ื•ืช ื’ื ื‘ื”",
768
+ "enTitle": "Laws of Theft"
769
+ },
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+ {
771
+ "heTitle": "ื”ืœื›ื•ืช ื’ื–ืœื”",
772
+ "enTitle": "Laws of Stealing"
773
+ },
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+ {
775
+ "heTitle": "ื”ืœื›ื•ืช ื ื–ื™ืงื™ืŸ",
776
+ "enTitle": "Laws of Damages"
777
+ },
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+ {
779
+ "heTitle": "ื”ืœื›ื•ืช ืžืื‘ื“ ืžืžื•ืŸ ื—ื‘ืจื• ื•ืžืกื•ืจ",
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+ "enTitle": "Laws of Causing a Loss and Reporting to Government"
781
+ },
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+ {
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+ "heTitle": "ื”ืœื›ื•ืช ื ื–ืงื™ ืžืžื•ืŸ",
784
+ "enTitle": "Laws of Monetary Damages"
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+ },
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+ "heTitle": "ื”ืœื›ื•ืช ื—ื•ื‘ืœ ื‘ื—ื‘ืจื•",
788
+ "enTitle": "Laws of Injuring a Person"
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+ },
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+ {
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+ "heTitle": "ื”ืœื›ื•ืช ืžืขืงื” ื•ืฉืžื™ืจืช ื”ื ืคืฉ",
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+ "enTitle": "Laws of Roof Rails and Preservation of Life"
793
+ }
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+ ]
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+ }
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+ ]
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+ }
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+ }
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+ "versionTitleInHebrew": "ืœื™ืงื•ื˜ื™ ืžื•ื”ืจ\"ืŸ",
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+ "actualLanguage": "en",
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+ "languageFamilyName": "english",
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+ "direction": "ltr",
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+ "heTitle": "ืœื™ืงื•ื˜ื™ ืžื•ื”ืจ\"ืŸ",
14
+ "categories": [
15
+ "Chasidut",
16
+ "Breslov"
17
+ ],
18
+ "text": {
19
+ "Introduction": [],
20
+ "A Pleasant Song": [],
21
+ "Go See": [],
22
+ "": [
23
+ [
24
+ [
25
+ "Ashrei temimei darekh, haholkhim be'Torat Hashem/Fortunate are they whose way is perfect, who walk in the Torah/instruction of Hashem (Name of God, Y-H-W-H). (Ps. 119)",
26
+ "Know! Specifically via the Torah, all the prayers and all the requests that we request and pray are received. And the CheN/grace/favor and the chashivut/importance/primacy of Yisrael are raised and heightened for all who need, whether in spiritual [things or] in physical. Because now, due to our many sins, the true favor and primacy of Yisrael have fallen. ",
27
+ "Because now, the primacy and favor is mostly with the others. But by means of the Torah the grace and importance of Yisrael are raised, for the Torah is called: \"ayelet ahavim v'ya`ALat CheN/a lovely ewe and a graceful she-ibex (Prov. 5:19), for she ma`ALah CheN/bestows grace on those who study her (Eruvin 54). And by means of this all the prayers and the requests are received:"
28
+ ],
29
+ [
30
+ "For the Israelite man must always look at the sekhel/intellect of every thing, and tie himself to the wisdom and the intellect that there is in every thing, in order that the intellect is in every thing should enlighten him to draw close to Hashem Yithbarakh, by means of that thing. For the intellect is a great light and shines for him in all his ways, as is written (Eccl. 8): \"A man's wisdom makes his face shine.\" ",
31
+ "And this is the concept of Ya`AQoV, for Ya`akov merited to the firstborn status, which is reishit/head/foremost/beginning, which is the idea of Chokhmah/wisdom. As is written (Ps. 111): reishit chokhmah/the foremost [is] wisdom.\" And this is like \"vaYa`AQโ€™Veni zeh pa`amayim/for he has hindered me these two times\" (Gen. 27:36). Onkelos renders this: \"veChaKMeni/for he has outwitted me,\" ",
32
+ "and this is the concept of the sun. For the intellect shines for him in all his ways like the sun. [And this is like \"But the path of the righteous is as the light of dawn, that shines more and more unto the perfect day.\"] ",
33
+ "And this is the idea of ื— [the letter CheIT] โ€” which connotes life (ChIUT). For the wisdom and the intelligence are the life of every thing, as is written (Eccl. 7): \"the wisdom preserves the life\" etc.",
34
+ "However, since the light of the intelligence is very great, it is impossible to attain to it except by means of the aspect of ื ื•ืŸ [the name of the letter ื ] which is the idea of Malkhut/kingship, as is written (Ps. 72): \"lifnei-shemesh yiNnoN shemo/May he rule as long as the sun,\" and Rashi explained [yiNnoN as]: โ€˜A term for Kingship.โ€™ ",
35
+ "And this is the idea of moon, because the moon, she has no light of her own, only what she receives from the sun (Zohar 3:238). And this is like Malkhut, which has nothing of its own, except what it receives from the cheit, which is like Chokhmah, which is like the sun as mentioned; \"and the light of the moon will be as the light of the sun\":",
36
+ "But whoever does not tie himself to the intellect and the wisdom and the life, that there is in every thing -- behaves like Esav who despised the firstborn status, as is written (Gen. 25): \"So Esav despised his birthright\"; that is, the intellect as mentioned above, like (Prov. 18): \"A fool has no delight in understanding, but only that his heart may lay itself bare.\" And this is like the Wicked Malkhut, like the moon of the Other Side, of which is it said (Isa. 24): \"Then the moon shall be confounded\" etc. ",
37
+ "And this is like the good inclination and the evil inclination, for the good inclination is called \"poor and wise\" (Eccl. 4), like Malkhut, which is poor and lowly, for it has nothing of its own except what it receives from Chokhmah. And the evil inclination is called an old and foolish king (there), like the Malkhut of the Other Side, which desires not wisdom and intelligence, like \"a fool has no delight in understanding\" etc. as mentioned above. ",
38
+ "And it is necessary for everyone to give strength to the aspect of the Malkhut Dโ€™Kedushah (of Holiness), to overcome the Malkhut Dโ€™Sitra Achra (of the Other Side), as our Rabbis of blessed memory said (Berachot 5): \"A man should always stir up the good inclination against the evil inclination.\" And how can he give strength to the Malkhut Dโ€™kedushah? -โ€”through the Torah that he is involved with vigorously (as our Rabbis of blessed memory said there): \"A man should always stir up\" etc. \"If it [the evil inclination] leaves, good, and if not, let him involve himself Torah\"), and as our Rabbis of blessed memory said (Kiddushin 30): \"If this corrupt one (the evil inclination) incites you, drag him to the Beit Midrash/house of study,\" ",
39
+ "for through the Torah one gives strength to the Malkhut Dโ€™kedushah. And then the Malkhut/ื , receives life from Chokhmah/ื—, so the ื— and the ื  are connected and tied, and the light of the moon becomes like the light of the sun, \"",
40
+ "and when one (side) rises the other falls\" (Rashi, Gen. 25:23), so the Malkhut Dโ€™Sitra Achra falls and is anulled, as is written (Hos. 14): \"For the ways of Hashem are right, and the just shall walk in them: but the transgressors shall fall in them.\" That is, through the ways of Hashem -- i.e. the Torah -- through this the righteous who are bound to the Malkhut Dโ€™kedushah, they are strengthened and receive strength through this. \"But the transgressors shall fall in them,\" like the Malkhut Dโ€™Sitra Achra, like the evil inclination, which falls and is suppressed through the Torah as mentioned above:"
41
+ ],
42
+ [
43
+ "And through this are received all the prayers and requests, for the main reason why requests are not received -- is because the words have no chein /charm/grace/favor, and do not enter into the heart of the one that they are requesting from, as if there is no space in his heart so that the words should enter into his heart, because the requester has no grace so that the words should enter into the heart of the one that he is requesting from; ",
44
+ "but through the Torah, through which the ื— and the ื  are connected as mentioned above and ื—ืŸ/CheN/grace is made, and therefore the Torah is called ya`alat chen (Prov. 5), and then one merits that his words be words of grace, and then his words and requests are received, like one who speaks words of grace, that the words enter into the heart of the one who is being requested, i.e. the one that he is requesting from. ",
45
+ "And this is the idea of ืช(the letter TaW), i.e. through the cheit and the nun being joined and tied and the aspect of chen /grace being made -- through this is made the idea of TaW [ืช = ื  + ื—], which is a term for engraving and impression, as is written (Eze. 9): \"wโ€™hiTWita TaW/and mark a sign,\" for through the grace is engraved and impressed a place in the heart of the requested one to receive the request, for through the grace his words for received. ",
46
+ "Hence, the aspect of the chen engraved a place in the heart of the requestee, in order that his words should enter into his heart, and his request be received; and the engraving and the impression are like taw as mentioned above. And this is [the meaning of] (Eccl. 9): \"The words of wise men are heard in quiet (ื ื—ืช/NaChaT.\" ื ื—ืช specifically, i.e. like the ื—ืŸ/chen mentioned above and the ืช/Taw mentioned above:"
47
+ ],
48
+ [
49
+ "And therefore Ya`akov -- who is the idea of intellect as mentioned above -- therefore he merited to grace, as is written (Gen 33): \"Because Elohim has dealt graciously with me\" etc. And therefore he blessed the tribes with grace, as is written (there): \"The children which Elohim has graciously given\" etc. And Binyamin was not born yet, and therefore Yosef [later] blessed him with grace, as is written (there, 43): \"Elohim be gracious unto you, my son.\" ",
50
+ "And specifically Yosef was able to bless him with grace, for Yosef was the most made up from the essense of Ya`akov, as is written (there, 37): \"These are the generations of Jacob. Josephโ€ฆ\" for he was the essence of his generations, for \"Ya`akov and Yosef are counted as one\" [Zohar]. ",
51
+ "And therefore it is said of Yosef (Deut. 33): \"Bโ€™khor shoro (his firstling bullock), hadar lo (majestic is he).\" Bโ€™khor/Firstling is like the intellect as mentioned above, and this is [why it is expounded] that shoro[related to a word for vision]/bullock is a term for gazing, for one must look at the intellect that there is in every thing as mentioned. And this explains: โ€œmajestic is he;โ€™ Onkelos renders it โ€œradiance is his,โ€ a term for light,\" for the intellect shines for him in every thing; even in a place that was darkness and gloom, the intellect shines for him, when one merits to look at the intelligence that exists there in every thing, and draws him closer to Hashem Yithbarakh:"
52
+ ],
53
+ [
54
+ "And this is the explanation of: That which Rabbah bar Bar Chana said: ",
55
+ "That wave that sinks a ship appears with a tzutzita dโ€™nura chivarta/fringe of white fire at its crest, and they strike it [the wave] with clubs on which is engraven EHYEH ASHER EHYEH/I WILL BE [THE ONE] WHO WILL BE... (Baba Batra 73): Rashbam: a white fringe of fire at its crest: a white fire; it is an angel of harm.",
56
+ "The wave is the evil inclination. ",
57
+ "That sinks a SeFiNta/ship -- it is the grace and importance, [as in] the phrase \"SaFuN and important\" (Moed Katan 28), for the evil inclination wants to sink and subdue, God forbid, the aspect of the grace and the importance of Israel, the aspect of the Malkhut Dโ€™Kedushah. ",
58
+ "And appears with a white fringe of fire at its crest โ€” for initially the evil inclination clothes itself in mitzvot and misleads the man as if urging him to do a mitzvah. And this is the idea of tzutzita dโ€™nura chiwarta, a white fire; even so, it is a harmful angel. ",
59
+ "And they strike it with clubs on which is engraven \"EHYEH ASHER EHYEH\" etc., i.e. the main way to suppress the evil inclination is through the Torah, which is all names of the Holy One, blessed-be-He. ",
60
+ "And the Torah is like waw (ื•=6), for the Tablets -- six [cubits] is their length and six is their width (Baba Batra 14). And this is the idea of the club, i.e. sticks, ",
61
+ "that are engraven on them \"I AM... ,โ€ i.e. names, standing for the Torah, which is like waw. And the waw is the form of a stick, and she (the Torah) is all names of Hashem Yithbarakh,",
62
+ "i.e. that the Torah of Holiness, she suppresses the evil inclination, which wants to make a man really insane, God forbid, for a sinner is insane, as our Rabbis of blessed memory said (Sotah 3): No man commits a sin, unless a spirit of folly enters into him. And as with the insane people, [that] they must beat them and place on them (holy) names -- just like that, the Torah that they involve themselves in is like sticks and names, with which they strike and suppress the evil inclination, and drive out from the man the insanity and the spirit of folly that is entered into him, as in and they strike it with clubs on which is engraven names etc. as mentioned above:"
63
+ ],
64
+ [
65
+ "And this is [the explanation of]: \"Ashrei temimei darekh, haholkhim be'Torat Hashem.\" ",
66
+ "(Ashrei) is a term for gazing. ",
67
+ "\"TeMimei darekh/Perfect way\" is like (Gen 25): \"Ya`akov [was] a ish TaM/a wholesome man,\" who is the idea of the intellect as mentioned above. I.e. to merit to look at the intellect that there is in every thing -- which is the idea of Ya`akov the wholesome man -- this they merit through the Torah. ",
68
+ "And this explains: \"โ€ฆwho walk in the Torah of Hashem,\" for through his learning Torah with vigor, through this he gives strength to the Malkhut Dโ€™Kedushah, like ื ื•\"ืŸ, to receive from the intellect, which is like ื—ื™\"ืช, and then is made grace (ื—ืŸ), and his words are received as mentioned above, and then is the grace and primacy of Israel go up, and all the prayers and requests are received:"
69
+ ],
70
+ [],
71
+ [],
72
+ [],
73
+ [],
74
+ []
75
+ ],
76
+ [
77
+ [
78
+ "Verbatim from our Rabbi of blessed memory. <br>Vayomer Hashem el-Moshe, emor el-hakohanim benei aharon; ve'amarta aleihem, l'nefesh lo-yitama be`amav/And Hashem said to Moshe, Speak to the kohanim/priests, the sons of Aharon, and say to them, Let no (kohen) become ritually impure (via contact) with a (dead) person (when there are others) among his people (who can tend to the burial). (Lev. 21).",
79
+ "(Zohar Terumah 2:177): It is brought in Sifra d'Tzni`uta (Book of the Hidden, an appendix to the Zohar): Mashiach (Messiah) draws his breath of life from Nuqva Dโ€™fardasqa [Nostrils (of Arikh Anpin, the external partzuf/configuration of keter/Crown in Adam Kadmon/Primordial man)]",
80
+ "1. The only main weapon of Mashiach is prayer, which corresponds to the ChoTeM/nose, as it is written (Isa. 48:9): \"u'tehilati eCheToM-lakh/for my praise I will restrain [My anger] for you.\" And that is where the root of his vitality is. And all the wars and all the conquests that he shall conquest โ€” all is from there, as it is written (there, 11:3): \"va'haRICho be'yirat Hashem/And he shall be enlivened with the fear of Hashem\" etc.; this is like the chotem [ReIaCh = smell; RUaCh=spirit], ",
81
+ "and this is his main weapon, as is written (Gen. 45): \"with my sword and with my bow (B'QaShti).\" And Rashi explains: prayer and (BaQaShah)/request. And as written (Ps. 44): \"Ki lo-beqashti evtach... b'Elohim hillalnu//For I will not place trust in my bow... In Elohim we boast,\" like \"u'tehilati eCheToM-lakh.\""
82
+ ],
83
+ [
84
+ "2. And this weapon must be received by the way of Yosef, that is, keeping the brit/Covenant [particularly the brit Avraham, i.e. circumcision i.e. taharat mishpachah/family purity related matters], as written (there, 45): \"Gird your sword upon your thigh.\" And as written (there, 132): \"From the fruit of your belly will I seat upon your throneโ€ฆ\" this is the aspect of Mashiach, like prayer. And \"โ€ฆif your children will keep My covenant\" โ€” that is, by the way of Yosef. ",
85
+ "And Yosef, who guarded the covenant, picked up the firstborn status, which is like the service of prayer*, which is like \"double\" (pi shnayim โ€” two-mouthed) (Deut. 21:17), because prayer is two-edged. Two, since it has the praise of the Omnipresent, and asking of oneโ€™s needs. And it is like (Ps. 149): \"A twoedged sword in their hand,\" which is like two mouths, like the idea of doubles. And he picked up [the firstborn status] from Reuben because he [Reuben] desecrated his father's bed/marital arrangements (Parashat Vayechi), because it [the firstborn status] depends on keeping the covenant.<br> And therefore Yosef, because he merited the aspect of prayer, which is like \"for my praise will-I-restrain-[My-anger] for you,\" which is like the life that is drawn from the nostrils as mentioned โ€” therefore he is called \"ben PoURaT Yosef\" [a charming son is Yosef], Which is like the \"TaRPU\" lights [i.e., 400+200+80+6+1 = 687 lights], which are seven names: `AV, SaG, MaH, BaN, QSA, QNA, QMaG, which add up to Ta\"RPU [687]; the lights receive from Nukva Dโ€™fardasqa, because FaRDaSQA adds up to Ta\"RPU. [See Appendices]"
86
+ ],
87
+ [
88
+ "3. And whoever merits this sword, must know how to wage war with the sword, not to sway it to the right or to the left, that it should be able to โ€œstrike a hairwidth and not missโ€ (Judges 20:16). ",
89
+ "And this is impossible except by the way of mishpat/judgement, because mishpat is the central pillar (Tikunei Hazohar 17b), i.e. striking his weapon on the necessary place and not veering right or left, just in the middle. And this is like (Ps. 112): \"sustains (yโ€™KaLKeL) his affairs/words (devaraw) with mishpat.\" ",
90
+ "And because of this Yosef received the firstborn status specifically from Ya`akov, as is written (Gen. 48): \"And as for me, I have given you\" etc. โ€” \"I\" specifically โ€” because he [Yaakov] is the aspect of mishpat. This is like (Ps. 81): \"For this is a choq/law for Israelโ€ฆ\" โ€” like the brit, as is written [in the blessing recited over circumcisions]: \"A law (choq) in his flesh He placedโ€ โ€” โ€œ...a mishpat/judgement-day for the Elohim of Yaakov\" โ€” that is, that Yosef must receive this sword from the aspect of mishpat, in order to โ€œsustain his words with mishpat.โ€ And this is like (there, 72): \"Give the king Your mishpatim,\" that the Mashiach should receive from the aspect of judgement."
91
+ ],
92
+ [
93
+ "4. And how does one merit the aspect of mishpat? Via tzedakah/charity, since by charity one holds the virtue of mishpat, as is written (Deut. 33): \"he did tzidkat/what-is-righteous-for Hashem, and mishpataw/what-is-lawful with Israel;\" and as in (Ps. 99): \"[You do] mishpat and tzedakah in Yaโ€™akov\" etc. ",
94
+ "For tzedakah is attained via misphat, as is written (there, 75): \"Elohim shofet/judges: he lowers this one, and lifts up the other,\" since he impoverishes one and enriches the other; and when one gives tzedakah, it is like \"he lowers this one,\" since he lessens his money, and like \"and lifts up the other,\" since he enriches the poor one. So we find that through this one holds the virtue of judgment. ",
95
+ "This is why one must give to tzedekah before the prayer (Bava Kama 10; Shulchan Arukh โ€˜O\"Ch 72:10), so that he can โ€œyโ€™KhaLKeL/sustain his words with judgement,โ€ and [be able to] โ€œstrike a hairwidth and not missโ€ (Judges 20:16). ",
96
+ "And this is [the reason] that our Sages of blessed memory said (Bava Kama 123): \"Why did Ya`akov give the firstborn status to Yosef? โ€” Because he sustained (KiLKeL) him.\" Compare this to a master, who raised an orphan in his home etc., ",
97
+ "as is written (Gen. 47): \"And Joseph nourished (yโ€™KhaLKeL) his father, and his brethren, and all his father's household, with bread, lโ€™FI HaTaF/according to the children;\" and like (Ezek. 21): \"prophesy (HaTeF โ€” connoting speech) southward.\" \"lโ€™FI HaTaF/according to the children,\" that is, that his Teโ€™FILaH/prayer was fluent in his mouth/pFIw because of tzedakah; and through the tzedakah that he did, Yaโ€™akov, who is the aspect of mishpat, gave him the firstborn status, which is like prayer, as is written: \"And as for me, I have given you Shechem\" โ€” \"I\" specifically, he being the aspect of mishpat."
98
+ ],
99
+ [
100
+ "5. And the main cause of the outside thoughts [during prayer] โ€” is the corruption of mishpat, for mishpat is the aspect of `AYNin/fountains/appearances/eyes, as is written (Gen. 14): \"and they came to `AYN-mishpat (lit. the Fountain of Mishpat);\" this is like (Deut. 33): \"AYN Yaโ€™akov/the fountain/appearance of Ya`akov.\" ",
101
+ "And via corruption of mishpat comes corruption to the eyes, as is written (Deut. 16): \"for bribery blinds the eyes of the wise.\" This is like the outside thoughts during the prayer, which are \"clouds covering the eyes\" (Zohar Bamidbar 252), as is written (Lam. 3): \"You have covered Yourself with a cloud\" etc. ",
102
+ "But in the future, when the aspect of mishpat will be repaired, as is written (Isa. 1): \"Zion will be redeemed in mishpat,\" then the clouds covering the eye will be caused to pass away, as is written (there, 52): \"for eye to eye shall they see Hashem returning to Zion,\" and this is why Yosef is called (Gen. 49): \"ben porat `alei `AYN/a charming son to the eye.\""
103
+ ],
104
+ [
105
+ "6. And everyone must aim in his prayer, that he should tie himself to the Tzaddikei Hador/righteous saints of the Age, because every Tzaddik Hador is an aspect of Moshe Mashiach (Moses-Messiah), as we have found, that the tzaddikim call each other \"Moshe,\" as in [the saying of the sages]: \"Moshe, you have said well.\" And Moshe is an aspect of Mashiach, as is written (Gen. 49:10): \"Until Shiloh comes\" โ€” this is Moshe (Zohar I 25b) Mashiach (Onkelos, Rashi). ",
106
+ "And each and every prayer that everyone prays, is like a limb of the SheKhINah/Divine Presence, which are limbs of the miShKaN/Tabernacle, which no Israelite was able to put up piece to piece, each one in its place, except Moshe alone. And therefore it is necessary to bring and tie all the prayers to the Tzaddik Hador, as is written (Exod. 39): \"And they brought the Mishkan to Moshe,\" and he knows how to put up piece to piece and make it a complete structure, as is written (there, 40): \"And Moshe set up the Mishkan.\""
107
+ ],
108
+ [
109
+ "And all the Torah that a man learns to keep and do, all the letters are sparks of souls, and they are clothed inside the prayer, and are renewed there in the aspect of pregnancy *<small>(As is brought in Sefer Hagilgulim, that all the souls come into the Kingship in the aspect of pregnancy and are renewed there)</small>.",
110
+ "And this is [the meaning of] (Ps. 19): \"The heavens (haShaMaYiM) declare the glory of El,\" โ€” which is the Torah, which is eSh uโ€™MaYiM/fire and water, which is like souls, and they come into the prayer, which is like the โ€œglory of El,โ€ as is written (Ps. 66): \"Make His praise glorious,\" like \"for my praise will-I-restrain-[My-anger] for you.\" ",
111
+ "And the souls with the prayer are called KaVoD/glory, because it [prayer] clothes us, like Rabbi Yochanan called his clothes his โ€œglorifiersโ€ (Shabbat 113a); hence it [the souls and the prayer] is called the glory of El, and they light up each other: the souls light up the prayer in the aspect of raising Mayin Nukvin/ female waters, and the prayer lights up the souls like chidushim/new insights, because it renews them as in pregnancy, ",
112
+ "and the souls-clothed-in-the-prayer that are brought to the Tzaddik Hador are like (Ps. 45): \"the virgins in her train who are her companions will be brought to You.\"<br> <small>[Bava Batra 73b: - <i>Said Rabbah bar Bar Channah: One time, we were traveling on a ship, and we saw that fish with sand collected on its back, and grasses growing on it. We thought that it was dry land, and we went out and baked and cooked on it, and when its back grew hot, it turned over. And had not the ship been nearby, we would have drowned</i>.]</small> "
113
+ ],
114
+ [
115
+ "And this is what Rabba bar Bar Chana [was hinting to], saying: \"We saw that fish\" etc. Because in our exile it is as if the Holy Blessed One is hiding [His] face, as is written (Ps. 30): \"If You would hide Your face,\" which is a symbol of compassion; but He has turned His back, which is like judgement. And all our prayers and requests about this, that He turned his back to us, are that He should return His face, as is written (there, 86): \"O turn unto me,\" and as is written (Num. 6): \"May Hashem shine His face.\" ",
116
+ "And when we see the length of the exile, and every day we call out to Him and are not saved, then there are those of our people the Israelites, that are mistaken, God forbid, in their hearts, that all the prayers go to waste. But in truth all the prayers โ€” the Tzaddikim of each and every Age โ€” they [the Tzaddikim] raise them [the prayers] and set them up, as is written: \"And Moshe set up the Mishkan.\" And they raise up each and every piece to its place, and build the structure of the Shechinah little by little, until Its measure of structure is completed โ€” then will come Mashiach, who is Moshe, and he will complete It and set It up in perfection. * ",
117
+ "And this is the explanation of: ",
118
+ "See that fish โ€” This is a symbol of the Tzaddik Hador, who is called \"Fish,\" and this is a symbol of Moshe Mashiach; ",
119
+ "with sand collected on its back โ€” these are the prayers, that we pray about His turning His back to us, as it were; ",
120
+ "collected โ€” like \"And they brought the Mishkan to Moshe,\" because it is necessary to bring and tie the prayer to the Tzaddik Hador; ",
121
+ "and grasses growing it โ€” these are the souls that come with the prayer, like \"the virgins in her train who are her companions,โ€ etc., because the souls are called grasses, as is written (Ezek. 16): \"I have caused you to increase as the tzemach/foliage of the field.\" ",
122
+ "And we thought that it was dry land โ€” that the prayers do not bear fruit; but in truth it is not so โ€” ",
123
+ "rather, we went out and baked and cooked on it โ€” that is, all the prayers go out and go up, and the more they pray, the more the Shechinah is built and prepares Herself to mate. And this [is the meaning of] \"we baked and cooked\" because baking and cooking are preparations for eating, a symbol for mating, as is written (Gen. 39): \"Except the bread that he ate.\" ",
124
+ "When the structure of the Divine Presence is completed โ€” that is, through much prayer โ€” His compassion will be aroused, and the attribute of din/harsh judgement will be reversed to the attribute of rachamim/compassion. ",
125
+ "And this [is the meaning of] when [its back] grew hot โ€” that is, when His compassion will be aroused. ...",
126
+ "Its back [grew hot,] it turned over โ€” that is, that the trait of judgement will be reversed to the trait of compassion. ",
127
+ "And had not the ship been nearby โ€” that is, \"For My sake, for My sake I will do itโ€ (Isa. 48). As is written in the Commentary (Vayikra Rabbah 27): \"Who has anticipated Me, so that I should pay him?\" โ€” who has made Me a Mezuzah before I gave him a house? etc. One finds that all our good deeds and all the prayers โ€” all is from Him, and it is not proper to think to receive reward for any thing, ",
128
+ "even though it seems that through our prayer and our Torah will be the Redemption โ€” even so, we need His mercy, for it is in His mercy that He will redeem us. And this [is the meaning of] ",
129
+ "and if not for the closeness of the ship โ€” this is a symbol of mercy, as our Sages of blessed memory said: \"Most sailors are chasidim/kind\" (Kiddushin 82a); if not for His mercy we would have drowned, God forbid, in the exile."
130
+ ],
131
+ [
132
+ "And this is the explanation of: ",
133
+ "Speak (EMoR) unto the Priests โ€“ [speaking] stands for prayer, as is written (Deut. 26): \" You have selected (heEMaRta) Hashem this day.\" ",
134
+ "Priests stand for Torah, [which] stands for souls as mentioned above, as is written (Mal. 2): \"For the priest's lips should keep knowledge... and Torah\" etc. ",
135
+ "Aharon stands for mishpat, as is written (Ex. 28): \"And Aharon shall bear the mishpat of the Children of Israel;\" because it is necessary to bring all the prayers to the aspect of Moshe Mashiach, and he shall set up the Mishkan. ",
136
+ "And this is the [meaning of the] explanation of Rashi: lโ€™haZHiR/warn/enlighten the adults regarding the little ones โ€” that is, the Tzaddik Hador, who stands for Moshe the great light [Bava Batra 75a], shall enlighten (yaZHiR) and illuminate the prayer, which stands for the little light [Zohar II 238b]. ",
137
+ "And' 'โ€œLet no (kohen) become ritually impure (via contact) with a (dead) person (when there are others) among his people (who can tend to the burial) โ€” i.e., via keeping the brit as mentioned above. As is brought in the Zohar: \"The main drive of the yetzer hara/evil inclination in man is in regard to forbidden relations, and that is the main impurity.\" ",
138
+ "But when one guards the brit, he merits to the aspect of prayer as mentioned above, and merits to the aspect of \"for my praise I-shall-restrain-[My-anger] for you,\" because smell depends mainly on purity, as our Sages of blessed memory said (Sotah 48): \"After purity ceased, fragrance ceased [from fruits],\" as the story in the Gemara illustrates (there, 49b), which said: \"โ€˜I [Rabbah] smell the fragrance of a juicy date.โ€™ [R. Huna] said to him, โ€˜My son, there is purity in you.โ€™\""
139
+ ]
140
+ ],
141
+ [
142
+ [
143
+ "Said Rabbah bar Bar Channah: I myself saw this aqruqta (frog) which was as (the size of) of the Fort of Hagronia. (Talmud says:) What is the size of the Fort of Hagronia? โ€” Sixty houses. (Rabbah says:) There came a snake and swallowed the frog. Then came a pushqantza (female raven) and swallowed the snake, and went up and perched on a tree. Come and see how strong was the tree. (Baba Batra 73b, with Rashbam):",
144
+ "Behold! whoever hears song from an evil singer, it hinders his service of the Creator. But when he hears from a fit and worthy singer, then it benefits him, as will be explained. ",
145
+ "For behold, the voice of the song is drawn from the birds, as it says in the Midrash (Vayikra Rabbah 16): \"Why is it that the leper -- his purification depends on two live, clean birds? Let the chatterer (the birds) come and atone for the chatterer (the leper). For he was stricken because of [his] voice that spoke slander.\" ",
146
+ "Hence, whoever is fit, his song is drawn from the two live, clean birds. And it is written in the Zohar (Vayikra 53), that the two birds mentioned above, nurse from the place that prophets nurse. This is why the singer is called ChaZzaN, a term for vision (ChaZzoN), i.e. a term for prophecy, for he takes the song from the place that the prophets nurse. ",
147
+ "But when the singer is wicked, then he takes his song from other birds that are in the qlipah (shells, evil forces). And it is written in the Zohar: \"For the birds in the qlipah nurse from the breasts of Malkhut (kingship, see Appendix). And when midnight comes, such a cry goes out: \"As the birds that are caught in the snare, so are the sons of men snared\" (Eccl. 9:12). ",
148
+ "And the remedy, namely, that one should be able to hear song from any man, is through learning Oral Torah at night, i.e. Gemara, which is like night. As it says in the Midrash, \"When Moshe was on the mountain forty days and forty nights, he did not know when was day and when was night, except by this: when he would learn Written Torah, he would know it was day, and when he learned Oral Torah, he would know it was night.\" ",
149
+ "Hence the Oral Torah is like night. As our Rabbis of blessed memory said (Sanhedrin 24), \"He has set me in dark places,\" (Lam. 3:6) -- this is the Babylonian Talmud. And it is written: \"and the darkness He called Night\" (Gen. 1).",
150
+ "I.e. by studying the six orders [of the Mishnah] one rectifies the six rings that are in the windpipe, from which the voice goes out. And this is: \"Arise, sing out in the night\" (Lam. 2), i.e. that the song should be arisen/rectified, i.e. by means of the night which is Gemara of the six [Mishnaic] orders. ",
151
+ "But when one learns not for its own sake, i.e. in order to be called a rabbi, his learning is not worth so much. But when he learns at night, a cord of mercy is drawn to him and protects him, that that thought should not harm him:"
152
+ ],
153
+ [
154
+ "It says in the writings of the Ari of blessed memory, that the birds in the qlipah are the brains of the Malkhut of the qlipah. And the two pure and clean birds, they are the building of the Malkhut of holiness. ",
155
+ "Therefore David was [thus] praised in the presence of Shaul (Shmuel I 16): \"who is skilled at playing,\" for playing is building the Malkhut, therefore he was fit for Kingship. And this explains the scripture about him (Ps. 78): \"from following the nursing ewes He brought him,\" i.e. from following the nursing ones, i.e. Netzach and Hod [see Appendix]. For they nurse the prophets, and they are the construction of the Malkhut:"
156
+ ],
157
+ [
158
+ "And this explains what Rabbah bar Bar Channah said:",
159
+ "I myself saw this aqruqta -- and Rabbeinu Shmuel (Rashbam) explains: TzFaRDe`A (a frog), i.e. TziPpoR De`AH (bird of knowledge). ",
160
+ "Which was as (the size of) aQRA dโ€™haGRONia (the Fort of Hagronia) โ€” a term for \"QRA bโ€™GaRON\" (cry out from the throat) (Isa. 58), i.e. since the song comes from it [the tzippor de`ah]. ",
161
+ "(Talmud says:) What is the size of the Fort of Hagronia? -- Sixty houses -- i.e. by means of what shall the aspect of \"cry out from the throat\" be remedied? Through sixty houses, i.e. through the sixty tractates [of the Talmud], and Rabbeinu Shmuel explained: \"The Talmud says this, i.e. that one should study Talmud:\" ",
162
+ "(Rabbah says:) There came a snake and swallowed the frog -- And Rabbeinu Shmuel explains: โ€œRabbah says this,โ€ i.e. through learning not for its own sake, the snake shall swallow it. And this is why Rabbeinu Shmuel commented, โ€œRabbah said this,โ€ i.e. because of learning in order to be called \"Rabbi.\" ",
163
+ "Then came a pushqantza โ€” and Rabbeinu Shmuel explained: a raven, i.e. through learning at night, since [`OreV, raven] is a term similar to [`ARVit,] night. And swallowed it (the snake) -- i.e. (the study of Torah at night) ",
164
+ "shall protect him from the snake mentioned above: ",
165
+ "<i>And went up and perched on a tree</i> -- Maharsha explains: which is like Avraham, of whom it is written (Gen. 21): \"And he planted a tamarisk tree,\" which is like kindness, i.e. that the cord of mercy that is drawn to him shields him from the snake mentioned above. ",
166
+ "Come and see how strong was the tree -- i.e. Rabbah wonders to himself, that His mercy was so strong on us, that it can protect us even from this:"
167
+ ],
168
+ [
169
+ "And with this the juxtaposition of the Mishnah can sit well (Pirkei Avot 1): \"Get yourself a Rabbi, acquire yourself a friend, and be someone who judges all man to the pan of merit\" โ€” ",
170
+ "for through hearing the song as mentioned above, he remedies the construction of his Malkhut. ",
171
+ "And this is: \"Get yourself a Rabbi,\" i.e. that the aspect of Malkut should be remedied, and this is via \"acquire (Qโ€™NeH) yourself a friend,\" i.e. through QaNeH (windpipe), that the voice comes out of it, ",
172
+ "that he joins the two Cherubim face to face \"as the embrace of a man and his consort,\" when Israel does the will of the Omnipresent. ",
173
+ "And then, when his aspect of Kingship is repaired, he can rule over whatever he wants, and he can kill this and give life to that, and hence the world could be ruined, and therefore it said: \"and be someone who judges all man to the pan of merit,\" that it is necessary to judge every man to the pan of merit, for Hashem Yithbarakh, does not desire the ruin of the world, because โ€œHe did not create the world for desolation, rather for inhabitation did He form itโ€ [Isa. 45:18]:"
174
+ ],
175
+ [
176
+ "And for this reason it is common in the mouths of people now to say, that the chazzanim are fools, and they are not knowledgeable people. For now the Malkhut of holiness is in exile. And therefore the song, which is drawn from the place of prophets, from the aspect of brains and knowledge of the Malkhut of holiness, and now that the Malkhut is in exile, therefore the song is blemished, and therefore the chazzanim are without knowledge, for they do not have power now to draw song from its root in holiness, which is like brains and knowledge of the Malkhut of holiness, as mentioned above. ",
177
+ "But in the future, when the Malkhut of holiness is raised up, and will be \"Hashem as King over all the world,\" then song will be raised and completed as in knowledge of the Kingship of holiness, from where song is drawn, as mentioned. ",
178
+ "And this is: \"For Elohim is the King of all the earth; sing praises in a skilful song;\" for then, when Hashem will be king over all the earth and the Malkhut of holiness shall be raised up, then \"sing praises in a skilful song,\" i.e. the chazannim and the singers shall be in knowledge and in intelligence through the Malkhut of holinessโ€™s going up, and they shall receive song from its root in holiness, which is like knowledge and brains of the Malkhut of holiness:",
179
+ "<small>Addendum to the above:</small> "
180
+ ],
181
+ [
182
+ "And this is: \"For Your mercy is great above the heavens\" (Ps. 108). Heavens is like voice, as is written: \"From the heavens You made Your voice heard;\" for through the mercy, i.e. the aspect of the โ€œcord of kindnessโ€ that is drawn down by learning Torah at night, through this the voice is remedied, as mentioned, and is \" For Your mercy is great above the heavens,\" as mentioned:"
183
+ ],
184
+ [
185
+ "The two birds of holiness, from where the prophecy is drawn, are the construction of the Malkhut of holiness, and therefore the appointment of a king was through prophecy, like all the Kingship of the house of David, which was through prophecy. And the prophecy is drawn from the Cherubim, which are like the two birds mentioned above, which are like building of the Malkhut of holiness as mentioned above:"
186
+ ],
187
+ [
188
+ "\"From following the nursing ewes he brought him,\" i.e. from following the nursing ones, for they nurse the prophets etc. as mentioned above. And this is \"from following the nursing ewes,\" i.e. King David, rest in peace, was able to repair and to raise up even song that was not from a fit person, and to raise it up to holiness. ",
189
+ "And this explains \"from following the nursing ewes He brought him,\" i.e. even the song which was from the backsides of the holiness, like \"from following the nursing ewes,\" from following the nursing ones, for the song of holiness is from the place that prophets nurse, and the song that is not in holiness is like \"from following the nursing ewes,\" from the backsides of the holiness, and King David, rest in peace, was able to repair this song as well, and through this the Malkhut was raised up as mentioned above. And this is: \"From following the nursing ewes He brought him to feed Jacob his people\" etc.; for through this he merited to Kingship as mentioned above."
190
+ ],
191
+ []
192
+ ],
193
+ [
194
+ [
195
+ "Verbatim from Rabbeinu of blessed memory:<br>I AM Hashem [Y-H-W-H] your Elohim, Which have brought you out of the land of Egypt, out of the house of slavery. (Ex. 20:2):",
196
+ "1. When a man knows that all the things that happen to him to him are for his good, this aspect is like the World to Come, as is written (Ps. 56): \"When [God treats me] with [the attribute of the Merciful] Hashem (a name connoting kindness and mercy) I will praise [Him] for the thing; and when [He treats me] with [the attribute of the justice-upholding] Elohim (โ€œGodโ€ or โ€œPower over all Powers,โ€ a name connoting strict justice and judgement) I will praise him for the thing\" [Berakhot 60b; Eyn Yaakov]. ",
197
+ "And this aspect is like the World to Come, as our Sages of blessed memory said (Pesachim 50): \"On that day shall Hashem be one, and His name one.\" โ€” and they argued: And now is He not one? And our Sages of blessed memory resolved: Now, one recites the blessing upon the good events, \"Who is good and beneficent,\" and on the bad events \"the Truthful Judge.\" But in the future it shall all be \"Who is good and beneficent,\" that the name Hashem and the name Elohim shall be one unity:"
198
+ ],
199
+ [
200
+ "2. But this aspect is impossible to attain except when one raises the aspect of the Malkhut (Kingship) of holiness from exile among the nations. For now the Malkhut and the rule is by the nations, and for this reason their idolatries are referred to as โ€œElohim,โ€ [โ€œYou shall have no other Elohim besides me.โ€ (Ex. 20)] for they nurse from the aspect of Malkhut, which is called Elohim, as is written (Ps. 74): \"Elohim is my King of old;\" and when one raises the aspect of Malkhut from among the nations, then is fulfilled: \"For Elohim is the King of all the earth\" (there 47):"
201
+ ],
202
+ [
203
+ "3. And it is impossible to return the Kingdom to Hashem Yithbarakh, except through verbal confession before a Torah sage (talmid khacham), and through this he repairs and raises the aspect of Malkhut to its root. ",
204
+ "And this is the explanation of (Hos. 14): \"Take with you words (DeVaRim)...\" โ€”this is verbal confession, this is like Malkhut, like \"One spokesman/leader (DaBaR) per generation\" (Sanhedrin 8). DaBaR is a term for leader and ruler โ€” \"...and return to Hashem\" โ€” that we should repair and raise up the words, the aspect of Malkhut, like Elohim, to Hashem, i.e. as mentioned above, like \"When he treats me as Hashem I will sing praise for the thing; when he treats me as Elohim I sing praise for the thing,\" i.e. that one should know that all things that happen to him, they are all for his good and he shall say the blessing upon all things \"Who is good and the beneficent:\""
205
+ ],
206
+ [
207
+ "4. And when one knows all this, it is called complete knowledge, for the essence of knowledge is the unity of lovingkindnesses and strengths โ€” this is called knowledge, i.e. that one should not partition between mercy and judgement, and should bless upon all of them \"Who is good and beneficent.\" And this is called \"Hashem, one, and His name, one,\" as our Sages of blessed memory said, that in the future there shall be complete unity, that it shall all be \"Who is good and beneficent.\" ",
208
+ "And this is: Hashem, one, and His name โ€” this is like Elohim, Kingship, as is written (Sam. II 8): \"And David got him a name:\" One (ืื—ื“=13) in gematria [see Appendix: Gematria] equals love (ืื”ื‘ื”=13),",
209
+ "i.e. whether it is Hashem which is mercies, or whether it is His Name which is like Elohim, like judgement โ€” it is all for his good because of the love that Hashem Yithbarakh, loves you, as is written (Prov. 3): \"For whom Hashem loves He corrects.\" And the scripture (Amos 3): \"You only have I known of all the families of the earth: therefore I will punish you for all your iniquities.\""
210
+ ],
211
+ [
212
+ "5. And the sins of a man are upon his bones, as is written (Eze. 32): \"but their iniquities shall be upon their bones,\" and every sin has a permutation of letters. And when one commits some sin, then an evil permutation is engraved on his bones, and through this he puts the aspect of the speech of this prohibition that he transgressed into the impurity, i.e. he puts the aspect of Malkhut, which is like \"one spokesman per generation\" โ€” he puts it into the nations, and gives them rule. ",
213
+ "For example, if he transgressed the speech of the prohibition \"You shall have no [other Elohim]...\" then he destroys the good permutation of the speech and builds an evil permutation, and this permutation is engraved on his bones and takes vengeance on him, as is written (Jer. 5): \"Your iniquities have turned away these things.\" And the scripture (Ps. 34): \"Evil shall slay the wicked.\" ",
214
+ "But through spoken confession go out from his bones the letters engraved upon them, and from them is made the speech of confession, for the speech goes out from the bones, as is written (there 35): \"All my bones shall say;\" and he destroys the bad structure and permutation, and builds from them the Malkhut of holiness.",
215
+ "And this is [the explanation of] what our Sages of blessed memory said (Sotah 7): \"While Israel walked in the desert, the bones of Yehudah were rolling, until Moshe said: \"Hear, Hashem, the voice of Judah,\" since Moshe asked of Hashem Yithbarakh, that He should recall upon Yehudah the confession that he confessed, and so it was. And this is why specifically his bones were rolling, as in \"but their iniquities shall be upon their bones,\" and through confession they were remedied and went up each one to its place. ",
216
+ "And Yehudah is like Malkhut; this is a clue, that the aspect of Malkhut is repaired through spoken confession, ",
217
+ "and this is done through Moshe, since Moshe recalled the confession. For so it must be, that the confession should be before a Torah sage, and every Torah sage is like Moshe, as they said: \"Moshe, you have spoken well.\" And in this, that Moshe recalled the confession, it becomes as if he confessed now before Moshe, and through this is repaired the aspect of Malkhut, and the evil permutation is destroyed that was engraved on his bones."
218
+ ],
219
+ [
220
+ "6. And this is like returning the Malkhut to its root, for the root of Malkhut is fire, as our Sages of blessed memory said (Sanhedrin 101): Why did Nebat err? โ€” he saw fire issuing from his member. And the Torah is called fire, because from it is Malkhut, as is written (Jer. 23): \"Is not my word like as fire?\" And the written (Prov. 8): \"By me kings reign,\" and the essence of Torah is Torah sages, as our Sages of blessed memory said (Makkot 22): \"How foolish are those who stand up before a Torah scroll and do not stand up before a rabbinical scholar.\"",
221
+ "And this is [the explanation of] (Num. 31): \"And every [metal thing] that is used over fire, you shall make it go through the fire,\" Thing/DaVaR -- is like Malkhut, which is drawn into the impurity, into the heat of the [evil] inclination, as in (Kiddushin 81): \"the fire of `Amram.\" You shall make it go through the fire โ€” its repair is through fire, i.e. through spoken confession before a Torah sage as mentioned above. ",
222
+ "And this is the root of the word `AVeRah (transgression), since the permutation of the `AVeRah passes (`OVeR) into his bones from side to side (m`EVeR l`EVeR). But mitzvah (commandment) is a term for connection. When one makes bundles and bundles of commandments (Midrash Rabbah Acharei 21), then his bone fragments get connected, as is written (Ps. 34): \"He keeps all his bones\""
223
+ ],
224
+ [
225
+ "7. And this is the explanation of (Prov. 16): \"The wrath of a king is as messengers of death\" for the wrath of Hashem Yithbarakh is because of the Malkhut/kingship, that one cast down by his sins; \"but a wise man will pacify it,\" i.e. the Torah sage, like Moshe, shall make atonement for him, as is written (Mic. 7): \"and passes by the transgression of the remnant\" โ€” of one who considers himself as remnants (Rosh Hashanah 17). ",
226
+ "Hence, when he comes before the Torah sage and brings out all his permutations before the Torah sage, and the Torah sage is like Moshe, who considers himself like remnants, as is written (Num. 12): \"Now the man Moses was very humble;\" and through this he is called a wise man, as is written (Job 28): \"But wisdom shall be found from nothingness\" (see Sotah 21). And in this the Torah sage has power to appease, as is said: \"but a wise man will pacify it.\"",
227
+ "And because of this, when Moshe prayed concerning the sin of the Calf, he said (Ex. 32): \"Yet now, if you will forgive their sin โ€” ; and if not, blot me, I pray;\" for it is from the [realm of] impossibility, that a man should not have some haughtiness, when he hears his praise told; all the more so when a great king praises and glorifies the man, then it is certainly from the impossible, that he should not have some haughtiness. But one needs for this the nullification of all his feeling and materiality; then the man can hear his praise, and he will not have any haughtiness, like Moshe Rabbeinu, who saw it written in the Torah: \"And Hashem spoke unto Moshe,โ€ โ€œAnd Hashem said unto Moshe;\" and Israel reads every day in the Torah the praise of Moshe, and he himself tells them his praise; and Moshe did not have any glory or haughtiness from this, as is written: \"Now the man Moses was very humble,\" and certainly through his humility there was power in the hand of Moshe to atone the sin of the Calf, as is written: \"but a wise man will pacify it.\" ",
228
+ "And this is what Moshe argued: \"And if not,\" i.e. if You will not forgive their sin, by this You show that I do not have such humility, that I could atone for them the sin of the Calf, therefore I asked: \"blot me, I pray\" in order that I should not stumble in pride, since I see and hear all the time the telling of my fame and my praise in the Torah, for who can stand in this, that he should hear the telling of his praise and not be proud, if he is not greatly humble; and if I am humble, then You need it that You should forgive their sin, as is written: \"and passes by the transgression of the remnant\" etc.:",
229
+ "And this is: (Deut. 33) \"And he was king in Yeshurun,\" i.e. the kingship went up to its root, as is written (Ps. 37): \"But the meek shall inherit the earth,\" and earth is the law of the kingship, as is written (Job 20): \"and the earth shall rise up against him:\""
230
+ ],
231
+ [
232
+ "8. And this is [the explanation of] what our Sages of blessed memory said (Sotah 21) in: ",
233
+ "Parable of a man who is walking in the middle of the night and darkness, and is afraid of thorns, pits, thistles, wild beasts and robbers, and also does not know the road in which he is going. If a lighted torch is prepared for him, he is saved from thorns, pits and thistles; but he is still afraid of wild beasts and robbers, and does not know the road in which he is going. When, however, dawn breaks, he is saved from wild beasts and robbers, but still does not know the road in which he is going. When, however, he reaches the crossroads, he is saved from everything.",
234
+ "For this is known, that all the bad attributes and their derivatives are drawn from the four elements, from the four biles, as brought in Mishnat Chasidim: Depression and its derivatives are drawn from the inanimate, evil lusts and their derivatives are drawn from the vegetable, wasteful words and their derivatives are drawn from the animal, pride and its derivatives are drawn from the speaking; ",
235
+ "and whoever wants to walk in the holy way, must break all the evil traits and shall tell before the Torah sage, i.e. spoken confession, and the Torah sage shall lay out and select for him a way according to the root of his soul.",
236
+ "And there are three aspects in approaching tzaddikim, through which three roads everything is repaired. And these are the three aspects:",
237
+ "The first aspect, is when one sees the Tzaddik, as is written (Isa. 30): \"but your eyes shall see your teachers;\" and this aspect annuls the bad traits, that are drawn from the two elements inanimate and vegetable, i.e. depression and its derivatives and evil lusts, for the Tzaddik of the generation is called Mother, because he nurses Israel in the light of his Torah, and the Torah is called milk, as is written (Song 4): \"honey and milk are under your tongue.\" And this we see tangibly, when an infant is sad and lazy, when he sees his mother he awakes in great haste towards his mother, i.e. to his root. Also we see tangibly, when a child is busy with his things of nonsense, even though he has great lusts for this, despite this when he sees his mother, he throws all his lusts behind his shoulders and draws himself to his mother. Hence, the evil traits of the two elements inanimate and vegetable are annulled through seeing the face of the Tzaddik. ",
238
+ "And this is: and is afraid of thorns โ€“ which is like the vegetable; and pits โ€“ which is like inanimate. If a lighted torch is prepared for him โ€“ this is the Torah sage, who is ablaze in the light of the Torah, and through this he is saved from evil traits of the two elements inanimate and vegetable, and so he is saved from the thorns and from the pits.",
239
+ "The second aspect, is the tzedakah that one gives to the Torah sage, through which he is saved from the evil traits of the two elements animal and speaking, which are like the wild beasts and robbers, which are wasteful words and pride and their derivatives, for through wasteful words and slander comes poverty, as is written (Ex. 4): \"for all the men are dead\" โ€“ this is poverty. Also regarding pride they said (Kiddushin 49): \"A sign for presumptuousness is poverty,\" but through charity one becomes rich, as our Sages of blessed memory said (Gittin 7): \"`Though they be in full strength and likewise many, even so shall they be sheared off and he shall pass away/pass overโ€ฆโ€™ (Nahum 1:12) Explanation: If a man sees that his livelihood is barely sufficient for him, he should give charity from it, and all the more so if it is plentiful. What is the meaning of the words, 'Even so they shall be sheared and he shall pass'? โ€” In the school of R. Ishmael it was taught: Whoever shears off part of his possessions and dispenses it in charity is delivered from the punishment of Gehenna. Picture two sheep crossing a river, one shorn and the other not shorn; the shorn one gets across, the unshorn one does not. โ€˜โ€ฆAnd though I have afflicted youโ€ฆโ€™ Mar Zutra said: Even a poor man who himself subsists on charity should give charity. โ€˜โ€ฆI will afflict you no moreโ€ฆโ€™ R. Joseph learnt: [Heaven] will not again show him signs of poverty.\" ",
240
+ "And this is: When, however, dawn breaks, he is saved from wild beasts and robbers. Dawnbreak hints to charity, as is written (Isa. 58): \"when you see the naked, that you cover him... then shall your light break forth as the morning.\" Hence, through charity one is saved from evil traits of the two elements animal and speaking, which are like the evil beast and robbers.",
241
+ "The third aspect, is when one confesses spoken confession before the Torah sage, through which the Torah sage directs him on a straight path according to the root of his soul, ",
242
+ "and this is: \"he reaches the cross-roads,\" and our Sages of blessed memory said (Sotah 21): โ€œ[Cross-roads] is the Torah sage, and the day of death,โ€ โ€” this alludes to spoken confession before the Torah sage; โ€œthe day of deathโ€ alludes to confession, as our Rabbis of blessed memory said (Sanhedrin 43): \"Whoever is sentenced to death performs confession,\" and this is called a crossroads (PaRaShat DeRaKhim), for the Torah sage defines him a way (maPhRiSh lo DeReKh) according to the root of his soul, ",
243
+ "then โ€œhe is saved from all of them,โ€ for before he confessed, even though he was by the Torah sage and gave him money, yet he did not know which road he was on, for \"There is a way which seems right unto a man, but the end thereof are the ways of deathโ€ (Prov. 14), but when he arrived at the crossroads, which is a Torah sage and โ€œthe day of death,โ€ i.e. spoken confession before a Torah sage, then โ€œhe is saved from all of them.โ€"
244
+ ],
245
+ [
246
+ "9. And this applies every time when one comes to a Torah sage and tells before him all his heart, and the Torah sage is like Moshe, who is like nothingness, as is written: \"But wisdom shall be found from nothingness.\" And through this you are included in the Infinite. ",
247
+ "And this is like: \"Zarka [a cantillation mark for Torah reading, where the voice is thrown from a lower to higher pitch], since it is thrown back to the place that it was taken from,\" since you shall return the Malkhut to the Infinite One, which is the desire that is in all desires. For the Malkhut, which is like the letters of speech, each and every letter has clothed in it the will of Hashem Yithbarakh, since the will of Hashem Yithbarakh, was that this letter should have such an image, and another letter, should have another image. Hence, the wills, i.e. the images of the letters, are the revelation of his Kingship, blessed be his Name, and all these wills, i.e. the images, are drawn from the will of the Infinite One, in whom is no image, ",
248
+ "and all the things and the existence in the world are from the letters, i.e. from Malkhut, for existence is because of the Malkhut, since Hashem Yithbarakh, wanted that His Kingship should be revealed in the world, and through this He created the world from nothingness to existence; and all the desires, i.e. the images, and all the existence, i.e. the aspect of Malkhut, receives its life from the will of the Infinite One, as they said (Megillah 31): Wherever you find the greatness of the Holy One, blessed-be-He, there you find his humility, i.e. the will of the Infinite One. ",
249
+ "And this is like putting off the materiality, for when one wants to include oneself in the will of the Infinite One, he must annul his existence. ",
250
+ "And this is that which is written in the Zohar (Yitro, page 84), that the passing away of Moshe was on Shabbat at the time of Minchah, which is the time of revelation of the Ra`awah dโ€™Ra`awin [Aram.] (Will of Wills), which is like the will of the Infinite One, from which all the wills receive their life. And this is because Moshe annulled all his existence, as is written (Ex. 16): \"and what are we.\" ",
251
+ "This is the explanation of: And he buried him in a valley (Deut. 34) โ€” this is like nothingness, as is written (Isa. 40): Every valley shall be exalted; in the land of Moab this is like Malkhut, as David comes from Moab, since Moshe passed away into the Infinite, into the Will of Wills, into the Ra`awah dโ€™Ra`awin, which is like the will of the Infinite that is clothed in the wills, in the images of the letters, in the aspect of Malkhut, as they said: Wherever you find His greatness, i.e. Malkhut, like wills, there you find the will, the Will of the Infinite One. ",
252
+ "And this is [the explanation of]: over against Beit-Pe`or, for our Sages of blessed memory said (an anecdotal explanation brought in Tosefot Sotah 14): \"Why was it called Pe`or? Because it opens wide its mouth,\" for when one blemishes in Malkhut, then it has power to open wide its mouth in evil permutations; but Moshe, who repaired the aspect of Malkhut, through this Pe`or did not have the ability to open wide its mouth. And this is [the explanation of]: but no man knows โ€“- even Moshe did not know, as our Rabbis of blessed memory said (Sotah 14), for he was annulled in the Infinite. ",
253
+ "And all this was in his death, but certainly also in his life he had putting off of materiality, and would cleave himself to the light of the Infinite. But the putting off was like: \"And the living creatures ran and returned;\" for the Holy One, Blessed be He, wants our service, as is written: \"but You desire praise from bodies of dust, from lumps of clay.\" And because of this one must not remain so (extendedly annulled), only until the time when the Holy One, blessed-be-He, himself comes and takes up his soul. ",
254
+ "And this is that which we see, that sometimes a man flames up inside during prayer and says several words in great ardor, this is by the pity of Hashem upon him, that the light of the Infinite is opened to him and shines for him; and when a man sees this sparking, even though he does not see, his mazal (guardian angel) sees (Megillah 3), immediately his soul flames up to great cleaving, to cleave itself to the light of the Infinite, and according to the measure of the revelation of the Infinite, according to the count of words that were opened up and sparked up โ€” all these words he says in great cleavage and in great devotion of soul in nullification of his powers, and when he is annulled against the Infinite, then he is like: but no man knows โ€” even he himself does not know of his [own knowledge]. But this aspect must be \"running and returning,\" in order that his existence should endure. ",
255
+ "Hence, when he is like \"and returning,\" then he must reveal also to his mind. For at first, at the time of cleaving, the knowledge was annulled, as is written: but no man knows; but when he is like \"and returning,\" when he returns (to his mind) to his existence, he returns to his mind; and when he returns to his mind, then he knows the unity of the Infinite and His goodness, and then there is no difference between Hashem and Elohim, between the trait of judgement and the trait of mercy, ",
256
+ "for to the Infinite One do not apply, God forbid, a variation of will, for the variations are only in variations of the images. But through the cleaving of a man to the Infinite, where there is no variation of will โ€” for there is simply will, and afterwards there remains in him his impression from this unity and afterwards he becomes like \"and returning\" โ€” then his impression shows to the mind, that it should know that it is all good and all one. ",
257
+ "And this is [the explanation of] what Moshe said to his generation (Deut. 4): \"It has been clearly shown to your da`at/knowledge that the [Merciful] Hashem, He is the Elohim [of judgement];\" for Moshe corresponds to ayin/self-nullification [i.e. humility, which generates wisdom (see Job 28:12 and commentaries)], and his generation that cleaved to him, it was proper for them to have da`at/knowledge, i.e. to illuminate the da`at regarding the Ein Sof/Infinite โ€” the Ra`awah dโ€™Ra`awin โ€” \"Hashem, He is Elohim:\""
258
+ ],
259
+ [
260
+ "And this is the explanation of: ",
261
+ "Said Rabbah bar Bar Channah: Once we were travelling on board a ship and saw a kawra (fish) in whose nostrils a mud-eater had entered (and the fish died). And the water cast it up, and threw it upon the shore. Sixty towns were destroyed thereby, sixty towns ate therefrom, and sixty towns salted [the remnants] thereof, and they filled from one of its eyeballs three hundred kegs of oil. On returning after twelve months time, we saw that they were sawing rafters from its bones with which to rebuild those towns: <small>[<b>Rashbam:</b> Kawra โ€” a fish. Mud eater โ€” a small creeping thing. In whose nostrils โ€” the creeping thing entered into the nostrils of the fish. And the water cast it up โ€” the water cast it up and threw it onto dry land, in the way of the sea, which does not tolerate a dead thing. Sixty towns were destroyed thereby โ€” since the water threw onto sixty towns and broke all of them, since it was so big. Sixty towns ate therefrom โ€” while it was still moist. And sixty towns salted [the remnants] thereof โ€” other towns, which were far from there, salted from it and took it to their place. From one of its eyeballs โ€” from its eyeball they took three hundred kegs of oil. They were sawing โ€” to rebuild from the bones of the fish those same cities that it leveled.]</small>",
262
+ "And the explanation: ",
263
+ "A ship (sefinah) โ€” is a term for importance, like Malkhut, since Rabbah bar Bar Channah sought with his intelligence to investigate the Malkhut and how mankind could elevate it. ",
264
+ "And saw a kawra (fish) โ€” Israel are named fish, as is written (Gen. 48): \"and let them grow into a multitude in the midst of the earth.\" ",
265
+ "In whose nostrils a mud-eater had entered โ€” this is like the prayer of Israel, as is written (Isa. 48): \"For my praise will-I-restrain-[My-anger] (eCheToM [like ChoTeM, nose]) for you;\" since a creeping thing, i.e. impurity, got mixed with his prayer and service and confused him, and this Israelite man was not able to perform his service completely. What did this man do? He performed the three aspects mentioned above, i.e. tying oneself to the Tzaddik and giving charity and spoken confession.",
266
+ "And this is the explanation of: ",
267
+ "And (the fish) died and the water cast it up, and threw it upon the shore; now he mentions the three aspects from top to bottom: ",
268
+ "And (the fish) died โ€” this alludes to spoken confession, as they said: \"Whoever is sentenced to death performs confession;\" ",
269
+ "And the water cast it up โ€” this alludes to charity, as is written (Eccl. 11) \"Cast your bread upon the waters,\" and the scripture (Isa. 32): \"Happy are you that sow beside all waters;\" ",
270
+ "And threw it upon the shore โ€” the Tzaddik is called \"shore (GoDa),\" a term for fence (GaDer), since he fences the breaches of Israel (Eze. 22, Isa. 58), and this is: \"And threw it upon the shore,\" since he drew himself close to the Tzaddik. ",
271
+ "And through these three aspects: ",
272
+ "Sixty towns were destroyed thereby โ€” since through the โ€œdeath,โ€ i.e. the spoken confession, he raised the Malkhut from among the Sitra Achara (Other [Evil] Side), and the Tzaddik shows him the straight way, ",
273
+ "as is written in the Haftarah of Bereishit (Isa. 42): \"I will destroy mountains and hills...\" โ€” hinting to destruction of the rule of the nations, \"And I will bring the blind by a way that they knew not\" โ€” this is like the Tzaddik showing him a straight way; this is like a crossroads, as mentioned above, and \"sixty towns\" hints to rise of the Malkhut, of which it is written (Song 6): \"There are sixty queens (melakhot).\" ",
274
+ "And sixty towns ate therefrom hints to the two evil traits of animate and speaking [kingdoms], through which comes poverty as mentioned above, but through charity one repairs them and draws down the flow (of livelihood). And this is [the explanation of]: they ate from it. And sixty towns hints to the aspect of sixty mighty ones, from which [aspect of strength/gevurah] comes livelihood, as they said: \"gevurot geshamim (strengths/judgements of rains/materiality)\" (Berakhot 33, Ta`anit 2, see there) ",
275
+ "And sixty towns salted [the remnants] thereof โ€” this hints to repair of the two evil traits, inanimate and vegetable, through his drawing close to the Tzaddik, for the Tzaddik is \"a covenant [brit] everlasting like saltโ€ (Num. 18:19) [Brit can refer to the covenant of Abraham, i.e. circumcision, i.e. guarding family purity, which is the characteristic of a Tzaddik]. Also depression and lusts come from foul blood, but through salt one extracts the bad bloods, and \"sixty towns\" clues to the sixty letters in the Priestly Blessing, which are in the hand of the Tzaddik, as is written (Prov. 10): \"Blessings are upon the head of the righteous.\"",
276
+ "And they filled from one of its eyeballs three hundred kegs of oil. Kegs of oil โ€” allude to da`at/knowledge, for \"holy anointing oil\" (Ex. 30) alludes to seikhel/intellect. ",
277
+ "And \"three hundred,\" this is like Moshe, who is like the Tzaddik diminishing himself in the aspect of \"what\" [MaH, similar to MEaH, one hundred] โ€” in three aspects it is necessary to diminish oneself, as is written (Jer. 9): \"Let not the wise man... mighty man... or rich man glory.\" Hence, in each aspect from these three aspects he is made \"what,\" ",
278
+ "and through this he has putting off of materiality, and clings to the light of the Infinite, where there is no variation of will, rather โ€œHashem, He is Elohimโ€ as mentioned above, i.e. it is all \"the Good and the Beneficent.\" And this is like one eyeball, as brought down in the Idra (Nasso 137): \"And in the future there will be the One Eye of Compassion [in how God supervises the world].\" This corresponds to โ€œit shall all be โ€˜Who is good and beneficent.โ€™\" ",
279
+ "Hence, when the Tzaddik makes himself \"what,\" he cleaves himself to the one eye of compassion, i.e. to the Infinite; and afterwards, when he returns, as in running and returning, then he draws down from the light of the Infinite the unity of the will that extends there through his \"what,\" and from \"what (MaH)\" is made \"hundred (MeaH),\" as they said: \"Do not read it as what (MaH), but hundred (MeaH),\" and from the three MaH are made three MeaH, and he draws this light to his da`at and intellect, i.e. \"kegs of oil,\" which alludes to intellect as mentioned above. ",
280
+ "\"It has been clearly shown to your daat,\" since he draws down the light of the Infinite to his mind, that he should know the unity, that โ€œHashem, He is Elohim,โ€ and should bless \"the Good and the Beneficent\" upon everything, as in the future to come.",
281
+ "On returning after twelve months time, we saw that they were sawing rafters from its bones with which to rebuild those towns. For behind the holiness โ€” which is the Twelve Tribes, through which the Malkhut is repaired โ€” behind is impurity. ",
282
+ "There are people who go out from the holiness. And this is what the Tannah (the Mishnaic scholar, i.e. Rabbah bar Bar Channah) told, that he paid respect and returned to inquire after these who are after twelve months time โ€” those who are behind the Twelve Tribes of holiness, who go out from the community of Israel through their evil deeds. ",
283
+ "And he saw they were sawing rafters from its bones, i.e. through their evil deeds, engraved upon their bones, the engraving passes from side to side just like a saw mark. ",
284
+ "But through the Israelite man mentioned above waking up in repentance through the small creeping thing in his nostrils, by feeling a small impurity that confuses him, through his repentance he causes, that also these evil ones are made into a seat for holiness. ",
285
+ "With which to rebuild those towns โ€” that [the evil ones] should also help those who serve God to build those towns, as mentioned."
286
+ ],
287
+ [
288
+ "And this is the explanation of: ",
289
+ "I am the Hashem your Elohim โ€” meaning, whether He is Hashem or whether Elohim, understand that all this is I, i.e. that you should fulfill: \"When he treats me as Hashem I will sing praise for the thing; when he treats me as Elohim I sing praise for the thing,\" i.e. that all should be \"Good and Beneficent\" as mentioned above; ",
290
+ "Which have brought you out of the Land of Egypt, since it says in the commentary (Bereishit Ch. 16): \"for all the exiles are named by the exile of Egypt (MiTZRaIM), since they afflict (Mโ€™TZeRIM) Israel,\" i.e. through the Tzaddik the kingship and rule of the nations are annulled, for through this the Malkhut of holiness goes up out of them, as mentioned above. ",
291
+ "From the house of slavery โ€” this hints to nullification of the evil traits of the four elements which are named by the title \"slaves,\" for all the four elements are under the moon orb, and the moon is called by the title \"slave,\" as brought in the Zohar (Wayeshev 181): \"โ€™Behold, my slave will become intelligentโ€™ โ€” this is the moon,\" ",
292
+ "meaning through the Tzaddik the Malkhut goes up from the Other Side, and the evil traits are annulled, and through this the man comes to the aspect of the World to Come, to the aspect of: \"When he treats me as Hashem I will sing praise for the thing; when he treats me as Elohim I sing praise for the thing:\""
293
+ ]
294
+ ],
295
+ [
296
+ [
297
+ "Verbatim from Rabeinu of blessed memory: <br>Bachatzotzrot vekol shofar/On the trumpets and the sound of the shofar, hari`u lifnei hamelekh Hashem/shout out before the King, Hashem (Ps. 98).",
298
+ "1. Since each man must say, \"The whole world was only created for me.\" (Sanhedrin 37) -- hence, insofar as the world was created for me, I must at all times see and look into tikkun olam/rectifying the world and to fill the lackings of the world and pray for them. ",
299
+ "And the matter of prayer is in two aspects: Before the 'gezar din'/decree of the judgement, one prays according to the [regular] order of the prayer, and it is not necesary to clothe the prayer; but after the gezar din, it is necessary to clothe the prayer, so that the 'mal'achim'/angels/messengers that stand on the Left will not understand and will not prosecute, as is written (Dan. 4): \"ื‘ึดึผื’ึฐื–ึตืจึทืช ืขึดื™ืจึดื™ืŸ ืคึดึผืชึฐื’ึธืžึธื/The matter is by the decree of the watchers...\" -- i.e. after the gezar din, then -- \"...[ื‘ึฐึผ]ืžึตืืžึทืจ ืงึทื“ึดึผื™ืฉึดืื™ืŸ ืฉึฐืืึตืœึฐืชึธื/and the edict [ืฉึฐืืึตืœึฐืชึธื lit. question] is by the word of the holy ones,\" then the Tzadikim clothe their she'elah/question in a ma'amar/essay."
300
+ ],
301
+ [
302
+ "2. But How do they discern between before gezar din or after gezar din? Via the mitzvot that we do, we can discern between before gezar din and after gezar din. ",
303
+ "And specifically when we do the mitzvot in such great joy that he does not want any reward of olam haba/Coming World, rather that he wants that Hakadosh Baruch Hu should send him another mitzvah in reward for this mitzvah, as our Sages of blessed memory said (Avot 4): The reward of a mitzvah is a mitzvah; because he enjoys from the mitvah itself. ",
304
+ "And this is the difference between the prophecy of Moshe Rabeinu and other prophets, as Rashi explained: \"ื•ึทื™ึฐึผื“ึทื‘ึตึผืจ ืžืฉึถืื” ืึถืœ ืจึธืืฉึตืื™ ื”ึทืžึทึผื˜ึผื•ึนืช ื•ึฐื›ื•ึผ' ื–ึถื” ื”ึทื“ึธึผื‘ึธืจ ืึฒืฉึถืืจ ืฆึดื•ึธึผื” ื”'/And moshe spoke ('diber') to the heads of the tribes... This is the 'davar'/word that Hashem commanded (Num. 30).\" And Rashi explained: All the prophets prophesied with \"B'cho amar Hashem.../so says Hashem\"; Moshe is added on past them, for he prophesied with \"Ze hadavar/this is the word.\" Because 'coh'/so is like a mirror that is not shiny, and \"zeh hadavar\" is like a shiny mirror. ",
305
+ "And these are the two aspects of prophecy that exist in the service of the Creator: There is a man, who does a mitzvah for the reward of Olam Haba, that he does not benefit from the mitzvah itself; if he were not given Olam Haba in reward for it he would not do it, and this is the aspect of \"Koh,\" a not-shiny mirror, like a man who sees some thing from afar [28], so he does the mitzvah for the reward that comes at a distant time, i.e. after this world, ",
306
+ "and the payment of his reward is called \"ื ื‘ื™ื/prophet,\" acrostic for: \"ื™ึธื‘ื ื‘ึฐืจึดื ึธึผื” ื ืฉึตื‚ื ืึฒืœึปืžึผื•ึนืชึธื™ื•/shall come with singing, carrying his sheaves...\" ",
307
+ "and there in this verse is hinted the payment of reward: \"ื”ึธืœื•ึนืšึฐ ื™ึตืœึตืšึฐ ื•ึผื‘ึธื›ื” ื ื•ึนืฉึตื‚ื ืžึถืฉึถืืšึฐ ื”ึทื–ึธึผืจึทืข/One who goes walking and crying, carrying along the seed\" (Ps. 126), for he has grief in its performance, \"ื‘ึผื ื™ึธื‘ื ื‘ึฐืจึดื ึธึผื” ื ืฉึตื‚ื ืึฒืœึปืžึผื•ึนืชึธื™ื•/shall come coming in song, carrying his sheaves,\" that he will rejoice in the future, when he receives the reward of the mitvah, acrostic of ื‘ึผ'ื ื™ึธ'ื‘ื ื‘ึฐ'ืจึดื ึธึผื” ื 'ืฉึตื‚ื ืึฒ'ืœึปืžึผื•ึนืชึธื™ื•, acrostic for ื ึธื‘ึดื™ื. ",
308
+ "But the phophet, who prophecies with \"Zeh Hadavar,\" whose desire is not the reward of the mitzvah, rather desires the mitvah in itself, for he so much rejoices in doing it, that he is repulsed by any kind of reward. ",
309
+ "And this is the aspect of navi/prophet i.e. payment of reward, in the aspect of \"zeh hadavar,\" in the aspect of the shiny mirror, like a man who sees a thing from close with beautiful and pure vision, so likewise he enjoys from the mitzvah in itself, and his reward is 'neged einav'/before his eyes. ",
310
+ "And whoever is on this level, that he does a mitzvah in such great 'simchah'/joy that he does not desire any reward of Olam Haba for it -- he can know whether it is before gezar din or after gezar din, ",
311
+ "for the mitzvot are a 'qoma shelema'/complete structure[29], and they give life to all the 'qomot'/structures, whether the structure of man [soul], or structure of the world [space], or the structure of the year [time], for space, time and soul receive life from the mitzvot, as is written (Ps. 33): \"And all His works are [sustained] by 'emunah'/faith;\" and the scripture (ibid. 119): \"All your mitzvot are emunah;\" and Hakadosh Baruch Hu is simple unity with the mitzvot, ",
312
+ "and when the deed and Hakadosh Baruch Hu are in proper replair and worder, then Hakadosh Baruch Hu rejoices in them and delights in them, as is written (ibid. 104): \"Hashem will rejoice with his works,\" like someone who does a work, who makes some object, and the object is beautiful, then he rejoices in it; and the joy of Hakadosh Baruch Hu is clothed in the mitzvot, for they are his unity, ",
313
+ "and whoever does the mitzvah in joy from the mitzvah in itself, hence, when he enters the simchah that is in the mitzvah, he enters the simchah of Hakadosh Baruch Hu, who is rejoicing in his works, and this is like (ibid. 149): \"Let Israel rejoice with its Maker.\" ",
314
+ "Hence, when there is some affliction or judgement in the space-time-soul then surely the it reduces from the joy of Hakadosh Baruch Hu, as is written (Gen. 6): \"And it grieved His heart;\" and as they said (Sanhedrin 46): \"What does the Shechinah say? 'My head hurts' etc.,\" ",
315
+ "and this person who enters into the joy can surely know according to the matter of the joy, if it is before gezar din or after gezar din. He can also know on what part of the structure the judgement is decreed, for he knows according to the structure of the mitzvot: If he cannot perform of the heads of the mitzvot, i.e. mitzvot that depend on the head, he knows that the judgment is decreed on the heads of space-time-soul, and likewise with the remaining structure of the mitzvot. ",
316
+ "And this is that which our Rabbis of blessed memory said <small>(Mechilta, and see Beitza 16)</small>;regarding Shabbat: \"'Remember' it [Shabbat] from Sunday, i.e. the joy and pleasure of Olam Haba, which is the aspect of Shabbat, he should feel during the six workdays, which are aspect of doing the mitzvot, in which speace-time-soul were created. ",
317
+ "[And this is:] <small>(Deut. 24)</small> \"Give his wages on the same day,\" that his payment should be from the mitzvah in themselves, \"...and do not let the sun set on it,\" that that he should not do the mitzvot for reward of Olam Haba, which is after his sun sets, after his death."
318
+ ],
319
+ [
320
+ "3. And joy is mainly in the heart, as is written (Ps. 4): \"You gave joy in my heart.\" And it is impossible for the heart to rejoice, until he removes the crookedness in his heart, that he should have straightness of heart, and then he will merit to simchah, as is written (Ps. 97): \"And gladness for the streaight of heart.\" ",
321
+ "And the crookedness of the heart is shed via thunders, as our Sages of blessed memory said (Berakhot 59): \"Thunder was only created to shed crookedness in the heart.\" And thunders are aspect of voice that a man emits vigorously in his prayer, and from this thunder is created, ",
322
+ "for it is brought in the Zohar (Pinchas daf 235): \"ื›ึทึผื“ ืงึธืœึธื ื ึธืคึดื™ืง ื•ึฐืึทืขึฒืจึธื ื‘ึฐึผืขึธื‘ึตื™ ืžึทื˜ึฐืจึธื ืึดืฉึฐืืชึทึผืžึธึผืข ืงึธืœึธื ืœึฐื‘ึดืจื™ึธึผืชึธื ื•ึฐื“ึธื ืึดื™ื ื•ึผืŸ ืจึฐืขึธืžึดื™ื/When a voice goes out and hits a raincloud, a voice is heard by creatures, and this is thunder.\" And thunder is rooted in gevurot/strengths/strictures/mighty deeds, as is written (Job 26): \"ื•ึฐืจึทืขึทื ื’ึฐึผื‘ื•ึผืจื•ึนืชึธื™ื• ืžึดื™ ื™ึดืชึฐื‘ึผื•ึนื ึธืŸ/but the thunder of His mighty deeds, who can understand?\" ",
323
+ "And because of this we say the berakhah on [hearing] the chatzotzrot and voice of shofar \"...ืฉึถืื›ึผื—ื•ึน ื•ึผื’ึฐื‘ื•ึผืจึธืชื•ึน ื•ึฐื›ื•ึผ'/that [the world is filled with His power and mighty deeds].\" And the gevurot/mighty deeds are aspect of power and gevurah/strength, for the man emits the sound with great force, and this sound hits the rainclouts, i.e. aspect of brains, from which \"ื˜ึดืคึดึผื™ืŸ ื˜ึดืคึดึผื™ืŸ/droplets by droplets\" go down, as written in the Zohar (Pinchas daf 235): \"ื‘ึฐึผืึตืจ ืžึทื™ึดื ื—ึทื™ึดึผื™ื ื•ึฐื ื•ึนื–ึฐืœึดื™ื ืžึดืŸ ืœึฐื‘ึธื ื•ึนืŸ/a well of living waters, and flowing streams from Lebanon\" (Song 4) -- from the white of the brains. ",
324
+ "And when it hits the rainclouds, then the voice is heard ืœึฐื‘ึดืจื™ึธึผืชึธื/by creatures, i.e. aspect of thunders, and this is [Ps. 77] \"ืงื•ึนืœ ืจึทืขึทืžึฐืšึธ ื‘ึทึผื’ึทึผืœึฐื’ึทึผืœ/the voice of Your thunder is in the galgal/spheroid\" i.e. in the skull of the brain; when it encounters the skull of the brain from the voice are produced thunders, and it is heard by Creation. ",
325
+ "And this is [Ps. 49]: \"ืคึดึผื™ ื™ึฐื“ึทื‘ึตึผืจ ื—ึธื›ึฐืžื•ึนืช/My mouth will speak wisdoms...\" i.e. the speech that goes out of my mouth will meet chokhmah/wisdom i.e. the skull of the brain, and thereby \"...ื•ึฐื”ึธื’ื•ึผืช ืœึดื‘ึดึผื™/and the contemplation of my heart\" etc. i.e. via the thunder being aroused, the heart is aroused, as they said: The voice arouses one's direction [see Berakhot 24b...], ",
326
+ "and this is that which our Sages of blessed memory said (Berkhat 6): \"Whoever has awe of Heaven, his words are heard,\" for whoever has awe, his voice is made thundrous, for thunder is from sitra d'Yishak/the side of Yitzchak [Zohar Pinchas 235], as is written: \"and the thunder of his mighty deeds,\" and via this his words are heard, i.e. mishtam`a qala livriyata/the voice is heard by creatures, for that is what hearing depends on (Zohar Pinchas 230, and in Tikun 70), as it says (Hab. 3): \"Hashem, I heard a report of You and feared.\" ",
327
+ "And this is the explanation [of] (Ps. 103): \"Mighty [men] of strength who perform His word, hearing the voice of His word;\" it is brought in the Zohar (Lekh daf 90): \"They are fortunate to hear report of voices from on high\" i.e. via the gevurot/strengths are made thunders, and via this the heart hears, and i.e. \"ื•ึฐื”ึธื’ื•ึผืช ืœึดื‘ึดึผื™ ืชึฐึผื‘ื•ึผื ื•ึนืช/and the contemplation of my heart shall be understanding;\" and as written (I Kings 3): \"Give Your servant a hearing heart;\" and his words will also be listened to by creatures, and this is: \"...hearing the voice of His word,\" ",
328
+ "and this is the aspect of the sound of the shofar; this is the shofar of the ram, the ram of Yishak (Zohar Pinchas 235b), the aspect of \"But the thunder of His mighty deeds.\" ",
329
+ "And this is (Ps. 89): \"Fortunate are the people who know the teru`a/shofar-shout\" -- \"know\" specifically, that the voice should hit the brain, the aspect of rain clouds, and it should be in the aspect of thunder, as is written [in the prayer of Mussaf of Rosh Hashanah]: \"In voices and lightnings You were revealed to them, and in the voice of a shofar You appeared to them,\" that with the voice of the shofar He appeared to them more than with voices and lightning."
330
+ ],
331
+ [
332
+ "4. But one must empty the brains from extraneous wisdoms and from foreign thoughts. From chametz, that he should not sour his wisdom with extraneous wisdoms and with cravings, in order that he can bring out his voice and it hit his brain, [and thunder] will be made from it; but when the skull of the brain is sealed with impurity, as is written (Lev. 11): \"and you become contaminated with them;\" then his voice is not heard..."
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+ "since the world was only created for my sake, I need to see and look into repairing the world / tiqun `olam in every moment, and to fill the lack (needs) of the worldโ€"
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+ "": [
23
+ [
24
+ [
25
+ "Happy are the ones on the wholehearted path, who walk in HaShem's Torah. (Psalms 119:1)",
26
+ "Acknowledge because by way of the Torah all prayers and requests that we request and pray are accepted. And Yisrael's favor and importance are raised and elevated before whoever they need whether spiritually or materialistically.",
27
+ "Because now in our many transgressions Yisrael's real favor and importance descended, because now the importance and favor are mainly by them, but through the Torah Yisrael's favor and importance are raised because the Torah is called (Proverbs 5) AYeLeT AHaVIM VYAALaT HeN/Favor, that raises/SHeiMAALaH HeN/favor upon her studiers (Eruvin 54b); through this all prayers and requests are raised."
28
+ ],
29
+ [
30
+ "The Jewish man needs to constantly look at (pay attention to) the intelligence (in other words meaning, or possibly spirituality) that is [surely in] everything. He must do this in order so the intelligence found in EVERYTHING will enlighten him to become closer to Hashem Yisborach through the very thing in which he see the intelligence."
31
+ ],
32
+ []
33
+ ],
34
+ [],
35
+ [],
36
+ [],
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+ [
38
+ [
39
+ "",
40
+ "Since each person must say, \"The whole world was only created for my sake\" (Sanhedrin 37a), it comes out that when the world is created for my sake, I must see and search at all times for the rectification of the world, to fill the lacks in the world and to pray for them."
41
+ ]
42
+ ],
43
+ [
44
+ [
45
+ "Verbatim from Rabeinu of blessed memory: \"And the LORD said to Moses... call Joshua...\" (Deuteronomy 31:14).",
46
+ "Such that every man needs to minimize his honor and to maximize the honor of 'the place' (the LORD). Since one that pursues honor does not attain \"the honor of Elokim\", but rather the \"honor of kings\" as it says, \"the honor of kings is to investigate a matter\", and everyone investigates after him and they ask, \"who is this one, and what of him that he divides to himself this honor\", and they oppose on him, such that they say that he is not worthy for this honor."
47
+ ]
48
+ ],
49
+ [],
50
+ [],
51
+ [
52
+ [
53
+ "(This is the exact language of our Rebbe, may his memory be for a blessing). \"The depths covered them, they sank like rocks...\". ",
54
+ "For the main element of life-force is received from prayer, as it is written, \"A Prayer to the God of my Life.\" Therefore, a person must pray with all of their power, for when a person prays with all of their power, and puts their power into the letters of the prayer, then their power is renewed there, in the aspect of \"they are renewed in the morning, great is your faithfulness.\" For faith is [also] prayer, as it is written, \"and his hands were steady,\" which [Onkelos] translates as, \"they were spread in prayer.\""
55
+ ],
56
+ [
57
+ "And know, that there are twelve tribes, corresponding to the twelve constellations of the Zodiac. Every tribe has its own unique liturgy (nusach), and their own unique gate through which their prayers enter, and each tribe awakens through their prayer the power of their particular constellation of the twelve in the zodiac, and their constellation shines back down and causes vegetation to grow, along with whatever else is needed.",
58
+ "And this is the explanation of, \"A star emerges from Jacob, a tribe stands up out of Israel.\" \"Stands up\" - this is the aspect of Amidah (standing), the aspect of prayer; for when a Jew stands in prayer, through this it awakens the star, and the star encourages and forces things to grow, as the sages have said: there is no blade of grass below that does not have its own star and angel above, that strike it and say to it: Grow!"
59
+ ]
60
+ ],
61
+ [],
62
+ [],
63
+ [],
64
+ [
65
+ [
66
+ "",
67
+ "To draw down full and complete providence is impossible until you have broken the lust for money. And breaking it is through โ€œtzedakaโ€. ",
68
+ "For it says in the Zohar (Pinchas 224) โ€œA spirit/wind comes down to cool the heat of the heart, and when the spirit comes down, the heart receives it with the joy of the melody of the Levites.โ€ ",
69
+ "โ€œSpirit/windโ€โ€”this is of the aspect of tzedaka, which is the spirit of generosity, through which the heat of the lust for money is cooled. And this is of the aspect of (Tehilim 76) (He will) contain the spirit of the powerfulโ€โ€”that the spirit diminishes the lust for power and money. ",
70
+ "โ€œThe melody of the Levitesโ€โ€”this is the aspect of transaction in (good) faith, where one is not in a hurry to become wealthy. For melody is transaction, as it is written (Tehilim 81) โ€œTake up the melody and sound the timbrel.โ€ โ€œJoyโ€ is he who is happy with his portion. ",
71
+ "And this is of the aspect of incense, which connects the heating of the heart with the spirit, and this is (Proverbs 27) Incense will gladden the heartโ€ and this is (Deuteronomy 33) โ€œThey will put incense in your brow,โ€ that through the aspect of incense as we have mentioned, the aspect of โ€œBy the sweat of your brow you will eat breadโ€ will be nullified. ",
72
+ "And this is the aspect of the revelation of the Messiah, for then the desire of money will be nullified, as it says (Isaiah 2) โ€œOn that day Man will toss way his gods of silver and gods of gold.โ€ And this is of the aspect (Lamentations 4) of โ€œThe breath of our nostrils, the messiah of the Lord.โ€ ",
73
+ "And as long as there is the idolatry of money in the world, there is anger in the world, and to the extent that there is a nullification of this idolatry then the anger will be nullified, in the aspect of \"The wind (spirit) of his nostrils, the Messiah of the Lord,\" and loving-kindness will be drawn into the world, of the aspect \"and (He) performs loving-kindness for his anointed one (Psalms 18). ",
74
+ "And when this Love is revealed, knowledge is drawn down, which is the building of the house, which is of the aspect of \"And I, through your great loving-kindness, will come into Your house, as is written in the Zohar, \"This right-hand (love) will in the future build the Holy Temple. For knowledge is of the same aspect as house, as our sages said (Tractate Brachot 33) Whoever has knowledge, it is as if the Holy Temple was built in his days. "
75
+ ]
76
+ ],
77
+ [],
78
+ [],
79
+ [],
80
+ [],
81
+ [],
82
+ [],
83
+ [
84
+ [
85
+ "The words of our Rabbi, may his memory be for a blessing. [Aramaic left untranslated]",
86
+ "",
87
+ "Know, that there is a soul in the world, that by its hand are discovered (revealed) the interpretations and explanations of the Torah. And she suffers with pangs, bread eaten with salt, and water drunk with small measure, because such is the path of the Torah. (Pirkei Avot 6:4). And all of the interpretations of the Torah are received from that soul. ",
88
+ "And this soul, all of its words are like fiery coals, because you cannot receive and draw from the waters of Torah, except he whose words are like fiery coals as in the aspect of, \"Are my words not like fire?\" (Jeremiah 23:29). ",
89
+ "And when this soul falls, in the aspect of \"are my words not like fire?\", and its words are not like fiery coals, and its words are cold - then it dies (out). And when the interpretations of the Torah die out and continues by its hand, and then all the interpreters of the Torah cannot achieve any interpretations (illuminations) of the Torah. "
90
+ ],
91
+ [
92
+ "And he who wants to continue in the interpretations of the Torah, must, from the beginning, continue saying to himself warm things, like coals of fire. And the words continue [out] from the upper [supernal] heart, in the aspect of \"the rock of my heart\" (Psalms 73:26). And he must pour out his words [speech] in prayer before Hashem Yisbarach, and by his prayer receives the pity of the mercy of Hashem Yisbarach on him, and his upper [supernal] heart opens, because the essence of mercy is in the heart, and there will be an outpouring of words from his upper [supernal] heart, and by the words he will continue in the interpretations of the Torah also from there. ",
93
+ "And \"heart\" is the aspect of \"selah\" (rock), that from there the speech, in the aspect of \"words in rock\" ([Talmud] Megillah 18). And selah (rock) is the aspect of tzur (rock, flint), as in the aspect of \"He opened a rock and the waters gushed out\" (Psalms 105:41), and this is the aspect of \"lev\" (heart), in the aspect of \"the rock of my heart\". ",
94
+ "And the heart is pitied in mercy, and impacts the hot speech, as in the aspect of \"My heart grew hot within me; a fire blazed in my thoughts; then I spoke out with my tongue\" (Psalms 39:4). And in this heart is written all explanations (interpretations) of the Torah, as in the aspect of \"Write them on the tablet of your heart\". (Proverbs 3:3). ",
95
+ "And he who wants to take some explanation, needs to take it from the heart in prayer and supplication. And for this, every commentator of the Torah, before beginning to explain some interpretation, he must at the beginning pour out his prayer before Hashem Yisbarach, in order to arouse the upper [supernal] heart, to bestow upon him speech like fiery coals. And after that, he begins to interpret, because after that the rock is open and its water flows from it. These are the interpretations of the Torah."
96
+ ]
97
+ ],
98
+ [],
99
+ [],
100
+ [],
101
+ [],
102
+ [],
103
+ [],
104
+ [],
105
+ [],
106
+ [],
107
+ [],
108
+ [],
109
+ [],
110
+ [
111
+ [
112
+ "Who is the man that desires life? Loves days to see good? (Psalms 34) ",
113
+ "A basic spiritual foundation: One must seek peace. There should be peace between Israel. There should be peace between an individual and his distinct characteristics. That is to say, one should not be divided in his characteristics. And in all a persons various experiences, he should not distinguish between the good and the bad. Rather he should find within all experiences Hashem, may He be blessed. That is, โ€œIn Hashem I will say a word of praise; in Elokim I will say a word of praiseโ€ (Psalms 56). ",
114
+ "To the extent that one may find Hashem, may he be blessed in the good and the bad, and by means of the Torah which is called shalom, as it is written, โ€œAll its paths are peaceโ€ (Proverbs 3), and by means of the Tzaddikim/Righteous/Saints who are similarly called a โ€œcovenant of peaceโ€, on account of all of this, one can love peace in any place, whether good or bad, and may be peace between Israel, and one may love the other."
115
+ ]
116
+ ],
117
+ [],
118
+ [],
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+ [],
120
+ [],
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+ [],
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+ [],
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+ [],
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+ [],
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+ [],
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+ [],
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+ [],
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+ [],
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+ [],
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+ [],
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+ [],
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+ [],
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+ [],
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+ [],
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+ [
136
+ [
137
+ "Rabbi Chananya ben Chakhinai says: One who stays awake at night, and one who wanders on a road alone, and one who turns his heart to idleness, such a one is liable for [forfeiture of] his life. (Pirkei Avot 3:4)",
138
+ "But really they open their mouths for foolishness, because the world is possible reality, ",
139
+ "for only HaShem is blessed with reality, but all the worlds with all that are in them they are possible realities, for he is blessed and created it from nothing, and in his ability and his strength and his possibilities he was blessed to create or not to create, certainly all the world is a possible reality."
140
+ ],
141
+ [],
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+ [],
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+ []
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+ ],
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+ [],
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+ [],
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+ [],
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+ [],
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+ [],
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+ [],
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+ [],
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+ [
157
+ [
158
+ "<b>\"Then the Lord said to Moses, 'Go to Pharaoh, for I have hardened his heart and the heart of his servants, that I might show these signs of Mine before him, in order that you may tell in the hearing of your son, and of your sonโ€™s son, what things I have done in Egypt, and My signs which I have done among them, that you may know that I am the Lord.' ...tomorrow I shall bring locusts into your borders.\" </b> (Exodus 10:1-4) <br>1. ",
159
+ "The Holy One, Blessed be He, created the world in His compassion, wanting to express His compassion - were there no world, to whom would He show compassion? Therefore He created all of creation, from the highest levels of emanation to the most central point of the physical world, in order to show his compassion. ",
160
+ "Yet when He wanted to create the world, there was no space for its creation, since everything was infinite <i>ein sof</i>. He therefore had to retract the light to the sides, and from this retraction an empty void was formed. It was in this empty void that he created time and space, and this was the creation of the world. ",
161
+ "This empty void was necessary for creation, since without it there would be no space for the world. Yet this [concept of] retraction to form the empty void is impossible to comprehend in our time, only at the end of days, since it entails a paradox of two opposites: presence and absence. ",
162
+ "Since He retracted His divine nature from the void, it is as if there is no divinity there, otherwise it could not be empty, and it would just be complete <i>ein sof</i> with no room for the world. But the deeper truth is that nonetheless, there certainly is divinity even there, because nothing exists without His vitality. As such, [the concept of] the empty void is incomprehensible until future time."
163
+ ],
164
+ [
165
+ "2. Know this: there are two kinds of heresy. The first kind derives from secular science, and about it the sages have said \"Know how to respond to the heretic.\" (Avot 2:14). This heresy has a response, because it derives from the debris of the broken vessels. As we know, the [original] light [of creation] was too intense and broke the vessels, from which the <i>klippot</i> were formed. Secular science derives from here, from the broken vessels and the surplus of holiness. ",
166
+ "Just as man has all kinds of surplus parts, like nails, hair or sweat, each of the sciences derives from a different surplus and residue of holiness, and sorcery also derives from this source. ",
167
+ "Someone who falls into this kind of heresy, even though they should obviously try and escape from such a place; in any case, they can be saved, because in such places one can still find the Holy One, if one seeks Him out, since they derive from the broken vessels which contain a certain amount of holy sparks and divine letters. Therefore, anyone who falls into such a place can still find godliness and the wisdom to resolve the challenges such heretical science presents. Seeing as secular science derives from the surplus of holiness and contains divine vitality, this kind of heresy has a response, and therefore the sages were able to say \"Know how to respond to the heretic.\" ",
168
+ "There exists, however, another kind of heresy, which consists of types of 'wisdom' which are not wisdom at all, but since they are deep and cannot be comprehended, they seem to be wisdom. For instance, when one makes a false reasoning in the study of Talmud and no one is learned enough to resolve the challenges arising from such reasoning - even though it actually isn't reasoning at all! ",
169
+ "For several of the theories have embarrassing flaws and are not wisdom at all, and all their challenges are fundamentally mistaken, but the human intellect can't resolve them and they therefore appear to be wisdom. ",
170
+ "Actually, these heretical challenges really can't be resolved because they derive from the empty void, and the empty void seems to be devoid of divinity. Any response to these challenges is tantamount to finding the Holy One within them, and this is absolutely impossible, since in such a case the void would not be empty and everything would be <i>ein sof</i>, as we have shown. ",
171
+ "Therefore it is written of this kind of heresy, \"All who go there do not return,\" (Proverbs 2:19), since there is no possible response (<i>teshuva</i>, which can also mean 'return') to this heresy, as it comes from the empty void formed by the retraction of His divinity. ",
172
+ "Yet Israel, by virtue of their faith, transcend all kinds of wisdom, and even over the heresy of the void, and don't engage in any kind of rational research, but have perfect faith in the Holy One, ",
173
+ "who \"fills all the worlds and surrounds all the worlds.\" (Ra'aya Meheimana 225). Since he seemingly both fills the worlds and surrounds them, there must be a space between the filling and the surrounding, otherwise everything would be one. The world was created within the empty void, from which He seemingly retracted Himself, ",
174
+ "and the Holy One who surrounds all worlds also surrounds the empty void, and therefore it is said that he fills all worlds (creation) and surrounds all worlds, and in between there is an empty gap seemingly absent of Him. ",
175
+ "Yet the empty void was also created from His holy wisdom, and certainly it truly does contain divinity which cannot be comprehended. Therefore Israel transcend all such heretical wisdoms and challenges, knowing that they can't be responded to, since doing so would destroy the empty void and the created world would not be able to exist. ",
176
+ "Yet the deep truth is that there is a response and there certainly truly is divinity within the void, but examining such things leads one to sink deep down, because it looks like the Holy One is absent from within. Israel, though, has faith in the Holy One who surrounds and fills all the worlds, ",
177
+ "and this is why they are called Hebrews, <i>Ivrim</i>, because their faith transcends (<i>'ovrim</i>) all these wisdoms, even the second kind. ",
178
+ "As such, the Holy One is called \"God of the Hebrews,\" (Exodus 3:18), like \"Beyond the river\" (Joshua 24:2), [the word <i>'ever</i>] refers to the sides, since He retracted His light to the sides, and this is why Israel is also called Hebrews because of their faith in the Holy One, by which they transcend the wisdoms of the first kind of heresy and the non-wisdoms of the second. ",
179
+ "Consequently, one must certainly be extremely cautious of this second kind of heresy, keeping far from it and not examining it at all, since that would lead to sinking in it, God forbid, as it says \"All who go there do not return.\""
180
+ ],
181
+ [
182
+ "3. Know this: in fact, a great <i>Tzaddik</i>, one on the level of Moses, actually must engage with such heresy, even though it is impossible to resolve it, as we have seen. Be that as it may, by his engagement there he manages to raise such souls that have fallen and sunk in this heresy. The challenges and difficulties of such heresy coming from the empty void have the aspect of silence, since they are not associated with [divine] letters or thought. ",
183
+ "\"By the word of the LORD were the heavens made; and all the host by the breath of His mouth.\" (Psalms 33:6), and there is wisdom in all speech, since speech come from the five parts of the mouth (two sets of teeth, two lips and the tongue), and through them were all things and words of creation formed, as it says \"You created all in wisdom\" (Psalms 104:24). ",
184
+ "Speech is the limit of all things, since He limited his [infinite] wisdom by means of letters, each combination of letters being a boundary to something else. However, the empty void is utterly empty of everything, even letters. Thus all the challenges coming from such a place have the aspect of silence. ",
185
+ "We learn in the story of Moses enquiring after the death of Rabbi Akiva, \"He asked 'Is this Torah, and is this its reward?', and was told 'Silence! This has been decided!'\" (Menahot 29b). He was told to stay silent, not to respond or confront such a question, since it is one that has been decided (<i>ala bamachshava</i>, literally means 'risen up in thought'), it has risen to the level of thought, where there is no speech. These questions, therefore, are ones of silence, and all one can do is have faith and remain silent, ",
186
+ "and none are permitted to engage with such heresies except for a true <i>Tzaddik</i>, who is similar to Moses, since Moses is of the aspect of silence and was described as \"heavy of the mouth\" (Exodus 4:10). Such silence is higher than speech, ",
187
+ "and it is because of this that a true <i>Tzaddik</i> like Moses can engage in these challenges, which are also of the aspect of silence - indeed, they must engage in such things in order to raise the souls of those who have fallen in there."
188
+ ],
189
+ [
190
+ "4. Know this: dispute is like the creation of the world. The essence of the creation of the world is the empty void, as we have shown, without which everything would be <i>ein sof</i>, with no space for the world to be created in. Therefore He retracted the light to the sides, forming an empty void, within which He created all of creation - time and space - using speech. (As it says: \"The heavens were created by the word of the LORD\" [Psalms 33:6].) ",
191
+ "This holds the aspect of dispute, for if all the wise scholars were one, there would be no space for creation. Only through the dispute between them - in which they separate from each other and each distances himself a different side - they create between them something similar to the empty void, and they are like the light retracting to the sides, through which the world was able to be created. ",
192
+ "For all the words they use are ultimately only for the creation of the world created in the void between them. Wise scholars create everything through their speech, as it says: \"Say to Zion, you are my people.\" (Isaiah 51:16), and we are told not to read <i>ami</i> 'my people' but rather <i>imi</i> 'with me' - just as I create heaven and earth with words, so do you. (Tikkunei Zohar, Intro. 5). ",
193
+ "Still, one must be careful not to speak too much, only as much as is needed to create the world and no more. Because it was the over-abundance of light, which the vessels could not take, that cracked them, and from their shards the <i>klippot</i> were created. So too with speech: too much speech creates <i>klippot</i> through the over-abundance of light. <br>This is the meaning of the Mishna (Avot 1:17): \"I spent my days growing up between the scholars, and found nothing good for the body but silence. The exposition [of Torah] is not what is essential, but deeds. And whoever increases words brings sin.\" \"Between the scholars\" - this refers to the empty void formed through the dispute and distancing between scholars. Therefore it specifically says \"between\", emphasising the distance and dispute between them; if everything would be one, there would be no reason to say \"between\". In this void the world is created, time and space. Therefore the Mishna continues \"My days growing\" - meaning, I increased time and space, in a sense creating a world, making time grow, because they were his days since he created a world [in the void]. \"And found nothing good for the body but silence\" - in the void, nothing is better than silence, since it is forbidden to enter unless one masters the aspect of silence, like Moses. This is the meaning of the Mishna: since he could reach this aspect of silence, he created time and space in the empty void between the scholars, for only through silence can one enter this place. \"The exposition is not what is essential, but deeds, and whoever increases words increases sin\" - because all the words and exposition of the scholars is not only for the sake of explaining things, but rather for deeds [<i>ma'aseh</i>, which can also mean 'creation'], for they create worlds through their words, and yet \"whoever increases words increases sin\" - an over-abundance of light creates the <i>klippot</i>.",
194
+ "This is the meaning of the Mishna (Avot 1:17): \"I spent my days growing up between the scholars, and found nothing good for the body but silence. The exposition [of Torah] is not what is essential, but deeds. And whoever increases words brings sin.\" ",
195
+ "\"Between the scholars\" - this refers to the empty void formed through the dispute and distancing between scholars. Therefore it specifically says \"between\", emphasising the distance and dispute between them; if everything would be one, there would be no reason to say \"between\". In this void the world is created, time and space. ",
196
+ "Therefore the Mishna continues \"My days growing\" - meaning, I increased time and space, in a sense creating a world, ",
197
+ "",
198
+ "making time grow, because they were his days since he created a world [in the void]. ",
199
+ "",
200
+ "\"And found nothing good for the body but silence\" - in the void, nothing is better than silence, since it is forbidden to enter unless one masters the aspect of silence, like Moses. ",
201
+ "This is the meaning of the Mishna: since he could reach this aspect of silence, he created time and space in the empty void between the scholars, for only through silence can one enter this place. ",
202
+ "\"The exposition is not what is essential, but deeds, and whoever increases words increases sin\" - because all the words and exposition of the scholars is not only for the sake of explaining things, but rather for deeds [<i>ma'aseh</i>, which can also mean 'creation'], for they create worlds through their words, ",
203
+ "and yet \"whoever increases words increases sin\" - an over-abundance of light creates the <i>klippot</i>."
204
+ ],
205
+ [
206
+ "5. Know this: by means of melody, a <i>Tzaddik</i> like Moses can raise the souls fallen into the heresy of the empty void. And know: every kind of wisdom in the world has melody and music which are unique to it, and each wisdom is derived from its particular music. This is the meaning of \"skilful song\" (Psalms 47:8) - each song is associated with particular skill and wisdom. ",
207
+ "Even heretical wisdom has its own melody and music, and this explains the Talmudic description of Elisha ben Abuya, \"Greek songs flowed continuously out of his mouth, and as he rose from the house of study, several books of heresy would drop off of him.\" (Chagigah 15b) - this particular song was associated with this particular heresy. ",
208
+ "Each kind of wisdom, therefore, has melody and music appropriate to its type. The melody also changes according to the level of the wisdom, higher melodies for each level of wisdom, onwards and upwards until the absolute primal level of creation, which is the point of emanation, and there is no <i>makif</i> to such wisdom, only the light of the <i>ein sof</i> surrounding the empty void, which contains the world and all wisdoms. ",
209
+ "Even at such a level there is wisdom, but such wisdom touching on the light of the <i>ein sof</i> itself can only be know by the Holy One, whose wisdom cannot be fathomed at all, but can only be approached by faith: faith in the Holy One whose light surrounds all the worlds - and this faith also has its own melody and music. We see that even the false faiths of idol-worshippers have melodies, that they falsely sing in their houses of worship. In contradistinction, every type of holy faith also has its unique melody. ",
210
+ "And the highest faith, that of the light of the <i>ein sof</i> surrounding all worlds, has a melody of the highest kind: in fact, all other melodies draw from this specific melody, which is higher than all of them because it is attached to the highest possible faith, that of the light of the <i>ein sof</i>. ",
211
+ "And in the future, when He will \"give all peoples a clear language, to call out together in the name of the LORD\" (Zephaniah 3:9), and all will have faith in the Holy One, then the prophecy \"Come look from the top of Amanah\" (Song of Songs 4:8) will be fulfilled. \"The top of Amanah\" - this refers to the highest faith [<i>emunah</i>], on top of all other faiths. And it specifically says \"look\" [<i>tashuri</i>, related to <i>shir</i>, song], the melody and song belonging to the highest of faiths - ",
212
+ "this will be achieved by no other than the <i>Tzaddik</i> of the generation, one like Moses, who is on the level of such faith and capable of the aspect of silence, of whom was said \"Silence, such has been thought out\", one above speech. ",
213
+ "This is why it is written \"Moses shall sing\" (Exodus 15:1), and our sages pointed out that it says \"will sing\" rather than \"sang\" (Sanhedrin 91b), which is a reference in the Torah to the resurrection of the dead, since Moses is destined to sing in the future all possible songs, both of this world and of the future world, since all the songs of the future exist only with Moses, who is of the aspect of silence and merited the melody of the highest possible faith, from which all other melodies derive. ",
214
+ "Thus Rashi comments on the word \"sing\" [<i>yashir</i>, in which the letter yud is possibly superfluous], and says \"yud comes to indicate thought\", just like \"such has been thought out\", which was said of Moses and his silence. ",
215
+ "As such, by means of melody a <i>Tzaddik</i> like Moses can raise and extract all those souls that have fallen into the heresy of the empty void, since his melody is like \"the top of Amanah\", the highest faith of all. Truly, through such melodies and such faith all heresies are negated, and all melodies mix into the highest melody of all, which is the ultimate source of them all."
216
+ ],
217
+ [
218
+ "6. This, then, is the meaning of <b>\"Then the Lord said to Moses, 'Go to Pharaoh, for I have hardened his heart, etc.' \" </b> (Exodus 10:1) ",
219
+ "These verses speak of the empty void. The word 'Pharaoh' implies negation (as it says, \"break loose [<i>taphriu</i>] the people.\" (Exodus 5:4) ), but the same word also implies revelation, and this is similar to the empty void, which is empty and negated of everything, and within it the world is revealed. ",
220
+ "Within the void is a heaviness of heart, because the empty void cannot be comprehended; so too, all wisdom that derives from the empty void has a heavy heart, since its challenges cannot be resolved, and the presence of the Holy One cannot be found there, since it seems like He negated Himself from there, in order to allow for creation. ",
221
+ "<b>\"Moses, go\"</b> It had to be Moses who would go to Pharaoh, who is the empty void, because no one can enter such a place except for one like Moses, as we have shown, since the Holy One cannot be found there. This is why it says",
222
+ "<b>\"for I have hardened his heart and the heart of his servants.\"</b> 'Servants' are like introductions of various wisdoms: each kind of wisdom also has an introduction which also derive from the empty void, and they also have a heaviness of heart since they cannot be resolved. ",
223
+ "<b>\"That I might show these signs <i>otot</i> of Mine before him.\"</b> This means, that I might set down within him the letters [<i>otiot</i> of creation, within the empty void, from which He retracted in order to make room for creation.",
224
+ "<b> \"That you may tell.\"</b> For within the world created within the empty void, you can speak and tell, because there are letters and words there. ",
225
+ "<b>\"In the hearing of your son, and of your sonโ€™s son\"</b>, since all of creation came from His compassion, as we have seen. Creation was performed by speech, and every word of creation is an act of compassionate retraction, meaning that everything created as it is was done out of compassion. The compassion of the Holy One is expressed as the desire that each thing be created as it is, since compassion is at the root of creation, and everything was created in order to reveal his compassion. ",
226
+ "This is seen in the verse \"In the hearing of your son, and of your sonโ€™s son,\" which is like [Rashi's comment on a similar phrase in Genesis 21:23], \"thus far extends one's compassion for his descendants.\" In everything created one can speak and discover His compassionate retraction, understanding that there is this much compassion in this thing, and this much compassion in that thing. ",
227
+ "<b>\"What things I have done in Egypt\"</b>. This refers to the <i>klippot</i> formed from the over-abundance of light and the broken vessels. Hence Rashi explains the words \"I have done\" as \"I have mocked\", I have made mockery and ridicule in the world, which refers to the <i>klippot</i>, which are grotesquely related to holiness, like someone contorting himself in front of his friend, or like a monkey trying to imitate a man. ",
228
+ "<b>\"And My signs which I have done among them.\"</b> This refers to the letters that are there, [also] created by the over-abundance of light and the broken vessels. ",
229
+ "<b>\"That you may know that I am the Lord.\" </b> This shows that even there, within this mockery of the <i>klippot</i> and within the first type of heresy, even there one can recognise the Holy One, because this is the type meant by the phrase \"Know how to respond to the heretic.\" (Avot 2:14). Letters and sparks of holiness can be found there, and a response can be given, since they derive from the broken vessels. ",
230
+ "It then says, <b>\"Tomorrow I shall bring locusts into your borders.\" </b> (Exodus 10:4) This refers to the end of days, like in the Talmudic phrase \"Get your reward tomorrow,\" (Eruvin 22a) which refers to the end of days. This is also hinted at in the verse \"So shall my righteousness be a witness to me tomorrow,\" (Genesis 30:33). At the end of days reward will be given, and one will be able to comprehend the paradox of the empty void, which is truly empty and yet filled with divinity. This in itself is the reward which awaits us at the end of days, when we will be able to comprehend everything on a level impossible today. ",
231
+ "Then it will be known that the empty void is like <b>locusts</b>, which are like \"a snail whose garment is part of its body\" (Bereishit Rabbah 21) - this mystery is brought in all the kabbalistic books, and is the essence of the concept of the empty void. The empty void and the divine retraction is also known as garment, and also \"part of His body\", this is the comprehension that one will finally receive at the end of days, that even though there truly is divinity in the void, it is a kind of garment. ",
232
+ "To the verse \"So shall my righteousness be a witness to me tomorrow,\" we can add the verse \"I wore justice\" (Job 29:14), which speaks of the ultimate 'tomorrow', when the reward will be given and the mystery of the 'garments' of the divine retraction and the empty void will be understood. On that day, the \"top of Amanah\" will be revealed, which we have seen refers to the highest melody of the highest faith, by which all the contradictions of the empty void will be annulled. ",
233
+ "Therefore it says, \"Tomorrow I shall bring locusts (<i>arbeh</i>),\" which stands for \"Truly there is spirit in mankind\" (Job 32:8) [the first letters of which spell out <i>arbeh</i>], and this is music, which is a kind of spirit. In those days, therefore, the music and melody of the highest faith will be revealed, and it will negate all heresies, even those deriving from the empty void."
234
+ ]
235
+ ],
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+ [],
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+ [],
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+ [],
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+ [],
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+ [
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+ [
309
+ "\"Do not judge your fellow until you are in their place.\" (Avot Chapter 2)",
310
+ "This also reflects what the Sages, of blessed memory said, \"Surely judge every person favorably.\"(Avot Chapter 1). If a person is experiencing a machloket, they must reflect deeply to still find merits in their fellow. They should try to understand what the machloket is about in their fellow's view, in order to judge them favorably. ",
311
+ "There are two possible reasons for the machloket: a) their fellow is greater than them and argues with them in order to prevent them from acheiving their level. In order to resolve this machloket, the person must strive to acheive the same level as their fellow, in order that they both become equal and thereby eliminate the machloket.",
312
+ "b) the person is actually on a greater level than their fellow and the reason for the machloket is a result of their fellow's jealosy. In order to resolve this machloket, the person must judge their fellow favorably. By virtue of this they will actually elevate their fellow and bring them to stand on the same level. Once they stand in one place, on one level, there will not be any machloket because there is no machloket within one entity. ",
313
+ "",
314
+ "This is what it means when it says not to judge another until we are in their place. ",
315
+ "This means that a person should strive to be with his fellow in one place, on one level, through one of the two methods, either bettering oneself or judging other favorably. Then, there will certainly not be any machloket, because there is no machloket within one entity.",
316
+ "Through a person elevating their fellow with merits, it is possible that their fellow will relent from their ways and change for the good, eliminating all future machloket. It is possible, too, however, that they will experience a downfall. This is because this process of finding merits in another can \"be [like] scooping coals on his head.\" [Mishle 25:22].",
317
+ "This is why the concept is referred to as judging one's fellow favorably, for it literally represents the attributes of law and justice. For it is known that before one ascends to a certain level they are judged. Therefore, through a person judging their fellow favorably, which is really helping them ascend to a higher level, their fellow is judged. And the situation will materialize according to the ruling of the judgment."
318
+ ],
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+ [],
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+ [],
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+ [],
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+ [],
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+ [],
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+ [],
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+ [],
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+ [],
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+ [],
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+ [],
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+ [],
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+ [],
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+ [],
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+ [],
367
+ [],
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+ [],
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+ [],
370
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371
+ [],
372
+ [],
373
+ [],
374
+ [],
375
+ [],
376
+ [],
377
+ [],
378
+ [],
379
+ [],
380
+ [],
381
+ [],
382
+ [],
383
+ [],
384
+ [
385
+ [
386
+ "<b>\"And all the people responded together, saying: All that God has spoken we will do! Moses brought their words before God. And God said to Moses: I am coming to you in the midst of a cloud, that the people shall hear Me speak to you... And Moses spoke the words of the people before God.\"</b> (Exodus 19:8-9) ",
387
+ "This is an odd and wonderful thing here, because what are these second words of the people, of which the verse ends \"Moses spoke the words of the people before the Eternal\"? It is not written anywhere in the Torah that they spoke or replied anything else after their first response, \"All that the Eternal has spoken we will do.\" What then did Moses speak in their name the second time? ",
388
+ "However, know this: Israel complained about Moses instructing them to accept the Torah. They responded: \"All that God has spoken we will do<b>?!</b>\", meaning, \"Shall we be forced to do everything that God tells us? There is no free choice in this! We would be compelled to act in a certain way!\" ",
389
+ "This is the meaning of \"we will <i>do</i>,\" since there is no choice not to do these things, once they are explicitly commanded by God. This is what it means in the verse, \"Moses brought their words before God\" - he relayed to God the complaints of Israel. ",
390
+ "Immediately, the Holy One replied: \"I am coming to you\" - to <i>you</i>, specifically - \"that the people shall hear Me speak to you.\" Again, to you, I will only speak the Ten Commandments to you, saying \"I am <i>your</i> God\", \"<i>You</i> shall have no other gods\", and so on [in the second-person singular]. Not directly to the people of Israel, but they only listen to Me speaking to you, and through this they will retain their free will to do as they wish."
391
+ ]
392
+ ],
393
+ [],
394
+ [],
395
+ [],
396
+ [],
397
+ [],
398
+ [],
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+ [],
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438
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+ [],
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+ [],
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+ [],
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+ [],
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+ [],
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+ [],
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+ [],
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+ [],
450
+ [],
451
+ [],
452
+ [],
453
+ [],
454
+ [],
455
+ [],
456
+ [],
457
+ [],
458
+ [],
459
+ [],
460
+ [],
461
+ [],
462
+ [],
463
+ [],
464
+ [
465
+ [
466
+ "Be it known to you that, via [self-]renewal of Torah, rivers are made: for when one begins to innovations in Torah), one then begins to spout forth a spring, in the behina (dimension/aspect) of: โ€œA spring shall issue from the House of the Lordโ€ (Joel 4:18); which (viz. the House) is the intellect, as it is written: โ€œA house is built by wisdomโ€ (Proverbs 24:3). ",
467
+ "And this very spring, at the start, is narrow and small, and afterwards widens and pervades more and more until rivers ultimately emerge from itโ€”and all come to drink from these very rivers.",
468
+ " As such, if one wishes to innovate novelties of Torah that are substantive, one must cry beforehand; for when said rivers are formed and all come to drink from them, then will the husks and the Sitra Ahara (the Other Side, or realm of evil) come as well, God forbid, to drink also from there. Therefore, one ought to cry beforehand, and consequently make rivers from crying, in the behina of: โ€œHe dams up the sources (or โ€˜the cryingโ€™) of the streamsโ€ (Job 28:11); that by means of crying one rectifies the rivers, from which all of the husks and the Sitra Ahara can drink that which is needed for their satisfaction. Accordingly, when one makes rivers out of Torah novelties that are innovated in the wake of [the rectification via crying], one can then draw down/extend them just to the appropriate places, so that โ€œstrangersโ€ (that which is foreign/alien, viz. the husks and the Sitra Ahara) shall not drink from them. ",
469
+ "And for that reason the composition of the halakhot and the novelties are called โ€œmasekhetโ€ (lit. tractate), as this is the behina of โ€œvโ€™Shikuvai bโ€™vโ€™Khi masakhti,โ€ โ€œand mixed (masakh) my drink with tearsโ€ (Psalms 102:10); that one must blend the drink with crying, because one must cry beforehand, as stated.",
470
+ "And this is the behina of: โ€œBy the rivers of Babylon, there we sat, sat and weptโ€ (Psalms 137:1)โ€”this is the behina of the Babylonian Talmud, that was composed at the yeshivot (seminaries/houses of study), from which rivers are made, as stated. And hence: โ€œand weptโ€ โ€” because one must cry beforehand, in the behina of: โ€œand mixed (masakh) my drink with tearsโ€ (Psalms 102:10), as stated."
471
+ ],
472
+ [],
473
+ []
474
+ ],
475
+ [],
476
+ [],
477
+ [],
478
+ [],
479
+ [
480
+ [
481
+ "Shavuot is a healing agent for the lung, since the five branches of the lung correspond with the Five Books of Moses (Pentateuch); and since on Shavuot we receive the Torah, we are able to receive new life-force (Divine sustenance)."
482
+ ]
483
+ ],
484
+ [],
485
+ [],
486
+ [],
487
+ [],
488
+ [
489
+ [
490
+ "",
491
+ " A very important rule in Avodas Hashem is to only focus on what one has to do today. Whatever it may be a job, work, learning... One should always only focus what he has to do that day and not think ahead and look at everything he has at once. Focus on what you need to do at that moment alone. ",
492
+ "When someone wants to improve in his avodas hashem, of he doesn't take this advice and try to focus on everything he has to do not just today but the next day and the next week it will seem like a burden and too hard to follow. But when he only focuses on that day, that moment alone it will feel much easier. And he will be much better off.",
493
+ "And it's very important to not delay it and say, I will start tomorrow or later because all we have to do in this world is to focus on what we should be doing right now. ",
494
+ "That's why the pasuk said ื”ื™ื•ื ืื ื‘ืงื•ืœื• ืชืฉืžืขื• to ื“ื•ืงื listen and start improving ourselves right now, one step at a time with whatever we have to do right in front of us right now.\n"
495
+ ],
496
+ [],
497
+ [],
498
+ [],
499
+ []
500
+ ],
501
+ [],
502
+ [],
503
+ [],
504
+ [],
505
+ [],
506
+ [],
507
+ [
508
+ [
509
+ "Know that there are some who say the Torah is from below to above, and from below it is very wide, because from below the matter is expanded and enlarged very much, whereas from above it is narrow, and becomes narrower as it rises, until its upper top is very narrow, and at its very top almost nothing, only very little remains, though there is certainly a holy spark there. ",
510
+ "But there are some who some the opposite, that the Torah is from above to below, and that above it is very wide, and as it descends it becomes narrower until at its bottom it is very narrow, but above it is very wide. ",
511
+ "So too is the case in awakening from the bottom, it must be narrow from below, in the aspect of (Psalms 66) \"And my mouth shall speak when it is narrow for me,\" in the aspect of the shofar, which has its wide side above and its narrow side by the mouth. And this is the aspect of \"And my mouth shall speak when it is narrow for me,\" meaning that the narrow side should be near me, near my mouth, in the aspect of a shofar, as mentioned above, ",
512
+ "and as we have seen with David in all his prayers, that started from narrowness and straits, that he experienced narrowness, for example because he experienced the woes of Absalom or of Naval, and the like, and afterwards he came through the prayer into the holy spirit."
513
+ ]
514
+ ],
515
+ [],
516
+ [
517
+ [
518
+ "Even a simple person, if he sits himself with the book, and looks at the Torah's letters, can see new and wondrous things; through his looking very well at the Torah's letters, the letters will begin to enlighten and join together, through the aspect of letters that grow out and join together, as our Sages of blessed memory said (Yoma 73b), and he will then indeed see wonders and new combinations, and [we] can see in the book what the original author did not intend at all, ",
519
+ "and even a simple person can do this, but a great person can see this without effort, although even a completely simple person can attain [this] and see new things, as mentioned above, if he sits by himself and looks at the Torah's letters as mentioned, ",
520
+ "but he should not test this matter, because it may be that then he will not see anything at all, but even so even a simple person can attain this, as mentioned."
521
+ ]
522
+ ],
523
+ [
524
+ [
525
+ "Know, that it is necessary to judge every person as meritorious. Even if someone is entirely wicked, it is necessary to search and find in him some bit of good, that in that bit he is not wicked, and by means of this, that you find in him a bit of good, and judge him as meritorious, by means of this you raise him in truth to the side of merit, and you can return him in repentance. ",
526
+ "This is \"a little bit and there is no wicked, you will contemplate on his place and he isn't there\" (Psalms 37:10), that is, the verse warns to judge everyone as meritorious, and even though you see the he is completely wicked, even so, you must search and quest to find in him a bit of good where he isn't wicked. ",
527
+ "This is \"a little bit and there is no wicked\" - you have to search out in him a bit of good that is still there, where he is not wicked, because even though he is wicked, how is it possible that there isn't still a bit of good, because how is possible that he didn't do a mitzvah or a good thing his whole life? By means of this that you find in him a bit of good where he is not wicked, and you judge him as meritorious, by means of this you raise him in truth from the side of liability to the side of merit, until he returns in repentance by means of his. ",
528
+ "This is \"a little bit and there is no wicked\", by means of finding in the wicked a bit of good, where he isn't wicked ",
529
+ "\"you will contemplate on his place and he isn't there\", meaning when you contemplate and look at his place and level, he isn't there, in his original place, because by means of finding in him a bit of good, a good point, and judging him as meritorious, by means of this you truly take him from the side of liability to the side of merit. ",
530
+ "This is \"you will contemplate on his place and he isn't there\". Understand this well. [...]"
531
+ ],
532
+ [
533
+ "Just so, one must find [a modicum of good] in himself as well. For it is well-known that one must take great care to be in a state of happiness at all times and to keep sadness very very distant (as we have explained several times). ",
534
+ "Even when one begins to scrutinize himself and sees that there is no goodness in him, and that he is full of sins, and the Plaintiff (lit. ba'al davar, one who has a claim; fig. the Evil One) desires to cause his downfall through sadness and depression (lit. black bile, melancholy), Heaven forfend, nevertheless it is forbidden for him to fall on this account. He must just seek to find in himself some modicum of good, for how is it possible that he did not perform in all his days some mitzvah or good deed? And even [if], when one begins to scrutinize that good deed, he sees that it is full of flaws and has no soundness, that is to say that one sees that even that mitzvah or holy deed that he merited to perform, it too is full of turnings and inappropriate intentions and many imperfections, nevertheless, how is it possible that there should not be in that mitzvah or holy deed some modicum of good? For, no matter how things are, there must have been some good point in the mitzvah or the good dead that he performed. ",
535
+ "For one must search out and seek to find in himself some modicum of good, in order to revive himself, and to attain joy, as mentioned above. By seeking to find in himself that there is still a modicum of good, he truly leaves the scale of guilt for the scale of merit, so that he is able to turn back in repentance. This is connected conceptually to the verse, \"A little longer and there will be no wicked man; you will look at where he wasโ€” he will be gone,\" as mentioned above... ",
536
+ "",
537
+ "Similarly, one must seek further, to find in himself another good deed. Even if that good deed likewise is mixed with much waste (ืคืกื•ืœืช), he will be able to extract from there likewise some good point. And thus one should seek to collect further good points (or \"notes\"/ื ืงื•ื“ื•ืช). ",
538
+ "In this way melodies are made, as explained in another place (Likutei Moharan 54), which is the concept of playing a musical instrument, which is related to collecting good breath (spirit, ืจื•ื—) from the spirit of gloom and sadness, see there.... ",
539
+ "When one does not allow himself to fall, and revives himself by searching, seeking, and finding in himself some good points, and gathers and clarifies these good points from the bad and the waste that is in him, as stated above--in this way melodies are formed, and then he is able to pray, to sing, and to give thanks to God. ",
540
+ "For it is well-known that when one despairs on account of his physicality and evil deeds, seeing that he is really very, very far from holiness, then in most cases he is unable to pray at all, and is unable to open his mouth at all, due to the greatness of his sadness and melancholy and the heaviness that befalls him, since he sees the great force of his alienation (distancing, ืจื™ื—ื•ืงื•) from Hashem, may He be blessed...",
541
+ "",
542
+ "",
543
+ "This is connected conceptually with the verse, \"I will sing songs to my God while I exist (=ื‘ืขื•ื“ื™, through my ืขื•ื“/still)\" (Psalms 146:2)--precisely through my \"still\" (ืขื•ื“), that is, by means of the concept of my ืขื•ื“/still, that I find in myself--related to \"A little longer (ืขื•ื“, 'still') and there will be no wicked man; you will look at where he wasโ€” he will be gone\" (Psalms 37:10), as mentioned above. By means of this point/note (ื ืงื•ื“ื”) [that is, the ืขื•ื“/the modicum of goodness that persists], I will be able to sing and to give thanks to Hashem, as mentioned above. Thus, \"I will sing\"--it is precisely that I will sing, that is, songs and melodies that are made by means of collecting the good notes, as mentioned above. "
544
+ ],
545
+ []
546
+ ]
547
+ ],
548
+ "Part II": [
549
+ [],
550
+ [],
551
+ [],
552
+ [],
553
+ [],
554
+ [],
555
+ [],
556
+ [],
557
+ [],
558
+ [
559
+ [
560
+ "The reason that people are distant from the blessed God and do not draw close to God is only because they lack a settled mind, and do not settle themselves. And the main [practice] is to try to settle oneself sufficiently, [and contemplate] what is the end purpose of all of the desires and matters of this world? This includes desires that relate to the body, as well as desires that are external to the body such as honor. Then one will surely return to God."
561
+ ],
562
+ [
563
+ "But know, that when one is depressed it is impossible to navigate the mind as one desires, and it is therefore difficult for a person to settle their mind. It is only through joy that one can navigate their mind as they desire and can settle their mind. For joy is \"the world of freedom,\" as in the verse, โ€œfor through joy you will go outโ€ (Isaiah 55:12). Meaning that through joy we become free and emerge out of exile.",
564
+ "Therefore, when one connects joy to their mind, then their mind and awareness become free and one is no longer in an exilic reality. And then one is able to navigate their mind as they desire and settle the mind, because their mind is in a state of freedom and not in exile. For as a result of exile, the mind becomes unsettled, as the Sages, of blessed memory, taught (Megilla 12b) regarding the Ammonites and Moabites, that their minds were settled because they were never exiled, as it is stated (Jeremiah 48:11) : โ€œMoab has been at ease from his youth onโ€ฆ and never gone into exile. Therefore, their minds remained in their place."
565
+ ],
566
+ [
567
+ "And one can achieve joy by finding in himself a good point within oneself, despite everything, as has been explained about the verse โ€œI will sing to God with what remains within meโ€ (Psalms 146:2; Likutey Moharan I, 282). See there....",
568
+ "",
569
+ "And this is the meaning of โ€œa laughing mindโ€ (Shabbat 77b), which is a great matter. Meaning that one connects joy to their mind and awareness, and then the mind becomes liberated, and one has a settled mind, as explained above. And also on high, this creates a great unification when one has a \"laughing mind.\""
570
+ ]
571
+ ],
572
+ [],
573
+ [
574
+ [
575
+ "When a person goes after his own wit and understanding, will fall from great errors and obstacles and come to the attention of great evil, G,d forbid. And there are many that spoil him, like many great villains that mislead the world, and all was according to their understanding and wit."
576
+ ]
577
+ ],
578
+ [],
579
+ [],
580
+ [],
581
+ [],
582
+ [],
583
+ [],
584
+ [],
585
+ [],
586
+ [],
587
+ [],
588
+ [],
589
+ [],
590
+ [],
591
+ [],
592
+ [],
593
+ [],
594
+ [],
595
+ [],
596
+ [],
597
+ [],
598
+ [],
599
+ [],
600
+ [],
601
+ [],
602
+ [],
603
+ [],
604
+ [],
605
+ [],
606
+ [],
607
+ [],
608
+ [],
609
+ [],
610
+ [],
611
+ [],
612
+ [],
613
+ [],
614
+ [],
615
+ [],
616
+ [],
617
+ [],
618
+ [],
619
+ [],
620
+ [],
621
+ [
622
+ [
623
+ "When one has a heart, 'place' has no significance at all. In fact, such a person is the place of the world. Because divinity rests in the heart, as it says (Psalms 73:26) \"[G'd is] the rock of my heart.\" With regards to the Holy One it is written (Exodus 33:21) \"There is a place with me\" - that is, He is the place of the world, and the world is not his place. ",
624
+ "So too, one who has an Israelite heart should not say that such-and-such a place is unpleasant, because place is absolutely insignificant, rather, they are the place of the world, and the world is not their place."
625
+ ]
626
+ ],
627
+ [],
628
+ [],
629
+ [],
630
+ [],
631
+ [],
632
+ [],
633
+ [],
634
+ [],
635
+ [],
636
+ [],
637
+ [],
638
+ [],
639
+ [],
640
+ [],
641
+ [],
642
+ [],
643
+ [
644
+ [
645
+ "One who wishes to merit repentance, should accustom himself in saying Psalms, for the recitation of Psalms is effective (mesuggal) for repentance. ... ",
646
+ "",
647
+ "By reciting Psalms, even one who has no independent awakening (hit'orerut) to repentance, will be aroused to repent, and will also merit by means of Psalms to reach the gate and the letter that are appropriate for him and to open the gate. Thus, by means of Psalms he will merit to repent. ",
648
+ "This is conceptually linked (\"bechinat\") to (II Samuel 23:1) \"The utterance of the man set on high...\" (concerning which) our Rabbis expounded (bMoed Katan 16b), that he [David] raised up the yoke of repentance, and [the same verse continues,] \"...the favorite of the songs of Israel,\" for it is a result of the aspect of...the book of Psalms that he wrote, that one merits repentance, as said above. ",
649
+ "The Rabbis stated (bAvodah Zarah 4b) that David was not fit to act as he did in that matter (the affair of Batsheva, 2Samuel 11), except that in this way he could teach repentance to the individual (sinner). Consequently, the central teaching of repentance is through King David, and the root of the repentance of King David is the Book of Psalms, which he said in a state of very great awakening and with the Holy Spirit (Ruach haKodesh), so that everyone, according to his capacity, can find himself (his own spiritual situation) in the Book of Psalms, in order to merit repentance through the recitation of Psalms, as stated above...."
650
+ ],
651
+ [],
652
+ [
653
+ "The fact that we see, during the Days of Repentance, that is in Elul and the Ten Days of Teshuvah, that all Israel occupy themselves with the recitation of Psalms, is because the recitation of Psalms is effective for repentance, as stated above. Therefore, it is a very great matter to occupy oneself at all times in the recitation of Psalms, for Psalms [provides] a very, very, great awakening to HaShem, may He be blessed; happy is he who holds fast to it [the practice of reciting Psalms]."
654
+ ],
655
+ []
656
+ ],
657
+ [
658
+ [
659
+ "After Purim we read the portion called <i>Parah</i>, which is a preparation for Pessach. For we read Parah in order to be careful with regards to purification from the impurity of a corpse, in order to be pure for Pessach. ",
660
+ "And in the beginning, it has the aspect of <i>Pur</i> (\"lot\"), and Purim is also named after the <i>Pur</i>. Afterwards, it is read as <i>Parah</i>, since Purim is certainly on the way to Pessach. ",
661
+ "This is like the verse, (Song of Songs 5.13) \"His lips are lilies, dripping with myrrh.\" Lips are like Pessach, which is [a homonym of] <i>Peh Sach</i>, a speaking mouth; Shoshana, meaning lilies, is Esther (according to the Zohar, and they have equivalent numerical values); \"Dripping with myrrh\" refers to Mordechai, who is [hinted at in the translation of the verse (Exodus 30:23)<i>Mor Dror</i>, and this [\"<i>Dror</i>\"] is a synonym of freedom, like the freedom of Pesach. ",
662
+ "Therefore, the letters of Purim are hinted at in [the issues of] Pesach, in the verse (Exodus 23.15), \"Seven days shall you eat matzah, as I have commanded, in its time in the month of Aviv, in which you left Egypt, and you shall not encounter Me empty-handed.\" The initial letters [of the last five words] spell Purim. For Purim is on the way to Pesach, so that they could be careful with regards to chametz. (<b>Here Rabbi Nachman paused in the middle of the issue, and did not reveal more.</b>)",
663
+ "For in the beginning, all the beginnings began at Pesach, and therefore the mitzvot are all in memory of the exodus from Egypt. But now... (<b>And he didn't finish.</b>) "
664
+ ],
665
+ []
666
+ ]
667
+ ],
668
+ "Additions from Manuscript": []
669
+ },
670
+ "schema": {
671
+ "heTitle": "ืœื™ืงื•ื˜ื™ ืžื•ื”ืจ\"ืŸ",
672
+ "enTitle": "Likutei Moharan",
673
+ "key": "Likutei Moharan",
674
+ "nodes": [
675
+ {
676
+ "heTitle": "ื”ืงื“ืžื”",
677
+ "enTitle": "Introduction"
678
+ },
679
+ {
680
+ "heTitle": "ืฉื™ืจ ื ืขื™ื",
681
+ "enTitle": "A Pleasant Song"
682
+ },
683
+ {
684
+ "heTitle": "ืœื›ื• ื—ื–ื•",
685
+ "enTitle": "Go See"
686
+ },
687
+ {
688
+ "heTitle": "",
689
+ "enTitle": ""
690
+ },
691
+ {
692
+ "heTitle": "ืชื ื™ื ื",
693
+ "enTitle": "Part II"
694
+ },
695
+ {
696
+ "heTitle": "ื›ืชื‘ื™ ื™ื“",
697
+ "enTitle": "Additions from Manuscript"
698
+ }
699
+ ]
700
+ }
701
+ }
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+ {
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+ "language": "he",
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+ "title": "Likutei Moharan",
4
+ "versionSource": "http://www.orhaganuz.co.il/%D7%9C%D7%99%D7%A7%D7%95%D7%98%D7%99_%D7%9E%D7%95%D7%94%D7%A8%D7%9F_%D7%9C%D7%94%D7%95%D7%A8%D7%93%D7%94",
5
+ "versionTitle": "Likutei Moharan - Or HaGanuz",
6
+ "status": "locked",
7
+ "license": "Public Domain",
8
+ "versionTitleInHebrew": "ืœื™ืงื•ื˜ื™ ืžื•ื”ืจ\"ืŸ - ืื•ืจ ื”ื’ื ื•ื–",
9
+ "actualLanguage": "he",
10
+ "languageFamilyName": "hebrew",
11
+ "isBaseText": true,
12
+ "isSource": true,
13
+ "isPrimary": true,
14
+ "direction": "rtl",
15
+ "heTitle": "ืœื™ืงื•ื˜ื™ ืžื•ื”ืจ\"ืŸ",
16
+ "categories": [
17
+ "Chasidut",
18
+ "Breslov"
19
+ ],
20
+ "text": {
21
+ "Introduction": [],
22
+ "A Pleasant Song": [
23
+ "<b>ืฉืึดื™ืจ ื ึธืขึดื™ื ืžึตืึฒื“ื•ึนื ึตื ื•ึผ ืžื•ึนืจึตื ื•ึผ ื•ึฐืจึทื‘ึผึตื ื•ึผ ื–ึตื›ึถืจ ืฆึทื“ึผึดื™ืง ืœึดื‘ึฐืจึธื›ึธื”</b>",
24
+ "ื•ึฐืึตืœึผึถื” ื“ึดื‘ึฐืจึตื™ ืจึทื‘ึผึตื ื•ึผ ื–ึดื›ึฐืจื•ึนื ื•ึน ืœึดื‘ึฐืจึธื›ึธื”:",
25
+ " ืฉืึดื™ืจ ื ึธืขึดื™ื ื›ึผื•ึนืœึตืœ ืขึดื ึฐื™ึธื ึดื™ื ืจึทื‘ึผึดื™ื ื‘ึผึดื“ึฐื‘ึธืจึดื™ื ืžึปืขึธื˜ึดื™ื ืžึปืขึธื˜ ืžึทื—ึฒื–ึดื™ืง ื”ึทืžึฐืจึปื‘ึผึถื” ื™ึฐื“ึทื‘ึผึตืจ ื ึดืคึฐืœึธืื•ึนืช ืžึดืฉึผืึถื‘ึทื— ืชึผื•ึนืจึธืชึตื ื•ึผ ื”ึทืงึผึฐื“ื•ึนืฉืึธื” ื•ึผืžึดืฉึผืึถื‘ึทื— ืžืฉืึถื” ืจึทื‘ึผึตื ื•ึผ ืขึธืœึธื™ื• ื”ึทืฉึผืึธืœื•ึนื ื•ึผืžื•ึผืกึธืจ ื ึดืคึฐืœึธื ื•ึฐื”ึดืชึฐืขื•ึนืจึฐืจื•ึผืช ืขึธืฆื•ึผื ืฉืึถื™ึผึฐืขื•ึนืจึตืจ ื›ึผึธืœ ืึถื—ึธื“ ืึถืช ื ึทืคึฐืฉืื•ึน ื•ึดื™ื“ึทื‘ึผึตืจ ืžึดื’ึผึฐื“ึปืœึผึทืช ื”ึทื‘ึผื•ึนืจึตื ื™ึดืชึฐื‘ึผึธืจึทืšึฐ ื•ึฐื ึดืคึฐืœึฐืื•ึนืช ื‘ึผึฐืจึดื™ึผื•ึนืชึธื™ื• ื•ึดื™ื ึทืฆึผึทื— ื‘ึผึฐืฉืึดื™ืจื•ึน ืœึฐื”ึทื–ึฐื›ึผึดื™ืจ ื ึดืคึฐืœึฐืื•ึนืช ืขึฒืจึตื‘ึทืช ื ึฐืขึดื™ืžึทืช ืชึผึทืขึฒื ื•ึผื’ึตื™ ื”ึธืขื•ึนืœึธื ื”ึทื‘ึผึธื ื•ึฐืฉืึทืขึฒืฉืื•ึผืขึธื™ื• ืœึฐื›ึธืœ ื”ึทื–ึผื•ึนื›ึดื™ื ืึฒืœึตื™ื”ึถื ื•ึฐื”ึทืฉึผืึดื™ืจ ืฉืึถื™ึผึดืชึฐืขึทืจ ืœึถืขึธืชึดื™ื“ ื•ึผืœึฐื”ึตืคึถืšึฐ ืžึฐืจึดื™ืจึทืช ื”ึทืžึผึทื›ึฐืื•ึนื‘ ื•ึฐืงึทื”ึทื™ื•ึนืŸ ืฉืึดื ึผึทื™ึดื ืฉืึถืœ ื”ึทื ึผึดื“ึผึธื—ึดื™ื ืžึตื”ึถื ื•ึฐืื•ึนื‘ึฐื“ึดื™ื ืึฒื‘ึตื“ึธื” ืฉืึถืึตื™ื ึธื”ึผ ื—ื•ึนื–ึถืจึถืช ื™ึฐืขื•ึนืจึตืจ ื™ึฐืฉืึตื ึดื™ื ื™ึธืงึดื™ืฅ ื ึดืจึฐื“ึผึธืžึดื™ื ื™ึฐื—ึทื–ึผึตืง ืขึฒื™ึตืคึดื™ื ื™ื•ึนื“ึดื™ืขึท ืœึฐื”ึธืึธื“ึธื ืžึดื’ึผื“ึถืœ ื›ึผื—ื•ึน ืึฒืฉืึถืจ ื‘ึผึฐื™ึธื“ื•ึน ื•ึฐื›ื—ื•ึน ืœึดื–ึฐื›ึผื•ึนืช ืœึฐื›ึธืœ ืึตืœึผึถื” ื›ึผึฐืฉืื•ึนืคึธืจ ื™ึธืจึดื™ื ืงื•ึนืœื•ึน ืœึฐื”ึทื˜ึผื•ึนืช ืœึฐื‘ึธื‘ึตื ื•ึผ ืึตืœึธื™ื• ื™ึดืชึฐื‘ึผึธืจึทืšึฐ ืœึฐืขึธื‘ึฐื“ื•ึน ืฉืึฐื›ึถื ืึถื—ึธื“ ื”ึตืŸ ืึตืœึผึถื” ืงึฐืฆื•ึนืช ื“ึผึทืจึฐื›ึตื™ ื”ึทืฉึผืึดื™ืจ ื”ึทื–ึผึถื”.",
26
+ "<big>ื ึด</big>ื™ืžื•ึผืกึตื™ ื”ึทื“ึผึธืชื•ึนืช ื›ึผึปืœึผึธื ืœื ื™ึดืฉืึฐื•ื•ึผ ืœึฐื“ึธืชึตื ื•ึผ",
27
+ "<big>ื—ึท</big>ื›ึฐืžึตื™ื”ึถื ื‘ึผึธื“ื•ึผ ืžึดืœึผึดื‘ึผึธื ื ึดื™ืžื•ึผืกึดื™ื ื‘ึผึฐืฉื‚ึดื›ึฐืœึธื ื”ึธืึฑื ื•ึนืฉืึดื™",
28
+ "<big>ืž</big>ืฉืึถื” ืขึธืœึธื” ืœึทืžึผึธืจื•ึนื ื•ึฐืขึธื ึธืŸ ืœึฐื‘ื•ึผืฉืื•ึน",
29
+ "<big>ื ึด</big>ืžึฐืฆึธื ื”ึทืžึฐื—ึปื™ึผึธื‘ ื“ึผึดื‘ึผึตืจ ืขึดืžึผื•ึน ื‘ึผึฐื›ึธืœ ืคึผึทืขึทื, ื•ึผืคึตืจึตืฉื ืžึดืŸ ื”ึธืึดืฉึผืึธื”",
30
+ "<big>ื ึด</big>ื‘ึฐื–ึดื™ื ื•ึผื“ึฐื•ื•ึผื™ึดื™ื ื•ึผืกึฐื—ื•ึผืคึดื™ื ืึฒื ึทื—ึฐื ื•ึผ",
31
+ "<big>ื—ึธ</big>ื›ึฐืžึธืชื•ึน ืžึตืึทื™ึดืŸ ืชึผึดืžึผึธืฆึตื, ืžึดืžึผึถื ึผื•ึผ ืœึถืงึทื— ื˜ื•ึนื‘ ืœึธืงึทื—ึฐื ื•ึผ",
32
+ "<big>ืžึถ</big>ืœึถืšึฐ ื‘ึผึดื™ืฉืื•ึผืจื•ึผืŸ ืขึดื ื“ึผึธืชึตื ื•ึผ ื›ึผึดืฉืึฐื ึตื™ ืึทื—ึดื™ื ืœื ื™ึดืชึฐืคึผึธืจึฐื“ื•ึผ",
33
+ "<big>ื ึด</big>ืฉืึฐืžึธืชื•ึน ื•ึฐื’ื•ึผืคื•ึน ื”ึทื–ึผึทืšึฐ, ื–ื•ึน ืžึดื–ึผื•ึน ืœื ื ึธื“ื•ึผ",
34
+ "<big>ื ึท</big>ืคึฐืฉืื•ึนืชึธื ืจึทื‘ึผึดื™ื, ื›ึผึตืŸ ืจึทื‘ึผื•ึผ ื“ึผึตืขื•ึนืชึตื™ื”ึถื, ื•ึฐื—ึดืœึผื•ึผืฃ ืกึฐื‘ึธืจื•ึนืชึตื™ื”ึถื",
35
+ "<big>ื—ึฒ</big>ื“ึธืฉืึดื™ื ืžึดืงึผึธืจื•ึนื‘ ื‘ึผึธืื•ึผ ืขึฒื‘ื•ึนื“ื•ึนืชึตื™ื”ึถื",
36
+ "<big>ืžึท</big>ื—ึฐืฉืึฐื‘ื•ึนืชึตื™ื”ึถื ืœื ืžึทื—ึฐืฉืึฐื‘ื•ึนืชึตื™ื ื•ึผ, ื•ึฐืœื ื“ึผึฐืจึธื›ึตื™ื ื•ึผ ื“ึผึทืจึฐื›ึตื™ื”ึถื",
37
+ "<big>ื ึท</big>ืคึฐืฉืื•ึนืชึตื™ื ื•ึผ ืึทื—ึทืช ื”ึดื™ื, ื•ึฐืึตื™ื ึธื”ึผ ื ื•ึนื˜ึธื” ืœึฐืจึดื‘ึผื•ึผื™ ืฆึทืœึฐืžึตื™ื”ึถื",
38
+ "<big>ื ึท</big>ืคึฐืฉืึดื™ ื”ึทื—ึฒื–ึธืงึธื” ื•ึฐื”ึทืคึผึดืงึผึทื—ึทืช ืœึธืžึผึธื” ืœื ื—ึทืกึฐืชึผึฐ ืขึธืœึทื™ึดืšึฐ ื•ึฐืฉืึธื›ึทื—ึทืชึผึฐ ืื•ึนืžึตืŸ ื”ึทืžึฐื’ึทื“ึผึตืœ ืื•ึนืชึธืšึฐ ื•ึฐื”ึถืึฑื›ึดื™ืœึตืšึฐ ืžึทืžึฐืชึผึทืงึผึดื™ื ื•ึฐื”ึดืœึฐื‘ึผึดื™ืฉืึตืšึฐ ืึทืจึฐื’ึผึธืžึธืŸ ื•ึฐืขึทืชึผึธื” ืึทืชึผึธื” ืจึฐืžื•ึผืกึธื” ื‘ึผึตื™ืŸ ืขึดืงึผึฐื‘ึตื™ ืฆืืŸ ื•ึผื‘ึตื™ืŸ ืจึทื’ึฐืœึตื™ ื”ึทืชึผึทืึฒื•ื•ึนืช ื”ึถืขึธื‘ึดื™ื ื•ึฐื”ึทื’ึผึทืฉืึฐืžึดื™ึผึดื™ื ื•ึฐืึทืชึผึธื” ืขึตืจื ื•ึฐืขึถืจึฐื™ึธื” ื™ึตื™ืŸ ืžึดืฉืึฐืชึผึทื™ึดืšึฐ ื ึถื”ึฐืคึผึทืšึฐ ืœึฐืžึดืฉืึฐืชึผึตื” ื“ึผึฐืžึธืขื•ึนืช",
39
+ " <big>ื—ึฒ</big>ื–ึทืง ื•ึฐื ึดืชึฐื—ึทื–ึผึตืง ื•ึฐืึทืœ ืชึผึดื”ึฐื™ึถื” ื›ึผึทืคึผึดื™ืœ ื”ึทื’ึผึธื“ื•ึนืœ ื•ึฐื›ึทื’ึผึธืžึธืœ ืึฒืคึดืœึผื•ึผ ื›ึผึฐืฉืึถืžึผึธืฉืึฐื›ึตื”ื•ึผ ื‘ึผึฐื—ึธื˜ึฐืžื•ึน ื”ึธืขึทื›ึฐื‘ึผึธืจ ืœื ื™ึดื‘ึฐืขึทื˜ ื‘ึผื•ึน ื•ึฐื›ึธืœ ื–ึถื” ืžึตื—ึฒืžึทืช ืฉืึฐื˜ื•ึผืช ืฉืึถืึตื™ืŸ ื™ื•ึนื“ึตืขึท ืžึดื›ึผื—ื•ึน ืึฒื‘ึธืœ ื ึทืคึฐืฉืึดื™ ื”ึทืคึผึดืงึผึทื—ึทืช ื•ึทื—ึฒื–ึธืงึธื”",
40
+ "<big> ืžึท</big>ื” ืชึผึทืขึฒืฉื‚ึถื” ืœึฐื™ื•ึนื ืคึผึฐืงึปื“ึผึธื” ื•ึผืžึทื” ืชึผึธืฉืึดื™ื‘ ืœึฐืฉืื•ึนืœึฐื—ึถื™ืšึธ ื“ึผึธื‘ึธืจ ืึทืœ ืชึผึทื‘ึผึตื˜ ืขึทืœ ืžึดืฆึฐื”ึฒืœื•ึนืช ื”ึทื–ึผึฐืžึทืŸ ื›ึผึดื™ ื’ึผื•ึผืคึฐืšึธ ื—ึทืœึผึธืฉื ื•ึธื“ึทืœ ื”ึทื–ึผึฐืžึทืŸ ื”ื•ึนืœึตืšึฐ ื•ึฐื”ื•ึนืžึถื” ื•ึฐื”ึทื’ึผื•ึผืฃ ืึถืคึฐืฉืึธืจ ืขึทื›ึฐืฉืึธื• ื‘ึผึธื ื™ื•ึนืžื•ึน",
41
+ "<big> ื ึฐ</big>ืงื‘ ืœึตื‘ ื”ึธืึถื‘ึถืŸ ื•ึฐื”ึธืึตืจ ืœึดื™ ืžึดืฉึผืึธื ืžึฐืขึทื˜ ืคึผึธื ึถื™ืšึธ ื‘ึผึธืจึธื” ื›ึผึทื—ึทืžึผึธื” ื™ึธืคึธื” ื›ึผึทืœึผึฐื‘ึธื ึธื” ืึทืœ ืชึผึทื—ึฒืจึดื™ืฉื ื•ึฐืึทืœ ืชึผึดืฉืึฐืงื˜ ื”ึธืจึดื™ืžึธื” ืงื•ึนืœึฐืšึธ ื”ึถืขึธืจึตื‘ ื‘ึผึฐืฉืึดื™ืจื•ึนืช ื•ึฐื”ื•ึนื“ึธื” ื•ึผืคึฐืชึทื— ืคึผึดื™ืšึธ ื•ึฐืชื•ึนืฆึดื™ื ื“ึผึฐื‘ึธืจึถื™ืšึธ ื”ึทื ึผึฐืขึดื™ืžึดื™ื ืœึดืคึฐื ึตื™ ื”ึทืงึผึธื“ื•ึนืฉื ื‘ึผึธืจื•ึผืšึฐ ื”ื•ึผื ื“ึผึธืœื•ึผ ืขึตื™ื ึถื™ืšึธ ืœึทืžึผึธืจื•ึนื ื•ึผื–ึฐื›ืจ ืึทื”ึฒื‘ึธืชึฐืšึธ ื”ึทื™ึฐืฉืึธื ึธื”",
42
+ " <big>ื ึฐ</big>ื”ึธืจื•ึนืช ื ึฐื—ึธืœึดื™ื ืึฒืคึดื™ืงึตื™ ืžึทื™ึดื ืจึทื‘ึผึดื™ื ื•ึฐื™ึทืžึผึดื™ื ื’ึผึฐื“ื•ึนืœึดื™ื ื•ึผืงึฐื˜ึทื ึผึดื™ื",
43
+ "<big> ื ึด</big>ืคึฐืœึธืึดื™ื ื•ึผืžึฐืฉืึปื ึผึดื™ื ื‘ึผึฐืฆึดื‘ึฐืขึตื™ื”ึถื ื•ึผื‘ึฐื˜ึทืขึฒืžึตื™ื”ึถื ื•ึผื‘ึฐื˜ึดื‘ึฐืขึตื™ื”ึถื",
44
+ "<big> ื—ึท</big>ื™ึผื•ึนืช ืงึฐื˜ึทื ึผื•ึนืช ื•ึผื’ึฐื“ื•ึนืœื•ึนืช ื‘ึผึฐื›ึธืœ ืึถื—ึธื“ ื•ึฐืึถื—ึธื“ ืึตื™ืŸ ืžึดืกึฐืคึผึธืจ ืœึฐืžึดื™ื ึตื™ื”ึถื",
45
+ "<big> ืžึฐ</big>ืฉืึทื‘ึผึฐื—ึดื™ื ื•ึผืžึฐื”ึทืœึผึฐืœึดื™ื ื›ึผึปืœึผึธื ืœึฐื”ึทืฉึผืึตื ื™ึดืชึฐื‘ึผึธืจึทืšึฐ ื‘ึผึฐื›ึธืœ ืึตื™ื‘ึฐืจึตื™ื”ึถื",
46
+ "<big> ืžึด</big>ืœึผึดื™ืŸ ื™ึทื’ึผึดื™ื“ื•ึผืŸ ืชึผึธืžึดื™ื“ ื•ึฐืœื ื™ึฐื›ึทื—ึฒืฉืื•ึผืŸ ืžึทื ึฐื”ึดื™ื’ึตื™ื”ึถื",
47
+ "<big> ื </big>ื•ึนืฆึฐืฆึดื™ื ืึฒื‘ึธื ึดื™ื ื˜ื•ึนื‘ื•ึนืช ื•ึผืžึทืจึฐื’ึผึธืœึดื™ึผื•ึนืช ื‘ึผึฐืขึดืžึฐืงึตื™ื”ึถื",
48
+ "<big> ื ึถ</big>ื—ึฐื‘ึผึธื ื‘ึผึธื”ึถื ืื•ึนืจื•ึนืช ื›ึผึฐืœึตื™ื”ึถื",
49
+ "<big> ื ึฐ</big>ืฉืึธืžื•ึนืช ื”ึทื’ึผึฐื–ื•ึผืจึดื™ื ืžึดืชึผึทื—ึทืช ื›ึผึดืกึผึตื ื›ึผึธื‘ื•ึนื“",
50
+ "<big> ื ึด</big>ื›ึฐืกึฐืคึธื” ืชึผึธืžึดื™ื“ ืึถืœ ืฉืึธืจึฐืฉืึธื”ึผ ืœึดื”ึฐื™ื•ึนืช ืœึธื‘ื•ึผื“",
51
+ "<big> ื—ึท</big>ื™ึผึดื™ื ื•ึธื—ึถืกึถื“ ืฉืื•ึนืึถื‘ึถืช ืžึตื—ึทืกึฐื“ึผึตื™ ื“ึผึธื•ึดื“",
52
+ "<big> ื—ึต</big>ืŸ ืจื•ึผื—ึท ืžึดื˜ึผึดืคึผึตื™ ื’ึผึทืŸ ืขึตื“ึถืŸ ืžึดืžึผึถื ึผึธื” ืœื ืึธื‘ึทื“",
53
+ "<big> ืž</big>ื•ึนืฉืึฐื‘ื•ึนืช ื”ึทื”ึตื™ื›ึธืœื•ึนืช ื•ึฐืึธื”ึณืœึตื™ ื”ึทืฉึผืึธืœื•ึนื ืœึฐื›ึธืœ ืึทื—ึทืช ื•ึฐืึทื—ึทืช ื ึดืกึฐืžึทืŸ ื•ึฐื ึดืชึฐื•ึธื” ืชึผึธื™ื• ื”ื•ึนื“",
54
+ "<big> ืžึท</big>ื” ืคึผึธืขึทืœ ืึตืœ ื”ึทืžึผึทืœึฐืึธื›ึดื™ื ื™ึดืฉืึฐืึฒืœื•ึผ, ื•ึดื™ืจื•ึผืฆื•ึผืŸ ื‘ึผึดืฉืึฐืœึดื™ื—ื•ึผืชึธื ื›ึผึฐื›ื•ึนื›ึฐื‘ึธื ื“ึผึฐืฉืึธื‘ึดื™ื˜ ",
55
+ "<big>ืžึฐ</big>ืจึปื—ึธืงึดื™ื ื•ึผืžึฐืกึปืœึผึธืงึดื™ื ืžึดื›ึผึธืœ ื”ึทืชึผึทืขึฒื ื•ึผื’ึดื™ื, ืžึดื™ ืฉืึถืึธืจึฐื—ื•ึนืชึธื™ื• ืขึธื‘ึดื™ื˜ [ืžึดืœึผึฐืฉืื•ึนืŸ ื•ึฐืœื ื™ึฐืขึทื‘ึผึฐื˜ื•ึผืŸ ืืจึฐื—ื•ึนืชึธื <small>(ืขึทื™ึผึตืŸ ืจึทืฉืึด''ื™ ื™ื•ึนืึตืœ ื‘)</small>] ",
56
+ "<big>ื ึด</big>ืฉืึฐืึธืจึดื™ื ื‘ึผึฐืจึธืขึธื‘ ื•ึผื‘ึฐื—ึถืจึฐืคึผึธื” ื‘ึผึฐืชื•ึนืšึฐ ื›ึผึทืฃ ื”ึทืงึผึถืœึทืข ื–ึถื‘ึถื“ ",
57
+ "<big>ื ึธ</big>ืฉืื•ึผื‘ึธื” ืขึทื“ ื” ื•ึฐืœื ื ึดื”ึฐื™ึถื” ืึธื‘ึทื“ ",
58
+ "<big>ื ึฐ</big>ืงึทื‘ึผึตืœ ืจึทืข ื•ึธื˜ื•ึนื‘ ื‘ึผึฐืึทื”ึฒื‘ึธื” ื•ึฐื ึทืœึฐื‘ึผึดื™ืฉื ืœึธืึธื‘ ืขึทื“",
59
+ "<big> ื‘ึผึฐ</big>ืจึดื™ืึทืช ื”ึธืึฒื“ึธืžึธื” ื•ึฐื›ึทื“ึผื•ึผืจึถื™ื”ึธ ืึฒืจึธืฆื•ึนืช ื•ึผืžึฐื“ึดื™ื ื•ึนืช ืจึทื‘ึผื•ึนืช ืกึฐื‘ึดื™ื‘ึถื™ื”ึธ ",
60
+ "<big>ื‘ึผึฐ</big>ื ึตื™ ืึธื“ึธื ืึดื™ืฉื ืœึดืœึฐืฉืื•ึนื ื•ึน ื•ึฐื“ึธืชื•ึนืชึถื™ื”ึธ ",
61
+ "<big>ื ึด</big>ืฆึผึธื ึดื™ื ื•ึผืคึฐืจึธื—ึดื™ื ื•ึฐืึดื‘ึผึถื™ื”ึธ ",
62
+ "<big>ื ึฐ</big>ืคึดื™ืœึทืช ื”ึทืžึผึฐื“ึดื™ื ื•ึนืช ืžึตืจื•ึผื—ื•ึนืชึถื™ื”ึธ ",
63
+ "<big>ื ึด</big>ืฉืึฐืึถืจึถืช ืขื•ึนืžึถื“ึถืช ื•ึฐื”ึทื’ึผึทืœึฐื’ึผึทืœึผึดื™ื ืžึทืงึผึดื™ืคึดื™ื ืกึฐื‘ึดื™ื‘ื•ึนืชึถื™ื”ึธ ",
64
+ "<big>ืฉืึท</big>ื™ึผึธื˜ื•ึนืช ื”ึทืฉึผืึตื“ึดื™ื ื•ึฐื”ึธืจื•ึผื—ื•ึนืช ื‘ึผึธืึฒื•ึดื™ืจ ",
65
+ "<big>ืฉื</big>ื•ึนืžึฐืขึดื™ื ื’ึผึฐื–ึตืจึทืช ื”ึทืฉึผืึตื ื•ึฐืฉืื•ึนืœึฐื˜ึดื™ื ื‘ึผึฐืึทืจึฐื‘ึผึธืขึธื” ื”ึธืึธื‘ื•ึนืช ืฉืึถื”ึตื ื”ึทืฉึผืื•ึนืจ ื•ึฐื”ึทื‘ึผื•ึนืจ ื•ึฐื”ึทืžึผึทื‘ึฐืขึถื” ื•ึฐื”ึทื”ึถื‘ึฐืขึตืจ <small>(ืขื™ื™ืŸ ื–ื•ื”ืจ ื“ืฃ ืงืฆื ื•ื™ืงืจื ื›ื”)</small> ",
66
+ "<big>ืžึฐ</big>ืฉืึปืชึผึธืคึดื™ื ืขึดื ื”ึทืžึผึทืœึฐืึธื›ึดื™ื ื•ึฐืขึดื ื‘ึผึฐื ึตื™ ืึธื“ึธื ื‘ึผึฐื’ึดืžึผื•ึผืœ <small>(ื—ึฒื’ึดื™ื’ึธื” ื˜''ื–)</small> ",
67
+ "<big>ืžึด</big>๏ฟฝ๏ฟฝึผึฐืจึดื™ืช ืงื“ึถืฉื ื‘ึผื•ึนืจึฐื—ึดื™ื ื”ึทื ึผึถืึฑืžึธืจ ื‘ึผื•ึน ื”ึดืžึผื•ึนืœ ื™ึดืžึผื•ึนืœ <small>(ืขื™ื™ืŸ ื–ื•ื”ืจ ืœืš ืœืš ืฆื”: ืขื™ื™ืŸ ืฉื, ื•ื‘ืชื™ืงื•ืŸ ื›ื ื•ื‘ืชื™ืงื•ืŸ ืข)</small> ",
68
+ "<big>ื—</big>ื•ึนื‘ึฐื˜ึดื™ื ื›ึผึดื‘ึฐืžึทืงึฐืœื•ึนืช ื‘ึผึฐืฆื•ึผืจื•ึนืชึธื ื”ึทืžึฐืฉืึปื ึผื•ึนืช ",
69
+ "<big>ื—</big>ื•ึนื‘ึฐืจึตื™ ื—ึฒื‘ึธืจึดื™ื ื•ึผืžึฐื›ึทืฉึผืึฐืคึดื™ื ืžึทื›ึฐืจึดื™ืขึดื™ื ืื•ึนืชึธื ื‘ึผึฐื”ึทืฉืึฐื‘ึผึธืขึธืชึธื ื‘ึผึทืฉึผืึตืžื•ึนืช ื”ึทืžึฐื›ึปื•ึผึธื ื•ึนืช ",
70
+ "<big>ื”ึท</big>ืชึผื•ึนืจึธื” ื”ึทืงึผึฐื“ื•ึนืฉืึธื” ืฉืื•ึนืžึถืจึถืช ืื•ึนืชึธื ื•ึผ ืžึดื›ึผึธืœ ื˜ึปืžึฐืื•ึนืช ",
71
+ "<big>ื”ึท</big>ืฆึผึฐื“ึธืงึธื” ืžึทืฆึผึถืœึถืช ืžึดืžึผึดื™ืชื•ึนืช ืžึฐื’ึปื ึผื•ึนืช ",
72
+ "<big>ื ึฐ</big>ื‘ื•ึผืึธื” ืึตื™ืŸ ืœึธื ื•ึผ ",
73
+ "<big>ื—ึฒ</big>ืจึดื™ืงึทืช ืฉืึตืŸ ื”ึธืึปืžึผื•ึนืช ืขึทืœ ืึปืžึผึธื” ื™ึฐื—ึดื™ื“ึธื”, ืชึผึฐื‘ื•ึผื ึธื” ืึตื™ืŸ ื‘ึผึธื ื•ึผ ",
74
+ "<big>ืžึฐ</big>ืจึดื™ืจึทืช ื”ึทืฆึผึธืจื•ึนืช ืึตื™ืšึฐ ืœึฐื”ึทืฉืึฐืงื•ึนืช ื”ึตื ื“ึผึธื ื•ึผ ",
75
+ "<big>ื ึด</big>ืกึฐื‘ึผืœ ืขื•ึนืœึธื ืขึทื“ ื™ึธื‘ื•ึนื ืขึธื ึดื™ ",
76
+ "<big>ื‘ึผึต</big>ืŸ ื™ึฐื—ึทืคึผึตืฉึน ื‘ึผึฐื’ึดื ึฐื–ึตื™ ืึธื‘ึดื™ื• ",
77
+ "<big>ื ึต</big>ื–ึถืจ ืขึฒื˜ึถืจึถืช ื ึฐืขึทื˜ึผึตืจ ื‘ึผึฐื‘ึตืŸ ื—ึธื‘ึดื™ื‘ ",
78
+ "<big>ืฉืึด</big>ื™ืจ ื—ึธื“ึธืฉื ืึธื– ื ึธืฉืึดื™ืจ ",
79
+ "<big>ืžึท</big>ืœึฐื›ึผึตื ื•ึผ ื›ึผึธืœ ืึถื—ึธื“ ื•ึฐืึถื—ึธื“ ืžึทืจึฐืึถื” ื‘ึผึฐืึถืฆึฐื‘ึผึทืข ื‘ึผึธืฉื‚ึธืจ ",
80
+ "<big>ื—ึธ</big>ืชื•ึผื ืชึผื•ึนืจึธื” ื‘ึผึฐืœึตื‘ ื›ึผึธืœ ืึถื—ึธื“ ืžึดืœึผึฐื”ึดืฉึผืึธื›ึตื—ึท ",
81
+ "<big>ื”ึท</big>ืžึผึธื•ึถืช ืœึธื ึถืฆึทื— ื™ึฐื‘ึปืœึผึทืข ื›ึผึดืงึฐื˜ืจึถืช ืจึตื™ื—ึท ",
82
+ "<big>ื ึธ</big>ื‘ึดื™ื ืœึฐื‘ึทื‘ ื—ึธื›ึฐืžึธื” ืœึฐื”ึธื‘ึดื™ืŸ ืชึผึฐื›ื•ึผื ึทืช ื’ึผื•ึผืคึตื ื•ึผ ื•ึผืžึถืจึฐื—ึทืงึผึตื™ ืคึผึฐืจึธืงึธื™ื• ื•ึทืขึฒืจึดื™ื›ื•ึผืช ืึตื™ื‘ึธืจึธื™ื• ",
83
+ "<big>ื—ึด</big>ื™ึผื•ึผื‘ ื”ึฒื‘ึธื ึธืชื•ึน ืžื•ึนืขึดื™ืœึธื” ืœึดื™ื“ึดื™ืขึทืช ื”ึทื‘ึผื•ึนืจึตื ื”ึทืžึฐืฆึทื™ึผึตืจ ืึตืœึผื•ึผ ื”ึทื™ึฐืฆึดื™ืจื•ึนืช ื›ึผึปืœึผึธื ",
84
+ "<big>ืžึฐ</big>ืจึทืคึผึตื ื›ึผึธืœ ื—ึนืœึดื™ ื•ึฐืึดื™ืฉื ืžึทื›ึฐืื•ึนื‘ื•ึนืช ืขึดื•ึผึตืจ ื•ึผืคึดืกึผึตื—ึท ืฆึธืจื•ึผืขึท ื•ึฐื ึธื’ื•ึผืขึท ื“ึผื•ึนืึตื’ ื•ึฐื›ื•ึนืึตื‘ ",
85
+ "<big>ื </big>ืื›ึทืœ ืœึฐื‘ึทื“ ืœึฐืงึดื™ึผื•ึผื ื ึทืคึฐืฉืื•ึนืชึตื™ื ื•ึผ ื•ึผืœึฐืžึทืขึตื˜ ืชึผึทืึฒื•ื•ึนืช ื˜ึดื‘ึฐืขึตื ื•ึผ.",
86
+ "ื—ึฒื–ึผึทืง"
87
+ ],
88
+ "Go See": [
89
+ "<b>ืžึดืกึผื•ึนื“ ื’ึผึฐื“ึปืœึผึทืช ื”ึทืชึผึทื ึผึธื ื”ึธืึฑืœืงึดื™ ืจึทื‘ึผึดื™ ืฉืึดืžึฐืขื•ึนืŸ ื‘ึผึถืŸ ื™ื•ึนื—ึทืื™ ื–ึท''ืœ:</b>",
90
+ "ืœึฐื›ื•ึผ ื—ึฒื–ื•ึผ ืžึดืคึฐืขึฒืœื•ึนืช ื”' ื”ึดืชึฐื’ึผึทืœึผื•ึผืช ื ึดืคึฐืœึธื ืžึดืกึผื•ึนื“ ื’ึผึฐื“ึปืœึผึทืช ื”ึทืชึผึทื ึผึธื ื”ึธืึฑืœืงึดื™ ืจึทื‘ึผึดื™ ืฉืึดืžึฐืขื•ึนืŸ ื‘ึผึถืŸ ื™ื•ึนื—ึทืื™ ื–ึท''ืœ:",
91
+ " ืจึทื‘ึผึดื™ ืฉืึดืžึฐืขื•ึนืŸ ื‘ึผึถืŸ ื™ื•ึนื—ึทืื™ ื”ึดื‘ึฐื˜ึดื™ื—ึท ืฉืึถืœึผื ืชึผึดืฉืึฐืชึผึทื›ึผึทื— ืชึผื•ึนืจึธื” ืžึดื™ึผึดืฉื‚ึฐืจึธืึตืœ ืขึทืœ ื™ึธื“ื•ึน ื›ึผึทืžึผื•ึผื‘ึธื ื‘ึผึฐื“ึดื‘ึฐืจึตื™ ืจึทื‘ึผื•ึนืชึตื™ื ื•ึผ, ื–ึดื›ึฐืจื•ึนื ึธื ืœึดื‘ึฐืจึธื›ึธื” <small>(ืฉืึทื‘ึผึธืช ืงืœื—:)</small>: ื›ึผึฐืฉืึถื ึผึดื›ึฐื ึฐืกื•ึผ ืจึทื‘ึผื•ึนืชึตื™ื ื•ึผ ืœึทื›ึผึถืจึถื ื‘ึผึฐื™ึทื‘ึฐื ึถื” ืึธืžึฐืจื•ึผ: ืขึฒืชึดื™ื“ึธื” ืชึผื•ึนืจึธื” ืฉืึถืชึผึดืฉืึฐืชึผึทื›ึผึทื— ืžึดื™ึผึดืฉื‚ึฐืจึธืึตืœ ื•ึฐืึธืžึทืจ ืจึทื‘ึผึดื™ ืฉืึดืžึฐืขื•ึนืŸ ื‘ึผึถืŸ ื™ื•ึนื—ึทืื™ ืฉืึถืœึผื ืชึผึดืฉืึฐืชึผึทื›ึผึทื— ืฉื ืืžืจ ื›ึผึดื™ ืœื ืชึดืฉึผืึธื›ึทื— ืžึดืคึผึดื™ ื–ึทืจึฐืขื•ึน. ื•ื›ืžื‘ื•ืืจ ื‘ื–ื”ืจ <small>(ื ึธืฉื‚ื ืงื›ื“:)</small> : ื‘ึผึฐื”ึทืื™ ื—ึดื‘ึผื•ึผืจึธื ื“ึผึฐืึดื™ื”ื•ึผ ืกึตืคึถืจ ื”ึทื–ึผื”ึทืจ ื™ึดืคึฐืงื•ึผืŸ ื‘ึผึตื”ึผ ืžึดืŸ ื’ึผึธืœื•ึผืชึธื. ื•ึฐืขึทืชึผึธื” ื‘ึผื•ึนื ื•ึผืจึฐืึตื” ื•ึฐื”ึธื‘ึตืŸ ื ึดืคึฐืœึฐืื•ึนืช ื ึดืกึฐืชึผึธืจื•ึนืช ืฉืึถืœ ืชึผื•ึนืจึธืชึตื ื•ึผ ื”ึทืงึผึฐื“ื•ึนืฉืึธื” ื›ึผึดื™ ืขึทืœ ื›ึผึตืŸ ืกึธืžึทืšึฐ ืจึทื‘ึผึดื™ ืฉืึดืžึฐืขื•ึนืŸ ื‘ึผึถืŸ ื™ื•ึนื—ึทืื™ ืขึทืฆึฐืžื•ึน ืขึทืœ ื–ึถื” ื”ึทืคึผึธืกื•ึผืง ื›ึผึดื™ ืœื ืชึดืฉึผืึธื›ึทื— ืžึดืคึผึดื™ ื–ึทืจึฐืขื•ึน ื›ึผึดื™ ื‘ึผึถืึฑืžึถืช ื‘ึผึฐื–ึถื” ื”ึทืคึผึธืกื•ึผืง ื‘ึผึฐืขึทืฆึฐืžื•ึน ืžึฐืจึปืžึผึธื– ื•ึฐื ึดืกึฐืชึผึธืจ ืกื•ึนื“ ื”ึทื–ึผึถื” ืฉืึถืขึทืœ ื™ึฐื“ึตื™ ื–ึทืจึฐืขื•ึน ืฉืึถืœ ื™ื•ึนื—ึทืื™ ืฉืึถื”ื•ึผื ืจึทื‘ึผึดื™ ืฉืึดืžึฐืขื•ึนืŸ ื‘ึผึถืŸ ื™ื•ึนื—ึทืื™ ืขึทืœ ื™ึธื“ื•ึน ืœื ืชึผึดืฉืึฐืชึผึทื›ึผึทื— ื”ึทืชึผื•ึนืจึธื” ืžึดื™ึผึดืฉื‚ึฐืจึธืึตืœ ื›ึผึดื™ ืกื•ึนืคึตื™ ืชึผึตื‘ื•ึนืช ืฉืึถืœ ื–ึถื” ื”ึทืคึผึธืกื•ึผืง ื›ึผึด<b>ื™</b> ืœึผ<b>ื</b> ืชึดืฉึผืึธื›ึท<b>ื—</b> ืžึดืคึผึด<b>ื™</b> ื–ึทืจึฐืข<b>ื•ึน</b> ื”ึตื ืื•ึนืชึดื™ึผื•ึนืช <b>ื™ื•ึนื—ึทืื™</b> ื•ึฐื–ึถื” ืฉืึถืžึผึฐืจึทืžึผึตื– ื•ึผืžึฐื’ึทืœึผึถื” ื”ึทืคึผึธืกื•ึผืง ื›ึผึดื™ ืœื ืชึดืฉึผืึธื›ึทื— ืžึดืคึผึดื™ ื–ึทืจึฐืขื•ึน, ืžึดืคึผึดื™ ื–ึทืจึฐืขื•ึน ื“ึผึทื™ึฐืงึธื ื”ึทื™ึฐื ๏ฟฝ๏ฟฝึผ ืžึดืคึผึดื™ ื–ึทืจึฐืขื•ึน ืฉืึถืœ ื–ึถื” ื‘ึผึฐืขึทืฆึฐืžื•ึน ืฉืึถื”ื•ึผื ืžึฐืจึปืžึผึธื– ื•ึฐื ึดืกึฐืชึผึธืจ ื‘ึผึฐื–ึถื” ื”ึทืคึผึธืกื•ึผืง ืฉืึถื”ื•ึผื ื”ึทืชึผึทื ึผึธื ื™ื•ึนื—ึทืื™ ื›ึผึดื™ ืขึทืœ ื™ึฐื“ึตื™ ื–ึทืจึฐืขื•ึน ืฉืึถืœ ื™ื•ึนื—ึทืื™ ืฉืึถืžึผึฐืจึปืžึผึธื– ื‘ึผึฐื–ึถื” ื”ึทืคึผึธืกื•ึผืง ื‘ึผึฐืกื•ึนืคึตื™ ืชึผึตื‘ื•ึนืช ื›ึผึทื ึผึท''ืœ ืฉืึถื”ื•ึผื ืจึทื‘ึผึดื™ ืฉืึดืžึฐืขื•ึนืŸ ื‘ึผึถืŸ ื™ื•ึนื—ึทืื™. ื•ึฐื“ึทืข ืฉืึถืกึผื•ึนื“ ืจึทื‘ึผึดื™ ืฉืึดืžึฐืขื•ึนืŸ ื‘ึผึฐืขึทืฆึฐืžื•ึน ื”ื•ึผื ืžึฐืจึปืžึผึธื– ื‘ึผึฐืคึธืกื•ึผืง ืึทื—ึตืจ ื›ึผึดื™ ื“ึผึทืข ื›ึผึดื™ ื”ึทืชึผึทื ึผึธื ื”ึทืงึผึธื“ื•ึนืฉ ืจึทื‘ึผึดื™ ืฉืึดืžึฐืขื•ึนืŸ ื”ื•ึผื ื‘ึผึฐื—ึดื™ื ึทืช <small>(ื“ึผึธื ึดื™ึผึตืืœ ื“)</small>: <b>ืขึด</b>ื™ืจ <b>ื•ึฐ</b>ืงึทื“ึผึดื™ืฉื <b>ืžึด</b>ืŸ <b>ืฉืึฐ</b>ืžึทื™ึผึธื <b>ื ึธ</b>ื—ึดื™ืช ืจึธืืฉืึตื™ ืชึผึตื‘ื•ึนืช <b>ืฉืึดืžึฐืขื•ึนืŸ</b> ื•ึฐื›ื•ึผ'."
92
+ ],
93
+ "": [],
94
+ "Part II": [],
95
+ "Additions from Manuscript": []
96
+ },
97
+ "schema": {
98
+ "heTitle": "ืœื™ืงื•ื˜ื™ ืžื•ื”ืจ\"ืŸ",
99
+ "enTitle": "Likutei Moharan",
100
+ "key": "Likutei Moharan",
101
+ "nodes": [
102
+ {
103
+ "heTitle": "ื”ืงื“ืžื”",
104
+ "enTitle": "Introduction"
105
+ },
106
+ {
107
+ "heTitle": "ืฉื™ืจ ื ืขื™ื",
108
+ "enTitle": "A Pleasant Song"
109
+ },
110
+ {
111
+ "heTitle": "ืœื›ื• ื—ื–ื•",
112
+ "enTitle": "Go See"
113
+ },
114
+ {
115
+ "heTitle": "",
116
+ "enTitle": ""
117
+ },
118
+ {
119
+ "heTitle": "ืชื ื™ื ื",
120
+ "enTitle": "Part II"
121
+ },
122
+ {
123
+ "heTitle": "ื›ืชื‘ื™ ื™ื“",
124
+ "enTitle": "Additions from Manuscript"
125
+ }
126
+ ]
127
+ }
128
+ }
json/Chasidut/Breslov/Likutei Moharan/Hebrew/Likutei Moharan - rabenubook.com.json ADDED
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json/Chasidut/Breslov/Likutei Moharan/Hebrew/Likutei Moharan -- MS1.json ADDED
@@ -0,0 +1,63 @@
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
1
+ {
2
+ "language": "he",
3
+ "title": "Likutei Moharan",
4
+ "versionSource": "http://breslev.eip.co.il/?key=2552",
5
+ "versionTitle": "Likutei Moharan -- MS1",
6
+ "status": "locked",
7
+ "license": "CC-BY",
8
+ "versionTitleInHebrew": "ืœื™ืงื•ื˜ื™ ืžื•ื”ืจ\"ืŸ - ื›ืชื‘ ื™ื“ ื'",
9
+ "actualLanguage": "he",
10
+ "languageFamilyName": "hebrew",
11
+ "isBaseText": true,
12
+ "isSource": true,
13
+ "isPrimary": true,
14
+ "direction": "rtl",
15
+ "heTitle": "ืœื™ืงื•ื˜ื™ ืžื•ื”ืจ\"ืŸ",
16
+ "categories": [
17
+ "Chasidut",
18
+ "Breslov"
19
+ ],
20
+ "text": {
21
+ "Introduction": [],
22
+ "A Pleasant Song": [],
23
+ "Go See": [],
24
+ "": [],
25
+ "Part II": [],
26
+ "Additions from Manuscript": [
27
+ [
28
+ "<b>ื‘ื ืืœ ืคืจืขื” ื›ื™ ืื ื™ ื”ื›ื‘ื“ืชื™ ืืช ืœื‘ื• ื•ื›ื•'.</b> ื›ื™ ื›ืฉืขืœื” ื‘ืจืฆื•ื ื• ื”ืคืฉื•ื˜ ืœื‘ืจื•ื ืืช ื”ืขื•ืœืžื•ืช ื›ื“ื™ ืœื”ื™ื˜ื‘ ืœื–ื•ืœืชื• ื›ื™ ืžื™ื“ืชื• ืœื”ื™ื˜ื‘ ื•ื”ื™ื” ืื•ืจื• ืžืชืคืฉื˜ ืœืื™ืŸ ืกื•ืฃ ื•ืฆืžืฆื ืืช ืื•ืจื• ืœืฆื“ื“ื™ืŸ ื•ื ืฉืืจ ื—ืœืœ ืคื ื•ื™ ื•ื‘ืชื•ืš ื”ื—ืœืœ ื‘ืจื ื›ืœ ื”ืขื•ืœืžื•ืช ื‘ื“ื‘ื•ืจื• ื•ื‘ื—ื›ืžืชื• ื›\"ืฉ ื‘ื“ื‘ืจ ื”' ืฉืžื™ื ื ืขืฉื• ื•ื›ื•' ื•ื›\"ืฉ ื›ื•ืœื ื‘ื—ื›ืžื” ืขืฉื™ืช ื•ื”ื—ืœืœ ื”ืคื ื•ื™ ืžื›ื•ื ื” ื‘ืฉื ืคืจืขื” ื›ื™ ืฉื ื’ื™ืœื” ืื•ืจื•ืชื™ื• ืื—\"ื› ื•ืงื•ื“ื ื”ื‘ืจื™ืื” ื”ื™ื” ืœื”ืฉื™\"ืช ื›ืœ ื”ืžื™ื“ื•ืช ื”ืŸ ืจื—ืžื™ื ื”ืŸ ื—ื›ืžื” ืื‘ืœ ื”ื™ื• ื‘ื‘ื—ื™' ืื™ืŸ ืกื•ืฃ ื›ื™ ืœื ื”ื™ื• ืžื•ื’ื‘ืœื™ื ื•ืข\"ื™ ื”ืฆืžืฆื•ื ืขืฉื” ืื—\"ื› ื’ื‘ื•ืœ ืœื›ืœ ื”ืžื™ื“ื•ืช ืขื“ ืฉืื ื—ื ื• ื‘ื ื™ ืื“ื ื™ื›ื•ืœื™ืŸ ืœื”ื‘ื—ื™ืŸ ืžื™ื“ืช ื˜ื•ื‘ื• ื•ืจื—ืžื ื•ืชื• ื•ื”ื”ื‘ื—ื ื” ื”ื™ื ืžื”ืฉื›ืœ ื•ื”ื—ื›ืžื” ืฉื”ื’ื‘ื™ืœ ื‘ื ื• ื•ื‘ื›ืœ ื”ืขื•ืœืžื•ืช ื•ื“ืข ืฉื™ืฉ ื—ื›ืžื•ืช ืฉื”ื ืจื—ื•ืงื™ื ืžื”ืงื“ื•ืฉื” ื•ืืขืคื™\"ื› ื™ืฉ ื‘ื”ื ืžืขื˜ ืืœืงื•ืช ืžืขื˜ ืงื“ื•ืฉื” ืžืื•ืชื™ื•ืช ืฉื ืคืœื• ื‘ื”ื ื‘ืฉืขืช ื‘ืจื™ืืช ืขื•ืœืžื•ืช ืฉื ืฉื‘ืจื• ื”ื›ืœื™ื ืžื—ืžืช ืจื‘ื•ื™ ืื•ืจ ืฉืœื ื™ื›ืœื• ืœืกื‘ื•ืœ ืืช ื”ืื•ืจ ื•ื ืฉื‘ืจื• ื•ื ืคืœื• ื•ื ืชื”ื•ื” ืžื”ื ื”ืงืœื™ืคื•ืช ื•ื—ื™ื•ืชื ืžื ืฆื•ืฆื™ [ื›ืืŸ ื—ืกืจ ื”ืจื‘ื” ื›ื™ ื—ืฆื™ ื”ื“ืฃ ื ื—ืชืš ื•ื ืื‘ื“] ื”ื—ื›ืžื” ื”ื™ื” ืžืŸ ื”ืฆืžืฆื•ื ื”ื™ื™ื ื• ืžื”ื—ืœืœ ื”ืคื ื•ื™ ื”ื \"ืœ ื•ืขืœ ื”ื—ื›ืžื•ืช ื›ืืœื• ื ืืžืจ ื›ืœ ื‘ืื™ื” ืœื ื™ืฉื•ื‘ื•ืŸ ื•ื›ื•' ื›ืžื• ื”ื—ืœืœ ื”ืคื ื•ื™ ืฉืคื™ื ื” ืžืฉื ืื•ืจ ืืœืงื•ืชื• ื›ืŸ ื”ื—ื›ืžื•ืช ื”ืœืœื• ืœื ืชื•ื›ืœ ืœืžืฆื•ื ืฉื ืฉื™ืฉ ืืœืงื™' ื•ืื“ืจื‘ื ืฉืžื•ืจื™ืŸ ืœื”ื™ืคืš ื›ืžื• ื”ื—ืœืœ ื”ืคื ื•ื™ ื•ื–ืืช ื”ื—ื›ืžื” ืืกื•ืจ ืœืกืคืจ ืžืžื ื” ื›ื™ ืื™ืŸ ืœื” ื›ื•ื— ื”ื“ื™ื‘ื•ืจ ื›ื™ ื”ื—ืœืœ ื”ืคื ื•ื™ ื”ื™ื ืงื•ื“ื ื”ื‘ืจื™ืื” ืงื•ื“ื ืื•ืชื™ื•ืช ื”ื“ื™ื‘ื•ืจ ื•ืื™ืŸ ื›ื•ื— ื‘ืžื“ื‘ืจ ืœื“ื‘ืจ ื‘ื” ื•ืื™ืŸ ื›ื•ื— ื‘ืฉื›ืœ ืœื”ื‘ื™ื ื• ื›ื™ ืฆืžืฆื ื—ื›ืžืชื• ื›ื“ื™ ืฉื™ืฉืืจ ื—ืœืœ ืคื ื•ื™ ื•ืขืœ ื–ื” ื ืืžืจ ืฉืชื•ืง ื›ืš ืขืœื” ื‘ืžื—ืฉื‘ื” ื›ื™ ืขืœ ื”ื“ื‘ืจื™ื ืฉืงืฉื™ื ืœื”ื‘ื™ื ื ื ืืžืจ ืฉืชื•ืง ื•ื›ื•' ื•ื›ืœ ืฉื›ืŸ ืฉืฆืจื™ืš ืœื‘ืจื•ื— ืžืืœื• ื”ื—ื›ืžื•ืช ืื‘ืœ ืžื—ืžืช ืฉื›ื‘ืจ ื ืคืœื• ื›ืžื” ื•ื›ืžื” ืžื‘ื ื™ ืขืžื™ื ื• ื”ื•ืชืจ ืœืฆื“ื™ืง ื”ื“ื•ืจ ืฉื”ื•ื ื‘ื—ื™' ืžืฉื” ื•ืื“ืจื‘ื ืžืฆื•ื” ื”ื•ื ืœืขื™ื™ืŸ ื‘ื—ื›ืžื•ืช ืืœื• ื›ื“ื™ ืœื”ืขืœื•ืช ืืช ืขืžื™ื ื• ืžืฉื•ื—ื” ืขืžื•ืงื” ื•ืœื ืชื—ืฉื•ื‘ ืฉืข\"ื™ ืขื™ื•ืŸ ืฉืœ ื”ืฆื“ื™ืง ื‘ื—ื›ืžื•ืช ื”ืœืœื• ื™ื•ื›ืœ ืœื”ื‘ื™ืŸ ื‘ื”ื ื”ื™ืคืš ื”ื“ื‘ืจ ื”ื™ื™ื ื• ืฉื™ื•ื›ืœ ืืคืฉืจ ืœื”ื‘ื™ื ืžื•ืคืช ื—ื•ืชืš ืขืœ ื—ื™ื“ื•ืฉ ื”ืขื•ืœื ื•ื”ื•ื ื”ื“ื™ืŸ ืขืœ ื—ื›ืžื•ืช ื›ืžื• ื–ื” ื•ื™ื•ื›ืœ ืœืžืฆื•ื ืฉื ืืœืงื•ืชื• ื•ืœื”ืจืื•ืช ื˜ืขื•ืชื ื“ืข ื›ื™ ื–ื” ืœื ืืคืฉืจ ืืœื ืขื“ ืœืขืชื™ื“ ืœื‘ื ืฉืื– ื™ืชืงื™ื™ื ื•ืœื ื™ื›ื ืฃ ืขื•ื“ ืžื•ืจื™ืš ืฉื™ื‘ื™ื ื• ื”ื›ืœ ืืคื™' ื‘ืžืงื•ื ื—ืœืœ ื”ืคื ื•ื™ ื”ื™ื™ื ื• ื‘ื‘ื—ื™' ื”ืฆืžืฆื•ื ืฉื”ื•ื ื‘ื—ื™' ื”ืกืชืจืช ืืœืงื•ืชื• ืืขืคื™\"ื› ื™ืชื’ืœื” ืœืขืชื™ื“ ืฉื›ืœ ื•ื™ื“ื™ืขื” ื’ื“ื•ืœื” ืฉื™ืžืฆืื• ืืœืงื•ืช ืืคื™' ื‘ื‘ื—ื™' ืืœื• ืื‘ืœ ืขื›ืฉื™ื• ื”ืขื™ื•ืŸ ืฉืœ ื”ืฆื“ื™ืง ืฉื”ื•ื ื‘ื—ื™' ืžืฉื” ื‘ื—ื›ืžื•ืช ื”ืœืœื• ื”ื•ื ืชื•ืขืœืช ืœื”ื›ื ื™ืข ื›ื•ื— ืฉืœ ื”ื—ื›ืžื•ืช ื”ืœืœื• ืžื—ืžืช ืจื•ื‘ ืงื“ื•ืฉืชื• ืฉืœ ื”ืฆื“ื™ืง ื•ืœื”ื•ืฆื™ื ืืช ื‘ื ื™ ื™ืฉืจืืœ ืžืฉื ื›ื™ ื›ืœ ื“ื‘ืจ ื—ื•ืฉืง ืœืฉืจืฉื• ื•ื›ืฉื”ืฆื“ื™ืง ืขื•ืกืง ื‘ืืœื• ื”ื—ื›ืžื•ืช ืื–ื™ ื›ืœ ื”ื ืฉืžื•ืช ืฉื ืคืœื• ื‘ืืœื• ื”ืžื‘ื•ื›ื•ืช ื—ื•ืฉืงื™ื ื•ื ืชืœื”ื‘ื™ื ืœื“ื‘ืง ื‘ื ืฉืžืช ื”ืฆื“ื™ืง ื•ื”ื•ื ืžื•ืฆื™ื ืื•ืชื ืžืฉื ื•ื–ื”ื• ืคื™' ื‘ื ืืœ ืคืจืขื” ืฉืฆื•ื” ื”ืงื‘\"ื” ืœื”ืฆื“ื™ืง ืฉื”ื•ื ื‘ื—ื™' ืžืฉื” ืฉื™ื‘ื ืœื‘ื—ื™' ืคืจืขื” ื‘ื—ื™' ื”ื—ืœืœ ื”ืคื ื•ื™ ื”ื \"ืœ ื›ื™ ืื ื™ ื”ื›ื‘ื“ืชื™ ืœืฉื•ืŸ ืœื‘ื•ืฉ ื•ื”ืกืชืจื” ืืช ืœื‘ื• ื•ืœื‘ ืขื‘ื“ื™ื• ืœืžืขืŸ ืฉืชื™ ืื•ืชื•ืชื™ ื‘ืงืจื‘ื• ื”ื™ื™ื ื• ืฉื”ืกืชื™ืจ ื•ืฆืžืฆื ื”ืงื‘\"ื” ืืช ืืœืงื•ืชื• ืืช ื”ืื•ืจ ืื™ืŸ ืกื•ืฃ ืœืฆื“ื“ื™ืŸ ื›ื“ื™ ืœื‘ืจื•ื ืื—\"ื› ื”ื‘ืจื™ืื” ื›ื•ืœื” ื•ื–ื” ืœืžืขืŸ ืฉื™ืชื™ ืื•ืชื•ืชื™ ื”ื™ื™ื ื• ื‘ืจื™ืืช ื”ืขื•ืœืžื•ืช ืฉื”ื™ื” ืข\"ื™ ืื•ืชื™ื•ืช ื•ืœืžืขืŸ ืชืกืคืจ ื‘ืื–ื ื™ ื‘ื ืš ื•ื‘ืŸ ื‘ื ืš ืคื™' ืจืฉ\"ื™ [ื‘ืžืงื•ื ืื—ืจ] ืขื“ ื›ืืŸ ืจื—ืžื™ ื”ืื‘ ๏ฟฝ๏ฟฝื™ื™ื ื• ื›ื™ ืข\"ื™ ื”ื‘ืจื™ืื” ืชื•ื›ืœ ืœืกืคืจ ื‘ื”ืจื—ืžื ื•ืช ืฉืชื‘ื—ื•ืŸ ื‘ื”ื‘ื—ื ืช ืฉื›ืœืš ื‘ืื–ื ื™, ื–ื” ื‘ื—ื™' ื”ื‘ื—ื ื”, ื›ืžื• ืื•ื–ืŸ ืžืœื™ืŸ ืชื‘ื—ืŸ ื›ื™ ื”ืกื™ืคื•ืจ ื‘ื ืžื›ื— ืื•ืชื™ื•ืช ื”ื“ื™ื‘ื•ืจ ืฉื ื‘ืจื ื‘ื”ืŸ ื”ืขื•ืœืžื•ืช ื•ื”ื‘ื—ื ื” ื‘ืื” ืžื—ื›ืžืชื• ื™ืช\"ืฉ ืฉื‘ืจื ื‘ื” ื”ืขื•ืœืžื•ืช ื•ืขื‘ื“ื™ ืคืจืขื” ื”ืŸ ื”ื”ืงื“ืžื•ืช ืฉืœ ืืœื• ื”ื—ื›ืžื•ืช ืฉื”ืŸ ืขื•ื–ืจื™ืŸ ืœื”ื—ื›ืžื•ืช ื”ืืœื• ื›ืžื• ืฉืื™ืŸ ืžืœืš ื‘ืœื ืขื‘ื“ื™ื ื›ืŸ ืื™ืŸ ื—ื›ืžื” ื‘ืœืชื™ ื”ืงื“ืžื•ืช ื•ืคืจืขื” ื”ื•ื ื‘ื—ื™' ื”ืฆืžืฆื•ื ื•ื”ื—ืœืœ ื”ืคื ื•ื™ ื•ืœื‘ ื–ื” ื‘ื—ื™' ืชื•ื›ื• ืฉืœ ื”ื—ื›ืžื” ื•ื”ืฆืžืฆื•ื ื”ื™' ื’ื ื›ืŸ ื‘ื—ื›ืžื” ืื‘ืœ ื\"ื ืœื”ื‘ื™ืŸ ื›ื™ ืื™ืš ืกื™ืœืง ืžืฉื ืื•ืจ ื—ื›ืžืชื• ืฉืœื ื™ื”ื™' ื‘ื‘ื—ื™' ืื™ืŸ ืกื•ืฃ ื”ืœื ื’ื ื”ืฆืžืฆื•ื ื’ื ื›ืŸ ืข\"ื™ ื—ื›ืžืชื• ื ืžืฆื ืฉืื™ืŸ ื›ืืŸ ื—ืœืœ ืคื ื•ื™ ืžื—ื›ืžืชื• ื•ื–ื” ื›ื™ ืื ื™ ื”ื›ื‘ื“ืชื™ ื”ื™ื™ื ื• ื”ืœื‘ืฉืชื™ ื•ื”ืกืชืจืชื™ ืืช ืœื‘ ื•ืชื•ื›ื• ืฉืœ ื”ื—ืœืœ ื”ืคื ื•ื™ ืฉืœ ื”ื—ื›ืžื•ืช ื”ื \"ืœ ื•ื”ืœื‘ืฉืชื™ ืืช ืชื•ืš ื•ืœื‘ืŸ ืฉืœ ื”ืงื“ืžื•ืชื™ื”ื ืฉืœื ื™ื•ื›ืœ ืฉื•ื ืื“ื ืœื”ื‘ื™ืŸ ื–ืืช ื•ื–ื” ืฉืื™ืŸ ืื“ื ื™ื›ื•ืœ ืœื”ื‘ื™ืŸ ื–ืืช ื”ื—ืœืœ ื”ืคื ื•ื™ ื›ืœ ื–ื” ื›ื“ื™ ืฉื‘ืชื•ื›ื• ืืฉื™ื ื‘ืชื•ื›ื• ื›ืœ ื”ืขื•ืœืžื•ืช ื•ื–ื” ืœืžืขืŸ ืฉื™ืชื™ ืื•ืชื•ืชื™ ื•ื›ื•' ืื‘ืœ ืืœื• ื”ื—ื›ืžื•ืช ืฉื™ืฉ ื‘ื”ื ืžืขื˜ ืงื“ื•ืฉื” ืžืื•ืชื™ื•ืช ื”ืฉื‘ื•ืจื™ื ื•ื”ื ื‘ื—ื™' ืื“ื ื“ืงืœื™ืคื” ืฉื”ื•ื ื›ืงื•ืฃ ื‘ืคื ื™ ืื“ื ื›ืฉืื“ื ื ื•ืคืœ ืœืฉื ื™ื•ื›ืœ ืœื™ื“ืข ืžืฉื ืืช ื”ืฉื™\"ืช ืข\"ื™ ื”ืื•ืชื™ื•ืช ื”ืงื“ื•ืฉื” ืฉื ืคืœื• ืœืฉื ื•ื–ื”ื•: ืืช ืืฉืจ ื”ืชืขืœืœืชื™ ื‘ืžืฆืจื™ื ืคื™' ืฉื—ืงืชื™ ื•ืืช ืื•ืชื•ืชื™ ืืฉืจ ื‘ื [ื”ื™ื™ื ื•] ืื“ื ื”ื‘ืœื™ืขืœ ืฉื”ื•ื ื›ืงื•ืฃ ื‘ืคื ื™ ืื“ื ื›ืžื• ืฉื—ื•ืง ืฉืžืฉื—ืงื™ืŸ ืฉืงื•ืจื™ืŸ ื ืืš ื’ืฉืคืขื˜ ื”ื‘ืœื™ืขืœ ื”ื•ื ื›ืžื• ืงื•ืฃ ืฉืขื•ืฉื” ืžื” ืฉืื“ื ืขื•ืฉื” ื•ืืช ืื•ืชื•ืชื™ ืืฉืจ ืฉืžืชื™ ื‘ื [ื•ื™ื“ืขืชื] ื›ื™ ืื ื™ ื”' ื”ื™ื™ื ื• [ืฉื ืžื™] [*ืฉืžื™] ืฉื ื•ืคืœ ืœืฉื [ื™ื•ื›ืœ] ืœื™ื“ืข ื›ื™ ืื ื™ ื”' ื›ื \"ืœ ื•ื›ืฉื‘ื ืžืฉื” ืœืคืจืขื” ื›ื” ืืžืจ ื”' ืืœืงื™ ื”ืขื‘ืจื™ื ืฉืœื— ืขืžื™ ื•ื™ืขื‘ื“ื•ื ื™ ืืœืงื™ ื”ืขื‘ืจื™ื ื”ื™ื™ื ื• ืืœืงื•ืชื• ื•ืื•ืจื• ืฉืฆืžืฆื ืœืฆื“ื“ื™ืŸ ื•ื–ื” ืœืฉื•ืŸ ืขื‘ืจื™ื ืœืฉื•ืŸ ืขื‘ืจ ื”ื ื”ืจ ื•ืขืœ ืฉื ื–ื” ืื ื• ื ืงืจืื™ื ืขื‘ืจื™ื ืฉืื ื• ืžืฉืœื™ื›ื™ื ื›ืœ ื”ื—ื›ืžื•ืช ื•ื“ื‘ืงื™ื ื‘ื”ืฉ\"ื™ ืœื‘ื“ ื‘ืืžื•ื ื” ืœื‘ื“ ื•ืžืฉื” ื‘ื ืœืคืจืขื” ื›ื“ื™ ืœื”ื›ื ื™ืข ืื•ืชื• ื›ื \"ืœ ื•ื–ื”ื• ืขื“ ืžืชื™ ืžืื ืช ืœืขื ื•ืช ืžืคื ื™ ื•ืขื™ืงืจ ื”ื“ื‘ืจ ืฉืœื— ืขืžื™ ื›ื \"ืœ ื›ื™ ืื ืžืืŸ ืืชื” ืœืฉืœื— ื•ื›ื•' ืžื‘ื™ื ืžื—ืจ ืืจื‘ื” ื‘ื’ื‘ื•ืœื™ืš ืืจื‘ื” ื–ื” ื‘ื—ื™' ื”ืฆืžืฆื•ื ื›ืžื• ืืจื‘ื” ื“ืœื‘ื•ืฉื™' ืžื ื™' ื•ื‘ื™ื” ื›ืŸ ื”ืฆืžืฆื•ื ื•ื”ืกืชืจืช ื•ื”ืœื‘ืฉืช ืื•ืจื• ื”ื•ื ืžื™ื ื™ื” ื•ื‘ื™ื” ื”ื™ื™ื ื• ื›ื™ ืืคื™ืœื• ื”ื” [ื”ื”ืœื‘ืฉื”] ื”ื™' ื‘ื—ื›ืžื” ื ืžืฆื ื›ื™ ื”ื›ืœ ืื—ื“ ื”ื•ื [ื“ื’ื ื”ืฆืžืฆื•ื ืฉืœ] ื”ื—ืœืœ ื”ืคื ื•ื™ ื”ื›ืœ ืืœืงื•ืชื• ืื‘ืœ ืขื›ืฉื™ื• ืื™ืŸ [ื™ื›ื•ืœืช] ื‘ื™ื“ื™ื ื• ืœื”ื‘ื™ื ื• ื›ื™ ืชื™ื›ืฃ ื›ืฉืื ื• [ืื•ืžืจื™ื] ืฉืกื™ืœืง ืื•ืจื• ื–ื” ืžื•ืจื” ื›ื™ ืื™ื ื• ื”ื•ื ืฉื ื•ืชื™ื›ืฃ ื›ืฉืื ื• ืื•ืžืจื™ื ืฉื™ืฉ ืฉื ื—ื›ืžืชื• ืงืฉื” ืœื”ื‘ื™ืŸ ื”ืฆืžืฆื•ื ื•ื”ื—ืœืœ ื›ื™ ืื™ืŸ ื›ืืŸ ื—ืœืœ ืื‘ืœ ืœืขืชื™ื“ ื™ืชืงื™ื™ื ื•ืœื ื™ื›ื ืฃ ืขื•ื“ ืžื•ืจื™ืš ืฉื™ืชื’ืœื” ืฉื›ืœ ืฉืœ ื—ื™ื“ื•ืฉ ื”ืขื•ืœื ืฉื›ืœ ื”ื”ืกืชืจื” ื•ื”ืฆืžืฆื•ื ื•ื–ื” ืžื—ืจ ื”ื™ื™ื ื• ืœืขืชื™ื“ ื›ืžื• ื•ืœืžื—ืจ ืœืงื‘ืœ ืฉื›ืจื ื•ื–ื” ืžื‘ื™ื ืžื—ืจ ื”ื™ื™ื ื• ืœืขืชื™ื“ ืืจื‘ื” ื‘ื’ื‘ื•ืœื™ืš ื”ื™ื™ื ื• ื’ื‘ื•ืœื™ืš ืฉื”ื•ื ื‘ื—ื™' ื—ืœืœ ื”ืคื ื•ื™ ื™ืชื’ืœื” ืฉื ืœืขืชื™ื“ ื”ืืจื‘ื” ื”ื™ื™ื ื• ื” ื“ื ื“ืœื‘ื•ืฉื™' ืžื ื™' ื•ื‘ื™ื” ื•ื–ื” ื•ืขื ืชื” ื‘ื™ ืฆื“ืงืชื™ ื‘ื™ื•ื ืžื—ืจ ื›ื™ ืชื‘ื ืขืœ ืฉื›ืจื™ ื”ื™ื™ื ื• ืœืขืชื™ื“ ื™ืขื ื” ืจ [ื•ื™ืกื‘ื™ืจ] ืœื™ ืชืจื•ืฆื™ื ืขืœ ื›ืœ ื”ืกืคื™ืงื•ืช ื•ื–ื” ืฆื“ืงืชื™ ื”ื™ื™ื ื• ืœื‘ื•ืฉื™ืŸ ื•ื”ืกืชืจื” ื•ืฆืžืฆื•ื ื›ืžื• ืฆื“ืง ืœื‘ืฉืชื™ ื•ื–ื” ื•ืขื ืชื” ื›ืžื• ืขื ื” ื›ืกื™ืœ ืฉืชืขืŸ ื•ืชืฉื™ื‘ ืœื™ ืชื™ืจื•ืฅ ืขืœ ื›ืœ ื”ืกืคื™ืงื•ืช ืฆื“ืงืชื™ ืฉื”ืŸ ืœื‘ื•ืฉื™ืŸ ืฉืœื™ ื”ืŸ ื™ืฉื™ื‘ื• ืœื™ ืขืœ ืœื‘ื•ืฉื™ืŸ ื•ื”ืฆืžืฆื•ื ืฉืœ ื”ืฉื™\"ืช ื•ื–ื”ื• ืฉืœืคืขืžื™ื ื ืขืฉื” ื›ืœ ื–ื” ื‘ื™ืŸ ื”ืฆื“ื™ืงื™ื ื›ื™ ื”ื ื‘ื•ืจืื™ื ืขื•ืœืžื•ืช ื›ืžื•ื‘ื ืœืืžืจ ืœืฆื™ื•ืŸ ืขืžื™ ืืชื” ื•ื›ื•' ื•ื”ืฆื“ื™ืงื™ื ื”ื ื ืžืฉื›ื™ื ื›ืœ ืื—ื“ ื•ืื—ื“ ืœืฆื“ ืื—ื“ ื–ื” ืžื•ืฉืš ืœื›ืืŸ ื•ื–ื” ืœื›ืืŸ ื•ื–ื” ื‘ื—ื™' ืฆืžืฆื•ื ื”ืื•ืจ ืœืฆื“ื“ื™ืŸ ื›ื“ื™ ืฉื™ืชื”ื•ื•ื” ื‘ืชื•ืš ื”ื—ืœืœ ื”ื ืฉืืจ ื‘ื™ืŸ ื”ื—ื›ืžื™ื ืื™ื–ื”ื• ื”ืชื”ื•ื•ืช ื•ื–ื” ืฉืžืขื•ืŸ ื‘ื ื• ืื•ืžืจ ื›ืœ ื™ืžื™ ื’ื“ืœืชื™ ื‘ื™ืŸ ื”ื—ื›ืžื™ื ื•ืœื ืžืฆืืชื™ ืœื’ื•ืฃ ื˜ื•ื‘ ืžืฉืชื™ืงื” ื‘ื™ืŸ ื”ื—ื›ืžื™ื ื“ื™ื™ืงื ืฉืื™ื ื ื‘ืื—ื“ื•ืช ื•ื›ืœ ืื—ื“ ื ืžืฉืš ืœืฆื“ ืื—ืจ ื•ื˜ื•ื‘ ืœื–ื” ืฉืชื™ืงื” ื›ื \"ืœ ื”ื™ื™ื ื• ื‘ื—ื™' ืžืฉื” ืฉื”ื•ื ื›ื‘ื“ ืคื” ื›ื \"ืœ ืฉืขืœ ื™ื“ื• ื ื›ื ืขื™ื ืืคื™ืงื•ืจืกื™ืช ืฉื ื–ืจืงื” ืขืœ ื‘ื ื™ ืื“ื ืžื—ืžืช ืฉืจื•ืื™ื ืžื—ืœื•ืงืช ื‘ื™ืŸ ื”ื—ื›ืžื™ื ื•ื–ื” ื”ืคื™ืจื•ื“ ืฉื‘ื™ื ื™ื”ื ื–ื” ื‘ื—ื™' ื—ืœืœ ื”ืคื ื•ื™ ื”ื \"ืœ ื•ืœื ื”ืžื“ืจืฉ ืขื™ืงืจ ืืœื ื”ืžืขืฉื” ื”ื™ื™ื ื• ืืขืค\"ื™ ืฉืื ื”ื™ื• ื”ื—ื›ืžื™ื ื‘ืื—ื“ื•ืช ื”ื™ื• ืžื—ื“ืฉื™ื ื—ื“ื•ืฉื™ ื“ืจืฉื•ืช ืื‘ืœ ื“ืข ืฉืื– ื”ื™ื• ื‘ื‘ื—ื™' ื”ืชืคืฉื˜ื•ืช ืื•ืจ ืื™ืŸ [ืกื•ืฃ] ื•ื‘ื”ืชืคืฉื˜ื•ืช ืื•ืจ ืื™ืŸ ืกื•ืฃ ืื™ ืืคืฉืจ ืœื”ืชื”ื•ื•ืช ืฉื•ื ื”ืชื”ื•ื•ืช ื•ื–ื” ืœื ื”ืžื“ืจืฉ ืขื™ืงืจ ืืœื ื”ืžืขืฉื” ื”ื™ื™ื ื• ืฉื™ืขืฉื” ืื™ื–ื”ื• ื”ืชื”ื•ื•ืช ื‘ืชื•ืš ื”ืฆืžืฆื•ื ื•ื›ืœ ื”ืžืจื‘ื” ื“ื‘ืจื™ื ืžื‘ื™ื ื—ื˜ื ื›ื™ ืื—ืจ ื”ืฆืžืฆื•ื ื ืขืฉื” ืข\"ื™ ื“ื™ื‘ื•ืจื™ื”ื ืื™ื–ื”ื• ื”ืชื”ื•ื•ืช ื•ืืคื™' ืข\"ื™ ืฉื™ื—ืช ื—ื•ืœื™ืŸ ืฉืœื”ื ื•ืืคื™ืœื• ืžืืœื• ืฉื›ืœ [ืื—ื“] ื“ื™ื‘ืจ ืขืœ ื—ื‘ื™ืจื• ื”ื—ื›ื ื ืขืฉื” ืื™ื–ื”ื• ื”ืชื”ื•ื•ืช ื•ืžืจื‘ื•ื™ ื“ื™ื‘ื•ืจื ืžื–ื” ื‘ื ื”ืชื”ื•ื•ืช ื”ืงืœื™ืคื•ืช ื›ืžื• ืฉื ืชื”ื•ื•ื” ื”ืงืœื™ืคื•ืช ืžืจื™ื‘ื•ื™ ืื•ืจ ืฉืœื ื™ื›ืœื• ื”ื›ืœื™ื ืœืกื‘ื•ืœ ื•ื ืคืœื• ื•ื ืฉื‘ืจื• ื›ืŸ ืžืจื™ื‘ื•ื™ ื“ื‘ื•ืจื ืฉืœ ื”ื—ื›ืžื™ื ืžื‘ื™ื ื—ื˜ื ื”ื™ื™ื ื• ื‘ื—ื™' ื—ื›ืžื•ืช ืฉื™ืฉ ื‘ื”ื ืžืขื˜ ืงื“ื•ืฉื” ื›ื \"ืœ ื•ื–ื”ื• ืฉืžืขื•ืŸ ื‘ื ื• ืื•ืžืจ ืื•ืžืจ ื–ื” ื‘ื—ื™' ื•ืœืžืขืŸ ืชืกืคืจ ื‘ื ื•, ื–ื” ื‘ื—ื™' ืจื—ืžื ื•ืช ื”ื \"ืœ ืฉืžืขื•ืŸ, ื–ื” ื‘ื—ื™' ื‘ืื–ื ื™ ื”ื™ื™ื ื• ื‘ื—ื™' ื”ื‘ื—ื ื” [ื›ื \"ืœ:]"
29
+ ]
30
+ ]
31
+ },
32
+ "schema": {
33
+ "heTitle": "ืœื™ืงื•ื˜ื™ ืžื•ื”ืจ\"ืŸ",
34
+ "enTitle": "Likutei Moharan",
35
+ "key": "Likutei Moharan",
36
+ "nodes": [
37
+ {
38
+ "heTitle": "ื”ืงื“ืžื”",
39
+ "enTitle": "Introduction"
40
+ },
41
+ {
42
+ "heTitle": "ืฉื™ืจ ื ืขื™ื",
43
+ "enTitle": "A Pleasant Song"
44
+ },
45
+ {
46
+ "heTitle": "ืœื›ื• ื—ื–ื•",
47
+ "enTitle": "Go See"
48
+ },
49
+ {
50
+ "heTitle": "",
51
+ "enTitle": ""
52
+ },
53
+ {
54
+ "heTitle": "ืชื ื™ื ื",
55
+ "enTitle": "Part II"
56
+ },
57
+ {
58
+ "heTitle": "ื›ืชื‘ื™ ื™ื“",
59
+ "enTitle": "Additions from Manuscript"
60
+ }
61
+ ]
62
+ }
63
+ }
json/Chasidut/Breslov/Likutei Moharan/Hebrew/Likutei Moharan -- MS2.json ADDED
@@ -0,0 +1,65 @@
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
1
+ {
2
+ "language": "he",
3
+ "title": "Likutei Moharan",
4
+ "versionSource": "http://breslev.eip.co.il/?key=2556",
5
+ "versionTitle": "Likutei Moharan -- MS2",
6
+ "status": "locked",
7
+ "license": "CC-BY",
8
+ "versionTitleInHebrew": "ืœื™ืงื•ื˜ื™ ืžื•ื”ืจ\"ืŸ - ื›ืชื‘ ื™ื“ ื‘'",
9
+ "actualLanguage": "he",
10
+ "languageFamilyName": "hebrew",
11
+ "isBaseText": true,
12
+ "isSource": true,
13
+ "isPrimary": true,
14
+ "direction": "rtl",
15
+ "heTitle": "ืœื™ืงื•ื˜ื™ ืžื•ื”ืจ\"ืŸ",
16
+ "categories": [
17
+ "Chasidut",
18
+ "Breslov"
19
+ ],
20
+ "text": {
21
+ "Introduction": [],
22
+ "A Pleasant Song": [],
23
+ "Go See": [],
24
+ "": [],
25
+ "Part II": [],
26
+ "Additions from Manuscript": [
27
+ [],
28
+ [
29
+ "[ืฉืžืขืชื™ ืžื”ืจื‘ ื•ื›ื•' ื™ื•ื ื‘' ืขืงื‘ ืชืงืก\"ื• ืœืค\"ืง]",
30
+ "ื›ื™ ืื™ืฉ ื”ื™ืฉืจืืœื™ ืื ืฆืจื™ืš ืœืขืฆื” ืื–ื™ ื™ืฉืืœ ืขืฆื” ืžื‘ื ื™ื ืงื˜ื ื™ื ืื• ืžื‘ื ื™ ื”ืฆื“ื™ืงื™ื ื•ื›ื•' ื”ืŸ ื‘ื’ืฉืžื™ ื•ื”ืŸ ื‘ืจื•ื—ื ื™ ื›ื™ ืฉื ื’ืžืจ ื”ืขืฆื” ื•ืขืœ ืคื™ื”ื ื™ื”ื™' ื›ืœ ื“ื‘ืจ ืฉื‘ืขื•ืœื ื•ืขืœ ื™ื“ื ื ืžืชืงื• ื”ื“ื™ื ื™ื ื“ื”ื ื” ื™ื“ื•ืข ื›ื™ ืžืงื•ืจ ื”ืขืฆื” ื”ื•ื ื‘ื”ื—ื›ืžื” ื”ืžืชืคืฉื˜ ื•ืžืชื”ื•ื•ื” ืข\"ื™ ื”ื“ืขืช ื•ื ื’ืžืจ ืข\"ื™ ื”ื›ืœื™ื•ืช ื›\"ืฉ ืฉื”ื›ืœื™ื•ืช ื™ื•ืขืฆื•ืช ื›ื™ ื”ื›ืœื™ื•ืช ื”ื ื›ืœื™ ื”ื”ื•ืœื“ื” ืœื”ื•ืฆื™ื ืžื›ื— ืืœ ื”ืคื•ืขืœ ื•ืข\"ื› ื™ืฉืืœ ืœื”ืฆื“ื™ืง ื‘ืขืฆืžื• ืื• ืœืชืœืžื™ื“ื™ ื”ืฆื“ื™ืงื™ื ื–ื•ืœืช ืœืชืœืžื™ื“ื™ื ืฉืœ ืฆื“ื™ืงื™ ืืžืช ื›ื™ ื”ืื“ื ืื™ื ื• ืฉื•ืืœ ื‘ืขืฆื” ืื\"ื› ืฆืจ ืœื• ื“ื”ื™ื™ื ื• ื›ืฉื”ื•ื ืฉืจื•ื™ ื‘ืฆืขืจ ื•ืื™ื ื• ื™ื•ื“ืข ืžื” ืœืขืฉื•ืช ืื ื›ืš ื•ืื ื›ืš ื•ืคืขื ื”ื•ื ื‘ืžืงื•ื ื“ื—ื•ืง ื™ื•ืชืจ ืืฉืจ ืื™ืŸ ื™ื›ื•ืœ ืœื ื˜ื•ืช ื™ืžื™ืŸ ื•ืฉืžืืœ ื•ื›ืฉื”ื•ื ืฉื•ืืœ ื‘ืขืฆื” ืœื”ืฆื“ื™ืง ืื– ื”ืฆื“ื™ืง ื™ืชืŸ ืœื• ืขืฆื” ืื• ื™ืฉืืœ ืœื‘ื ื™ ื”ืฆื“ื™ืงื™ื ื›ื™ ืฉื ื ืžืชืงื” ื”ืขืฆื” ื›ื™ ื”ื“ื™ื ื™ื ื”ื ืœืžื˜ื” ื•ื ืงืจืื™ื ืฆืžืฆื•ืžื™ื ื•ื–ื” ื”ื•ื ืžืงื•ื ืฆืจ ื•ื”ืฆื“ื™ืง ื ื•ืชืŸ ืœื• ืขืฆื” ื•ืžืžืฉื™ืš ื—ืกื“ ืืœ ืœืื‘ืจื”ื ืœื”ื›ืœื™ื•ืช ื”ื™ื•ืขืฆื•ืช ื•ื”ื ื ืงืจืื™ื ื‘ื ื™ ื”ืฆื“ื™ืงื™ื ื›\"ืฉ ื•ื›ืœ ื‘ื ื™ืš ืœื™ืžื•ื“ื™ ื”' ื•ื ืืžืจ ื”' ืฆื‘ืื•ืช ื™ืขืฅ ื•ืžืžืชื™ืง ืœื• ื”ื“ื™ืŸ ื”ื”ื•ื ื•ืžืจื—ื™ื‘ ืœื• ื”ืžืงื•ื ืฆืจ ื•ืืคื™' ืžื‘ื ื™ ื”ืฆื“ื™ืงื™ื ื•ื–ื”ื• ืฉืžื•ื‘ื ื‘ื–ื•ื”\"ืง ื›ื™ ื—ืกื“ ืืœ ื”ื™ื ื ื”ื™ืจื• ื“ื—ื›ืžืชื ื”ื™ื™ื ื• ืฉื”ืฆื“ื™ืง ืื• ื‘ื ื™ ื”ืฆื“ื™ืงื™ื ืขืœ ื™ื“ื ื ื’ืžืจ ื”ืขืฆื” ื•ื ืžืชืง ื”ื“ื™ืŸ ื•ืžืจื—ื™ื‘ื™ืŸ ืœื• ื”ืžืงื•ื ืฆืจ ื•ื™ื•ื“ืข ื‘ืื™ื–ื” ื“ืจืš ืœื”ืœื•ืš ื•ืืคื™' ื›ืฉื ื•ืชืŸ ืœื• ืขืฆื” ื•ืื—ืจ ื›ืš ืื™ื ื” ื˜ื•ื‘ื” ื”ืขืฆื” ื”ื–ืืช ืืขืคื™\"ื› ื™ืฉืืœ ื›ื™ ื›ื‘ืจ ื ื•ื“ืข ื›ื™ ื”ื™ืกื•ืจื™ื ืืฉืจ ื”ืžื” ืฆืžืฆื•ืžื™ื ื’ื“ื•ืœื™ื ื•ื“ื™ื ื™ื ื•ื”ื ืฉื•ืจื™ืŸ ืœืžื˜ื” ื‘ื‘ื—ื™' ืจื’ืœื™ืŸ ื”ื ืงืจืื™ื ื‘ื—ื™' ืืจืฅ ื›\"ืฉ ื”ืืจืฅ ื”ื“ื•ื ืจื’ืœื™ ื•ื”ื™ืกื•ืจื™ื ื”ื ื”ืชื’ืœื•ืช ืืœืงื•ืชื• ื›\"ืฉ ื™ื’ืœื• ืฉืžื™ื ืขื•ื ื• ื•ืืจืฅ ืžืชืงื•ืžืžื” ืœื• ื•ืืจืฅ ื”ื™ื™ื ื• ื“ื™ื ื ื“ืžืœื›ื•ืชื ื ื•ืงืžืช ืžืžื ื• ื ืงื ื‘ืจื™ืช ื•ื–ื”ื• ื•ื”ืืจืฅ ื”ื“ื•ื ืจื’ืœื™ ืืš ื™ืฉ ืฉื ื™ ืžื™ื ื™ ื”ืžืชืงืช ื”ื™ืกื•ืจื™ื ื”ืžืชืงื” ืื—ืช ืงื•ื“ื ื‘ื™ืืช ื”ื™ืกื•ืจื™ืŸ ืขืœื™ื• ืœื”ืžืชื™ืง ื”ื“ื™ืŸ ืฉืœื ื™ื‘ื•ื ืขืœื™ื• ื•ื”ืžืชืงื” ืฉื ื™ื” ืœื”ื’ื‘ื™ื”ื ื•ืœืงื‘ืœื ื‘ืฉืžื—ื” ื‘ื›ื“ื™ ืฉืœื ื™ืฆืื• ืœืจื™ืง ื•ื–ื” ืื ืฉื•ืืœ ื‘ืขืฆื” ืœื”ืฆื“ื™ืง ื•ืืขืคื™\"ื› ื‘ืื• ืขืœื™ื• ื”ื™ืกื•ืจื™ื ื™ื“ืข ืฉืžื”ืฉื™\"ืช ื”ื ื”ื™ื™ืกื•ืจื™ื ื•ื™ืงื‘ืœื ื•ื™ื’ื‘ื™ื”ื ืœืžืขืœื” ื•ืื ืื™ื ื• ืฉื•ืืœ ื‘ืขืฆื” ืœื”ืฆื“ื™ืง ืื–ื™ ื™ื•ื›ืœ ืœื”ื™ื•ืช ืžืื•ืชื ืฉื›ืชื•ื‘ ื‘ื”ื ืื•ื•ืœืช ืื“ื ืชืกืœืฃ ื“ืจื›ื• ื•ืขืœ ื”' ื™ื–ืขืฃ ืœื‘ื• ื•ืขื™ืงืจ ื”ื’ื‘ื”ืช ื”ื™ืกื•ืจื™ื ืœืงื‘ืœื ื‘ืจื•ื‘ ืฉืžื—ื” ื•ื–ื”ื• ื”ืžืชืงืชื ื›ื™ ื”ื™ืกื•ืจื™ื ื”ื ื˜ื•ื‘ื” ื’ื“ื•ืœื” ื•ืžืชื•ืงื™ื ืžืื“ ืื—ืจ ืืฉืจ ื›ื‘ืจ ืขื‘ืจื• ื•ื‘ืื• ืขืœื™ื• ื›ื™ ื”ืฉื™\"ืช ืžืฆืžืฆื ืฉื›ื™ื ืชื• ื‘ืชื•ืš ื”ื™ื™ืกื•ืจื™ื ื›ื™ ื”ืฉื™\"ืช ืื•ื”ื‘ ื›ืœ ื ืคืฉ ื•ื ืคืฉ ืžื™ืฉืจืืœ ื‘ืื”ื‘ื” ืจื‘ื” ื•ื‘ืื”ื‘ื” ืขื–ื” ื›ืฉื‘ืื• ื™ืกื•ืจื™ื ืขืœ ื ืคืฉ ื™ืฉืจืืœ ืื–ื™ ื ืคืฉ ืฉืœื• ืื™ื ื• ืขืจื™ื‘ื” ืœื• ื•ื›ืืœื• ื ื˜ืœื• ื”ื™ืกื•ืจื™ื ืืช ื ืคืฉื• ื•ื”ืฉื™\"ืช ืžืฆืžืฆื ื\"ืข ื‘ืชื•ืš ื”ื™ืกื•ืจื™ื ื”ืืœื” ื•ื ื•ืชืŸ ืœื• ื›ื•ื— ืœืงื‘ืœ ื”ื™ืกื•ืจื™ื ื‘ืื”ื‘ื” ื•ื‘ื—ื™ื‘ื” ื›ื“ื™ ืฉื™ื’ื™ืข ืœื• ืœืจื•ื‘ ื˜ื•ื‘ ื•ืœื“ื‘ืจ ื’ื“ื•ืœ ืžืชื•ืง ื•ื›ืŸ ื™ื—ืฉื•ื‘ ื‘ื“ืขืชื• ื›ื™ ื”ืœื ื›ืœ ื”ื™ืกื•ืจื™ื ืฉืœื™ ื”ื ื›ืœื•ืœื™ื ื•ืชืœื•ื™ื™ื ื‘ื”ื‘ืœื™ ืขื•ืœื ื•ื–ืžื ื™ื”ื ืืฉืจ ืœืข\"ืข ื”ื•ื ื—ืกืจ ืžื”ื ื•ืื™ืŸ ื–ื” ื—ืฉื•ื‘ ืœื›ืœื•ื ืื ื—ื•ืฉื‘ ื‘ืฉื›ืœื• ืชื›ืœื™ืช ื›ืœ ื”ื“ื‘ืจื™ื ื”ืืœื• ืžื” ื”ืžื” ื•ืžื” ืชื›ืœื™ืชื ื•ื‘ืคืจื˜ ืืฉืจ ื™ืฉ ื‘ื”ื™ืกื•ืจื™ื ื”ื”ื ื”ืชื’ืœื•ืช ืืœืงื•ืชื• ื•ืฉื”ืฉื™\"ืช ืžืฆืžืฆื ื\"ืข ื‘ื”ื ื›ื \"ืœ ื•ื‘ืฉื‘ื™ืœ ืืœืงื•ืชื• ืžืงื‘ืœื ื‘ืฉืžื—ื” ื•ืžื’ื‘ื™ื” ื”ื™ืกื•ืจื™ื ืžืžืชื™ืง ื”ื“ื™ืŸ ื‘ื‘ื—ื™' ืจื’ืœื™ืŸ ื•ื”ื•ื ื›ืžื• ื”ืขืœืืช ืจื™ืงื•ื“ื™ืŸ ื”ื™ื™ื ื• ืข\"ื™ ืฉืžืงื‘ืœื ื‘ืฉืžื—ื” ืื–ื™ ื™๏ฟฝ๏ฟฝื ืฉืžื—ื” ืœื™ืกื•ืจื™ืŸ ืฉืœื• ืืฉืจ ื”ื ืฉื•ืจื™ืŸ ื‘ืจื’ืœื™ืŸ ื›ืž\"ืฉ ื•ื”ืืจืฅ ื”ื“ื•ื ืจื’ืœื™ ื•ื›ืฉืžื›ื ื™ืก ืฉืžื—ื” ืœื™ืกื•ืจื™ืŸ ืื–ื™ ืžื’ื‘ื™ื” ื”ืจื’ืœื™ืŸ ื•ื–ื”ื• ืจื™ืงื•ื“ื™ืŸ, ืฉืžืขืœื” ืจื’ืœื™ืŸ ืžืชื•ืš ืฉืžื—ื” ื”ื™ื™ื ื• ืืขืค\"ื™ ืฉื›ื‘ืจ ื‘ื ื”ื“ื™ืŸ ื—\"ื• ื”ื•ื ืžืกืœืง ืื•ืชื• ื•ื–ื”ื• ื‘ื—ื™' ืจื™ืงื•ื“ื™ืŸ ื”ื™ื™ื ื• ืฉื”ืจื’ืœื™ืŸ ื™ืฉืžืขื• ื”ืฉืžื—ื” ื•ื™ืงื‘ืœื• ื‘ืฉืžื—ื” ื•ื™ื’ื‘ื™ื”ื• ื\"ืข ื•ื™ืจืงื™ื“ื•ืŸ ื•ืื– ื™ื’ื™ืข ืœื”ืชื’ืœื•ืช ืืœืงื•ืชื• ื•ื–ื” ืคื™ืจื•ืฉ, ื•ื”ื™' ืขืงื‘ ืชืฉืžืขื•ืŸ ืืช ื”ืžืฉืคื˜ื™ื ื”ืืœื” ื›ืœ ืžืงื•ื ืฉื ืืžืจ ื•ื”ื™' ืื™ื ื• ืืœื ืฉืžื—ื” ื”ื™ื™ื ื• ืฉื‘ื—ื™' ืขืงื‘ ื‘ื—ื™' ื“ื™ืŸ ื‘ื—ื™' ืืจืฅ ื‘ื—ื™' ืจื’ืœื™ืŸ ื™ืฉืžืขื• ืฉืžื—ื” ืžืืช ื”ืžืฉืคื˜ื™ื ื”ืืœื” ื”ื™ื™ื ื• ืžืืช ื”ื“ื™ื ื™ื ื”ืืœื” ืžืืช ื”ื™ืกื•ืจื™ื ื•ืื– ืข\"ื™ ื”ืฉืžื—ื” ื™ื–ื›ื” ืœื”ื™ื•ืช ืฆื“ื™ืง ื›ื™ ืฆื“ื™ืง ื ืงืจื ืžืืŸ ื“ื ื˜ืจ ื‘ืจื™ืช ื›ืž\"ืฉ ื‘ื–ื•ื”\"ืง ื•ืžืืŸ ื“ื ื˜ืจ ื‘ืจื™ืช ื–ื›ื™ ืœืžืœื›ื•ืช ื•ืื– ืื™ืŸ ืฆืจื™ืš ืœืฉืžื•ืจ ื\"ืข ื‘ืฉืžื™ืจืช ื”ื‘ืจื™ืช ื›ื™ ื”ืฉื™\"ืช ื™ืฉืžื•ืจ ืื•ืชื• ื›ื™ ืคื’ื ื”ื‘ืจื™ืช ื—\"ื• ื‘ืžืงืจื” ื”ื•ื ืขืค\"ื™ ืจื•ื‘ ืข\"ื™ ืžืจื” ืฉื—ื•ืจื” ืืฉืจ ื ืžืฉืš ืžื˜ื—ื•ืœ ืœื™ืœื™ืช ื”ืจืฉืขื” ืžื™ืกื•ื“ ื”ืขืคืจ ืืฉืจ ืฉื ืฉื•ืจืฉ ื”ืžืจื” ืฉื—ื•ืจื” ื•ื›ืฉืžืงื‘ืœ ื”ื™ืกื•ืจื™ื ื‘ืฉืžื—ื” ืื–ื™ ื”ื•ื ืชืžื™ื“ ื‘ืฉืžื—ื” ื–ื”ื• ื•ืฉืžืจ ื”' ืืœืงื™ืš ืœืš ืืช ื”ื‘ืจื™ืช ื”ื™ื™ื ื• ืฉื”ืฉื™\"ืช ื‘ืขืฆืžื• ื™ื ื˜ื•ืจ ื‘ืจื™ืช ืฉืœื• ื•ืืช ื”ื—ืกื“ ืฉื™ืชื’ืœื” ืืœืงื•ืชื• ืฉื™ื ื”ื™ืจ ื—ืกื“ ืืœ ื›ืœ ื”ื™ื•ื ื›ืž\"ืฉ ื‘ื–ื•ื”\"ืง ื›ื™ ื˜ืคืช ื—ืกื“ ืžืชื’ืœื” ื‘ืคื•ืžื ื“ืืžื” ื•ืข\"ื™ ืขืฆื” ืฉืœ ื”ืฆื“ื™ืง ื™ื›ื•ืœื™ืŸ ืœื‘ื ืœืฉืžื—ื” ื–ื• ื•ืื– ื™ื•ืžืชืง ื”ื“ื™ืŸ ืžืงื•ื“ื ื‘ื•ื ื”ื™ืกื•ืจื™ืŸ ืขืœื™ื•. ืœื”ืฆื“ื™ืง ืœื™ืชืŸ ืฉืžื—ื” ืœืจื’ืœื™ืŸ\n"
31
+ ]
32
+ ]
33
+ },
34
+ "schema": {
35
+ "heTitle": "ืœื™ืงื•ื˜ื™ ืžื•ื”ืจ\"ืŸ",
36
+ "enTitle": "Likutei Moharan",
37
+ "key": "Likutei Moharan",
38
+ "nodes": [
39
+ {
40
+ "heTitle": "ื”ืงื“ืžื”",
41
+ "enTitle": "Introduction"
42
+ },
43
+ {
44
+ "heTitle": "ืฉื™ืจ ื ืขื™ื",
45
+ "enTitle": "A Pleasant Song"
46
+ },
47
+ {
48
+ "heTitle": "ืœื›ื• ื—ื–ื•",
49
+ "enTitle": "Go See"
50
+ },
51
+ {
52
+ "heTitle": "",
53
+ "enTitle": ""
54
+ },
55
+ {
56
+ "heTitle": "ืชื ื™ื ื",
57
+ "enTitle": "Part II"
58
+ },
59
+ {
60
+ "heTitle": "ื›ืชื‘ื™ ื™ื“",
61
+ "enTitle": "Additions from Manuscript"
62
+ }
63
+ ]
64
+ }
65
+ }
json/Chasidut/Breslov/Likutei Moharan/Hebrew/Likutei Moharan -- MS3.json ADDED
@@ -0,0 +1,66 @@
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
1
+ {
2
+ "language": "he",
3
+ "title": "Likutei Moharan",
4
+ "versionSource": "http://breslev.eip.co.il/?key=2553",
5
+ "versionTitle": "Likutei Moharan -- MS3",
6
+ "status": "locked",
7
+ "license": "CC-BY",
8
+ "versionTitleInHebrew": "ืœื™ืงื•ื˜ื™ ืžื•ื”ืจ\"ืŸ - ื›ืชื‘ ื™ื“ ื’'",
9
+ "actualLanguage": "he",
10
+ "languageFamilyName": "hebrew",
11
+ "isBaseText": true,
12
+ "isSource": true,
13
+ "isPrimary": true,
14
+ "direction": "rtl",
15
+ "heTitle": "ืœื™ืงื•ื˜ื™ ืžื•ื”ืจ\"ืŸ",
16
+ "categories": [
17
+ "Chasidut",
18
+ "Breslov"
19
+ ],
20
+ "text": {
21
+ "Introduction": [],
22
+ "A Pleasant Song": [],
23
+ "Go See": [],
24
+ "": [],
25
+ "Part II": [],
26
+ "Additions from Manuscript": [
27
+ [],
28
+ [],
29
+ [
30
+ "[ื–ื” ืžืฆืืชื™ ืžื›ืชื™ื‘ืช ื™ื“ื• ื”ืงื“ื•ืฉื” ืžื”ืชื•ืจื” ืืจ\"ืข ื›ืฉืชื’ื™ืขื• ืœืื‘ื ื™ ืฉื™ืฉ ื˜ื”ื•ืจ ื”ื ื“ืคืก ื‘ืกื™' ื \"ื ืืš ืœื ืžืฆืืชื™ ื”ื”ืชื—ืœื” ื•ืžื” ืฉืžืฆืืชื™ ื”ืขืชืงืชื™ ื•ื–ื”ื•]",
31
+ "ื›ื™ ืื ืื™ืŸ ื˜ื•ืžืื” ืื™ืŸ ืฆืจื™ืš ื˜ื”ืจื” ื›ื™ ืืœ ื˜ื•ืžืื” ืฉื™ื™ืš ื˜ื”ืจื” ื›\"ืฉ ื•ื˜ื”ืจืชื ืžื›ืœ ื˜ื•ืžืื•ืชื™ื›ื ื•ื“ืจืš ื”ื˜ื”ืจื” ื™ื›ื•ืœื” ืœืชืงืŸ ืืช ืขืฆืžื” ื•ื”ื˜ื•ืžืื” ืฉื”ื™ื ื”ืฉืงืจ ื”ื™ื ืžื—ืžืช ื”ืจื™ื—ื•ืง ืžืื—ื“ ื›ื™ ืขื™ืงืจ ื”ืจืข ื”ื•ื ืžื—ืžืช ื”ืจื™ื—ื•ืง ืžืื—ื“ ื›ื™ ื”ืจืข ื”ื•ื ื ื’ื“ื™ื•ืช ื”ื•ื ื ื’ื“ ืจืฆื•ื ื• ืฉืœ ืื“ื ื•ื ื’ื“ื™ื•ืช ืื™ืŸ ืฉื™ื™ืš ื‘ืื—ื“ ืืœื ื‘ืฉื ื™ื ืฉืื—ื“ ืžืชื ื’ื“ ืœืฉื ื™ ืื‘ืœ ื‘ืื—ื“ ืื™ืŸ ืฉื™ื™ืš ื ื’ื“ื™ื•ืช ื ืžืฆื ืฉืื—ื“ ื”ื•ื ื˜ื•ื‘ ื•ื–ื” ืฉืืžืจื• ื—ื–\"ืœ ื‘ื™ื•ื ื”ื”ื•ื ื™ื”ื™' ื”' ืื—ื“ ืื˜ื• ื”ืื™ื“ื ื ืœืื• ื”ื•ื ืื—ื“ ืืœื ืœืขืชื™ื“ [ื›ื•ืœื] [*ื›ื•ืœื•] ื”ื˜ื•ื‘ ืขื™ื™ืŸ ืฉื ื•ืื—ื“ ื”ื•ื ืืžืช ื›ื™ ืืžืช ื”ื•ื ืื—ื“ ืœืžืฉืœ ื›ืฉืื•ืžืจื™ื ืขืœ ื›ืกืฃ ืฉื”ื•ื ื›ืกืฃ ื”ื•ื ืืžืช ื•ื”ืฉืงืจ ื”ื ืจื‘ื™ื ื›ื™ ื›ืฉืื•ืžืจื™ื ืขืœ ื›ืกืฃ ืฉื”ื•ื ื–ื”ื‘ ื”ื•ื ืฉืงืจ ื’ื ื›ืฉืื•ืžืจื™ื ืฉื”ื•ื ื ื—ื•ืฉืช ื”ื•ื ืฉืงืจ ื’ื ื›ืฉืื•ืžืจื™ื ืขืœื™ื• ืฉืืจ ื“ื‘ืจื™ื ื–ื” ื›ื•ืœื• ืฉืงืจ ื ืžืฆื ืฉื”ืืžืช ื”ื•ื ืื—ื“ ื•ื”ื•ื ื˜ื•ื‘ ื•ื‘ืฉื‘ื™ืœ ื–ื” ืฉืคืช ืืžืช ืชื›ื•ืŸ ืœืขืชื™ื“ ื›ื™ ืื– ื™ื”ื™' ื”' ืื—ื“ ื•ืื– ื™ืชื‘ื˜ืœ ื”ืจืข ื”ื™ื™ื ื• ื”ื”ืชื ื’ื“ื™ื™ืช ื›\"ืฉ ืœื ื™ืจืขื• ื•ืœื ื™ืฉื—ื™ืชื• ื•ื›ื•' ื•ื’ืจ ื–ืื‘ ืขื [ื’ื“ื™] [ื›ื‘ืฉ] ื•ื–ื” ื‘ื—ื™' ืžื™ ื™ืชืŸ ื˜ื”ื•ืจ ืžื˜ืžื [ื”ืœื] [*ืœื] ืื—ื“ ื›ื™ ื™ื•ืžืชืง ื”ื˜ื•ืžืื” ื‘ืฉื•ืจืฉื” ืฉื”ื™ื ื”ื˜ื”ืจื” ื•ืงื•ื“ื ื”ื‘ืจื™ืื” ื›ืฉื”ื™ื• ื™ืฉืจืืœ ื‘ื›ื— ืืฆืœ ื”ืงื‘\"ื” ื‘ืื—ื“ื•ืช ืขื ื”ืงื‘\"ื” ื›ื‘ื™ื›ื•ืœ ื›ืžื• ื”ื‘ืŸ ืฉื”ื•ื ื‘ื›ื— ืืฆืœ ื”ืื‘ ืงื•ื“ื ื”ื”ื–ืจืขื” ื•ื”ื•ื ื‘ืื—ื“ื•ืช ืขื ืื‘ื™ื• ื•ืื– ื‘ื•ื•ื“ืื™ ืื™ืŸ ืจืข ื•ืื™ืŸ ืฉืงืจ ื•ืื™ืŸ ื˜ื•ืžืื” ื•ืื– ื›ื•ืœื ื˜ื•ื‘ ื•ื›ื•ืœื ืืžืช ื•ื›ื•ืœื ืื—ื“ ื•ื›ื•ืœื ืงื•ื“ืฉ ื›ื™ ืืคื™ืœื• ื˜ื”ืจื” ืื™ืŸ ืฉื™ื™ืš ื›ื™ ืœืฉื•ืŸ ื˜ื”ืจื” ืฉื™ื™ืš ื›ืฉื™ืฉ ื˜ื•ืžืื” ื•ื›ืฉื”ื•ืฆื™ื ืืช ื™ืฉืจืืœ ืžื›ื— ืืœ ื”ืคื•ืขืœ ืื–ื™ ื™ืฆืื• ืžื‘ื—ื™' ืื—ื“ ื›ื™ ื ืชืคืกื™ื ื‘ืžื ื™ืŸ ื›ื™ ืฉื™ื™ืš ืœื•ืžืจ ืฉื ืฉื ื™ื™ื ื•ื”ื ื ื—ืฉื‘ื™ื ื‘ืžืกืคืจ ื‘ืคื ื™ ืขืฆืžื ื•ืžืคืขื•ืœื” ื”ื–ืืช ืฉื”ื•ื ื”ื•ืฆื™ื ืืœ ื”ืคื•ืขืœ ื ืขืฉื” ื”ื‘ื—ื™ืจื” ื›ื™ ื”ื‘ื—ื™ืจื” ืฉื™ื™ืš ื‘ืฉื ื™ ื“ื‘ืจื™ื ื•ืขื›ืฉื™ื• ืฉื”ื ืฉื ื™ื™ื ืื‘ ื•ื‘ืŸ ืฉื™ื™ืš ื‘ื—ื™ืจื” ื•ื–ื” ื‘ื—ื™' ื˜ื”ื•ืจ ื›ื™ ื”ื˜ื”ืจื” ื”ื™ื ื‘ื™ืŸ ื”ืงื“ื•ืฉื” ื•ื‘ื™ืŸ ื”ื˜ื•ืžืื” ื•ื™ื›ื•ืœื™ืŸ ืœืขืœื•ืช ืข\"ื™ ื”ื˜ื”ืจื” ืžื˜ื•ืžืื” ืœืงื“ื•ืฉื” ืข\"ื™ ืฉื”ื•ื ื‘ื•ื—ืจ ื‘ื˜ื•ื‘ ื•ื’ื ื—\"ื• ืœื”ื™ืคืš ืœื”ื™ืคืš ื•ื–ื” ื‘ื—ื™' ื›ืขืฆื ื”ืฉืžื™ื ืœื˜ื•ื”ืจ ื›ื™ ื”ื˜ื”ืจื” ื”ื™ื ื‘ื—ื™' ืฉื ืขืฉื” ืžืกืคืจ ื‘ืคื ื™ ืขืฆืžื• ืฉื”ื•ืฆื™ื ืื•ืชื ื• ืžื›ื— ืืœ ื”ืคื•ืขืœ ื•ื“ืข ืฉืข\"ื™ ื”ืฉื’ื—ื” ืฉื”ืงื‘\"ื” ืžืฉื’ื™ื— ืขืœื™ื ื• ืขื™\"ื– ืื ื—ื ื• ื‘ืื—ื“ื•ืช ืขืžื• ื‘ื‘ื—ื™' ื›ื•ื— ืื‘ืœ ื›ืฉืžืกื™ืจ ื”ืฉื’ื—ืชื• ื—\"ื• ื”ื™ื™ื ื• ืข\"ื™ ืฉืงืจ ื›\"ืฉ ื“ื•ื‘ืจ ืฉืงืจื™ื ืœื ื™ื›ื•ืŸ ืœื ื’ื“ ืขื™ื ื™ ืขื™\"ื– ื”ืื“ื ื™ื•ืจื“ ืœืชื•ืš ื”ืจืข ื”ื’ืžื•ืจ ื”ืจื—ื•ืง ืžืืžืช ื”ืจื—ื•ืง ืžืื—ื“ ื‘ืชื›ืœื™ืช ื”ืจื™ื—ื•ืง ื•ื–ื” ื‘ื—ื™' ืื‘ื ื™ ืฉื™ืฉ ื˜ื”ื•ืจ ืื‘ืŸ ื–ื” ื‘ื—ื™' ื›ื•ื— ืื‘ ื•ื‘ืŸ ื›ื—ื“ื ื›ืชืจื’ื•ืžื• ืžืฉื ืจื•ืขื” ืื‘ืŸ ื™ืฉืจืืœ ื•ืฉื™ืฉ ื˜ื”ื•ืจ ื”ื•ื ื‘ื—ื™' ื™ืฉื•ืช ื‘ื—ื™' ืคื•ืขืœ ื•ืžืฉื ื”ื˜ื”ืจื” ืฉื”ื™ื ื”ื‘ื—ื™ืจื” ื•ืžื™ ืฉืจื•ืฆื” ืœื”ื’ื™ืข ื•ืœื”ืžืฉื™ืš ื”ืื—ื“ื•ืช ืœืชื•ืš ื”ื™ืฉื•ืช ืฉื™ื”ื™' ืขื›ืฉื™ื• [*ืื—ืจ] ื”ืคืขื•ืœื” ื›ืžื• ืงื•ื“ื ื”ืคืขื•ืœื” ืขืฆื” ืขืœ ื–ื” ืฉื™ืฉืžื•ืจ ืขืฆืžื• ืžืฉืงืจ ืฉื”ื•ื ื‘ื—ื™' ืžื™ื ืžื™ื ื›ื \"ืœ ื›ื™ ืข\"ื™ ื”ืฉืงืจ ืžืกื™ืจ ื”ืฉื’ื—ืชื• ื•ืื– ื”ื•ื ืจื—ื•ืง ืžืื—ื“ ื•ืื– ื”ื•ื ื‘ืขืฆืžื• ื‘ื—ื™' ืคื•ืขืœ ื•ื–ื” ืฉืžื ืชืกื›ื ื• ื‘ืขืฆืžื™ื›ื ื‘ืขืฆืžื™ื›ื ื“ื™ื™ืงื ื•ื–ื” ืžื” ืจื‘ ื˜ื•ื‘ืš ืืฉืจ ืฆืคื ืช ืœื™ืจืื™ืš ืžื—ืžืช ื–ื” ื–ื•ื›ื™ื ืœื˜ื•ื‘ ื”ื’ื ื•ื– ืžื—ืžืช ืคืขืœืช ืœื—ื•ืกื™ื ื‘ืš ืฉื”ื•ื ื”ื•ืฆื™ื ืื•ืชื ืžื›ื— ืืœ ื”ืคื•ืขืœ ื•ืžื—ืžืช ื”ืคืขื•ืœื” ื ืชื”ื•ื•ื” ื•ื ืฉืชืœืฉืœ ื”ื ื’ื“ื™ื™ืช ื›ื \"ืœ ื•ื–ื” ื ื’ื“ ื‘ื ื™ ืื“ื ื•ืืœื• ื”ื™ืจืื™ื ื‘ื—ืจื• ื‘ื˜ื•ื‘ ื•ืœื ื‘ืจืข ืžื—ืžืช ื–ื” ื ื›ืœืœื• ื‘ืื—ื“ ื‘ื˜ื•ื‘ ื•ื–ื•ื›ื™ื ืœืจื‘ ื˜ื•ื‘ ื”ืฆืคื•ืŸ ื”ืฆืคื•ืŸ ื“ื™ื™ืงื ื›ื™ ื‘ืื—ื“ ืฉื”ื•ื ื”ื˜ื•ื‘ ืื™ืŸ ืฉื ื™ ืฉื™ืฉื™ื’ ืื•ืชื•\n"
32
+ ]
33
+ ]
34
+ },
35
+ "schema": {
36
+ "heTitle": "ืœื™ืงื•ื˜ื™ ืžื•ื”ืจ\"ืŸ",
37
+ "enTitle": "Likutei Moharan",
38
+ "key": "Likutei Moharan",
39
+ "nodes": [
40
+ {
41
+ "heTitle": "ื”ืงื“ืžื”",
42
+ "enTitle": "Introduction"
43
+ },
44
+ {
45
+ "heTitle": "ืฉื™ืจ ื ืขื™ื",
46
+ "enTitle": "A Pleasant Song"
47
+ },
48
+ {
49
+ "heTitle": "ืœื›ื• ื—ื–ื•",
50
+ "enTitle": "Go See"
51
+ },
52
+ {
53
+ "heTitle": "",
54
+ "enTitle": ""
55
+ },
56
+ {
57
+ "heTitle": "ืชื ื™ื ื",
58
+ "enTitle": "Part II"
59
+ },
60
+ {
61
+ "heTitle": "ื›ืชื‘ื™ ื™ื“",
62
+ "enTitle": "Additions from Manuscript"
63
+ }
64
+ ]
65
+ }
66
+ }
json/Chasidut/Breslov/Likutei Moharan/Hebrew/Likutei Moharan -- MS4.json ADDED
@@ -0,0 +1,67 @@
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
1
+ {
2
+ "language": "he",
3
+ "title": "Likutei Moharan",
4
+ "versionSource": "http://breslev.eip.co.il/?key=2551",
5
+ "versionTitle": "Likutei Moharan -- MS4",
6
+ "status": "locked",
7
+ "license": "CC-BY",
8
+ "versionTitleInHebrew": "ืœื™ืงื•ื˜ื™ ืžื•ื”ืจ\"ืŸ - ื›ืชื‘ ื™ื“ ื“'",
9
+ "actualLanguage": "he",
10
+ "languageFamilyName": "hebrew",
11
+ "isBaseText": true,
12
+ "isSource": true,
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+ "isPrimary": true,
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+ "direction": "rtl",
15
+ "heTitle": "ืœื™ืงื•ื˜ื™ ืžื•ื”ืจ\"ืŸ",
16
+ "categories": [
17
+ "Chasidut",
18
+ "Breslov"
19
+ ],
20
+ "text": {
21
+ "Introduction": [],
22
+ "A Pleasant Song": [],
23
+ "Go See": [],
24
+ "": [],
25
+ "Part II": [],
26
+ "Additions from Manuscript": [
27
+ [],
28
+ [],
29
+ [],
30
+ [
31
+ "ื›ืฉืจื•ืื” ืื“ื ืฉื”ืงืœื™ืคื•ืช ื•ื”ืชืื•ืช ื’ื•ื‘ืจื™ื ืขืœื™ื• ืื–ื™ ื™ืชืขื ื” ื•ืข\"ื™ ื”ืชืขื ื™ืช ื ื–ื“ื•ื•ื’ื• ืงื•ื‘\"ื” ื•ืฉื›ื™ื ืชื™' ืื—ื•ืจ ื‘ืื—ื•ืจ ื›ื“ื™ ืฉืœื ื™ืื—ื–ื• ื‘ืื—ื•ืจื™ื™ื ื•ื–ื”ื• ืจ'ืข'ื‘' ืฉืžืจืขื™ื‘ ื\"ืข ื‘ืชืขื ื™ืช ืื•ืชื™ื•ืช ืจื™\"ืฉ ืข\"ื‘ ืจื™\"ืฉ ืื—ื•ืจื™ื™ื ื“ืฉื›ื™ื ืชื™ื” ืฉื”ื™ื ืืœื”ึดื™ื ืข\"ื‘ ืื—ื•ืจื™ื™ื ืฉืœ ืฉื ื”ืขืฆื ืฉืข\"ื™ ื”ืจืขื‘ ืฉืข\"ื™ ื”ืชืขื ื™ืช ืžื–ื•ื•ื’ื ืื—ื•ืจ ื‘ืื—ื•ืจ ืฉืœื ื™ื™ื ืงื• ื”ื—ืฆื•ื ื™ื ื›ื \"ืœ ื•ืข\"ื™ ื”ืชืขื ื™ืช ื ืžืฉืš ื”ื“ื™ื‘ื•ืจ ื›ื™ ื ืชืœื—ืœื—ืœ ื”ื’ืจื•ืŸ ืžื ื’ื™ื‘ื” ื“ื™ืœื” ื•ื™ื•ืฆื ืžื‘ื—ื™' ื ื™ื—ืจ ื’ืจื•ื ื™ ื•ื‘ื ืœื‘ื—ื™' ืงืจื ื‘ื’ืจื•ืŸ ื•ืืœ ืชื—ืฉื•ืš ื•ื–ื”ื• ื•ื™ื”ื™ ืจืขื‘ ื‘ืืจืฅ ื”ื™ื™ื ื• ืข\"ื™ ื”ืชืขื ื™ืช ื•ื™ืจื“ ืื‘ืจื ืžืฆืจื™ืžื” ืื‘ืจื ื‘ื—ื™' ืžื™ื ื”ื—ืกื“ื™ื ื”ืžืœื—ืœื—ื™ื ืžื™ืฆืจ ื”ื’ืจื•ืŸ ื‘ื‘ื—ื™' ื”ืœื•ืš ื•ื ืกื•ืข ื”ื ื’ื‘ื” ืฉื”ื—ืกื“ื™ื ื”ื•ืœื›ื™ื ืœืœื—ืœื— ื ื’ื™ื‘ื” ื“ื™ืœื” ื•ื”ืงืœื™ืคื•ืช ืฉื”ื ื‘ื—ื™' ืคืจืขื” ืขื•ืจืฃ ืฉืขื™ืงืจ ื™ื ื™ืงืชื ืžืื—ื•ืจื™ื™ื ื™ืฉ ืœื”ื ืฉืœืฉ ืฉืจื™ื ืฉืจ ื”ืžืฉืงื™ื ื•ื”ืื•ืคื™ื ื•ื˜ื‘ื—ื™ื ืฉื”ื ืขื™ืงืจ ื”ืชืื•ื•ืช ืฉื”ื ืงื ื” ื•ื•ืฉื˜ ื•ื•ืจื™ื“ื™ืŸ ืฉื”ื ืชืื•ื•ืช ืื›ื™ืœื” ื•ืฉืชื™ื” ืฉื”ื ืจืืฉื™ ื”ืชืื•ื•ืช ื›ืœื ื•ื”ื ืœื”ื“ื™ื‘ื•ืจ ื”ื™ื•ืฆื ืžื”ื’ืจื•ืŸ ืกืžื•ื›ื™ื ืื‘ืœ ืื™ืŸ ืœื”ื ื›ื•ื— ืœื™ื ืง ืžืžื ื” ื›ื™ ืžืื—ื•ืจื™ื™ื ืื™ ืืคืฉืจ ืœื—ื ืœื™ื ืง ื›ื™ ื ืชื“ื‘ืงื• ืื—ื•ืจื™ื™ื ื›ื \"ืœ ืข\"ื™ ื”ืชืขื ื™ืช ื•ืžืคื ื™ื ืื™ ืืคืฉืจ ืœื”ื ืœื™ื ืง ืžื’ื•ื“ืœ ื”ืืจื” ืื‘ืœ ื”ืงื‘\"ื” ื‘ื’ื•ื“ืœ ื—ื›ืžืชื• ื ื•ืชืŸ ืœื”ื ื›ื•ื— ืœื”ืฉื™ื’ ืžื”ืืจืช ืคื ื™ื” ื›ื“ื™ ืฉื™ืชื’ื‘ืจื• ืœื™ื ืง ืžืžื ื” ื•ืขื™\"ื– ืชื•ืฆื™ื ืžื”ื ื ืฆื•ืฆื•ืช ื”ืงื“ื•ืฉื” ืฉื™ืฉ ื‘ื”ื ืžื›ื‘ืจ ื‘ื‘ื—ื™' ืขืช ืฉืœื™ื˜ ื”ืื“ื ื‘ืื“ื ืœืจืข ืœื• ื•ื–ื” ื•ื™ืจืื• ืื•ืชื” ืฉืจื™ ืคืจืขื” ืขื™\"ื– ื•ื™ื”ืœืœื• ืื•ืชื” ืืœ ืคืจืขื” ื•ื›ื•' ืขื™\"ื– ื•ื™ื ื’ืข ื”' ื‘ื™ืช ืคืจืขื” ื”ื™ื™ื ื• ื”ื•ืฆืื•ืช ื ื™ืฆื•ืฆื•ืช ื”ืงื“ื•ืฉื” ื•ืข\"ื™ ื”ื ื™ืฆื•ืฆื•ืช ื ืชื•ืกืฃ ืœื—ืœื•ื—ื™ืช ืขืœ ืœื—ืœื•ื—ื™ืช ื•ื–ื” ื•ืœืื‘ืจื ื”ื™ื˜ื‘ ื‘ืขื‘ื•ืจื” ื›ื \"ืœ ื•ื–ื” ืฉืงืจ ื”ื—ืŸ ื•ื”ื‘ืœ ื”ื™ื•ืคื™ ืฉื”ื ื”ืงืœื™ืคื•ืช ืืฉื” ื™ืจืืช ื”' ื”ื™ื ืชืชื”ืœืœ ืฉื”ื ืžื”ืœืœื™ื ืืช ื”ืฉื›ื™ื ื” ื‘ื‘ื—ื™' ื•ื™ื”ืœืœื• ืื•ืชื” ืืœ ืคืจืขื” ื›ื \"ืœ ื‘ืฉื‘ื™ืœ ืชื ื• ืœื” ืžืคืจื™ ื™ื“ื™ื” ื›ื“ื™ ืœื”ื•ืฆื™ื ื ื™ืฆื•ืฆื•ืช ื”ืงื“ื•ืฉื” ื›ื \"ืœ ื•ืขื™\"ื– ื ืชื•ืกืฃ ื‘ื” ื”ืืจื” ื’ื“ื•ืœื” ืขื“ ืฉื ืชื‘ื˜ืœ ื”ืงืœื™ืคื•ืช ื•ื ื›ื ืขื™ื ืชื—ืช ื”ืงื“ื•ืฉื” ื‘ื‘ื—ื™' ืื– ืื”ืคื•ืš ืืœ ืขืžื™ื ืฉืคื” ื‘ืจื•ืจื” ืœืขื•ื‘ื“ื• ืฉื›ื ื•ื–ื”ื• ื•ื™ื”ืœืœื•ื” ื‘ืฉืขืจื™ื ืžืขืฉื™ื” ืžืขืฉื™ื” ื“ื™ื™ืงื ืืคื™ืœื• ืžืขื•ืœื ืขืฉื™ื” ืฉืฉื ืจื•ื‘ ื”ืงืœื™ืคื•ืช ื™ืชื”ืคื›ื• ืœืขื‘ื“ื• ืฉื›ื ืื—ื“ ื•ื›ืฉื ืชืขืœื™ืŸ ื›ืœ ื ื™ืฆื•ืฆื•ืชื™ื” ืขื“ ืฉื™ืชืงื™ื™ื ืœืขื•ื‘ื“ื• ืฉื›ื ืื—ื“ ืื–ื™ ื ืฉืœื ื”ืืžื•ื ื” ื‘ื—ื™' ืขื•ืœื™ืžืชื ืฉืคื™ืจืชื ื“ืœื™ืช ืœื” ืขื™ื™ื ื™ืŸ ื›ื \"ืœ ื›ื™ ืขื™ืงืจ ืฉืœื™ืžื•ืช ื•ืงื™ืฉื•ื˜ ืฉืœ ืืžื•ื ื” ืื™ื ื• ืืœื ืข\"ื™ ืฉื’ื ืื—ืจื™ื ืžืงืจื‘ื™ื ื\"ืข ืชื—ืช ื›ื ืคื™ื” ื‘ื‘ื—ื™' ื•ืืชืงืฉื˜ืช ื‘ืงื™ืฉื•ื˜ื™ืŸ ื“ืœื ื”ื•ื• ื›ื \"ืœ ื•ื›ืฉืืžื•ื ื” ื‘ืฉืœื™ืžื•ืช ืื–ื™ ืื™ืŸ ืฆืจื™ืš ืœืชืขื ื™ืช ื•ืžื•ืชืจ ืœื• ืœืื›ื•ืœ ื‘ื‘ื—ื™' ื•ืจืขื” ืืžื•ื ื” ื•ืจืขื” ื‘ื—ื™' ืื›ื™ืœื” ื•ืื›ื™ืœื” ื”ื–ืืช ืžืขื•ืจืจ ื–ื•ื•ื’ ืคื‘\"ืค ื‘ื‘ื—ื™' ื•ื”ื™' ื”ืื•ื›ืœ ืœืคืงื“ื•ืŸ ืœืืจืฅ ืคืงื“ื•ืŸ ื‘ื—ื™' ื–ื•ื•ื’ ืืจืฅ ื‘ื—ื™' ืืžื•ื ื” ืฉื›ื™ื ื” ื‘ื—ื™' ืฉื›ืŸ ืืจืฅ ื›ื™ ืื– ืื™ืŸ ื”ืงืœื™ืคื•ืช ื™ื›ื•ืœื™ืŸ ืœื™ื ืง ืžืžื ื” ืืคื™' ืžืื—ื•ืจื™ื™ื ื›ื™ ืื– ื ืชื‘ื˜ืœ ื”ืงืœื™ืคื•ืช ื•ื–ื” ื‘ื—ื™' ื•ื™ืืžืจ ื‘ื•ืขื– ืืœ ืจื•ืช ืœืขืช ื”ืื•ื›ืœ ื’ืฉื™ ื”ืœื ื”ื™ื™ื ื• ื‘ื—ื™' ื–ื•ื•ื’ ืคื‘\"ืค ืข\"ื™ ืื›ื™ืœื” ื•ื›ืœ ืื—ื“ ื•ืื—ื“ ืœืคื™ ื‘ื—ื™' ืชื™ืงื•ื ื• ืืช ื”ืืžื•ื ื” ื‘ืฉืœื™ืžื•ืช ื›ืŸ ืžื™ื—ื“ ืืช ื”ืฉื›ื™ื ื” ืฉื”ื™ื ืืžื•ื ื” ืขื ื”ืงื‘\"ื” ืคื‘\"ืค ื•ื”ืืžื•ื ื” ืžืชืงื ืช ื‘ืขืฆืžื” ื›ืœ ื”ื›ืคื™ืจื•ืช ืฉื”ื™ื” ื‘ื• ืžืงื•ื“ื ื•ื”ื™ื ืžืชื—ื ื ืช ื•ืžืžืœืฆืช ื˜ื•ื‘ ืขืœื™ื• ืœืคื ื™ ื”ืงื‘\"ื” ืฉื™ืžื—ื•ืœ ืœื• ื”ืฉื™\"ืช ื•ืขื™ืงืจ ื”ืžืœื™ืฆื” ื›ื™ ืื™ืŸ ื™ื•ื“ืขื™ื ืืช ื”ืฉื™\"ืช ืืœื ืžืŸ ื”ื’ืœื•ื™ ืขืœ ื”ืกืชื•ื ื”ื™ื™ื ื• ืžืŸ ื”ืžื™ื“ื•ืช ื”ืžื’ื•ืœื•ืช ืื ื• ืžื›ื™ืจื™ื ื’ื“ื•ืœืชื• ื•ืขื™\"ื– ื™ืฉ ื‘ื ื™ ืื“ื ืฉื›ื•ืคืจื™ื ื‘ื• ื•ืื•ืžืจื™ื ืขื•ืœื ื›ืžื ื”ื’ื• ื ื•ื”ื’ ื•ื™ืฉ ืฉืžื•ื“ื™ื ื‘ืžืฆื™ืื•ืช ืื‘ืœ ืื•ืžืจื™ื ืฉื’ื ื”ืขื•ืœื ืงื“ืžื•ืŸ ื•ื”ืขื•ืœื ืžื—ื•ื™ื‘ ื”ืžืฆื™ืื•ืช ื›ืžื• ื—ื™ื•ื‘ ื”ืื•ืจ ืžืŸ ื”ืฉืžืฉ ื•ืขื™\"ื– ื›ื•ืคืจื™ื ื‘ืžืฆื•ื•ืช ื›ื™ ืื•ืžืจื™ื ืฉืœื ื™ืฉื•ื ื” ื“ื‘ืจ ืžืžื ื”ื’ื• ืข\"ื™ ืžืฆื•ื•ืช ื•ื™ืฉ ืžื•ื“ื™ื ื‘ืžืฆื•ื•ืช ื•ื‘ืขื‘ื•ื“ื•ืช ืื‘ืœ ืขื•ื‘ื“ื™ื ืืช ื›ื—ื•ืช ื•ืฆื•ืจื•ืช ืขืœื™ื•ื ื•ืช ื•ืขื•ืฉื™ื ืืช ื”ืฆื•ืจื•ืช ืฉื™ื”ื™ื• ืืžืฆืขื™ื ื‘ื™ื ื ืœื‘ื™ืŸ ื”ื‘ื•ืจื ื•ื›ืœ ื”ื›ืคื™ืจื•ืช ื ืขืฉื™ื ืžื—ืžืช ืฉืจื•ืื™ื ืฉืžืขืจื›ืช ื”ืฉืžื™ื ืœื ื ืฉืชื ื™ื ืžืžืขืžื“ื ื•ืจื•ืื™ื ืฆื“ื™ืง ื•ืจืข ืœื• ืจืฉืข ื•ื˜ื•ื‘ ืœื• ืื‘ืœ ื›ืฉื”ืงื‘\"ื” ืžืฉื“ื“ ื”ืžืขืจื›ื” ื‘ืฉื‘ื™ืœ ืชืคื™ืœืช ืฆื“ื™ืง ืื–ื™ ืžื•ื“ื™ื ืฉื”ื•ื ื”ืžื—ื“ืฉ ื•ื”ืžื”ื•ื” ืืช ื”ืขื•ืœื ื›ืจืฆื•ื ื• ื•ืžื ื”ื™ื’ ืืช ื”ืขื•ืœื ื›ืจืฆื•ื ื• ื•ื–ื”ื• ื•ื™ื’ืฉ ืืœื™ื• ื™ื”ื•ื“ื” ืื™ืชื ื‘ื–ื•ื”ืจ ืชืงืจื•ื‘ืชื ืžืœื›ื ื‘ืžืœื›ื ื”ื™ื™ื ื• ื™ื—ื•ื“ ืงื•ื‘\"ื” ื•ืฉื›ื™ื ืชื™ื” ื›ื \"ืœ ืื–ื™ ื•ื™ืืžืจ ืืœื™ื• ื‘ื™ ืื“ื•ื ื™ ื”ื™ื™ื ื• ืฉื”ืฉื›ื™ื ื” ืฉื”ื™ื ื”ืืžื•ื ื” ืžื‘ืงืฉืช ืจื—ืžื™ื ื™ื“ื‘ืจ ื ื ืขื‘ื“ืš ื“ื‘ืจ ื‘ืื–ื ื™ ืื“ื•ื ื™ ืฉื”ื™ื ืžื‘ืงืฉืช ืืช ื”ืฉื™\"ืช ืฉื™ืงืจื‘ ืืช ื”ืื™ืฉ ื”ื–ื” ืฉืชื™ืงืŸ ืื•ืชื” ื•ื”ืขืœื” ืื•ืชื” ืœื‘ื—ื™' ืคื‘\"ืค ื‘ืื–ื ื™ ืื“ื•ื ื™ ื”ื™ื™ื ื• ืฉื”ื™ื ืžืžืœืฆืช ืขืœ ื”ืื™ืฉ ื”ื–ื” ืฉืœื ื™ืขืฉื” ืขื•ื“ ืืžืฆืขื™ ื‘ื™ื ื• ืœื‘ื™ืŸ ื”ืฉื™\"ืช ื•ื›ืœ ื”ื”ืฆื˜ืจื›ื•ืช ืฉืœื• ื™ื“ื‘ืจ ื‘ืื–ื ื™ [*ืื“ื•ื ื™] ืฉืœื ื™ืฉืžืข ืื—ืจ ืืžืฆืขื™ ื•ืืœ ื™ื—ืจ ืืคืš ืขืœื™ื• ืฉื”ื™ื” ืžืœื ืคื ื™ื•ืช ื•ืข\"ื– ืขื“ ืขื›ืฉื™ื• ื›ื™ ื›ืžื•ืš ื›ืคืจืขื” ืœืฉื•ืŸ ื”ืชื’ืœื•ืช ื”ื™ื™ื ื• ืœืคื™ ื”ืชื’ืœื•ืช ื›ืŸ ืžื›ื™ืจื™ืŸ ืื•ืชืš ื›ื \"ืœ ื•ืขื™\"ื– ื ืคืœ ื‘ื˜ืขื•ืช ื›ื \"ืœ ืฉืจืื” ื‘ืžืขืจื›ืช ื”ืฉืžื™ื ื”ืžื ื”ื™ื’ื™ื ืืช ื”ืขื•ืœื ืขื™\"ื– ื›ืœ ืื—ื“ ื ืคืœ ื‘ื˜ืขื•ืช ืœืคื™ ื˜ืขื•ืชื• ื›ื \"ืœ ืื‘ืœ ืข\"ื™ ืฉื™ื“ื•ื“ ื”ืžืขืจื›ื•ืช ื™ื•ื“ื• ื”ื›ืœ ื‘ื‘ื•ืจื ื•ืžืฉื’ื™ื— ื•ืœืขืชื™ื“ ื™ืชื‘ื˜ืœ ืžืขืจื›ืช ื”ืฉืžื™ื ื›\"ืฉ ื›ื™ ืฉืžื™ื ื›ืขืฉืŸ ื ืžืœื—ื• ื•ืื– ื™ื›ื™ืจื• ื›ืœ ื™ื•ืฉื‘ื™ ืชื‘ืœ ื›ื™ ื™ืฉ ื‘ื•ืจื ื•ืžื ื”ื™ื’ ื•ื›ืŸ ืขื›ืฉื™ื• ื›ืฉืจื•ืื™ื ื›ืฉื”ืฆื“ื™ืง ื‘ืชืคื™ืœืชื• ืžืฉื“ื“ ื”ืžืขืจื›ื” ื•ื”ื˜ื‘ืข ืื– ืžื•ื“ื™ื ืฉืœื“' ื”ืืจืฅ ื•ืžืœื•ืื” ื•ื–ื” ื›ืžื•ืš ื›ืคืจืขื” ืžื” ืคืจืขื” ื’ื•ื–ืจ ื•ืื™ื ื• ืžืงื™ื™ื ื”ื™ื™ื ื• ื›ืฉืจื•ืื™ื ืฉื™ื“ื•ื“ ืžืขืจื›ืช ื”ืฉืžื™ื ื”ื’ืœื•ื™ื ืœื›ืœ ื˜ื‘ืขื ื•ื’ื–ื™ืจืชื ื•ืจื•ืื™ื ืฉื’ื–ื™ืจืชื ื ืชื‘ื˜ืœ ืžื–ื” ื™ื•ื“ืขื™ื ืฉืืฃ ืืชื” ื’ื•ื–ืจ ื•ืื™ืŸ ืžืงื™ื™ื ืžื—ืžืช ื”ืฆื“ื™ืง ืฉื”ืงื‘\"ื” ื’ื•ื–ืจ ื•ื”ืฆื“ื™ืง ืžื‘ื˜ืœ ื”ื™ื™ื ื• ืฉื™ื•ื“ืขื™ื ืขื™\"ื– ืฉื’ื ื”ื˜ื‘ืข ืฉืœ ืžืขืจื›ืช ื”ืฉืžื™ื ื”ื™ื ื‘ืจืฆื•ืŸ ื”ืฉื™\"ืช ื”ื™ืชื” ืขื“ ืขื›ืฉื™ื• ื•ืขื›ืฉื™ื• ื‘ื˜ืœ ื”ืงื‘\"ื” ื’ื–ื™ืจืชื• ื•ืจืฆื•ื ื• ืžื—ืžืช ืชืคื™ืœืช ื”ืฆื“ื™ืง ืžื—ืžืช [*ื–ื”] ื ืชื‘ื˜ืœ ื˜ื‘ืข ืฉืœ ืžืขืจื›ืช ื”ืฉืžื™ื ื”ื’ืœื•ื™ื ืœื›ืœ ืื‘ืœ ื›ืœ ื–ืžืŸ ืฉืื™ืŸ ืจื•ืื™ื ื‘ื™ื˜ื•ืœ ื”ื˜ื‘ืข ื‘ื’ืœื•ื™ ืื™ืŸ ื™ื•ื“ืขื™ืŸ ืฉื™ืฉ ื‘ื•ืจื ื•ืขื™\"ื– ื˜ื•ืขื” ื›ืœ ืื—ื“ ืœืคื™ ืฉื›ืœื• ื”ืขื›ื•ืจ ื›ื™ ืื™ื ื ื™ื•ื“ืขื™ืŸ ืืœื ืžืŸ ื”ื’ืœื•ื™ ืืœ ื”ืกืชื•ื ื‘ืฉื‘ื™ืœ ื–ื” ืœืขืชื™ื“ ืฉื™ืชื‘ื˜ืœื• ื›ืœ ื”ืืžื•ื ื•ืช ื›ื•ื–ื‘ื™ื•ืช ื•ื™ืืžื™ื ื• ื”ื›ืœ ื‘ื”' ืื—ื“ ืขื™\"ื– ื™ืชืงืจื ืฉื‘ืช ื›ื™ ืืžื•ื ื” ื‘ืฉืœื™ืžื•ืช ื ืงืจื ืฉื‘ืช ื›ื™ ืฉื‘ืช ืžื•ืจื” ืขืœ ืžื—ื“ืฉ ืืช ืขื•ืœืžื• ื‘ืฉืฉืช ื™ืžื™ื ื•ื‘ื™ื•ื ื”ืฉื‘ื™ืขื™ ืฉื‘ืช ื•ื™ื ืคืฉ ื‘ืฉื‘ื™ืœ ื–ื” ืืžืจื• ื—ื–\"ืœ ื›ืœ ื”ืฉื•ืžืจ ืฉื‘ืช ืืคื™ืœื• ืขื•ื‘ื“ ืขื‘ื•ื“ื” ื–ืจื” ื›ื“ื•ืจ ืื ื•ืฉ ืžื•ื—ืœื™ืŸ ืœื• ื›ื™ ืฉื‘ืช ืขื™ืงืจ ืืžื•ื ื” ื•ื”ืฉื‘ืชืช ืขื‘ื•ื“ื•ืช ื–ืจื•ืช ื•ื–ื”ื• ืื ืชืฉื™ื‘ ืžืฉื‘ืช ืจื’ืœื™ืš ืจื’ืœ ื–ื” ื‘ื—ื™' ืืžื•ื ื” ื›ื™ ื”ื›ืคื™ืจื•ืช ืžื›ื•ื ื™ื ื‘ืฉื ื›ืžืขื˜ ื ื˜ื•ื™ ืจื’ืœื™ ื•ืืžื•ื ื” ืžื›ื•ื ื” ื‘ืฉื ืจื’ืœื™ ืขืžื“ื” ื‘ืžื™ืฉื•ืจ ื›ื™ ืืžื•ื ื•ืช ื›ื•ื–ื‘ื™ื•ืช ื™ื•ื ืงื™ื ืžื‘ื—ื™' ืจื’ืœื™ืŸ ื“ืงื“ื•ืฉื” ื‘ื‘ื—ื™' ื”ื ื™ ื‘ืจื›ื™ ื“ืจื‘ื ืŸ ื•ื›ื•' ื”ื™ื™ื ื• ืืžื•ื ื” ืงื“ื•ืฉื” ื‘ื—ื™' ืื™ืฉ ืืžื•ื ื•ืช ืจื‘ ื‘ืจื›ื•ืช ื‘ืจื›ื•ืช ื”ื™ื™ื ื• ื‘ืจื›ื™ ื“ืจื‘ื ืŸ",
32
+ "ืื•ื“ืš ื‘ื™ื•ืฉืจ ืœื‘ื‘ ื•ื›ื•' ื›ืœ ื”ืžื—ืœื•ืงื•ืช ืฉืจืฉื ืžื”ืชื•ืจื” ื”ื™ื™ื ื• ืžื”ืžื—ืœื•ืงื•ืช ื”ืชื ืื™ื ื ืฉืชืœืฉืœ ืœืžื˜ื” ื•ืžื”ืกื™ื’ื™ื ื ืขืฉื” ืžื—ืœื•ืงื•ืช ืฉืœื ืœืฉื ืฉืžื™ื ื•ืฆืจื™ืš ืœืจืื•ืช ืœื”ืฉืœื™ื ืืช ืœื‘ื• ืฉืœื ื™ื”ื™' ืœื‘ื• ื—ืœืง ืขืœื™ื• ื”ื™ื™ื ื• ืฉื™ืขื‘ื•ื“ ืืช ื”ืฉื ื‘ืฉื ื™ ื™ืฆืจื™ืŸ ื›ืžืืžืจ ื‘ื›ืœ ืœื‘ื‘ืš ื•ื›ื•' ืฉืœื ื™ื”ื™' ื‘ื‘ื—ื™' ื—ืœืง ืœื‘ื ื•ื”ืžื—ืœื•ืงืช ืฉืœ ื”ื™ืฆืจ ืฉื‘ืœื‘ ื”ืื“ื ื”ืŸ ื”ืŸ ื”ื›ืคื™ืจื•ืช ืฉืžื˜ื™ืœ ืขืœ ื”ืื“ื ื•ืžื•ื ืข ืžืŸ ื”ืื“ื ืฉื‘ื™ืœื™ ืืžื•ื ื” ื•ืžื—ืฉื™ืš ืืช ืฉื›ืœื• ืžืœื”ื‘ื™ืŸ ืชืฉื•ื‘ื•ืช ืขืœ ื”ื›ืคื™ืจื•ืช ื•ืขืฆื” ืข\"ื– ืœืœืžื•ื“ ืคื•ืกืงื™ื ื•ืขื™\"ื– ื™ืฉืœื™ื ืžื—ืœื•ืงืช ื”ื™ืฆืจ ืฉื‘ืœื‘ ืฉืฉืจืฉื• ืžื”ืชื•ืจื” ื›ื \"ืœ ื›ื™ ื”ืคื•ืกืงื™ื ื”ื ื‘ื—ื™' ื”ืฉืœื•ื ืฉืœ ืžื—ืœื•ืงืช ื”ืชื ืื™ื ืฉื‘ื’ืžืจื ื•ื›ืฉื™ืขืฉื” ืฉืœื•ื ื‘ื”ืฉื•ืจ๏ฟฝ๏ฟฝ ื”ื™ื™ื ื• ื‘ื”ืชื•ืจื” ืื–ื™ ื ืขืฉื” ืฉืœื•ื ื’ื ืœืžื˜ื” ื•ืื– ื’ื ืื•ื™ื‘ื™ื• ื™ืฉืœื™ื ืืชื• ื•ืื•ืชื™ื•ืช ืฉ'ืœ'ื•'ื' ืžืจืžื–ื™ืŸ ืขืœ ื–ื” ื ื•ื˜ืจื™ืงื•ืŸ ื•'ื“ืข ืž'ื” ืฉ'ืชืฉื™ื‘ ืœ'ืืคื™ืงื•ืจืก ื›ื™ ื–ื” ืขื™ืงืจ ื”ืฉืœื•ื ืฉื ื–ื“ื›ืš ืฉื›ืœื• ื•ื™ื•ื“ืข ืชืฉื•ื‘ื•ืช ืขืœ ื”ื›ืคื™ืจื•ืช ื•ื–ื”ื• ืื•ื“ืš ื‘ื™ื•ืฉืจ ืœื‘ื‘ ื”ื™ื™ื ื• ื‘ืฉื ื™ ื™ืฆืจื™ืŸ ืื™ืžืชื™ ื›ื“ ื‘ืœื™ ืžืฉืคื˜ื™ ืฆื“ืงืš ื”ื™ื™ื ื• ืข\"ื™ ืœื™ืžื•ื“ ืคื•ืกืงื™ื ืฉื”ื ืฉืœื•ื ืฉื‘ื‘ื—ื™' ืชื•ืจื” ื•ืข\"ื™ ืฉืœื•ื ืฉื‘ืชื•ืจื” ื ืฉืœื ื”ื›ืœ ื•ื ืคืชื— ืœื• ืชืฉื•ื‘ื•ืช [*ืขืœ] ืืคื™ืงื•ืจืกื™ืŸ ื›ื \"ืœ [ืืœื• ื”ืฉื ื™ ืžืืžืจื™ื ื”ื \"ืœ ื›ืœื•ืœื™ื ื‘ืชื•ืจื” ืื—ืช ื‘ืกื™' ืก\"ื‘ ื•ื”' ื™ื•ื“ืข ื ืกืชืจื•ืช ืœืžื” ื—ืœืงืŸ ื›ืืŸ ืœืฉื ื™ื ื’ื ื™ืฉ ื”ืจื‘ื” ื“ื‘ืจื™ื ืฉืžื‘ื•ืืจื™ืŸ ืฉื ืžื” ืฉืœื ื ื›ืชื‘ื• ื›ืืŸ ื•ื›ืŸ ื™ืฉ ื›ืžื” ื“ื‘ืจื™ื ืฉืžื‘ื•ืืจื™ืŸ ื›ืืŸ ื‘ื™ื•ืชืจ ื•ื“ืข ืฉื’ื ืฉื ื‘ืกื™' ืก\"ื‘ ื”ื \"ืœ ื”ื•ื ืœืฉื•ืŸ ืจื‘ื™ื ื• ื–\"ืœ ื‘ืขืฆืžื• ืจืง ืฉืฉื ื”ื•ื ืœืฉื•ื ื• ื”ืงื•ื“ืฉ ืฉืืžืจ ื‘ืข\"ืค ืœืคื ื™ ื' ืžืื ืฉื™ื• ื‘ืœืฉื•ืŸ ื”ืงื•ื“ืฉ ื•ื”ืื™ืฉ ื›ืชื‘ ืœืคื ื™ื• ื•ื›ืืŸ ื”ื•ื ืœืฉื•ื ื• ื•ื›ืชื™ื‘ืชื• ืฉืœ ืจื‘ื™ื ื• ื–\"ืœ ื‘ืขืฆืžื• ื•ืžื—ืžืช ื–ื” ื ืžืฆื ื‘ื™ื ื™ื”ื ื›ืžื” ืฉื™ื ื•ื™ื™ื ื›ื™ ื›ืŸ ื”ื™' ื“ืจื›ื• ืฉืœืขื•ืฆื ืงื“ื•ืฉืช ืจื”ื™ื˜ืช ืžื•ื—ื• ื”ื ื•ืจื ื”ื™ื• ืžืฉืชื ื™ื ื›ืžื” ืขื ื™ื ื™ื ืžื”ืืžื™ืจื” ืœื”ื›ืชื™ื‘ื” ื•ื›ืŸ ื‘ื™ืŸ ื›ืชื™ื‘ื” ืœื›ืชื™ื‘ื” ื•ืขื•ื“ ื™ืฉ ื‘ื–ื” ื ืกืชืจื•ืช ืฉื ืขืœืžื• ืžืžื ื™ ื›ื™ ืžืื“ ืขืžืงื• ืžื—ืฉื‘ื•ืชื™ื•]\n"
33
+ ]
34
+ ]
35
+ },
36
+ "schema": {
37
+ "heTitle": "ืœื™ืงื•ื˜ื™ ืžื•ื”ืจ\"ืŸ",
38
+ "enTitle": "Likutei Moharan",
39
+ "key": "Likutei Moharan",
40
+ "nodes": [
41
+ {
42
+ "heTitle": "ื”ืงื“ืžื”",
43
+ "enTitle": "Introduction"
44
+ },
45
+ {
46
+ "heTitle": "ืฉื™ืจ ื ืขื™ื",
47
+ "enTitle": "A Pleasant Song"
48
+ },
49
+ {
50
+ "heTitle": "ืœื›ื• ื—ื–ื•",
51
+ "enTitle": "Go See"
52
+ },
53
+ {
54
+ "heTitle": "",
55
+ "enTitle": ""
56
+ },
57
+ {
58
+ "heTitle": "ืชื ื™ื ื",
59
+ "enTitle": "Part II"
60
+ },
61
+ {
62
+ "heTitle": "ื›ืชื‘ื™ ื™ื“",
63
+ "enTitle": "Additions from Manuscript"
64
+ }
65
+ ]
66
+ }
67
+ }
json/Chasidut/Breslov/Likutei Moharan/Hebrew/Likutei Moharan -- MS5.json ADDED
@@ -0,0 +1,68 @@
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
1
+ {
2
+ "language": "he",
3
+ "title": "Likutei Moharan",
4
+ "versionSource": "http://breslev.eip.co.il/?key=2554",
5
+ "versionTitle": "Likutei Moharan -- MS5",
6
+ "status": "locked",
7
+ "license": "CC-BY",
8
+ "versionTitleInHebrew": "ืœื™ืงื•ื˜ื™ ืžื•ื”ืจ\"ืŸ - ื›ืชื‘ ื™ื“ ื”'",
9
+ "actualLanguage": "he",
10
+ "languageFamilyName": "hebrew",
11
+ "isBaseText": true,
12
+ "isSource": true,
13
+ "isPrimary": true,
14
+ "direction": "rtl",
15
+ "heTitle": "ืœื™ืงื•ื˜ื™ ืžื•ื”ืจ\"ืŸ",
16
+ "categories": [
17
+ "Chasidut",
18
+ "Breslov"
19
+ ],
20
+ "text": {
21
+ "Introduction": [],
22
+ "A Pleasant Song": [],
23
+ "Go See": [],
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+ "": [],
25
+ "Part II": [],
26
+ "Additions from Manuscript": [
27
+ [],
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+ [],
29
+ [],
30
+ [],
31
+ [
32
+ "[ื–ืืช ื”ืชื•ืจื” ื ื“ืคืกื” ื‘ืกื’ื ื•ืŸ ืื—ืจ ืงืฆืช ื‘ืกื™' ื™\"ื’ ื•ื’ื ืฉื ื”ื•ื ืœืฉื•ืŸ ืจื‘ื™ื ื• ื–\"ืœ ื›ืคื™ ืžื” ืฉืฉืžืขืชื™ ืžืคื™ื• ื”ืง' ื‘ืœื”\"ืง ืฉื”ื™' ื™ื•ืฉื‘ ืขืœ ืกืคืจื• ื”ื ื›ืชื‘ ื•ืืžืจ ืœื™ ืžืœื” ื‘ืžืœื” ื‘ืœื”\"ืง ืืคืก ืื™ื–ื” ื“ื‘ืจื™ื ืžืขื•ื˜ื™ื ืืžืจ ืœื™ ื‘ืœืฉื•ืŸ ืืฉื›ื ื– ื•ืื ื™ ื›ืชื‘ืชื™ื ื‘ืœื”\"ืง ื•ื–ืืช ื”ืชื•ืจื” ืฉืžืฆืืชื™ ืขืชื” ื”ื™ื ื›ืชื™ื‘ืช ื™ื“ื• ื‘ืขืฆืžื• ื•ื™ืฉ ื‘ื™ื ื™ื”ื ืงืฆืช ืฉื™ื ื•ื™ื™ื ื•ื›ื \"ืœ ืข\"ื› ื”ืขืชืงืชื™ื”ื• ื•ื–ื”ื•]",
33
+ "ืื™ืชื ื‘ื–ื•ื”ืจ ืจื•ื—ื ื ื—ื™ืช ืœืฉื›ืš ื—ื™ืžื•ื ื”ืœื‘ ื–ื” ื‘ื—ื™' ืฆื“ืงื” ืฉื”ื•ื ืจื•ื— ื ื“ื™ื‘ื” ืข\"ื™ ืžืงืจืจื™ืŸ ื—ืžื™ืžื•ืช ืชืื•ื•ืช ืžืžื•ืŸ ื•ื–ื” ื‘ื—ื™' ื™ื‘ืฆื•ืจ ืจื•ื— ื ื’ื™ื“ื™ื ืฉื”ืจื•ื— ืžืžืขื˜ ืชืื•ื•ืช ื”ื ื’ื™ื“ื•ืช ื•ืขืฉื™ืจื•ืช ื•ื›ื“ ื ื—ื™ืช ืจื•ื—ื ื”ืœื‘ ืžืงื‘ืœ ืœื™ื” ื‘ื—ื“ื•ื” ื“ื ื’ื•ื ื ื“ืœื™ื•ืื™ ื–ื” ื‘ื—ื™' ืžืฉื ื•ืžืชืŸ ื‘ืืžื•ื ื” ืฉืฉืžื— ื‘ื—ืœืงื• ื•ืื™ืŸ ืืฅ ืœื”ืขืฉื™ืจ ื›ื™ ื ื’ื™ื ื” ื–ื” ืžืฉื ื•ืžืชืŸ ื›\"ืฉ ืฉืื• ื–ืžืจื” ื•ืชื ื• ืชื•ืฃ ื•ื—ื“ื•ื” ื–ื” ืฉืฉืžื— ื‘ื—ืœืงื• ื•ื–ื” ื‘ื—ื™' ืงื˜ื•ืจืช ืœืฉื•ืŸ ืงืฉืจ ืฉืžืงืฉืจ ื—ื™ืžื•ื ื”ืœื‘ ืขื ื”ืจื•ื— [ื•ื–ื”] ืฉืžืŸ ื•ืงื˜ื•ืจืช ื™ืฉืžื— ืœื‘ ื•ื–ื” ื‘ื—ื™' ื™ืฉื™ืžื• ืงื˜ืจื” ื‘ืืคืš ืฉืข\"ื™ ื‘ื—ื™' ืงื˜ืจืช ื”ื \"ืœ ื ืชื‘ื˜ืœ ื‘ื—ื™' ื‘ื–ืขืช ืืคืš ืชืื›ืœ ื•ื–ื” ื‘ื—ื™' ื”ืชื’ืœื•ืช ืžืฉื™ื— ืฉืื– ื™ืชื‘ื˜ืœ ื—ืžื“ืช ื”ืžืžื•ืŸ ื›\"ืฉ ื•ื”ืฉืœื™ื›ื• ืื™ืฉ ืืœื™ืœื™ ื›ืกืคื• ื•ืืœื™ืœื™ ื–ื”ื‘ื• ื•ื–ื” ื‘ื—ื™' ืจื•ื— ืืคื™ื ื• ืžืฉื™ื— ื”' ื•ื›ืœ ื–ืžืŸ ืฉื™ืฉ ืขื‘ื•ื“ื” ื”ื–ืจื” ื”ื–ืืช ืฉืœ ืžืžื•ืŸ ื‘ืขื•ืœื ื—ืจื•ืŸ ืืฃ ื‘ืขื•ืœื ื•ื›ืคื™ ื”ื‘ื™ื˜ื•ืœ ืฉืœ ืข\"ื– ื”ื–ืืช ื›ืŸ ื™ืชืžืฉืš ื—ืกื“ ื‘ืขื•ืœื ื•ื–ื” ื‘ื—ื™' ื•ืขื•ืฉื” ื—ืกื“ ืœืžืฉื™ื—ื• ื•ื›ืฉื™ืชื’ืœื” ื—ืกื“ ื”ื–ื” ื™ืชืžืฉืš ื”ื“ืขืช ืฉื”ื•ื ื‘ื ื™ืŸ ื”ื‘ื™ืช ื›\"ืฉ ื‘ื–ื•ื”ืจ ื•ื™ืžื™ื ื ื–ืžื™ืŸ ืœืžื™ื‘ื ื ื‘ื™ ืžืงื“ืฉื ื‘ื‘ื—ื™' ื•ืื ื™ ื‘ืจื•ื‘ ื—ืกื“ืš ืื‘ื•ื ื‘ื™ืชื™ืš ื›ื™ ื”ื“ืขืช ื”ื•ื ื‘ื—ื™' ื‘ื™ืช ื›ืžืืžืจ ื—ื–\"ืœ ืžื™ ืฉื™ืฉ ื‘ื• ื“ื™ืขื” ื›ืืœื• ื ื‘ื ื” ื‘ื™ืช ื”ืžืงื“ืฉ ื‘ื™ืžื™ื• ื›ื™ ื“ืขืช ื ื™ืชื ื” ื‘ื™ืŸ ืฉืชื™ ืื•ืชื™ื•ืช ื•ืžืงื“ืฉ ื‘ื™ืŸ ืฉืชื™ ืื•ืชื™ื•ืช ื•ื–ื” ื‘ื—ื™' ื”ืชื’ืœื•ืช ื”ืชื•ืจื” ืฉืœืขืชื™ื“ ืœื‘ื ื›ืžื•ื‘ื ื‘ื–ื•ื”ืจ ืฉืœืขืชื™ื“ ื™ืชื’ืœื” ืื•ืจื™ื™ืชื ื“ืขืชื™ืงื ืกืชื™ืžืื” ื›ื™ ืขื™ืงืจ ืงื‘ืœืช ื”ืชื•ืจื” ืข\"ื™ ื”ืฉื›ืœ ื›\"ืฉ ืขื™ืจ ื’ื‘ื•ืจื™ื ืขืœื” ื—ื›ื ืฉื”ื•ื ืžืฉื” ืžืฉื™ื— ื•ืžื™ ืฉื”ื•ื ื‘ื‘ื—ื™' ืžืฉื” ืžืฉื™ื— ื›ื \"ืœ ื™ื•ื›ืœ ืœืงื‘ืœ ืชื•ืจื” ื’ื ืžื™ ืฉื”ื•ื ื‘ืžื“ืจื™ื’ื” ื”ื–ืืช ืฉืœ ื‘ื—ื™' ืžืฉื” ืžืฉื™ื— ื‘ื—ื™' ื—ื›ื ื›ื \"ืœ ื™ื›ื•ืœ ืœื”ืžืฉื™ืš ื”ืืจืช ื”ืชื•ืจื” ืœืœืžื“ ืœืฉืืจ ื‘ื ื™ ืื“ื ื›ื™ ื”ืชื’ืœื•ืช ื”ืชื•ืจื” ื‘ื ืžื™ื—ื•ื“ื ื“ืื‘ื ื•ืืžื ื›\"ืฉ ืฉืžืข ื‘ื ื™ ืžื•ืกืจ ืื‘ื™ืš ื•ืืœ ืชื˜ื•ืฉ ืชื•ืจืช ืืžืš ื•ื™ื—ื•ื“ื ืžื”ืขืœืื•ืช ื ืคืฉื•ืช ื™ืฉืจืืœ ื‘ื‘ื—ื™' ืžื™ื™ืŸ ื ื•ืงื‘ื™ืŸ ื•ื”ื—ื›ื ื™ื›ื•ืœ ืœื™ืงื— ื”ื ืคืฉื•ืช ื‘ื‘ื—ื™' ื•ืœื•ืงื— ื ืคืฉื•ืช ื—ื›ื ื•ืขื™\"ื– ื”ื™ื—ื•ื“ ื ื•ืœื“ ื”ืชื•ืจื” ืฉื”ื™ื ืขืฅ ื”ื—ื™ื™ื ื•ื–ื” ื‘ื—ื™' ืคืจื™ ืฆื“ื™ืง ืขืฅ ื—ื™ื™ื ื•ืœื•ืงื— ื ืคืฉื•ืช ื—ื›ื ื•ื›ืฉืขื•ืœื” ื”ื—ื›ื ืขื ืืœื• ื”ื ืคืฉื•ืช ื‘ื‘ื—ื™' ืขื™ืจ ื’ื‘ื•ืจื™ื ืขืœื” ื—ื›ื ื•ืื– ื•ื™ื•ืจื“ ืขื•ื– ืžื‘ื˜ื—ื” ื•ื ืคืฉ ื–ื” ื‘ื—ื™' ืจืฆื•ืŸ ืฉื›ืœ ืืœื• ื‘ื ื™ ืื“ื ื”ื‘ืื™ื ืœื—ื›ื ื”ื“ื•ืจ ื›ืœ ืื—ื“ ื•ืื—ื“ ื™ืฉ ืœื• ืื™ื–ื”ื• ืจืฆื•ืŸ ื•ื”ืฆื“ื™ืง ืœื•ืงื— ื›ืœ ื”ืจืฆื•ื ื•ืช ื•ืขื•ืœื” ืขืžื”ื ื•ืื—\"ื› ื•ื™ื•ืจื“ ืขื•ื– ืžื‘ื˜ื—ื” ื‘ื‘ื—ื™' ื•ื”ื—ื™ื•ืช ืจืฆื•ื ื•ืฉื•ื‘ ืจืฆื•ื ื‘ืขืœื™ื•ืช ื”ื ืคืฉื•ืช ื•ืฉื•ื‘ ื‘ื—ื–ืจืช ื”ื ืคืฉื•ืช ืขื ื”ืชื’ืœื•ืช ื”ืชื•ืจื” ื•ื–ื” ืฉืžื•ื‘ื ื‘ื–ื•ื”ืจ ืจืฆื•ื ื“ื ื ื•ืจื™ืืœ ื•ืฉื•ื‘ ื“ื ืž'ื˜\"ื˜ ืฉ'ืจ ื”'ืคื ื™ื ื“ืื™ื”ื• ืจืฉื™ื ื‘ืฉื ืž'ืฉ'ื”' ื“ืื™ื”ื• ืžืฉื™ื— ืฉื”ื•ื ืจื•ื— ืืคื™ื ื• ืฉืขืœ ื™ื“ื• ื ืฉืชื›ืš ื”ื—ืžื™ืžื•ืช ื•ื–ื” ืฉ'ื›'ื›'ื”' ื’ื™' ืžืฉื” ืฉื”ื•ื ืžืฉื›ืš ืืœื™ืœื™ ื›ืกืฃ ื•ื–ื”ื‘ ืจืฆื•ื ื“ื ืจืฆื•ืŸ ืฉื”ื•ื ื”ื ืคืฉ ื•ืฉื•ื‘ ื“ื ืžืฉื” ืฉืžืงื‘ืœ ื”ืชื•ืจื” ื•ื–ื”ื• ืคื™' ื”ื›ืชื•ื‘ ืืœื”ึดื™ื ืฆื‘ืื•ืช ืฉื•ื‘ ื ื ื”ื‘ื˜ ืžืฉืžื™ื ื•ืจืื” ื•ื”ืœืฉื•ืŸ ื›ืคื•ืœ ืœื›ืื•ืจื” ื”ื‘ื˜ ื•ืจืื” ืื‘ืœ ื“ืข ื›ื™ ืขื™ืงืจ ื”ืจืื™ื” ืžื—ืžืช ืฉื›ื— ื”ืจืื•ืช ืžื›ื” ื‘ื“ื‘ืจ ื”ื ืจืื” ื•ื—ื•ื–ืจ ื”ื›ื•ื— ื”ืจืื•ืช ืžื—ืžืช ื”ื”ื›ืื” ืœืขื™ื ื™ื ื•ื ืฆื˜ื™ื™ืจ ื”ื“ื‘ืจ ื”ื ืจืื” ื‘ืขื™ื ื™ื ื•ืื– ื”ืขื™ื ื™ื ืจื•ืื™ื ืืช ื”ื“ื‘ืจ ื”ื ืจืื” ื›ื™ ื”ืจืื•ืช ืžื‘ื™ื ืืช ื”ื“ื‘ืจ ืœืชื•ืš ื”ืขื™ื ื™ื ืื‘ืœ ื›ืฉื”ื“ื‘ืจ ื”ื ืจืื” ื”ื•ื ืจื—ื•ืง ื•ืื– ืงื•ื“ื ืฉื™ื’ื™ืข ื›ื•ื— ื”ืจืื•ืช ืœื”ื“ื‘ืจ ื”ื ืจืื” ื ืชืคื–ืจ ื‘ืชื•ืš ื”ืื•ื™ืจ ื•ื ืขื›ืจ ื•ืื™ืŸ ืžื’ื™ืข ื‘ื”ื›ืื” ืขืœ ื”ื“ื‘ืจ ื•ืขื™\"ื– ืื™ืŸ ื—ื•ื–ืจ ื”ืจืื•ืช ืœืขื™ื ื™ื ื•ืื– ืื™ืŸ ื”ืขื™ื ื™ื ืจื•ืื™ื ื›ื™ ืขื™ืงืจ ื”ืจืื•ืช ืžื—ืžืช ื”ื”ื›ืื” ื•ื–ื” ืฉื•ื‘ ื ื ื”ื‘ื˜ ืžืฉืžื™ื ืฉื™ืฉื™ื‘ ื”ื”ื‘ื˜ื” ืฉืžื‘ื™ื˜ ืžืฉืžื™ื ืขืœื™ื ื• ื™ืฉื™ื‘ ืข\"ื™ ื”ื”ื›ืื” ื™ืฉื™ื‘ ื”ืจืื•ืช ืœืขื™ื ื™ื• ื•ืื– ื•ืจืื” ื›ื™ ื”ืจืื™ื” ืข\"ื™ ื”ืฉื‘ืช ื”ื‘ื˜ื” ื•ื–ื” ื‘ื—ื™' ื•ื”ื—ื™ื•ืช ืจืฆื•ื ื•ืฉื•ื‘ ื”ื™ื™ื ื• ื”ืชื•ืจื” ืฉื”ื™ื ื”ื—ื™ื™ื ืจืฆื•ื ื‘ื‘ื—ื™' ื”ื‘ื˜ื” ืžืขื™ืœื ืœืชืชื ื•ืฉื•ื‘ ื‘ื‘ื—ื™' ื”ื›ืืช ื”ืจืื•ืช ื‘ื“ื‘ืจ ื”ื ืจืื” ื•ื ื—ื–ืจ ืœืขื™ื ื™ื ื•ื ืฆื˜ื™ื™ืจ ื‘ืขื™ื ื™ื ื›ื™ ื”ืขื™ื ื™ื ื”ื ื›ืžืจืื” ืœื˜ื•ืฉื” ืฉื ืชืจืื” ื‘ื”ื ื›ืœ ื“ื‘ืจ ืฉืขื•ืžื“ ื›ื ื’ื“ื ื•ื”ืชื•ืจื” ื”ื™ื ื˜'ื 'ืช'ื' ืฉื”ื ืชืœืช ื’ื•ื•ื ื™ ื“ืขื™ื ื ื•ื‘ืช ืขื™ืŸ ื•ื–ื” ืฉื”ืชื•ืจื” ื ืงืจืืช ื‘ืจืืฉื™ืช ืชืžืŸ ืจืืฉื™ ืชืžืŸ ื‘ืช ืจืืฉื™ ืืœื” ืจืืฉื™ ื‘ื™ืช ืื‘ื•ืชื ืฉื”ืื‘ื•ืช ื”ื ืชืœืช ื’ื•ื•ื ื™ ื“ืขื™ื ื ืชืžืŸ ื‘ืช ืขื™ืŸ ื ืžืฆื ื›ืฉื—ื›ื ืžื‘ื™ื ืชื•ืจื” ื›ืžื•ื‘ื ืœืขื™ืœ ื ืžืฆื ืฉืžื‘ื™ื ื›ื•ื— ื”ืจืื•ืช ืฉืœ ื”ืฉื’ื—ืช ื”ืฉื™\"ืช ืขืœื™ื ื• ื›ื \"ืœ ื•ืข\"ื™ ืฉืื ื—ื ื• ืงืจื•ื‘ื™ื ืืœ ื”ืชื•ืจื” ื ืžืฆื ืฉืื ื—ื ื• ืงืจื•ื‘ื™ื ืืœ ื›ื•ื— ื”ืจืื•ืช ื•ืขื™\"ื– ื›ื•ื— ื”ืจืื•ืช ื ื—ื–ืจ ืœืขื™ื ื™ื• ื•ื ืชืจืื™ื ื•ื ืฆื˜ื™ื™ืจื™ื ืื ื—ื ื• ื‘ืขื™ื ื™ื• ืฉื”ื ื›ืžืจืื•ืช ื”ืฆื•ื‘ืื•ืช ื›ื‘ื™ื›ื•ืœ ืื‘ืœ ืื•ืžื•ืช ื”ืขื•ืœื ืžื—ืžืช ืฉื”ื ืจื—ื•ืงื™ื ืžื”ืชื•ืจื” ื”ื ืจื—ื•ืงื™ื ืžื”ืฉื’ื—ื” ื•ื”ืฉื’ื—ืชื• ืื™ืŸ ืžื’ื™ืข ืืœื™ื”ื ื‘ื”ื›ืื” ื ืžืฆื ืฉืื™ืŸ ื ื—ื–ืจ ื”ืจืื•ืช ืœืขื™ื ื™ื• ื•ืื™ืŸ ื ืฆื˜ื™ื™ืจื™ื ื‘ืขื™ื ื™ื• ื ืžืฆื ื”ืฉื’ื—ืชื• ืขืœ ื”ืื•ืžื•ืช ื‘ื—ืฆื™ ื”ืจืื•ืช ื‘ื‘ื—ื™' ืจืฆื•ื ื•ืื™ืŸ ื‘ื‘ื—ื™' ืฉื•ื‘ ื›ื™ ื”ืฉื‘ืช ื”ืจืื•ืช ืžื—ืžืช ื”ื›ืื” ื•ื”ื›ืื” ืื™ื ื• ืืœื ืขืœ ื“ื‘ืจ ืงืจื•ื‘ ื•ืœื ืขืœ ืจื—ื•ืง ื•ื–ื” ืฉืžื‘ื™ื ื‘ืชืขื ื™ืช ืžืขืฉื” ื“ืจ' ื™ื•ื ื” ื›ื“ ื”ื•ื™ ืžืฆื˜ืจืš ืขืœืžื [*ืœืžื™ื˜ืจื] ื”ื™ื™ื ื• ืœืชื•ืจื” ื›\"ืฉ ื™ืขืจื•ืฃ ื›ืžื˜ืจ ืœืงื—ื™ ื”ื•ื™ ืืžืจ ืื™ื–ื™ืœ ื•ืื™ื™ืชื™ ื‘ื–ื•ื–ื™ ืขื‘ื•ืจื ืขื™ื‘ื•ืจ ื–ื” ื‘ื—ื™' ืขื‘ ืจื™ื• ืขื‘ ื–ื” ืงืจื™ืจื•ืช ืจื™\"ื• ื–ื” ื‘ื—ื™' ื—ืžื™ืžื•ืช ื›ื™ื“ื•ืข ื‘ื–ื•ื–ื™ ื–ื” ื‘ื—ื™' ืชืื•ื•ืช ืžืžื•ืŸ ื”ื™ื™ื ื• ื“ืื–ื™ืœ ืœืฉื›ืš ืชืื•ื•ืช ืžืžื•ืŸ ื›ื \"ืœ ื•ื”ื•ื™ ืงืื™ ื‘ืืชืจื ืขืžื™ืงื ื‘ืืชืจื ืฆื ื™ืขื ื”ื™ื™ื ื• ืข\"ื™ ืฉืฉื™ื›ืš ืชืื•ื•ืช ืžืžื•ืŸ ื–ื›ื” ืœืืชืจื ืขืžื™ืงื ืฉื”ื•ื ื‘ื—ื™' ื—ืกื“ ื›ืžืจืื” ื—ืžื” ืขืžื•ืงื” ืžืŸ ื”ืฆืœ ื•ื—ืกื“ ื”ื•ื ืื•ืจ ื™ื•ื ื›\"ืฉ ื™ื•ืžื ื™ืฆื•ื” ื”' ื—ืกื“ื• ื•ืข\"ื™ ื”ื—ืกื“ ื–ื›ื” ืœื‘ื ื™ืŸ ื”ื‘ื™ืช ืœื‘ื—ื™' ืฉื›ืœ ื›ื \"ืœ ื•ื–ื” ืืชืจื ืฆื ื™ืขื ืฉื”ื•ื ื‘ื™ืช ื”ืžืงื“ืฉ ืฉื”ื•ื ื”ืฉื›ืœ ื›\"ืฉ ื•ืืช ืฆื ื•ืขื™ื ื—ื›ืžื” ื•ื”ื•ื™ ืžื™ื›ืกื ืฉืงื ื–ื” ื‘ื—ื™' ืœืงื™ื—ืช ื”ื ืคืฉื•ืช ืœื”ืขืœื•ืช ืื•ืชื ื›ื \"ืœ ืœื•ืงื— ื ืคืฉื•ืช ื—ื›ื ื•ื›ืœืœื™ื•ืช ื”ื ืคืฉื•ืช ื”ื ืžื›ื•ื ื™ื ื‘ืฉื ืฉืง ื›ื™ ื”ื ืžืชืขื“ื ื™ื ืžืฉืงื™ื ื“ื ื—ืœื ื‘ื‘ื—ื™' ื•ื”ืฉื‘ื™ืข ื‘ืฆื—ืฆื—ื•ืช ื ืคืฉืš ื•ืขื™\"ื– ืืชื™ ืžื˜ืจื ืฉื”ืžืฉื™ืš ืชื•ืจื” ืœืชืชื ื›ื \"ืœ ื‘ื‘ื—ื™' ื•ื™ื•ืจื“ ืขื•ื– ืžื‘ื˜ื—ื” ื•ื™ืฉ ืืจื‘ืข ื—ื™ื•ืช ื‘ื‘ื—ื™' ื ืคืฉ ื•ืืจื‘ืข ื—ื™ื•ืช ื‘ืชื•ืจื” ื ื•ืฉืื™ืŸ ื”ื›ืกื ืืจื™ื” ืฉื•ืจ ื ืฉืจ ืื“ื ืืจื™ื” [ืฉื‘ื‘ื—ื™'] ื ืคืฉ ื–ื” ื‘ื—ื™' ืืจื™ืชื™ ืžื•ืจื™ ืขื ื‘ืฉืžื™ ืžื•ืจื™ ื–ื” ื‘ื—ื™' ืžืจืช ื ืคืฉ ื‘ื—ื™' ื•ื ืคืฉื” ืžืจื” ืœื” ื–ื” ื‘ื—ื™' ืคื’ื ื”ื ืคืฉ ืคื’ื ื”ืจืฆื•ืŸ ื›ืฉืจื•ืฆื” ื“ื‘ืจ ืชืื•ื” ื–ื” ื”ืจืฆื•ืŸ ื”ื•ื ืคื’ื ื•ืžืจื” ืœื ืคืฉ ื•ืขื›ืฉื™ื• ื›ืฉื‘ื ื–ื” ื”ืื“ื ืœื—ื›ื ื”ื“ื•ืจ ืขื ืจืฆื•ืŸ ื˜ื•ื‘ ืขื ื ืคืฉ ื˜ื•ื‘ ื•ื”ืฆื“ื™ืง ืœื•ืงื— ื›ืœ ื”ืจืฆื•ื ื•ืช ื•ืœื•ืงื˜ ืื•ืชื ืื—ื“ ืœืื—ื“ ื›ื“ื™ ืœื”ืขืœื•ืช ืื•ืชื ื›ื \"ืœ ื•ืื– ืžืœืงื˜ ื’ื ื”ืจืฆื•ื ื•ืช ื”ื ืคืฉื•ืช ืฉื ืคืœื• ื•ื–ื” ื‘ื—ื™' ืืจื™ื” ืœืฉื•ืŸ ืœืงื˜ ืฉืžืœืงื˜ ืžื•ืจื™ ืžืจืช ื ืคืฉ ืขื ื‘ืฉืžื™ ืขื ื”ืจืฆื•ืŸ ื”ื˜ื•ื‘ ืฉืžืขืœื” ืจื™ื— ื˜ื•ื‘ ื•ื‘ื—ื™' ืฉื•ืจ ืฉื‘ื ืคืฉ ื–ื” ื”ืื•ืจ ื”ืžืฆื•ื—ืฆื— ืฉื ืชื•ืกืฃ [ื‘ื ืคืฉ ืžื—ืžืช] ื”ืงื™ื‘ื•ืฅ ืฉื ืชืงื‘ืฅ ืคื™ื–ื•ืจื™ ื”ื ืคืฉ ื•ืื– ืžืื™ืจ [ื”ื ืคืฉ ื‘ื™ื•ืชืจ] ื›ื™ ื›ืฉื”ืจืฆื•ืŸ ืื™ืŸ ืžืื™ืจ ืื–ื™ ื”ื ืคืฉ ื‘ื‘ื—ื™' ื•ื ืคืฉ ืจืขื‘ื” ื›ื™ ืขื™ืงืจ ื”ืจืขื‘ ืžื—ืžืช ื”ืขื“ืจ ื”ืื•ืจ ื›\"ืฉ ื—ื–\"ืœ ื•ื™ืขื ืš ื•ื™ืจืขื™ื‘ืš ื•ื™ืื›ื™ืœืš ืืช ื”ืžืŸ ืžื›ืืŸ [*ืฉ]ื”ืกื•ืžื ืื™ืŸ ืฉื‘ืข ื›ื™ ืขื™ืงืจ ื”ืฉื•ื‘ืข ืžื—ืžืช ื”ืื•ืจ ืฉื™ืจืื” ื‘ืขื™ื ื™ื• ื•ืข\"ื™ ืฉืื™ืŸ ืจื•ืื” ืื™ืŸ ื ืชืžืœื ื ืคืฉื• ื”ื™ื™ื ื• ืจืฆื•ื ื• ื›ื™ ื˜ื•ื‘ ืžืจืื” ืขื™ื ื™ื ืžื”ืœืš ื ืคืฉ ื•ื›ืฉืžืฆื—ืฆื— ื ืคืฉื• ื‘ืฆื—ืฆื—ื•ืช ื”ืื•ืจ ืื–ื™ ื•ื ืคืฉ ืจืขื‘ื” ืžืœื ื˜ื•ื‘ ื‘ื‘ื—ื™' ื•ื”ืฉื‘ื™ืข ื‘ืฆื—ืฆื—ื•ืช [ื ืคืฉืš] ื•ื–ื” ื‘ื—ื™' ืฉื•ืจ ืœืฉื•ืŸ ื”ืกืชื›ืœื•ืช ื‘ื—ื™' ๏ฟฝ๏ฟฝื•ื‘ ืžืจืื” ืขื™ื ื™ื ืžื”ืœืš ื ืคืฉ ื ืฉืจ ืฉื‘ื‘ื—ื™' ื ืคืฉ ื–ื” ื”ื—ื™ื“ื•ืฉ ืฉื ืชื—ื“ืฉ ื”ื ืคืฉ ื‘ืขืœื™ื™ืชื” ื‘ื‘ื—ื™' ืขื™ื‘ื•ืจ ื–ื” ื‘ื—ื™' ื ืฉืจ ืชืชื—ื“ืฉ ื›ื ืฉืจ ื ืขื•ืจื™ื›ื™ ืื“ื ืฉื‘ื ืคืฉ ื–ื” ื‘ื—ื™' ื•ื™ื”ื™ ื”ืื“ื ืœื ืคืฉ ื—ื™ื” ื›ื™ ื”ืื“ื ื‘ื—ื™' ืžืกื›ื ื™ ื•ืขืชื™ืจื™ ื›\"ืฉ ื ืขืฉื” ืื“ื ื‘ืฆืœืžื™ื ื• ืขืชื™ืจื™ ื›ื“ืžื•ืชื™ื ื• ืžืกื›ื ื™ ื•ื›ืฉื ืชืœืงื˜ื• ื”ื ืคืฉื•ืช ืื–ื™ ื”ื ื‘ื‘ื—ื™' ืื“ื ื ืคืฉื•ืช ื’ื“ื•ืœื•ืช ื•ืงื˜ื ื•ืช ื‘ื‘ื—ื™' ืžืกื›ื ื™ ื•ืขืชื™ืจื™ ื›ื™ ืœื ื›ืœ ื”ืจืฆื•ื ื•ืช ืฉื•ื•ืช ื›ื™ ื™ืฉ ืžื™ ืฉืจื•ืฆื” ื“ื‘ืจ ื’ื“ื•ืœ ื•ื™ืฉ ืžื™ ืฉืจื•ืฆื” ื“ื‘ืจ ืงื˜ืŸ ื•ืืจื™' ืฉื‘ืชื•ืจื”, ื”ืชื•ืจื” ื ืงืจื ืขื•ื– ืžื” ืขื– ืžืืจื™ ื•ืฉื•ืจ ื–ื” ื‘ื—ื™' ืฉืจื™ื ื™ืฉื•ืจื• ื•ื ืฉืจ ื–ื” ื‘ื—ื™' ื”ืชื—ื“ืฉื•ืช ื”ืชื•ืจื” ื‘ื‘ื—ื™' ืชืชื—ื“ืฉ ื›ื ืฉืจ ื•ืื“ื ื–ื” ื‘ื—ื™' ื–ืืช ื”ืชื•ืจื” ืื“ื ื›ื™ ื‘ื” ืงืœื•ืช ื•ื—ืžื•ืจื•ืช ื•ื™ืฉ ื‘ื” ืงื•ืžื” ืฉืœื™ืžื” ืจืž\"ื— ืื‘ืจื™ื ื•ืฉืก\"ื” ื’ื™ื“ื™ื ื•ื›ืกื ืฉืœ ื”ื—ื™ื•ืช ืฉืœ ื”ื ืคืฉ ื”ื™ื ื ืคืฉ ื”ื—ื›ื ืฉื ืชื›ืกื” ื ืคืฉ ื”ื—ื›ื ื‘ื ืคืฉื•ืช ื”ื”ื ื‘ื‘ื—ื™' ื•ืžื™ื›ืกื™ ืฉืงื ื›ื™ ื™ืงืจื” ื”ื™ื ืžืคื ื™ื ื™ื ื›ื™ ืžื—ืžืช ืฉื”ื™ื ื™ืงืจื”, ื”ื™ื ืžืœืคื ื™ ื•ืœืคื ื™ื ื•ื›ืœ ื”ื ืคืฉื•ืช ื ืขืฉื™ืŸ ืœื‘ื•ืฉื™ืŸ ืืฆืœื” ื•ื›ืกื ืฉืœ ื”ื—ื™ื•ืช ืฉืœ ื”ืชื•ืจื” ื”ื ื“ื‘ืจื™ื ืขืชื™ืงื™ืŸ ืฉื›ื™ืกื” ืขืชื™ืง ื™ื•ืžื™ืŸ ื‘ื‘ื—ื™' ื•ืœืžื›ืกื” ืขืชื™ืง ื•ื”ื ืžื›ืกื™ื ื\"ืข ื‘ืกืคื•ืจื™ ื”ืชื•ืจื” ื•ืื“ื ื”ื™ื•ืฉื‘ ืขืœ ื”ื›ืกื ื–ื” ื”ื—ื›ื ืฉื”ื•ื ื‘ืขืœ ื”ื ืคืฉ ื‘ื‘ื—ื™' ืื ื‘ืขืœ ื ืคืฉ ืืชื” ื•ืื“ื ืฉืขืœ ื”ื›ืกื ืฉืœ ื”ืชื•ืจื” ื”ื•ื ืขืชื™ืง ื™ื•ืžื™ืŸ ื‘ื‘ื—ื™' ื•ืขืชื™ืง ื™ื•ืžื™ืŸ ื™ืชื™ื‘ ื•ื”ืื•ืคื ื™ื ื”ืŸ ื”ื’ื•ืคื™ืŸ ื›ื™ ืขื™ืงืจ ืคืขื•ืœื•ืชื™ื”ื ืฉืœ ื”ื’ื•ืคื™ื ืื™ื ื” ืืœื ืžืŸ ื”ื—ื™ื•ืช ืฉื‘ื ืคืฉ ืฉื”ื ืคืฉ ืžืจืื” ืคืขื•ืœื•ืชื™ื” ืข\"ื™ ืื‘ืจื™ ื”ื’ื•ืฃ ื•ืื™ืŸ ืœื’ื•ืฃ ืฉื•ื ืชื ื•ืขื” ืขืฆืžื™ืช ืืœื ื”ื›ืœ ืข\"ื™ ื”ื ืคืฉ ืข\"ื™ ื›ื—ื•ืช ื”ื ืคืฉ ื•ืื•ืคื ื™ื ืฉื‘ืชื•ืจื” ื”ืŸ ื”ืŸ ื’ื•ืคื™ ื”ืœื›ื•ืช ื•ื–ื” ื‘ืœื›ืชื ื™ืœื›ื• ื•ื‘ืขืžื“ื ื™ืขืžื•ื“ื• ื•ืืจื‘ืข ืื•ืคื ื™ื ืฉื‘ื’ื•ืฃ ื”ืŸ ืืจื‘ืข ื™ืกื•ื“ื•ืช ื•ืืจื‘ืข ืื•ืคื ื™ื ืฉื‘ืชื•ืจื” ื”ืŸ ืืจื‘ืข ืžื™ื“ื•ืช ื‘ืชืœืžื™ื“ื™ื ืกืคื•ื’ ื•ืžืฉืคืš ืžืฉืžืจืช ื•ื ืคื” ื•ื–ื” ืคื™' ืืžืจ ืจื‘ื” ื‘ืจ ื‘ืจ ื—ื ื” ืื™ืฉืชืขื• ืœื™ ื ื—ื•ืชื™ ื™ืžื ื”ื™ื™ื ื• ืžืžืฉื™ื›ื™ ื”ืชื•ืจื” ืœื–ื” ื”ืขื•ืœื ื‘ื™ืŸ ื’ืœื ืœื’ืœื ืชืœืชื ืžืื” ืคืจืกื” ืชืœืชื ืžืื” ืคืจืกื” ืืœื• ื—ื›ืžื™ ื”ื“ื•ืจ ืฉื”ื ื‘ื‘ื—ื™' ืžื” ื‘ืฉืœืฉ ื“ื‘ืจื™ื ื›\"ืฉ ืืœ ื™ืชื”ืœืœ ื‘ื—ื›ืžืชื• ื•ื‘ื’ื‘ื•ืจืชื• ื•ื‘ืขืฉืจื• ื›ื™ ืื ื‘ื–ืืช ื•ื›ื•' ื•ื›ืชื™ื‘ ืืœ ืชืงืจื™ ืžื” ืืœื ืžืื” ื•ืืœื• ื”ื—ื›ืžื™ื ื”ื ื‘ื™ืŸ ื’ืœื ืœื’ืœื ื”ื™ื™ื ื• ืžื—ื‘ืจื™ื ื›ืœ ื”ื ืคืฉื•ืช ื‘ื‘ื—ื™' ื•ืœื•ืงื— ื ืคืฉื•ืช ื—ื›ื ื›ื \"ืœ ื•ื ืคืฉื•ืช ื”ื ื’ืœื’ืœื™ื ื‘ื‘ื—ื™' ืขื’ื•ืœื™ื ื›ื™ื“ื•ืข ื–ื™ืžื ื ื—ื“ื ืื–ืœื™ื ืŸ ื‘ืื•ืจื—ื ื”ื™ื™ื ื• ืฉื”ืœื›ื ื• ื•ื ื›ื ืกื ื• ืœืขื•ืจืจ ื–ื•ื•ื’ ื”ื ืงืจื ืื•ืจื— ื›\"ืฉ ืืจื—ื™ ื•ืจื‘ืขื™ ื•ื“ืœื™ื ืŸ ื’ืœื ื”ื™ื™ื ื• ืฉื“ืœื™ื ืŸ ื”ื ืคืฉื•ืช ืœืžืขืœื” ื‘ื‘ื—ื™' ืขื™ืจ ื’ื‘ื•ืจื™ื ืขืœื” ื—ื›ื ื›ื™ ืขื™ืงืจ ืขืœื™ื™ืช ื”ื ืคืฉื•ืช ืข\"ื™ ื”ื—ื›ื ื›ื \"ืœ ื•ืจื•ืžื ื“ื’ืœื ืชืœืช ืžืื” ืคืจืกื” ื”ื™ื™ื ื• ื”ืชืจื•ืžืžื•ืช ื”ื ืคืฉื•ืช ืœืžืขืœื” ืื™ื ื” ืืœื ืข\"ื™ ื”ื—ื›ื ืฉื”ื•ื ื‘ื—ื™' ืชืœืช ืžืื” ืคืจืกื” ืขื“ ื“ื—ื–ื™ื ืŸ [ื›ื™] [*ื‘ื™] ืžืจื‘ืขืชื™ื” ื“ื›ื•ื›ื‘ื ื–ื•ื˜ื ื”ื™ื™ื ื• ืฉื’ืจืžื ื• ื–ื•ื•ื’ื ืขื™ืœืื” ื•ื–ื” [ื›ื™] [*ื‘ื™] ืžืจื‘ืขืชื™ื” ื‘ื—ื™' ื–ื•ื•ื’ ื›\"ืฉ ืืจื—ื™ ื•ืจื‘ืขื™ ื•ืฉื›ื™ื ื” ื ืงืจืืช ื‘ืฉืขืช ื–ื•ื•ื’ ื›ื•ื›ื‘ื™ ื–ื•ื˜ื ื›ืžื•ื‘ื ื‘ื–ื•ื”ืจ ืค' ืคื™ื ื—ืก ื“ืืชืขื‘ื™ื“ืช ื ืงื•ื“ื” ื–ืขื™ืจื ืžื’ื• ืจื—ื™ืžื•ืชื ื›ื“ื™ืŸ ืืชื—ื‘ืจ ื‘ื” ื‘ืขืœื” ืขื™ื™ืŸ ืฉื ื“ื”ื•ื™ ื›ืžื‘ื–ืจ ืืจื‘ืขื™ืŸ ื’ืจื™ื•ื™ ื‘ื™ื–ืจื ื“ื—ืจื“ืœื ื›ืžื•ื‘ื ื‘ืคืจืฉืช ืคื ื—ืก ื•ื”ืื™ ื—ื™ื” ื›ื“ ืืชืขื‘ืจืช ืืกืชืชืžืช ื•ืœื ื™ื›ื™ืœืช ืœืื•ืœื“ื ืขื“ ื“ืืชื™ ื ื—ืฉ ื•ื ืฉื™ืš ืœื” ื›ื“ื™ืŸ ืืชืคืชื—ืช ื•ื ืคื™ืง ืžื™ื ื” ื“ืžื ื•ื”ื•ื ืฉืชื™ืช ืœื“ืžื ื•ื–ื” ื‘ื—ื™' ื‘ื™ื–ืจื ื“ื—ืจื“ืœื ื”ื™ื™ื ื• ื‘ื—ื™' ื˜ืคืช ื“ื ื›ื—ืจื“ืœ ื“ื ืคื™ืง ืžื™ื ื” ืžื—ืžืช ื”ื ืฉื™ื›ื” ื‘ื‘ื™ืช ื”ื–ืจืข ื‘ื™ื–ืจื ื‘ื™ืช ื–ืจืข ื•ืื—\"ื› ืื•ืœื™ื“ืช ื•ื”ื•ืœื“ื” ื”ื–ืืช ื”ื™ื ื”ืชื•ืจื” ื›ื \"ืœ ื•ื”ืชื•ืจื” ื”ื–ืืช ื”ื™ื ื”ื•ืœื›ืช ื“ืจืš ืืจื‘ืขื™ื ื”ื™ื™ื ื• ื‘ื—ื™' ืฉืืจ ื—ื™ื•ืชื ืฉื”ื ืืจื‘ืขื™ื ืœื›ืœ ืกื˜ืจ ืขืฉืจื” ื›ืžื•ื‘ื ื‘ืค' ืคื ื—ืก ื•ื‘ื—ื•ื“ืฉ ื”ืจืืฉื•ืŸ ื•ื›ื•' ื•ื–ื” ื‘ื—ื™' ืืจื‘ืขื™ืŸ ื’ืจื™ื•ื™ ื‘ื—ื™' ืืจื‘ืขื™ืŸ ื—ื™ื•ืชื ื•ืื™ ื“ืœื™ื ืŸ ื˜ืคื™ ื”ื•ื ืžืงืœื™ื ื™ืŸ ืžื”ื‘ืœื ื›ื™ ื™ืฉ ื”ื‘ืœ ืืฉืจ ื™ืฉ ืฆื“ื™ืงื™ื ืฉืžื’ื™ืขื™ื ืœื”ื ื›ืžืขืฉื” ืจืฉืขื™ื ื•ื”ื•ื ื”ื“ื™ืŸ ืœื”ื™ืคืš ื•ืข\"ื™ ื”ื‘ืœ ื”ื–ื” ืจื‘ื™ื ื ืชืคืงืจื• ืฉืจื•ืื™ื ืฆื“ื™ืง ื•ืจืข ืœื• ืจืฉืข ื•ื˜ื•ื‘ ืœื• ืื‘ืœ ื–ื” ืžื—ืžืช ืฉื”ืขื•ืœื ื ื™ื“ื•ืŸ ืื—ืจ ืจื•ื‘ื• ื•ืื– ืฆื“ื™ืงื™ื ื ืชืคืกื™ื ื‘ืขื•ืŸ ื”ื“ื•ืจ ื•ื”ื•ื ื”ื“ื™ืŸ ืœื”ื™ืคืš ื•ืื™ ื“ืœื™ื ืŸ ื”ืจื‘ื” ื ืคืฉื•ืช ืื–ื™ ื‘ื•ื•ื“ืื™ ื”ื•ื™ ืžืงืœื™ื ื™ืŸ ืœืฉื•ืŸ ืงื•ืœื ืžื”ื‘ืœื ื”ื™ื™ื ื• ืฉืข\"ื™ ืฉื”ื™ื” ืจื•ื‘ ื”ืขื•ืœื ื˜ื•ื‘ ืขื™\"ื– ื”ื™ื” ื˜ื•ื‘ ืœืฆื“ื™ืงื™ื ื•ืœื ื”ื™ื” ื”ื‘ืœ ื”ื–ื” ื›ืœ ื›ืš ืงืฉื” ืขืœ ื”ืฆื“ื™ืงื™ื ื•ืจืžื™ื ื’ืœื ืงืœื ืœื—ื‘ืจืชื” ืžื™ ืฉื‘ืงื™ืช ืžื™ื“ื™ ื‘ืขืœืžื ื“ืœื ืฉื˜ืคืชื™ื” ื•ื ื™ืชื™ ืื ื ื•ื ื™ื—ืจื‘ื™ื” ื”ื™ื™ื ื• ืื—\"ื› ื›ืฉื›ืœ ืืœื• ื”ื ืคืฉื•ืช ื—ื•ื–ืจื•ืช ืžืขื™ื‘ื•ืจ ื”ื \"ืœ ื•ืื– ืžืขื•ืจืจื™ื ืืœื• ืœืืœื• ื•ืื•ืžืจื™ื ื–ื” ืœื–ื” ื•ืžื–ื›ื™ืจื™ื ื–ื” ืืช ื–ื” ืื—ื™ ืฉืžื ืฉื‘ืงืช ืื™ื–ื”ื• ื“ื‘ืจ ื‘ืขื•ืœื ื”ื–ื” ืฉืขื“ื™ื™ืŸ ื”ื™ื ืžื•ืฉืœืช ืขืœื™ืš ื•ืื™ืŸ ืืชื” ื™ื›ื•ืœ ืœื”ืชื’ื‘ืจ ืขืœื™ื” ื•ื ื™ืชื™ ืื ื ื•ื ื™ื—ืจื‘ื™ื” ื”ื™ื™ื ื• ืื›ืœื” ืืช ื”ื“ื‘ืจ ื”ื–ื” ืžืžืš ื•ื”ืฉื™ื‘ ืœื• ืคื•ืง ื—ื–ื™ ื’ื‘ื•ืจืชื™ื” ื“ืžืจืš ืฉื”ื•ื ื”ื—ื›ื ื”ื \"ืœ ืจืื” ื›ืžื” ื›ื—ื• ื’ื“ื•ืœ ื“ืืคื™ืœื• ื›ืžืœื ื—ื•ื˜ื ื“ื—ืœื ืœื™ืช ื“ืขื‘ืจ ืคื™' ืจ\"ืฉ ืืคื™' ื›ืžืœื ืจื•ื—ื‘ ื”ื—ื•ื˜ ืื™ืŸ ื™ื›ื•ืœืชื™ ืœืฆืืช ื—ื•ืฅ ืžืŸ ื”ื—ื•ืœ ืคื™' ืืชื” ืฉื•ืืœืช ืื•ืชื™ ืฉืžื ืฉื‘ืงืชื™ ืžื™ื“ื™ ื‘ืขืœืžื ืฉืขื“ื™ื™ืŸ ืœื ืชืงื ืชื™ ืื•ืชื” ืชื“ืข ื—ื‘ืจืชื™ ืฉืขื“ื™ื™ืŸ ืื ื™ ืžืฉื•ืงืข ื‘ื›ืœ ื”ืชืื•ื•ืช ื•ืขื“ื™ื™ืŸ ืœื ื™ืฆืืชื™ ืžืŸ ื”ื—ื•ืœ ืืœ ื”ืงื•ื“ืฉ ืืคื™' ื›ืžืœื ื—ื•ื˜ ื•ื–ื” ื™ื“ื•ืข ืœืš ืฉืžื™ ืฉื”ื•ื ื‘ื—ื•ืœ ืื–ื™ ื”ื•ื ื‘ื‘ื—ื™' ืื™ืŸ ื™ื›ื•ืœ ืœื‘ื ืืœ ื”ืงื•ื“ืฉ ื•ื–ื” ื‘ื—ื™' ื›ืžืœื ื—ื•ื˜ื ื“ื—ืœื ืœื™ืช ื“ืขื‘ืจ ื”ื™ื™ื ื• ืžื™ ืฉื”ื•ื ื‘ื—ื•ืœ ืืคื™' ื›ืžืœื ื—ื•ื˜ ืขื™\"ื– ืœื™ืช ื“ืขื‘ืจ ืื™ืŸ ื™ื›ื•ืœ ืœื‘ื ื‘ื‘ื—ื™' ืขื™ื‘ื•ืจ ื›\"ืฉ ืื ื™ ืฉืื ื™ ืžืฉื•ืงืข ื‘ื—ื•ืœ ืฉืœื ื™ื›ื•ืœืชื™ ืœืฆืืช ืžืŸ ื”ื—ื•ืœ ืืœ ื”ืงื•ื“ืฉ ืืคื™' ื›ืžืœื ืจื•ื—ื‘ ื”ื—ื•ื˜ ื›\"ืฉ ืฉืื™ืŸ ืื ื™ ืจืื•ื™ ืœื‘ื ืืœ ื”ืงื•ื“ืฉ ื‘ื‘ื—ื™' ืขื™ื‘ื•ืจ ืื‘ืœ ืคื•ืง ื—ื–ื™ ื’ื‘ื•ืจืชื™ื” ื“ืžืจืš ื”ื™ื™ื ื• ื›ื•ื— ื”ื—ื›ื ืฉื›ืœ ื›ืš ื›ื•ื—ื• ื—ื–ืง ืฉืืคื™ืœื• ื ืคืฉ ืฉืœื™ ื”ืขืœื” ื‘ืขื™ื‘ื•ืจ ื•ื–ื” ื•ื ื’ืœื” ื›ื‘ื•ื“ ื”' ื–ื” ื‘ื—ื™' ื—ื›ืžื” ื›\"ืฉ ื›ื‘ื•ื“ ื—ื›ืžื™ื ื™ื ื—ืœื• ื‘ื—ื™' ื‘ื™ืช ื”ืžืงื“ืฉ ื›\"ืฉ ื›ืกื ื›ื‘ื•ื“ ืžืจื•ื ืžืจืืฉื•ืŸ ืขื™\"ื– ื•ืจืื• ื›ืœ ื‘ืฉืจ ื™ื—ื“ื™ื• ื•ืจืื• ื–ื” ื‘ื—ื™' ื”ืžืฉื›ืช ื”ืชื•ืจื” ืฉื”ื™ื ืจืื™ื” ื˜ื ืช\"ื ื›ื \"ืœ ื›ืœ ื‘ืฉืจ ื™ื—ื“ื™ื• ื–ื” ื‘ื—ื™' ืœืงื™ื˜ืช ื”ื ืคืฉื•ืช ื›ื•ืœื ื‘ื‘ื—ื™' ืœื•ืงื— ื ืคืฉื•ืช ื—ื›ื ื›ื \"ืœ ื›ื™ ืคื™ ื”' ื“ื™ื‘ืจ ื›ืœ ื–ื” ื ืขืฉื” ืข\"ื™ ืจื•ื— ื ื“ื™ื‘ื” ื›ื \"ืœ ืฉื”ื•ื ืคื™ ื”' ื›\"ืฉ ื—ื–\"ืœ ื‘ืคื™ืš ื–ื• ืฆื“ืงื”"
34
+ ]
35
+ ]
36
+ },
37
+ "schema": {
38
+ "heTitle": "ืœื™ืงื•ื˜ื™ ืžื•ื”ืจ\"ืŸ",
39
+ "enTitle": "Likutei Moharan",
40
+ "key": "Likutei Moharan",
41
+ "nodes": [
42
+ {
43
+ "heTitle": "ื”ืงื“ืžื”",
44
+ "enTitle": "Introduction"
45
+ },
46
+ {
47
+ "heTitle": "ืฉื™ืจ ื ืขื™ื",
48
+ "enTitle": "A Pleasant Song"
49
+ },
50
+ {
51
+ "heTitle": "ืœื›ื• ื—ื–ื•",
52
+ "enTitle": "Go See"
53
+ },
54
+ {
55
+ "heTitle": "",
56
+ "enTitle": ""
57
+ },
58
+ {
59
+ "heTitle": "ืชื ื™ื ื",
60
+ "enTitle": "Part II"
61
+ },
62
+ {
63
+ "heTitle": "ื›ืชื‘ื™ ื™ื“",
64
+ "enTitle": "Additions from Manuscript"
65
+ }
66
+ ]
67
+ }
68
+ }
json/Chasidut/Breslov/Likutei Moharan/Hebrew/Likutei Moharan -- MS6.json ADDED
@@ -0,0 +1,68 @@
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
1
+ {
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+ "language": "he",
3
+ "title": "Likutei Moharan",
4
+ "versionSource": "http://breslev.eip.co.il/?key=2555",
5
+ "versionTitle": "Likutei Moharan -- MS6",
6
+ "status": "locked",
7
+ "license": "CC-BY",
8
+ "versionTitleInHebrew": "ืœื™ืงื•ื˜ื™ ืžื•ื”ืจ\"ืŸ - ื›ืชื‘ ื™ื“ ื•'",
9
+ "actualLanguage": "he",
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+ "languageFamilyName": "hebrew",
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+ "isBaseText": true,
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+ "isSource": true,
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+ "isPrimary": true,
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+ "direction": "rtl",
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+ "heTitle": "ืœื™ืงื•ื˜ื™ ืžื•ื”ืจ\"ืŸ",
16
+ "categories": [
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+ "Chasidut",
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+ "Breslov"
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+ ],
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+ "text": {
21
+ "Introduction": [],
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+ "A Pleasant Song": [],
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+ "Go See": [],
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+ "": [],
25
+ "Part II": [],
26
+ "Additions from Manuscript": [
27
+ [],
28
+ [],
29
+ [],
30
+ [],
31
+ [],
32
+ [
33
+ "ืจื‘ ืœื›ื ืกื•ื‘ ืืช ื”ื”ืจ ืคื ื• ืœื›ื ืฆืคื•ื ื” ื”ื ื” ื”ื’ื“ืœื•ืช ืžืคื™ืœ ืืช ื”ืื“ื ื•ืžืฉืคื™ืœื• ื”ืŸ ื‘ื’ืฉืžื™ื•ืช ื•ื”ืŸ ื‘ืจื•ื—ื ื™ื•ืช ื›ื™ ืื™ืฉ ื™ืฉืจืืœ ืื ื”ื•ื ื“ื‘ื•ืง ื‘ื”ืฉื™\"ืช ื•ื‘ืืžื•ื ืชื• ื”ืงื“ื•ืฉื” ืื–ื™ ืื™ื ื• ื™ื›ื•ืœ ืœืฉืœื•ื˜ ืขืœื™ื• ืฉื•ื ื“ื™ืŸ ื•ืœื ื™ื”ื™' ืœื• ืฉื•ื ื ืคื™ืœื” ื›ื™ ืžื™ ื™ื•ื›ืœ ืœื™ื’ืข ื‘ื• ื‘ืืฉืจ ื”ื•ื ืงืจื•ื‘ ืืœ ื”ืžืœืš ื•ื‘ืื™ื–ื” ืžืงื•ื ืืฉืจ ื”ื•ื ื—ื•ื ื” ืฉื ื”ืจ ืืœื”ึดื™ื ื•ืžืžืฉืœืช ื”ืงื‘\"ื” ืขืœื™ื• ืื‘ืœ ืื ื”ื•ื ื ื•ืคืœ ืžืืžื•ื ื” ื”ื™ื™ื ื• ืฉื ืคืœ ื‘ื’ื“ืœื•ืช ื•ืื–ื™ ื”ื•ื ืžื•ื‘ื“ืœ ืžื”ืงื‘\"ื” ื•ืื– ืื™ืŸ ืื ื™ ื•ื”ื•ื ื™ื›ื•ืœื™ืŸ ืœื“ื•ืจ ื‘ืžืงื•ื ืื—ื“ ื•ืื– ื›ืœ ื”ื“ื™ื ื™ืŸ ืฉื•ืจื™ืŸ ืขืœื™ื• ื•ืžืื™ืŸ ื‘ื ืœื• ื”ื’ื“ืœื•ืช ืžื—ืžืช ืฉื”ื•ื ืœื•ืžื“ ืื• ืžืชืคืœืœ ื‘ืคื ื™ื” ื•ืžื—ืžืช ื–ื” ื‘ื ืœื™ื“ื™ ื’ื“ืœื•ืช ื•ืื™ืชื ื‘ื–ื•ื”\"ืง ื›ื“ ื‘ืจ ื ืฉ ื ืคื™ืœ ืžืืžื•ื ื” ื›ื“ื™ืŸ ื›ืœ ื“ื™ื ื™ืŸ ืžืชื ื•ืฆืฆื™ืŸ ื•ืžืชืœื”ื˜ื™ืŸ ื‘ื™ื” ื›ื™ ื”ื ืชืžื™ื“ ืžืฆืคื™ื ืžืชื™ ื™ืคื•ืœ ืžืืžื•ื ื” ื›ื™ ืชื™ื›ืฃ ื•ืžื™ื“ ืฉื ืคืœ ืžืืžื•ื ื” ื‘ื ืœื™ื“ื™ ื›ืคื™ืจื” ื•ื–ื” ื ืงืจื ื‘ื—ื™' ืขืจื‘ ืฉืžืขืจื‘ื‘ ื”ืืžื•ื ื” ื•ืื–ื™ ื“ื™ื ื™ืŸ ืฉื•ืจื™ืŸ ืขืœื™ื• ื›ื™ ื ื˜ื• ืฆืœืœื™ ืขืจื‘ ื•ื›ื‘ืจ ื ื•ื“ืข ืฉื”ื”ืจ ื ืงืจื ืืžื•ื ื” ื›ื™ ื”ื”ืจ ื ืงืจื ื™ืจื•ืฉืœื™ื ื›\"ืฉ ื”ื”ืจ ื”ื˜ื•ื‘ ื”ื–ื” ื•ื”ืœื‘ื ื•ืŸ ื•ืคื™ืจืฉ\"ื™ ื”ื”ืจ ื”ื˜ื•ื‘ ื–ื” ื™ืจื•ืฉืœื™ื ื•ื”ืœื‘ื ื•ืŸ ื–ื” ื‘ื™ื”ืž\"ืง ื•ื™ืจื•ืฉืœื™ื ื ืงืจื ืืžื•ื ื” ื›\"ืฉ ืงืจื™ื” ื ืืžื ื” ื•ืข\"ื› ื›ืฉื ืคืœ ืžืืžื•ื ื” ื”ื ืงืจื ื™ืจื•ืฉืœื™ื ื•ื‘ื ืœื™ื“ื™ ื›ืคื™ืจื” ื–ื” ื ืงืจื ืžื—ืจื™ื‘ื™ ื™ืจื•ืฉืœื™ื ื•ื›ืž\"ืฉ ืฉื•ื˜ื˜ื• ื‘ื—ื•ืฆื•ืช ื™ืจื•ืฉืœื™ื ื•ื‘ืงืฉื• ืื™ืฉ ืืžื•ื ื” ื\"ื› ื›ืฉื ื•ืคืœ ืžื”ืืžื•ื ื” ื ืงืจื ืžื—ืจื™ื‘ื™ ื™ืจื•ืฉืœื™ื ืžื—ืžืช ื”ืคืจื“ืชื• ืžื”ืฉื™\"ืช ื•ื‘ืื™ื ื™ืฉืจืืœ ื‘ื’ืœื•ืช ื›ื™ ื”ืฉื™\"ืช ื ืชืŸ ืžืชื ื” ืœื™ืฉืจืืœ ืฉื ืงืจืื• ืขืœื™ื•ืŸ ื•ื›\"ืฉ ื•ืœืชืชืš ืขืœื™ื•ืŸ ืขืœ ื›ืœ ื’ื•ื™ื™ ื”ืืจืฅ ื•ื›ืฉื—ืจื‘ื” ื™ืจื•ืฉืœื™ื ืื–ื™ ื‘ื—ื™' ืขืœื™ื•ืŸ ื‘ื’ื•ื™ื ื•ื–ื”ื• ืฉื›ืชื•ื‘ ื‘ื”ื ื—ืœ ืขืœื™ื•ืŸ ื’ื•ื™ื ื“ื”ื™ื™ื ื• ืฉื‘ื—ื™' ืขืœื™ื•ืŸ ื‘ื’ื•ื™ื ืžื—ืžืช ืฉื ืชืคืจื“ื• ืžื”ืงื‘\"ื” ื–ื”ื• ื‘ื”ืคืจื™ื“ื• ื‘ื ื™ ืื“ื ืฉื‘ื ื™ ืื“ื ื”ื ืคืจื“ื™ื ืžื”ืฉื™\"ืช ืžื—ืžืช ื”ื’ื“ืœื•ืช ื•ื”ืคื ื™ื” ืฉืœืžื“ ื‘ื” ื•ืขื™\"ื– ื—ืจื‘ื” ื™ืจื•ืฉืœื™ื ืื–ื™ ืื•ืชื• ื‘ื—ื™' ืขืœื™ื•ืŸ ื‘ื’ื•ื™ื ื›ื™ ื”ืืžื•ื ื” ื”ืืžื™ืชื™ ืื ื”ื•ื ื‘ืืžืช ืื–ื™ ืžืฉืคืขืช ืฉืคืข ื‘ืจื›ื” ื•ื›ืœ ื˜ื•ื‘ ืžื”ืฉื™\"ืช ืขืœ ื™ืฉืจืืœ ื•ื’ื ืื ื”ื•ื ืžืืžื™ืŸ ื‘ืืžื•ื ื” ืฉืœื™ืžื” ื‘ื”ืฉื™\"ืช ืื–ื™ ื™ืจื ืžื”ืฉื™\"ืช ื™ืจืื” ื•ืื– ืื™ื ื• ื™ื›ื•ืœ ืœื™ืคื•ืœ ืžื”ืืžื•ื ื” ื›ื™ ื”ืืžื•ื ื” ื”ื™ื ืœืžื˜ื” ื•ื›ืฉื”ื™ื ื‘ืฉืœื™ืžื•ืชื” ืื–ื™ ื ืฉืคืขื™ื ืžืžื ื” ื›ืœ ื”ื”ืฉืคืขื•ืช ื•ื”ื‘ืจื›ื•ืช ื›\"ืฉ ืื™ืฉ ืืžื•ื ื” ืจื‘ ื‘ืจื›ื•ืช ื•ื’\"ื› ื ืงืจื ืฉื“ื” ื›ื™ ื›ืžื• ื”ืฉื“ื” ืฉื’ื“ื™ืœื” ื‘ื” ื›ืœ ื”ืชื‘ื•ืื•ืช ื•ื ืœืงื˜ื™ืŸ ื‘ื” ื›ืœ ื”ืคื™ืจื•ืช ื›ืŸ ืข\"ื™ ื”ืืžื•ื ื” ื”ื–ืืช ื›ืœ ื”ื˜ื•ื‘ ื•ื™ืขืงื‘ ื ืงืจื ื’\"ื› ืฉื“ื” ื›\"ืฉ ืจืื” ืจื™ื— ื‘ื ื™ ื›ืจื™ื— ืฉื“ื” ืืฉืจ ื‘ืจื›ื• ื”' ื•ื™ืชืŸ ืœืš ื•ื›ื•' ื•ื›ืœ ื”ื“ื™ื ื™ืŸ ืžืชื‘ื˜ืœื™ืŸ ืื‘ืœ ื›ืฉื”ื•ื ื ื•ืคืœ ืžื”ืืžื•ื ื” ื•ื‘ื ืœื™ื“ื™ ื›ืคื™ืจื” ื ืงืจื ืžื—ืจื™ื‘ื™ ื™ืจื•ืฉืœื™ื ื•ื›ืœ ื”ื“ื™ื ื™ืŸ ืฉื•ืจื™ืŸ ืขืœื™ื• ื•ื–ื”ื• ื•ื™ืฆื ื™ืฆื—ืง ืœืฉื•ื— ื‘ืฉื“ื” ืœืคื ื•ืช ืขืจื‘ ื™ืฆื—ืง ื”ื•ื ื‘ื—ื™' ื“ื™ืŸ ื”ื™ื™ื ื• ืื™ืžืชื™ ื“ื™ื ื™ืŸ ืฉื•ืจื™ืŸ ื‘ืื•ืชื” ื‘ื—ื™' ื”ื ืงืจื ืฉื“ื” ืœืคื ื•ืช ืขืจื‘ ื“ื”ื™ื™ื ื• ื›ืฉืžืขืจื‘ื‘ ื”ืืžื•ื ื” ื•ื‘ื ืœื›ืคื™ืจื” ืื– ื”ื•ื ื ืงืจื ืžื—ืจื™ื‘ื™ ื™ืจื•ืฉืœื™ื ื•ื‘ืžื” ื™ื•ื›ืœ ืœืชืงืŸ ื–ืืช ืข\"ื™ ื‘ื™ื ื” ื“ื”ื™ื™ื ื• ื›ืฉื”ื”ืชื‘ื•ื ื ื•ืช ื‘ื’ื“ืœื•ืช ื”ื‘ื•ืจื ื™ืช' ื•ื–ื”ื• ื—ื“ืฉื™ื ืœื‘ืงืจื™ื ืจื‘ื” ืืžื•ื ืชื™ืš ื“ื”ื™ื™ื ื• ื›ืฉืขื•ืžื“ ื‘ื–ืจื™ื–ื•ืช ื‘ื‘ื•ืงืจ ืœืขื‘ื•ื“ืช ื‘ื•ืจืื• ื‘ื™ืจืื” ื•ืคื—ื“ ืœืฉืžื• ื”ื’ื“ื•ืœ ื™ืช' ืืฉืจ ื‘ื”ื™ื•ืชื• ืžืชื‘ื•ื ืŸ ื‘ื‘ื•ืงืจ ืฉื”ื—ื–ื™ืจ ืœื• ื‘ืžื™ื“ืช ื˜ื•ื‘ื• ืืช ื ืฉืžืชื• ื”ื ืžืกืจืช ืชืžื™ื“ ื‘ื›ืœ ื™ื•ื ืื–ื™ ื ื•ืคืœ ืขืœื™ื• ื”ื™ืจืื” ื•ืคื—ื“ ืžืฉืžื• ื”ื’ื“ื•ืœ ื™ืช' ื•ืื– ื ืชืจื—ื‘ื” ื•ื ืชืจื‘ื” ื”ืืžื•ื ื” ื•ื–ื” ื—ื“ืฉื™ื ืœื‘ืงืจื™ื ืจื‘ื” ืืžื•ื ืชื™๏ฟฝ๏ฟฝ ืฉื ืชืจื—ื‘ื” ื•ื ืชืจื‘ื” ื”ืืžื•ื ื” ื•ื–ื”ื• ื”ื ืงืจื ืกื•ื“ ื”ืขื™ื‘ื•ืจ ื›ืขืฆืžื™ื ื‘ื‘ื˜ืŸ ื”ืžืœื™ืื” ื•ืื– ืื™ื ื• ื™ื›ื•ืœ ืœื™ืคื•ืœ ื•ืœื‘ื ืœื™ื“ื™ ื’ื“ืœื•ืช ื›ื™ ืื– ื ืชืจื‘ื” ื•ื ืชืจื—ื‘ื” ื”ืืžื•ื ื” ื”ืง' ื”ื ืงืจื ื™ืจื•ืฉืœื™ื ื•ืื– ืข\"ื™ ื”ื”ืชื‘ื•ื ื ื•ืช ื”ื–ื” ื ืขืฉื” ืžืžื—ืจื™ื‘ื™ ื™ืจื•ืฉืœื™ื ื‘ื ื™ืŸ ื™ืจื•ืฉืœื™ื ื•ืœืขืชื™ื“ ืœื‘ื•ื ื‘ื‘\"ื ืื– ื™ืžืœื ื”ืืจืฅ ื“ื™ืขื” ื•ืื– ื™ื”ื™' ื‘ื ื™ืŸ ื™ืจื•ืฉืœื™ื ื‘ื›ื•ืœื• ื•ืœืข\"ืข ื‘ื”ืชื‘ื•ื ื ื•ืช ื–ื” ื ืขืฉื” ื‘ื ื™ืŸ ื‘ื—ื™' ื™ืจื•ืฉืœื™ื ืฉืœ ื›ืื•\"ื ืžื–ืืช ื”ื‘ื—ื™ื ื” ื”ื ืงืจื ืื—ื“ ื•ื–ืืช ื”ื‘ื—ื™' ื ืงืจื ืขื•ื”\"ื‘ ื›ื™ ืœืขืชื™ื“ ืœื‘ื ื‘\"ื‘ ืื– ื™ื”ื™' ื“ื™ืขื” ืฉืœื™ืžื” ื•ื’ื ื›ื™ ื–ื” ื ืงืจื ืกื•ื“ ื”ืขื™ื‘ื•ืจ ื“ื‘ืจ ืืฉืจ ืœื ื”ื™' ืžืงื•ื“ื ื•ืขื•ื”\"ื‘ ื ืงืจื ืฉื‘ืช ื•ื’ื ื‘ืฉื‘ืช ื ืคืชื—ื™ืŸ ืฉืขืจื™ ื‘ื™ื ื” ืœื”ืชื‘ื•ื ืŸ ื”ืื“ื ื‘ืขืฆืžื• ื”ื™ื›ืŸ ื”ืžืงื•ื ืืฉืจ ื”ื•ื ืขื•ืžื“ ื›ื™ ื‘ื—ื•ืœ ืžืฉื•ืงืข ื‘ื˜ืจื“ื•ืช ื•ืื™ื ื• ื™ื›ื•ืœ ืœื”ืชื‘ื•ื ืŸ ื”ื™ื˜ื‘ ื”ื“ืง ืื‘ืœ ืื ื™ืฉ ืœื• ื‘ื—ื™' ืฉื‘ืช ื“ื”ื™ื™ื ื• ื‘ื—ื™' ืขื•ื”\"ื‘ ื“ื”ื™ื™ื ื• ื‘ื—ื™' ื”ืชื‘ื•ื ื ื•ืช ื”ื™ื›ืŸ ื”ืžืงื•ื ืฉืขื•ืžื“ ืฉื ืฉืœื ื™ื”ื™' ืขื•ืฉื” ืžืขืฉื” ื–ืžืจื™ ื•ืžื‘ืงืฉ ืฉื›ืจ ื›ืคื ื—ืก ื“ื”ื™ื™ื ื• ืฉืื™ื ื• ืžื‘ื™ืŸ ื”ืžืงื•ื ืฉื”ื•ื ืขื•ืžื“ ื›ื™ ืœืคืขืžื™ื ืขื•ืžื“ ื‘ืžื“ืจื’ื” ื”ืคื—ื•ืชื” ืฉื‘ื›ื•ืœื ื•ื ื“ืžื” ืœื• ืฉืขื•ืžื“ ื‘ืžืงื•ื ื’ื“ื•ืœ ืื‘ืœ ื›ืฉื™ืฉ ืœื• ื‘ื—ื™' ืฉื‘ืช ื”ื™ื™ื ื• ืฉื™ืชื‘ื•ื ืŸ ื‘ืขืฆืžื• ื”ื™ื›ืŸ ื”ื•ื ืขื•ืžื“ ืื–ื™ ืื™ื ื• ื ื•ืคืœ ื‘ื’ื“ืœื•ืช ื•ืื™ื ื• ืžื‘ืงืฉ ืฉื›ืจ ืคื ื—ืก ื•ื‘ืฉื‘ื™ืœ ื–ื” ื ืงืจื ื‘ื—ื™' ืฉื‘ืช ื›ื™ ื‘ืฉื‘ืช ื™ื›ื•ืœ ืœื”ืชื‘ื•ื ืŸ ื‘ืขืฆืžื• ื•ื’ื ืื™ืชื ื‘ื–ื•ื”\"ืง ืฉื‘ืช ืฉื™ืŸ ื‘ืช ืชืœืช ื’ื•ื•ื ื™ืŸ ื“ืขื™ื ื ื•ื‘ืช ืขื™ืŸ ื‘ื—ื™' ืขื™ื ื™ ื”ืฉื›ืœ ื ืžืฆื ืฉื‘ืช ื ืงืจื ืขื™ืŸ ืœืจืื•ืช ื•ื–ื” ืฉืืžืจ ืžืฉื” ืจืื• ื›ื™ ื”' ื ืชืŸ ืœื›ื ืืช ื”ืฉื‘ืช ื“ื”ื™ื™ื ื• ื›ืฉื™ืฉ ืœื›ื ื‘ื—ื™' ืฉื‘ืช ืื– ืชืจืื• ื•ืชืชื‘ื•ื ื ื• ื”ื™ื˜ื‘ ื”ื™ื›ืŸ ื”ืžืงื•ื ืฉืืชื ืฉื ืฉืœื ืชื”ื™ื• ืขื•ืฉื™ื ืžืขืฉื” ื–ืžืจื™ ื•ืžื‘ืงืฉื™ื ืฉื›ืจ ื›ืคื ื—ืก ืขืœ ื›ืŸ ืฉื‘ื• ืื™ืฉ ืชื—ืชื™ื• ื”ื™ื™ื ื• ื›ืื•\"ื ื™ื—ืฉื‘ ื‘ืขื™ื ื™ ืขืฆืžื• ืœืœื ื›ืœื•ื ื”ื™ื™ื ื• ืฉื™ื—ืฉื•ื‘ ื‘ืขื™ื ื™ ืขืฆืžื• ื‘ืžื“ืจื’ื” ื”ืคื—ื•ืชื” ืฉื”ื•ื ืชื—ืช ืžื“ืจื™ื’ืชื• ื•ืื ืื™ืŸ ืืชื” ื™ื›ื•ืœ ืœื‘ื ืœื™ื“ื™ ืขื ื•ื” ื–ื• ืขื›\"ืค ืืœ ื™ืฆื ืื™ืฉ ืžืžืงื•ืžื• ื”ื™ื™ื ื• ืฉืœื ื™ื”ื ืขื•ืฉื” ืžืขืฉื” ื–ืžืจื™ ื•ืžื‘ืงืฉ ืฉื›ืจ ื›ืคื ื—ืก ื•ื–ื” ืจื‘ ืœื›ื ืกื•ื‘ ืืช ื”ื”ืจ ื“ื”ื™ื™ื ื• ื”ื’ื“ืœื•ืช ืฉื‘ื›ื ื”ืกื•ื‘ื‘ ืืช ื”ืืžื•ื ื” ื”ื ืงืจื ื”ืจ ื›ื \"ืœ ื•ื‘ืฉื‘ื™ืœ ื–ื” ืฉื•ืจื™ืŸ ื“ื™ื ื™ืŸ ืขืœื™ื›ื ื•ืžื” ืชืงื ืชื•, ืคื ื• ืœื›ื ืฆืคื•ื ื” ื”ื™ื™ื ื• ืฉืชืคื ื• ืœื›ื ืืœ ืœื‘ื‘ื›ื ื‘ื—ื™' ืฆืคื•ื ื” ื“ื‘ืจ ื”ืฆืคื•ืŸ ื‘ื—ื™' ืฉื‘ืช ื‘ื—ื™' ืขื•ื”\"ื‘ ื“ื”ื™ื™ื ื• ื”ืชื‘ื•ื ื ื•ืช ื•ืื– ื™ื”ื™' ื ืงืจื ื‘ื ื™ืŸ ื™ืจื•ืฉืœื™ื ืืžืŸ ื•ืืžืŸ"
34
+ ]
35
+ ]
36
+ },
37
+ "schema": {
38
+ "heTitle": "ืœื™ืงื•ื˜ื™ ืžื•ื”ืจ\"ืŸ",
39
+ "enTitle": "Likutei Moharan",
40
+ "key": "Likutei Moharan",
41
+ "nodes": [
42
+ {
43
+ "heTitle": "ื”ืงื“ืžื”",
44
+ "enTitle": "Introduction"
45
+ },
46
+ {
47
+ "heTitle": "ืฉื™ืจ ื ืขื™ื",
48
+ "enTitle": "A Pleasant Song"
49
+ },
50
+ {
51
+ "heTitle": "ืœื›ื• ื—ื–ื•",
52
+ "enTitle": "Go See"
53
+ },
54
+ {
55
+ "heTitle": "",
56
+ "enTitle": ""
57
+ },
58
+ {
59
+ "heTitle": "ืชื ื™ื ื",
60
+ "enTitle": "Part II"
61
+ },
62
+ {
63
+ "heTitle": "ื›ืชื‘ื™ ื™ื“",
64
+ "enTitle": "Additions from Manuscript"
65
+ }
66
+ ]
67
+ }
68
+ }
json/Chasidut/Breslov/Likutei Moharan/Hebrew/Likutei Moharan -- Wikisource.json ADDED
@@ -0,0 +1,110 @@
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
1
+ {
2
+ "language": "he",
3
+ "title": "Likutei Moharan",
4
+ "versionSource": "https://he.wikisource.org/wiki/%D7%9C%D7%99%D7%A7%D7%95%D7%98%D7%99_%D7%9E%D7%95%D7%94%D7%A8%22%D7%9F",
5
+ "versionTitle": "Likutei Moharan -- Wikisource",
6
+ "status": "locked",
7
+ "license": "Public Domain",
8
+ "versionTitleInHebrew": "ืœื™ืงื•ื˜ื™ ืžื•ื”ืจ\"ืŸ - ื•ื™ืงื™ื˜ืงืกื˜",
9
+ "actualLanguage": "he",
10
+ "languageFamilyName": "hebrew",
11
+ "isBaseText": true,
12
+ "isSource": true,
13
+ "isPrimary": true,
14
+ "direction": "rtl",
15
+ "heTitle": "ืœื™ืงื•ื˜ื™ ืžื•ื”ืจ\"ืŸ",
16
+ "categories": [
17
+ "Chasidut",
18
+ "Breslov"
19
+ ],
20
+ "text": {
21
+ "Introduction": [
22
+ "ื”ื“ื•ืจ ืืชื ืจืื• ื“ื‘ืจ ื”'. ืฉืžืขื• ืœื ื ืืžืจ ืืœื ืจืื•. ืจืื• ื›ื™ ื”' ื ืชืŸ ืœื›ื ืžื˜ืžื•ืŸ. ื“ื‘ืจื™ื ื”ืขื•ืžื“ื™ื ื‘ืจื•ืžื• ืฉืœ ืขื•ืœื. ื›ืžืืžืจ ืจื‘ื•ืชื™ื ื•. ื–ื›ืจื•ื ื ืœื‘ืจื›ื” (ืคืกื—ื™ื ืงื™ื˜.) ื•ืœืžื›ืกื” ืขืชื™ืง. ื–ื” ื”ืžื›ืกื” ื“ื‘ืจื™ื ืฉื›ืกื” ืขืชื™ืง ื™ื•ืžื™ืŸ. ื•ืื™ื›ื ื“ืืžืจื™. ื–ื” ื”ืžื’ืœื” ื“ื‘ืจื™ื ืฉื›ืกื” ืขืชื™ืง ื™ื•ืžื™ืŸ. ",
23
+ "ื•ืชืจื•ื™ื”ื• ื›ื—ื“ื. ืื™ืชื ื”ื• ื‘ื”ืื™ ื—ื‘ื•ืจื ืงื“ื™ืฉื. ื›ื™ ื”ื•ื ืžื’ืœื” ื•ืžื›ืกื”. ืžื’ืœื” ื•ืžื‘ืืจ ื“ื‘ืจื™ื ืขืœื™ื•ื ื™ื ื•ื ืขืœืžื™ื. ื—ื“ื•ืฉื™ื ื—ื“ืฉื™ื ื•ื”ืงื“ืžื•ืช ื™ืงืจื•ืช ื ื•ืจืื•ืช ื•ื ืคืœืื•ืช ืขืฆื•ืช ืžืจื—ื•ืง ืืžื•ื ื” ืืžืŸ. ื”ื ื•ื‘ืขื™ื ืžืžืงื•ืจ ืžื™ื ื—ื™ื™ื ืžืงื•ืจ ืขืœื™ื•ืŸ ื•ื ื•ืจื ืžืื“. ืขื™ืจ ื’ื‘ื•ืจื™ื ืขืœื” ื—ื›ื ื•ื™ืจื“ ืขื– ืžื‘ื˜ื—ื”. ",
24
+ "ื“ืจืš ื›ืžื” ืฆืžืฆื•ืžื™ื ื•ื”ืฉืชืœืฉืœื•ืช ืžืขืœื” ืœืขืœื•ืœ ืžืฉื›ืœ ืขืœื™ื•ืŸ ืœืฉื›ืœ ืชื—ืชื•ืŸ. ืขื“ ืืฉืจ ื ืชืœื‘ืฉื• ื‘ืœื‘ื•ืฉื™ืŸ ื”ืืœื• ื‘ื—ืœื•ืงื ื“ืจื‘ื ืŸ. ื‘ื“ืจืš ืฆื—ื•ืช ื•ื ืื•ืช. ื•ื‘ื“ืจื•ืฉื™ื ืขืจื‘ื™ื ื•ื ืคืœืื™ื ื•ืžืชื•ืงื™ื ืœื—ืš. ื‘ื“ืจืš ื—ื›ืžื” ื•ื˜ืขื ื•ืคืœืคื•ืœ ื•ืกื‘ืจื ื•ื“ืจืš ื—ื™ื™ื ืชื•ื›ื—ื•ืช ืžื•ืกืจ ื”ืฉื›ืœ ื”ื‘ื•ืขืจ ื›ืืฉ ืขื“ ืœื‘ ื”ืฉืžื™ื. ",
25
+ "ื•ื›ืœ ืชื•ืจื” ื•ืชื•ืจื” ืฉื’ืœื” ืœืขื ืกื’ืœื”. ื›ืœื ืžืœืื™ื ืขืฆื•ืช ื ืคืœืื•ืช ื•ื ื•ืจืื•ืช ืœืขื‘ื•ื“ืชื• ื”ืืžืชื™ืช ื™ืชื‘ืจืš. ื›ืืฉืจ ื™ืจืื” ื”ืจื•ืื” ื‘ืขื™ื ื™ื•. ืื ื™ืฉื™ื ืœื‘ื• ืขืœื™ื”ื ื‘ืืžืช ืœืืžืชื•. ",
26
+ "ื›ื™ ืืš ืœื–ื” ื”ื™ืชื” ื›ื•ื ืชื• ื”ืงื“ื•ืฉื”. ืœืขื•ืจืจ ื™ืฉื ื™ื ื•ืœื”ืงื™ืฅ ื ืจื“ืžื™ื. ืœื”ื™ืฉื™ืจ ืœื‘ื•ืช ื‘ื ื™ ืื“ื ืื—ื™ื ื• ื‘ื ื™-ื™ืฉืจืืœ ืืœื™ื• ื™ืชื‘ืจืš. ืœืืžืจ ืœืืกื•ืจื™ื ืฆืื• ืœืืฉืจ ื‘ื—ืฉืš ื”ื’ืœื•. ืœืคืงื— ืขื™ื ื™ื ืขื•ืจื•ืช. ื•ืœื”ื•ืฆื™ื ืืกื™ืจื™ื ื‘ื›ื•ืฉืจื•ืช. ืœื”ื•ืฆื™ื ืžืžืกื’ืจ ืืกื™ืจ ืžื‘ื™ืช ื›ืœื ื™ื•ืฉื‘ื™ ื—ืฉืš. ื”ืืกื•ืจื™ื ื‘ืชืื•ื•ืชื™ื”ืŸ. ื•ื”ืœื›ื•ื“ื™ื ื‘ื”ื‘ืœื™ื”ื. ื•ื”ื ื“ื—ื™ื ื‘ืขื•ื•ื ื•ืชื™ื”ื. ืœื”ื˜ื•ืช ืœื‘ื‘ื ืืœื™ื• ื™ืชื‘ืจืš ืœื”ืฉื™ื‘ื ืืœ ื”' ื‘ืืžืช ื‘ื“ืจืš ื”ื™ืฉืจ ื•ื”ื ื›ื•ืŸ ืœืคื ื™ื”ื. ื‘ื“ืจืš ืืฉืจ ื“ืจื›ื• ื‘ื• ืื‘ื•ืชื™ื ื• ืžืขื•ืœื:",
27
+ "ื•ื”ื ื” ืืฃ ืขืœ ืคื™ ืฉื”ื“ื‘ืจื™ื ื’ืœื•ื™ื™ื ื•ืžื•ื‘ื ื™ื ืงืฆืช ืข\"ืค ืคืฉื•ื˜ืŸ ืฉืœ ื“ื‘ืจื™ื ืืขืคื™\"ื› ืขื•ื“ ื“ื‘ืจื™ื ื‘ื’ื•. ื›ื™ ื›ืคืœื™ื ืœืชื•ืฉื™ื”. ื›ื™ ืขื“ื™ืŸ ืคื ื™ืžื™ื•ืช ื”ื“ื‘ืจื™ื ืกืชื•ืžื™ื ื•ื—ืชื•ืžื™ื ืžืขื™ืŸ ื›ืœ. ื›ื™ ื”ื ื“ื‘ืจื™ื ืฉื›ืกื” ืขืชื™ืง ื™ื•ืžื™ืŸ. ืฉืฆืจื™ื›ื™ืŸ ืœื›ืกื•ืชื ื•ืœื’ืœื•ืชื. ื›ื“ื™ ืœื”ื›ื ื™ืกื ื‘ื–ื” ื”ืขื•ืœื. ",
28
+ "ื›ื™ ื”ืžื›ืกื” ื”ื•ื ื”ื’ืœื•ื™ ื•ื›ื•'. ื•ื›ืžื‘ืืจ ืžื–ื” ื‘ื›ืชื‘ื™ ื”ืืจ\"ื™ ื–\"ืœ. ื•ื›ืืฉืจ ืฉืžืขื ื• ืžืคื™ื• ื”ืงื“ื•ืฉ ื–\"ืœ ืฉืค\"ื ืืžืจ ืฉื”ืชื•ืจื” ืฉื”ื•ื ืžื’ืœื”. ื”ื™ื ื ืžื•ื›ื” ืืœืคื™ื ื•ืจื‘ื‘ื•ืช ืžื“ืจื’ื•ืช. ืžื›ืคื™ ืžื” ืฉื”ืฉื™ื’ื” ื‘ืžืงื•ืžื” ื”ืขืœื™ื•ืŸ. ",
29
+ "ื•ื”ืŸ ื”ืŸ ื’ื‘ื•ืจื•ืชื™ื•. ื”ืŸ ื”ืŸ ื ื•ืจืื•ืชื™ื•. ืืฉืจ ื”ืฉื™ื’ื” ื™ื“ ืฉื›ืœื• ื”ืงื“ื•ืฉ ื”ืจื ื•ื ืฉื. ืœื”ืœื‘ื™ืฉ ื•ืœื”ื•ืจื™ื“. ื“ื‘ืจื™ื ื’ื‘ื•ื”ื™ื ื•ื ื•ืจืื™ื ื›ืืœื”. ื“ื‘ืจื™ื ืงื“ื•ืฉื™ื ื•ื“ืงื™ื ื•ืจื•ื—ื ื™ื™ื ืžืื“ ืœื”ืœื‘ื™ืฉื ื‘ืœื‘ื•ืฉื™ื ืจื‘ื™ื ื•ืฆืžืฆื•ืžื™ื. ืขื“ ืืฉืจ ื™ื”ื™ื• ื“ื‘ืจื™ื ื”ืฉื•ื™ื ืœื›ืœ ื ืคืฉ. ืœื”ื•ื“ื™ืข ืœื‘ื ื™ ื”ืื“ื ื’ื‘ื•ืจื•ืชื™ื• ื™ืชื‘ืจืš. ืœื’ืœื•ืช ืขืฆื•ืช ื•ื“ืจื›ื™ื ื•ื ืชื™ื‘ื•ืช ืœื”ื’ื™ืข ืœืขื‘ื•ื“ืชื• ื™ืชื‘ืจืš ื‘ืืžืช. ืœืžืขืŸ ื“ืขืช ื›ืœ ืขืžื™ ื”ืืจืฅ ื›ื™ ื”' ื”ื•ื ื”ืืœืงื™ื ืื™ืŸ ืขื•ื“:",
30
+ "ื•ื”ื ื” ื“ื‘ืจ ืฉืคืชื™ื ืืš ืœืžื—ืกื•ืจ. ืœื”ืืจื™ืš ื•ืœื”ืจื—ื™ื‘ ื”ื“ื‘ื•ืจ ื‘ืฉื‘ื— ื”ืคืœื’ืช ื’ื“ืœืช ืžืขืœืช ืงื“ืฉืช ื ื•ืจืื•ืช ื”ืกืคืจ ื”ืงื“ื•ืฉ ื”ื–ื” ื”ื ื•ืจื ืžืื“. ื›ื™ ืžื™ ืฉื™ืจืฆื” ืœื”ืกืชื›ืœ ื‘ื• ื‘ืขื™ืŸ ื”ืืžืช. ื™ืจืื” ื•ื™ื‘ื™ืŸ ื‘ืขืฆืžื• ืขื“ ื”ื™ื›ืŸ ื”ื“ื‘ืจื™ื ืžื’ื™ืขื™ืŸ. ื•ืžื™ ืฉืœื‘ื• ื—ืœืง. ื•ืื™ื ื• ื—ืคืฅ ื‘ืชื‘ื•ื ืช ืงื“ืฉืช ื”ืกืคืจ ื”ื–ื”. ืœื ื™ื•ืขืœื• ืœื• ื“ื‘ืจื™ ืืœื”: ืื•ืœื ืœื›ืœ ืื—ื™ ื•ืจืขื™ ืื“ื‘ืจื” ื ื ืžืขื˜ ืžื“ืจื›ื™ ื”ืกืคืจ ื”ืงื“ื•ืฉ ื”ื–ื”. ื•ื™ืชืจ ืžื–ื” ื™ืจืื• ื‘ืขืฆืžื. ื™ืจืื• ืขื™ื ื™ื”ื ื•ื™ืฉืžื— ืœื‘ื.",
31
+ "ื•ื”ื•ื. ื›ื™ ื›ืœ ืชื•ืจื” ื•ืชื•ืจื” ืžื“ื‘ืจื™ ื”ืกืคืจ ื”ืงื“ื•ืฉ ื”ื–ื” ืžื“ื‘ืจืช ืžื›ืžื” ื•ื›ืžื” ื“ื‘ืจื™ื ืคืจื˜ื™ื™ื. ืžื›ืžื” ื•ื›ืžื” ืžื“ื•ืช ื˜ื•ื‘ื•ืช. ืžื›๏ฟฝ๏ฟฝื” ื•ื›ืžื” ืžืฆื•ื•ืช ืชื•ืจืชื ื• ื”ืงื“ื•ืฉื”. ื•ืžื”ืจื—ืงื•ืช ืžื“ื•ืช ืจืขื•ืช. ื•ื›ืœ ืชื•ืจื” ื•ืชื•ืจื” ืžื“ื‘ืจืช ืžื“ื‘ืจื™ื ืžื™ื—ื“ื™ื ืžื” ืฉืœื ื ื–ื›ืจื• ื‘ืชื•ืจื” ื”ืฉื ื™ื”. ื•ื›ืŸ ื›ืœื. ",
32
+ "ื›ื’ื•ืŸ ื”ืชื•ืจื” ื”ืžืชื—ืœืช <b>ืืžื•ืจ ืืœ ื”ื›ื”ื ื™ื</b> (ื‘ืกื™ืžืŸ ื‘'). ืžื“ื‘ืจืช ืžืชืคืœื” ื•ืฉืžื™ืจืช ื”ื‘ืจื™ืช ืฉืชืœื•ื™ื™ื ื–ื” ื‘ื–ื”. ื•ืฉืฆืจื™ื›ื™ืŸ ื‘ื—ื™ื ืช ืžืฉืคื˜ ืœื™ื“ืข ืื™ืš ืœืœื—ื ืขื ื”ื—ืจื‘ ื”ื–ื” ื•ื›ื•'. ื•ื‘ืฉื‘ื™ืœ ื–ื” ืฆืจื™ื›ื™ืŸ ืœื”ืคืจื™ืฉ ืฆื“ืงื” ืงื“ื ื”ืชืคืœื” ื•ื›ื•'; ื•ืžืขื ื™ืŸ ืžื—ืฉื‘ื•ืช ื–ืจื•ืช ืฉื‘ืชืคืœื”. ื•ืžืขื ื™ืŸ ืœืžื•ื“ ื”ืชื•ืจื” ื”ืงื“ื•ืฉื”. ื•ืžื”ืงืžืช ื”ืžืฉื›ืŸ ื•ื›ื•' ื•ื›ื•'. ื•ืฉืฆืจื™ื›ื™ืŸ ืœืงืฉืจ ื”ืชืคืœื” ืœื”ืฆื“ื™ืง ืฉื‘ื“ื•ืจ ื•ื›ื•'. ื•ื›ืœ ืืœื• ื”ื“ื‘ืจื™ื ืžื‘ืืจื™ื ืฉื ื‘ืงืฉืจ ื ืคืœื ื•ื ื•ืจื ืืฉืจ ืื™ืŸ ื“ื’ืžืชื•. ",
33
+ "ื•ืชื•ืจื” ืฉืื—ืจื™ื” ื›ื’ื•ืŸ <b>ื‘ื—ืฆื•ืฆืจื•ืช</b> ื•ื›ื•' (ื‘ืกื™ืžืŸ ื”') ืžื“ื‘ืจืช ืžืขื ื™ื ื™ื ืื—ืจื™ื. ื”ื™ื ื• ืžืขืฉื™ืช ื”ืžืฆื•ื•ืช ื‘ืฉืžื—ื”. ื•ืžืชืคืœื” ื‘ื›ื—. ื•ืžื™ืจืื” ื•ื›ื•' ื•ื›ื•' ื•ื›ื™ื•ืฆื ื‘ื–ื” ื‘ืฉืืจ ื”ืชื•ืจื•ืช. ื›ื™ ื›ืœ ื“ื‘ืจื™ ื”ืกืคืจ ื”ืงื“ื•ืฉ ื”ื–ื” ืžืœื ืขืฆื•ืช ื˜ื•ื‘ื•ืช ื•ื ื•ืจืื•ืช. ",
34
+ "ื•ืžื“ื‘ืจ ืžื›ืœ ื”ืžื“ื•ืช ื•ืžื›ืœ ื”ืžืฆื•ื•ืช ื”ื ื”ื•ื’ื•ืช. ื•ืžื”ืจื—ืงืช ื•ืฉื‘ื™ืจืช ื›ืœ ื”ืชืื•ื•ืช. ืžืชืื•ืช ื ืื•ืฃ. ื•ืชืื•ืช ืžืžื•ืŸ. ื•ืชืื•ืช ืื›ื™ืœื”. ืžื”ืจื—ืงืช ื”ื›ื‘ื•ื“. ื•ื›ืขืก ื•ืงืคื™ื“ื•ืช ื•ื’ื“ืœื•ืช. (ื•ืžืขืœืช ื”ืืžืช ื•ืขืฆื ื’ื ื•ืช ื”ืฉืงืจ) ืžื”ืจื—ืงืช ื”ืขืฆื‘ื•ืช ื•ื”ืขืฆืœื•ืช. ืžืคื’ื ื”ื“ื‘ื•ืจ. ืžืœืฉื•ืŸ ื”ืจืข ื•ืจื›ื™ืœื•ืช ื•ื›ื•'. ืžืคื’ื ื”ืจืื•ืช ื•ืžืคื’ื ื›ืœ ื”ื—ื•ืฉื™ื. ืžืงื“ืฉืช ื”ืขื™ื ื™ื ื•ื”ื—ื˜ื ื•ื”ืื–ื ื™ื ื•ื”ืคื” ืฉื”ื ืฉื‘ืขืช ื”ื ืจื•ืช ื”ืžืื™ืจื™ืŸ ืืœ ืžื•ืœ ืคื ื™ ื”ืžื ื•ืจื” ื”ืงื“ื•ืฉื”. ",
35
+ "ืžืงื“ืฉืช ืฉื‘ืช ื•ื™ื•ื ื˜ื•ื‘ ื•ืจืืฉ ื—ื“ืฉ. ืžืฉืœืฉ ืจื’ืœื™ื ื‘ื›ืœืœ. ื•ื‘ืคืจื˜ื™ื•ืช ืžื›ืœ ืจื’ืœ ื•ืจื’ืœ ื‘ืคื ื™ ืขืฆืžื•. ืžืคืกื— ืžืฉื‘ื•ืขื•ืช ืžืกื›ื•ืช ื•ืžื”ืžืฆื•ื•ืช ื”ื ื”ื•ื’ื•ืช ื‘ื›ืœ ืจื’ืœ ื•ืจื’ืœ. ืฉื”ื ืžืฆื•ื•ืช ืื›ื™ืœืช ืžืฆื” ื•ืืกื•ืจ ื—ืžืฅ ื•ืฉืื•ืจ ื•ืงืจื™ืืช ื”ื”ื’ื“ื” ื•ืืจื‘ืข ื›ื•ืกื•ืช ื‘ืคืกื—. ื•ื›ืŸ ืžืžืฆื•ืช ืกื›ื” ื•ืืจื‘ืข ืžื™ื ื™ื. ื•ื”ื•ืฉืขื ื ืจื‘ื” ื•ืฉืžื™ื ื™-ืขืฆืจืช ื•ืฉืžื—ืช-ืชื•ืจื”. ื•ืžืงื‘ืœืช ื”ืชื•ืจื” ื‘ืฉื‘ื•ืขื•ืช. ืžืจืืฉ ื”ืฉื ื” ื•ืชืงื™ืขืช ืฉื•ืคืจ ื•ืžื™ื•ื-ื”ื›ืคื•ืจื™ื. ืžื—ื ื›ื” ื•ืคื•ืจื™ื. ",
36
+ "ืžืฆื™ืฆื™ืช ื•ืชืคืœื™ืŸ ื•ืงืจื™ืืช ืฉืžืข ื•ืชืคืœื”. ืžืฆื“ืงื” ื•ืชืœืžื•ื“ ืชื•ืจื”. ื•ืžืฉื ื•ืžืชืŸ ื‘ืืžื•ื ื”. ืžืืžื•ื ื” ื•ืžืืžื•ื ืช ื—ื›ืžื™ื. ืžืขื ื•ื”. ืžื™ืจืื” ื•ืื”ื‘ื”. ื•ืžืžืขืœื•ืช ื”ืจืฆื•ืŸ ื•ื”ื›ืกื•ืคื™ืŸ ื“ืงื“ืฉื”. ืžืชืคืœื” ื‘ื›ื— ื•ื‘ื›ื•ื ื”. ื”ืŸ ืžืฉืœืฉ ืชืคืœื•ืช ืฉื‘ื™ื•ื. ื”ืŸ ืžื’ื“ืœ ืขืฆื ืžืขืœืช ืฉืืจ ื”ืชืคืœื•ืช ื•ืชื—ื ื•ืช ื•ื‘ืงืฉื•ืช ืฉืฆืจื™ื›ื™ืŸ ืœื”ืจื‘ื•ืช ื‘ื”ื ื‘ื›ืœ ื™ื•ื ื•ื™ื•ื ืœื•ืžืจ ืชื—ื ื•ืช ื•ื‘ืงืฉื•ืช ื”ืจื‘ื”. ื•ื‘ืคืจื˜ ื’ื“ืœ ืžืขืœืช ื”ื”ืชื‘ื•ื“ื“ื•ืช ืœืคืจืฉ ืฉื™ื—ืชื• ื‘ืœืฉื•ืŸ ืืฉื›ื ื– ืœืคื ื™ื• ื™ืชื‘ืจืš ื‘ื›ืœ ื™ื•ื ื‘ื™ื ื• ืœื‘ื™ืŸ ืงื•ื ื•. ืฉื™ืฉืคืš ื›ืžื™ื ืœื‘ื• ื ื›ื— ืคื ื™ ื”' ืฉื™ื–ื›ื”ื• ืœื”ืชืงืจื‘ ืœืขื‘ื•ื“ืชื• ื™ืชื‘ืจืš. ื•ืžื’ื“ืœ ืžืขืœืช ืืžื™ืจืช ืชื”ืœื™ื ืฉืžื–ื›ื” ืœืชืฉื•ื‘ื”. ื•ืžืžืขืœืช ื”ื‘ื›ื™ื” ืœืคื ื™ ื”ืฉื ื™ืชื‘ืจืš. ื›ื‘ืŸ ื”ืžืชื—ื˜ื ืœืคื ื™ ืื‘ื™ื•. ",
37
+ "ืžืžืขืœืช ืœื‘ ื ืฉื‘ืจ. ื•ืžื”ืจื—ืงืช ื”ืขืฆื‘ื•ืช. ืžืžืขืœืช ื”ืฉืžื—ื”. ืฉืฆืจื™ื›ื™ืŸ ืœื”ื›ืจื™ื— ืขืฆืžื• ื‘ื›ืœ ื›ื—ื•ืชื™ื• ืœื”ื™ื•ืช ื‘ืฉืžื—ื” ืชืžื™ื“ ื•ื”ืจื‘ื” ืขืฆื•ืช ื ืคืœืื•ืช ืœื‘ื•ื ืœืฉืžื—ื”. ืžืžืขืœืช ืงื“ืฉืช ืืจืฅ-ื™ืฉืจืืœ. ืžืขื ื™ืŸ ื”ืžืฉื›ืŸ ื•ื‘ื™ืช-ื”ืžืงื“ืฉ ื•ื™ืจื•ืฉืœื™ื. ืžื’ื ื•ืช ื”ืžื—ืœืงืช ื•ืžื’ื“ืœ ืžืขืœืช ื”ืฉืœื•ื. ืžืชืฉื•ื‘ื”. ืžืชืขื ื™ืช. ืžืงื“ืฉืช ื”ืžื—ืฉื‘ื”. ื•ืžื”ืจื—ืงืช ืžื—ืฉื‘ื•ืช ื–ืจื•ืช. ื•ื›ืŸ ืžื›ืœ ื”ื“ื‘ืจื™ื ื•ื”ื“ืจื›ื™ื ื”ืงื“ื•ืฉื™ื ืฉื‘ืขื•ืœื ื”ืžื›ืจื—ื™ื ืœื›ืœ. ",
38
+ "ืžื’ื“ืœ ืžืขืœืช ื”ืชืงืจื‘ื•ืช ื•ื”ืชืงืฉืจื•ืช ืœืฆื“ื™ืงื™ื. ืฉื‘ื–ื” ืชืœื•ื™ ื›ืœ ืงื“ืฉืช ืื™ืฉ ื”ื™ืฉืจืืœื™. ืžืขื ื™ืŸ ื ื’ื•ืŸ ื•ื›ืœื™ ื–ืžืจ ื•ืขืฉืจื” ืžื™ื ื™ ื ื’ื™ื ื”. ื•ืžื”ืžื—ืืช ื›ืฃ ื•ืจืงื•ื“ื™ืŸ. ื•ืขื ื™ืŸ ืื ื—ื”. ื•ืงื•ืœ ื”ื‘ืจื”. ื“ื‘ืจื™ื ืฉืœื ืฉืžืขืชืŸ ืื–ืŸ ืžืขื•ืœื ืืฉืจ ืœื ื ืฉืžืข ื•ืœื ื ืจืื” ืœื’ืœื•ืช ืกื•ื“ื•ืช ื ื•ืจืื•ืช ื”ื ืฆืจื›ื™ืŸ ืœื”ืขื•ืœื ืžืื“ ืžืื“ ื‘ื“ื‘ืจื™ื ื›ืืœื• ืืฉืจ ื“ืจื›ื™ ื”' ื ืกืชืจื• ื‘ื”ื ืžืื“. (ื•ืขื™ืŸ ื‘ื–ื”ืจ ืฉืœื— ื“ืฃ ืงืก\"ื— ืข\"ื‘ ืžื” ืฉืžืคืœื™ื’ ืžืื“ ื‘ืกื•ื“ ืงื•ืœ ื”ื‘ืจื”. ื•ื‘ืคืจืฉืช ืคื™ื ื—ืก ื“ืฃ ืจื™\"ื—: ืฉืžืคืœื™ื’ ืžืื“ ื‘ืกื•ื“ ืžื” ืฉื™ืฉืจืืœ ืžื ืขื ืขื™ืŸ ืขืฆืžืŸ ื›ืฉืขื•ืกืงื™ืŸ ื‘ืื™ื–ื” ื“ื‘ืจ ืฉื‘ืงื“ืฉื”. ",
39
+ "ื•ืขื™ืŸ ืขื•ื“ ื‘ืžืงื•ืžื•ืช ืื—ืจื™ื ื‘ื–ื”ืจ ื•ื‘ื›ืชื‘ื™ื ื‘ื™ืŸ ืžื—ืฆื“ื™ ื—ืงืœื. ืฉื ืชืจืื” ื•ืชื‘ื™ืŸ ืžืจื—ื•ืง ื’ื“ืœ ืขืฆื ื”ืกื•ื“ื•ืช ื”ื ืกืชืจื•ืช ื‘ื›ืœ ื”ืชื ื•ืขื•ืช ืฉื‘ื ื™ ืื“ื ืขื•ืฉื™ืŸ. ื•ื‘ืคืจื˜ ื›ืฉืขื•ืฉื™ืŸ ืื•ืชืŸ ื‘ืฉื‘ื™ืœ ื“ื‘ืจ ืฉื‘ืงื“ืฉื” ื›ื’ื•ืŸ ืžื—ื™ืืช ื›ืคื™ื ื‘ืชืคืœื” ืื• ื‘ืฉื‘ื™ืœ ืฉืžื—ืช ืžืฆื•ื”. ื•ื›ื™ื•ืฆื ื‘๏ฟฝ๏ฟฝื”. ืคืงื— ืขื™ื ื™ืš ื•ืจืื” ื•ื”ื‘ืŸ). ",
40
+ "ื•ืžืจื‘ื” ืœื“ื‘ืจ ืขืœ ืœื‘ ื”ืื“ื ืœื—ื–ืงื• ื‘ืขื‘ื•ื“ืชื• ื™ืชื‘ืจืš. ืœื‘ืœ ื™ืชื™ืืฉ ืขืฆืžื• ื‘ืฉื•ื ืืคืŸ. ื•ืœื‘ืœ ื™ืคืœ ืžืฉื•ื ื“ื‘ืจ ืฉื‘ืขื•ืœื. ืจืง ื™ื”ื™ื” ืขืงืฉืŸ ื’ื“ื•ืœ ื‘ืขื‘ื•ื“ืชื• ื™ืชื‘ืจืš. ืœื‘ืœื™ ืœื”ื ื™ื— ืืช ืžืงื•ืžื• ื‘ืฉื•ื ืืคืŸ ื‘ืขื•ืœื ื›ื™ ื—ืกื“ื™ ื”' ืœื ืชืžื ื• ื•ืœื ื›ืœื• ืจื—ืžื™ื• ืœืขื•ืœื. ",
41
+ "ื•ื›ืŸ ืžื›ืœืœื™ื•ืช ื›ืœ ื”ืชืจื™\"ื’ ืžืฆื•ื•ืช ืฉื‘ืชื•ืจื” ื•ืขื ืคื™ื”ื ื•ื›ืœ ืžืฆื•ื•ืช ื“ืจื‘ื ืŸ. ืžื›ืœืœื™ื•ืช ืชื•ืจื” ืฉื‘ื›ืชื‘ ื•ืชื•ืจื” ืฉื‘ืข\"ืค. ืžื ื’ืœื” ื•ื ืกืชืจ. ื”ืœื›ื” ื•ืงื‘ืœื”. ืจื–ื™ืŸ ื•ืจื–ื™ืŸ ื“ืจื–ื™ืŸ. ืœื›ืœื ื‘ืฉื ื™ืงืจื. ื•ืžื›ืœื ื™ื“ื‘ืจ ื›ืžื” ื•ื›ืžื” ืคืขืžื™ื. ื‘ื“ืจื›ื™ื ื•ืงืฉืจื™ื ื ืคืœืื™ื ื•ื—ื“ื•ืฉื™ื ื—ื“ืฉื™ื. ื•ื›ืœื ื›ืื—ื“ ื”ื ืขืฆื•ืช ื ืคืœืื•ืช. ืื™ืš ืœื”ืชืงืจื‘ ืœื”ืฉื ื™ืชื‘ืจืš. ืขื“ ืืฉืจ ืื™ืŸ ืฉื•ื ื“ื‘ืจ ืžืฆื•ื” ื•ืงื“ืฉื” ื•ืขืฆื” ื˜ื•ื‘ื” ื”ื ืฆืจืš ืœื›ืœ ืื“ื ืฉื‘ืขื•ืœื ื‘ื›ืœ ื“ืจื’ื ื•ื“ืจื’ื ืฉืœื ื ื–ื›ืจ ื‘ืกืคืจ ื”ืงื“ื•ืฉ ื•ื”ื ื•ืจื ื”ื–ื”. ",
42
+ "ื›ื™ ืžืื“ ืขืžืงื• ืžื—ืฉื‘ื•ืชื™ื•. ื›ื™ ื”ื•ื ืžื“ื‘ืจ ืžื›ืœืœื™ื•ืช ื”ื›ืœ ื‘ื›ืœืœ ื•ื‘ืคืจื˜. ื›ื•ืœืœ ื›ืœ ื”ืขื•ืœืžื•ืช ื•ื”ื“ืจื’ื•ืช ืฉื‘ืขื•ืœื ืฉืœ ื›ืœ ืื“ื. ื›ืงื˜ืŸ ื›ื’ื“ื•ืœ. ืžืŸ ืจืืฉื™ืช ื ืงื“ืช ื”ื‘ืจื™ืื”. ืฉื”ื•ื ืชื—ืœืช ื”ืืฆื™ืœื•ืช. ืขื“ ืชื›ืœื™ืช ื ืงื“ืช ื”ืžืจื›ื– ืฉืœ ืขื•ืœื ื”ืขืฉื™ื” ื”ื’ืฉืžื™ ืฉื”ืื“ื ืขื•ืžื“ ืขืœื™ื•. ื›ืœ ืื—ื“ ื•ืื—ื“ ืœืคื™ ืžืงื•ืžื• ื•ืžื“ืจื’ืชื• ื‘ืื•ืชื” ื”ืฉืขื” ื•ื”ื–ืžืŸ. ืžืŸ ื”ื’ื“ื•ืœ ืฉื‘ื’ื“ื•ืœื™ื ืขื“ ื”ืงื˜ืŸ ืฉื‘ืงื˜ื ื™ื. ื•ืืคืœื• ื”ืžื ื—ื™ื ืœืžื˜ื” ืœืžื˜ื” ื‘ืขืฉืจ ื›ืชืจื™ืŸ ื“ืžืกืื‘ื•ืชื. ืืฉืจ ื™ืจื“ื• ื‘ืขื•ื•ื ื•ืชื™ื”ื ืขื“ ื”ืฉืื•ืœ ืชื—ืชื™ื•ืช ื•ืžืชื—ืชื™ื•. ืœื›ืœื ื™ืขื•ืจืจ ื™ืงื™ืฅ ื•ื™ื—ื™ื”. ืœื‘ืœ ื™ืชื™ืืฉื•. ื—ืก ื•ืฉืœื•ื. ืžืŸ ื”ืจื—ืžื™ื. ื›ื•ืฉืœ ื™ืงื™ืžื•ืŸ ืžืœื™ื• ื•ื‘ืจื›ื™ื ื›ื•ืจืขื•ืช ื™ืืžืฅ (ื•ื›ืžื‘ืืจ ืžื–ื” ื‘ื”ืชื•ืจื” ื›ื™ ืžืจื—ืžื ื™ื ื”ื’ื ื‘ืœืงื•ื˜ื™ ืชื ื™ื ื ื‘ืกื™ืžืŸ ื–' ืขื™ืŸ ืฉื ืขืœ ืคืกื•ืง ื›ื™ ื›ืœ ื‘ืฉืžื™ื ื•ื‘ืืจืฅ):",
43
+ "ื•ืžื›ืœ ื“ื‘ืจ ื•ื“ื‘ืจ ื•ื›ืœ ืขื ื™ืŸ ื•ืขื ื™ืŸ ืฉื”ื•ื ืžื“ื‘ืจ. ืขืœ-ืคื™ ืจื‘ ื™ื“ื‘ืจ ืžืžื ื• ื›ืžื” ื•ื›ืžื” ืคืขืžื™ื. ื•ื›ืœ ืคืขื ื‘ืกื’ื ื•ืŸ ืื—ืจ. ื‘ื“ืจืš ืขืฆื” ื˜ื•ื‘ื” ืื—ืจืช. ",
44
+ "ืœืžืฉืœ. ื‘ื”ืชื•ืจื” <b>ื‘ื—ืฆื•ืฆืจื•ืช</b> (ื‘ืกื™ืžืŸ ื”') ืฉื ืžื‘ืืจ ืฉืชืคืœื” ื‘ื›ื— ื”ื™ื ื‘ื—ื™ื ืช ืจืขืžื™ื. ื•ืขื™\"ื– ื–ื•ื›ื™ืŸ ืœืคืฉื˜ ืขืงืžื™ืžื™ื•ืช ืฉื‘ืœื‘. ื•ืœื–ื›ื•ืช ืœืขืฉื•ืช ื”ืžืฆื•ื•ืช ื‘ืฉืžื—ื” ื’ื“ื•ืœื” ืžื”ืžืฆื•ื” ื‘ืขืฆืžื” ื•ื›ื•'. ื•ื‘ื”ืชื•ืจื” <b>ืขืœ ืืฉืจ ืžืขืœืชื</b> (ื‘ืกื™ืžืŸ ืž\"ื“) ืžื‘ืืจ ืฉืชืคืœื” ื‘ื›ื— ืžื‘ื˜ืœ ื’ื“ืœื•ืช ื•ืคื ื™ื•ืช ื•ืžื—ืฉื‘ื•ืช ื–ืจื•ืช ืฉื‘ืชืคืœื”. ื•ื‘ื”ืชื•ืจื” <b>ืชื”ืžืช ื™ื›ืกื™ืžื•</b> (ื‘ืกื™ืžืŸ ื˜) ืžื‘ืืจ ืฉืžืชืคืœื” ื‘ื›ื— ืžืฉื ืžืงื‘ืœื™ืŸ ืขืงืจ ื”ื—ื™ื•ืช. ื•ืžืงื™ืžื™ืŸ ื›ืœ ื”ืขื•ืœืžื•ืช ืชื—ืชื™ื™ื ืฉื ื™ื™ื ื•ืฉืœื™ืฉื™ื. ื•ื–ื•ื›ื™ืŸ ืœื ืกื™ื ื•ื ืคืœืื•ืช. ื•ืœืืžื•ื ื” ืฉืœืžื” ื•ืœืืจืฅ-ื™ืฉืจืืœ ื•ื›ื•'. ",
45
+ "ื•ื›ืŸ ื‘ื›ืœ ื”ืžื“ื•ืช ื•ื”ืžืฆื•ื•ืช ื•ื”ื“ืจื›ื™ื ื•ื”ื”ื ื”ื’ื•ืช ื•ื”ืขืฆื•ืช ื”ืงื“ื•ืฉื•ืช ืฉื”ื•ื ืžื“ื‘ืจ ืžื”ื. ืžื›ืœื ื™ื“ื‘ืจ ื›ืžื” ื•ื›ืžื” ืคืขืžื™ื. ื•ื›ืœ ืคืขื ื‘ื“ืจืš ื•ืงืฉืจ ื—ื“ืฉ ื ืคืœื ื•ื ื•ืจื. ืคืขื ื™ื—ื‘ืจ ื•ื™ืงืฉืจ ื™ื—ื“ ืฉืžื™ืจืช ื”ื‘ืจื™ืช ืฉืขื™\"ื– ื–ื•ื›ื™ืŸ ืœืืžื•ื ื”. ืฉื”ื™ื ื‘ื—ื™ื ืช ืฉื‘ืช. ืฉืขื™\"ื– ื ืฉืœื ื”ืฆื“ืงื” ื•ื”ืชื•ืจื” ื•ื›ื•'. ื•ืื–ื™ ื–ื•ื›ื™ืŸ ืœื›ืกื•ืคื™ืŸ ื“ืงื“ืฉื” ืœื”ื™ื•ืช ื‘ืขืœ ื ืคืฉ. ื•ืื–ื™ ื›ืœ ืื›ื™ืœืชื• ื‘ื‘ื—ื™ื ืช ืœื—ื ื”ืคื ื™ื ื•ื›ื•'. ื›ืžื‘ืืจ ื‘ื”ืชื•ืจื” <b>ืื™ืช ืœืŸ ื‘ื™ืจื ื‘ื“ื‘ืจื</b> ื•ื›ื•' (ื‘ืกื™ืžืŸ ืœ\"ื). ื•ืคืขื ื™ื—ื‘ืจ ืฉืžื™ืจืช ื”ื‘ืจื™ืช ืขื ื‘ื˜ื•ืœ ื”ื’ื“ืœื•ืช ืฉื”ื•ื ืขื‘ื•ื“ื” ื–ืจื”. ื•ืชืงื•ืŸ ื”ืœ\"ื˜ ืžืœืื›ื•ืช ืฉื”ื ื›ืœ ื”ืขืกืงื™ื ื•ืžืฉื ื•ืžืชืŸ ืฉื‘ืขื•ืœื. ื•ื™ื—ื•ื“ื ืขืœืื” ื•ื™ื—ื•ื“ื ืชืชืื” ื•ื”ืœื›ื” ื•ืงื‘ืœื” ื•ื›ื•'. ื•ืขื™\"ื– ื–ื•ื›ื™ืŸ ืœื“ื‘ื•ืจ ื”ืžืื™ืจ ืœืชืฉื•ื‘ื” ืขื“ ืฉื–ื•ื›ื™ืŸ ืœืชื‘ื•ื ื•ืช ื”ืชื•ืจื” ืœืขืžืงื”. ื›ืžื‘ืืจ ื‘ื”ืชื•ืจื” ืื ื™ ื”' (ื‘ืกื™ืžืŸ ื™\"ื) ื•ื›ื™ื•ืฆื ื‘ื–ื” ื‘ืฉืืจื™ ื”ืžืฆื•ื•ืช ื•ื”ืžื“ื•ืช. ",
46
+ "ื”ืคืœื™ื ืขืฆื” ื”ื’ื“ื™ืœ ืชื•ืฉื™ื”. ื‘ื›ืžื” ื“ืจื›ื™ื ืฉื•ื ื™ื. ื—ื“ืฉื™ื ื•ื ืคืœืื™ื. ื›ื™ ื‘ืขืฆื ื—ืœื™ืฉื•ืชื ื•. ื•ืœื’ื“ืœ ื”ืชื’ื‘ืจื•ืช ื™ืฆืจื• ืฉืœ ืื“ื ืฉืžืชื’ื‘ืจ ืขืœื™ื• ื‘ื›ืœ ื™ื•ื ื›ืžืฉืืจื–\"ืœ (ืกื›ื” ื \"ื‘). ืขืœ ื›ืŸ ืื ื• ืฆืจื™ื›ื™ืŸ ืขืฆื•ืช ื•ื”ืชืขื•ืจืจื•ืช ืœืขื‘ื•ื“ืชื• ื™ืชื‘ืจืš ื‘ื›ืžื” ื“ืจื›ื™ื. ื›ื™ ืœืคืขืžื™ื ื”ืื“ื ื ืชืขื•ืจืจ ืœื“ืจืš ื–ื” ื•ืขื‘ื•ื“ื” ื–ืืช ืข\"ื™ ืื•ืจ ื”ืชื•ืจื” ื”ื–ืืช. ื•ืœืคืขืžื™ื ืื™ื ื• ืžืชืขื•ืจืจ ืœื–ื” ืข\"ื™ ืชื•ืจื” ื–ืืช ืจืง ืขืœ-ื™ื“ื™ ืชื•ืจื” ืื—ืจืช. ื•ื”ื›ืœ ืœืคื™ ื”ืื“ื ื•ื›ืคื™ ื”ืžื“ืจื’ื” ืฉืœื• ื•ื›ืคื™ ื”ื–ืžืŸ ื•ื”ืžืงื•ื. ื˜ืขืžื• ื•ืจืื• ื›ื™ ื˜ื•ื‘ ื”'. ืฉืžืขื• ืืžืจื™ื• ื›ื™ ื ืขืžื• ืžืื“. ืœื›ืœ ืืฉืจ ื—ืคืฅ ื‘ืืžืช ืœืืžืชื• ื•ืจื•ืฆื” ืœื”ืกืชื›ืœ ืขืœ ืขืฆืžื• ื•ืœื—ื•ืก ืขืœ ื—ื™ื™ื• ื”ืืžืชื™ื™ื ืœื—ืฉื‘ ืขืœ ืื—ืจื™ืชื• ื•ืกื•ืคื• ื‘ื”ืื™ืš ืื ืคื™ืŸ ื™ืขื•ืœ ืงื“ื ืžืœื›ื ื•ื›ื•' ื•ื›ื•' ื›ืืฉืจ ื›ืœ ืื“ื ื™ื•ื“ืข ื‘ื ืคืฉื• ื•ืœื‘ื‘ื•:",
47
+ "ื’ื ืชื‘ื™ืŸ ื•ืชืจืื”. ื›ื™ ื‘ื›ืœ ื“ื‘ืจื™ ื”ืกืคืจ ื”ื–ื” ื™ืฉ ื‘ื”ื ืขืžืงื•ืช ื’ื“ื•ืœ ืžืื“ ื‘ื›ืœ ืชื•ืจื” ื•ืชื•ืจื”. ืขืžืงื•ืช ืœืคื ื™ื ืžืขืžืงื•ืช ื‘ื›ืœืœ ื•ื‘ืคืจื˜ ื•ื‘ืคืจื˜ื™ ืคืจื˜ื™ื•ืช. ื•ื›ืืฉืจ ืฉืžืขืชื™ ืžืคื™ื• ื”ืงื“ื•ืฉ ื–โ€ืœ. ืฉืคืขื ืื—ืช ืืžืจ ื‘ื”ืชื•ืจื” ืฉืœื™ ื™ืฉ ืขืžืงื•ืช ื’ื“ื•ืœ: ื›ื™ ื”ืœื ื›ื” ื“ื‘ืจื™ ื”ืกืคืจ ื”ืงื“ื•ืฉ ื”ื–ื” ื›ืืฉ ื•ื›ืคื˜ื™ืฉ ื™ืคื•ืฆืฅ ืกืœืข. ื›ืœ ืชื•ืจื” ื•ืชื•ืจื” ืžืชื—ืœืง ืœื›ืžื” ื•ื›ืžื” ื”ืงื“ืžื•ืช ื™ืงืจื•ืช ื—ื“ืฉื•ืช ื•ื ืคืœืื•ืช ื•ืœื›ืžื” ื˜ืขืžื™ื ื•ืขื ื™ื ื™ื ื”ื™ื•ืฆืื™ื ืœืจื‘ ืžื›ืœ ืชื•ืจื” ื•ืชื•ืจื”. ",
48
+ "ื›ื™ ื›ืœ ืชื•ืจื” ื•ืชื•ืจื” ืžื“ื‘ืจื™ ื”ืชื•ืจื•ืช ื”ื ืืžืจื™ื ื‘ืกืคืจ ื”ืงื“ื•ืฉ ื”ื–ื”. ื”ื•ื ื‘ื ื™ืŸ ื’ื“ื•ืœ ื ืคืœื ื•ื ื•ืจื ื•ื—ื–ืง ืžืื“. ื‘ื ื•ื™ ืœืชืœืคื™ื•ืช. ืชืœ ืฉื”ื›ืœ ืคื•ื ื™ื ื‘ื•. ื›ืœื•ืœ ืžื›ืžื” ื•ื›ืžื” ื—ื“ืจื™ื. ื—ื“ืจ ืœืคื ื™ื ืžื—ื“ืจ. ื•ื—ื“ืจ ืœืคื ื™ื ืžื—ื“ืจ. ื•ื—ืœื•ื ื•ืช ื•ืคืชื—ื™ื ืคืชื•ื—ื™ื ืžื–ื” ืœื–ื” ื•ืžื–ื” ืœื–ื”. ื•ื›ืœ ื—ื“ืจ ื•ื—ื“ืจ ื•ื›ืœ ื˜ืขื ื•ืขื ื™ืŸ ื•ื”ืงื“ืžื” ื”ื ืžืฆืื™ื ื‘ืคืจื˜ื•ืช ื‘ื›ืœ ืชื•ืจื” ื•ืชื•ืจื”. ื™ืฉ ื‘ื›ืœ ืื—ื“ ื•ืื—ื“ ืขืžืงื•ืช ื’ื“ื•ืœ ืžืื“ ืžืื“. ื•ื›ืœ ืžื” ืฉื”ื•ืœื›ื™ืŸ ื•ืžืชืจื‘ื™ืŸ ื”ื˜ืขืžื™ื ื•ื”ืขื ื™ื ื™ื ื™ืฉ ื‘ื”ื ืขืžืงื•ืช (ืขืžืงื•ืช) ื™ื•ืชืจ ื•ื™ื•ืชืจ. ื›ืžื™ื ืœื™ื ืžื›ืกื™ื. ื•ืขืจื•ื ื™ื‘ื™ืŸ ืœืืฉื•ืจื• ",
49
+ "ื›ื™ ื‘ื›ืœ ืคืขื ืฉื”ื•ื ื ื›ื ืก ื•ื™ื•ืฆื ืžืคืœื˜ื™ืŸ ืœืคืœื˜ื™ืŸ ื•ืžื—ื“ืจ ืœื—ื“ืจ ื•ืžืขื ื™ืŸ ืœืขื ื™ืŸ ื‘ืื•ืชื• ืขื ื™ืŸ. ืฆืจื™ืš ืœื—ื–ืจ ืœืื—ื•ืจื™ื• ื‘ื›ืœ ืคืขื ื•ืœื”ื‘ื™ื˜ ืžืื—ืจื™ื• ืœื”ื‘ื™ืŸ ื”ื™ื˜ื‘ ืžืชื™ืงื•ืช ืขืžืงื•ืช ื”ื“ื‘ืจื™ื ืื—ืจื™ืช ื“ื‘ืจ ืžืจืืฉื™ืชื• ื•ืจืืฉื™ืชื• ืžืื—ืจื™ืชื•. ื›ืœื• ืงืฉื•ืจ ื•ืžื—ื‘ืจ ื•ื ืขื•ืฅ ืกื•ืคื• ื‘ืชื—ืœืชื• ื•ืชื—ืœืชื• ื‘ืกื•ืคื•. ื•ื›ืŸ ื‘ืืžืฆืขื™ืชื• ื•ื‘ืฆื“ื“ื™ื•. ื™ืฉื•ื˜ื˜ ื”ืžืขื™ืŸ ื•ื™ืจื‘ื” ื”ื“ืขืช. ื•ื‘ื™ื•ืชืจ ื‘ื›ืœืœื•ืช ื”ืชื•ืจื” ืฉื”ื™ื ืžื—ื‘ืจืช ื•ื ืกื’ืจืช ื•ื ื›ืœืœืช. ืžื›ืžื” ื˜ืขืžื™ื ื•ืขื ื™ื ื™ื ืฉื•ื ื™ื ื ื•ืจืื™ื ื•ื ืคืœืื™ื ื•ืขืžืงื™ื ื•ืจื—ื‘ื™ื ืžื ื™ ื™ื. ",
50
+ "ื•ืฆืจื™ืš ืืชื” ื”ืžืขื™ืŸ ืฉืชื‘ื™ืŸ ื‘ื“ื‘ืจื™ื• ืฉืœืคืขืžื™ื ืžื‘ื™ื ืฉื ื™ื ืื• ืฉืœืฉ ืจืื™ื•ืช ืœื“ื‘ืจ ืื—ื“. ื‘ื“ืจืš ืขืžืงื•ืช ื ืคืœื ื•ื ืขื™ื ืžืื“. ื•ืžืจื”ื™ื˜ืช ื”ืœืฉื•ืŸ ื ื“ืžื” ื›ืืœื• ื”ื™ื ืจืื™ื” ืื—ืช. ื›ื™ ื›ืš ื“ืจืš ื”ืกืคืจ ื”ื–ื”. ืฉื›ื•ืชื‘ ืขืœ-ืคื™ ืจื‘ ื›ืžื” ืคืขืžื™ื ืชื‘ืช ื›ื™ ื•ื›ื™ื•ืฆื ืขืœ ื“ื‘ืจ ืื—ื“. ื•ืžื—ืžืช ื–ื” ื ื“ืžื” ืฉื”ื•ื ื˜ืขื ื•ืจืื™ื” ืื—ืช. ื•ื‘ืืžืช ื”ื•ื ื›ืžื” ื•ื›ืžื” ื˜ืขืžื™ื. ื•ื›ืœ ืื—ื“ ืงืฉื•ืจ ื‘ื—ื‘ืจื•. ืขืœ-ื›ืŸ ืื™ ืืคืฉืจ ืœื—ืœืงื. ื›ื™ ื”ื ื˜ืขืžื™ื ื•ืจืื™ื•ืช ืจื‘ื•ืช ื‘ื“ืจืš ื ืคืœื ืžืื“. ื•ื›ืœ ืื—ื“ ื ืขื•ืฅ ื•ืงืฉื•ืจ ื‘ื—ื‘ืจื• (ืขื™ื™ืŸ ื‘ืกืคืจ ืคืจืคืจืื•ืช ืœื—ื›ืžื” ื‘ืชื—ืœืชื•). ",
51
+ "ื•ื”ื ื” ืœืคื™ ื’ื“ืœ ื”ืขืžืงื•ืช ืฉืœ ื›ืœ ื“ื‘ื•ืจ ื•ื“ื‘ื•ืจ. ื”ื™ื” ืžื”ืจืื•ื™ ืœื›ืชื‘ ื‘ื›ืœ ืคืขื <b>ื•ื“ื•ืง ืื• ื•ื”ื‘ืŸ ื•ืขื™ืŸ ื”ื™ื˜ื‘</b>. ื•ื›ื™ื•ืฆื ื‘ืืœื• ื”ืœืฉื•ื ื•ืช ื”ืžื•ืจื™ื ืœืžืขื™ืŸ ืฉื™ืฉื™ื ืขื™ืŸ ืขื™ื•ื ื• ืฉื ืœื”ื‘ื™ืŸ ื”ื™ื˜ื‘. ืืš ืจืื” ืจืื™ืชื™. ื›ื™ ืื ื›ืŸ ื™ื”ื™ื” ื”ื”ื›ืจื— ืœื›ืชื‘ ื›ืžืขื˜ ืืฆืœ ื›ืœ ื“ื‘ื•ืจ ื•ื“ื‘ื•ืจ ืœืฉื•ื ื•ืช ื›ืืœื•. ืœืคื™ ืขืฆื ืขืจื‘ืช ืžืชื™ืงืช ื”ืฉื›ืœ ื•ื”ืขืžืงื•ืช ืฉื™ืฉ ื‘ื›ืœ ืขื ื™ืŸ ื•ื›ืžืขื˜ ื‘ื›ืœ ื“ื‘ื•ืจ. ื•ืขืค\"ื™ ืจื‘ ื™ืฉ ืขืžืงื•ืช ื’ื“ื•ืœ ืžืื“ ื‘ื“ื‘ืจื™ื• ืืฉืจ ืœื ื™ืกืคื™ืง ืฉื•ื ืœืฉื•ืŸ ืžืืœื• ื”ืœืฉื•ื ื•ืช. ืขืœ ื›ืŸ ื”ื—ื“ืœืชื™ ืืช ืขื˜ื™. ื•ืžื ืขืชื™ ืืช ืขืฆืžื™ ืžืœื›ืชื‘ ืฉื•ื ืœืฉื•ืŸ ืžืœืฉื•ื ื•ืช ื”ื \"ืœ. ืจืง ืœืคืขืžื™ื ื•ืœืขืชื™ื ืจื—ื•ืงื•ืช ื ืฉืžื˜ ืžืชื—ืช ื”ืงืœืžื•ืก ืื™ื–ื” ืœืฉื•ืŸ ื›ื–ื”. ",
52
+ "ื•ื”ืžืขื™ืŸ ื‘ืืžืช. ืžื™ ืฉื™ืฉ ืœื• ืžื— ื‘ืงื“ืงื“ื•. ื™ื‘ื™ืŸ ืžืืœื™ื• ืขืžืงื•ืช ื”ื“ื‘ืจื™ื. ืฉื”ื ืจื—ื‘ื™ื ื•ืขืžืงื™ื ืžื ื™ ื™ื. ื’ื‘ื” ืžืฉืžื™ื ื•ืขืžืง ืžืชื”ื•ื. ื•ืžื™ ืฉืจื•ืฆื” ืœื˜ืขื ืฆื•ืฃ ื“ื‘ืฉ ืืžืจื™ ื ืขื ื”ืืœื• ืฆืจื™ืš ืœื”ืขืžื™ืง ื‘ืขื™ืŸ ื”ืืžืช ื‘ืขื™ื•ืŸ ื’ื“ื•ืœ ื”ื“ืง ื”ื™ื˜ื‘ ืœื”ื‘ื™ืŸ ื”ื“ื‘ืจ ืขืœ ืžืชื›ื ืชื• ืขื“ ืžืงื•ื ืฉื™ื“ ืฉื›ืœื• ืžื’ืขืช. ืืฉืจื™ ืื“ื ืžืฆื ื—ื›ืžื” ื•ืื“ื ื™ืคื™ืง ืชื‘ื•ื ื” ืœื”ื‘ื™ืŸ ื”ื™ื˜ื‘ ืคืฉื˜ื™ื•ืช ื”ื“ื‘ืจื™ื ื”ืืœื” ื”ื ืืžืจื™ืŸ ื‘ืกืคืจ ื”ืงื“ื•ืฉ ื”ื–ื”. ",
53
+ "ื•ืืขืคื™\"ื› ื”ื•ื ืžืœืชื ื“ืฉื•ื™ื ืœื›ืœื”ื•. ื›ื™ ื’ื ืืฉืจ ืงืฆืจื” ื™ื“ื• ืœื”ื‘ื™ืŸ ื“ื‘ืจื™ื ืขืžืงื™ื. ื”ื•ื ื’ื ื”ื•ื ื™ื•ื›ืœ ืœืžืฆื ืžืจื’ื•ืข ืœื ืคืฉื• ื‘ื“ื‘ืจื™ ื”ืกืคืจ ื”ืงื“ื•ืฉ ื”ื–ื”. ื‘ื“ื‘ืจื™ ื”ืขืฆื•ืช ื”ืงื“ื•ืฉื•ืช ื•ื”ืžื•ืกืจ ื”ื ืคืœื ื”ื™ื•ืฆืื™ื ืžื›ืœ ืชื•ืจื” ื•ืชื•ืจื”. ื›ืคื™ ืืฉืจ ื™ืื™ืจ ื”' ืขื™ื ื™ ืฉื›ืœื• ืœื”ื‘ื™ืŸ ื›ื•ื ื” ื”ืคืฉื•ื˜ื” ืฉื”ื›ื ื™ืก ืจื‘ื ื• ื–โ€ืœ ื‘ืชื•ืจืชื• ื”ืงื“ื•ืฉื”. ื›ื™ ื‘ืืžืช ื›ืœ ื“ื‘ืจื™ ื”ืกืคืจ ื”ื ื•ืจื ื”ื–ื”. ื”ื ื”ืฉื’ื•ืช ืขืœื™ื•ื ื•ืช ื’ื‘ื•ื”ื•ืช ื•ืขืžืงื•ืช ืžืื“ ืžืื“ ืขื“ ืื™ืŸ ืกื•ืฃ ื•ืื™ืŸ ืชื›ืœื™ืช. ื•ื ืขืœื ื•ื ืกืชืจ ื•ื ืชืœื‘ืฉ ื‘ื”ื ื“ื‘ืจื™ื ื’ื‘ื•ื”ื™ื ื•ืขืœื™ื•ื ื™ื ืžืื“. ืืฉืจ ืื™ื ื ืžื–ื›ืจื™ื ื›ืœืœ ื‘ืชื•ืš ื”ืชื•ืจื” ื›ื™ ืื ื‘ื“ืจืš ืจืžื– ื•ืกื•ื“. ",
54
+ "ื•ื›ืœ ื›ืชื‘ื™ ื”ืืจ\"ื™ ื–\"ืœ ื•ืžืืžืจื™ ื”ื–ื”ืจ ื”ืงื“ื•ืฉ ื•ืชืงื•ื ื™ื ื•ื›ืœ ื“ืจื›ื™ ื”ืงื‘ืœื” ื”ืงื“ื•ืฉื”. ื›ืœื ื›ืื—ื“ ื›ืœื•ืœื™ื ื‘ื“ื‘ืจื™ ื”ืกืคืจ ื”ืงื“ื•ืฉ ื”ื–ื”. ื•ื›ืœ ืชื•ืจื” ื•ืชื•ืจื” ืžื“ื‘ืจืช ืžื›ื•ื ื•ืช ืžื™ื—ื“ื•ืช ืžืื™ื–ื” ืžืฆื•ื” ื•ืžืฉืขืจ ื”ื™ื—ื•ื“ ืžื”ืขืฅ ื—ื™ื™ื. ื‘ื“ืจืš ื ืคืœื ื•ื ื•ืจื ืžืื“ ื›ืืฉืจ ืขื™ื ื™ื ื• ืจืื• ื•ืœื ื–ืจ ืืฉืจ ืคืชื— ืขื™ื ื™ื ื• ื•ื”ืจืื” ืœื ื• ืœืคืขืžื™ื ื›ื˜ืคื” ืžืŸ ื”ื™ื ืžืขืฆื ื›ื•ื ืชื•. ื•ื›ืืฉืจ ื”ื•ื‘ื ื‘ืชื•ืš ื”ืกืคืจ ืœืคืจืงื™ื ืื™ื–ื” ืจืžื–ื™ื ื‘ืขืœืžื. ื›ื™ ื›ืœ ืชื•ืจื” ื•ืชื•ืจื” ื›ืœื•ืœ ืžืคืจื“\"ืก ื•ื‘ื›ืœ ืื—ื“ ื•ืื—ื“ ื”ืŸ ื‘ื“ืจืš ืคืฉื˜ ื”ืŸ ื‘ื“ืจืš ืจืžื– ื•ื›ื•'. ื‘ื›ืœื ื™ืฉ ื‘ื”ื ืขืžืงื•ืช ื’ื“ื•ืœ ื ืคืœื ื•ื ื•ืจื ืžืื“. ืืš ืขืงืจ ื›ื•ื ืชื• ื”ืงื“ื•ืฉื” ื”ื•ื ืคืจื•ืฉ ื”ืคืฉื•ื˜ ืฉื‘ื›ืœ ืชื•ืจื” ื•ืชื•ืจื”, ",
55
+ "ื›ื™ ืœื ื”ืžื“ืจืฉ ื”ื•ื ื”ืขืงืจ ืืœื ื”ืžืขืฉื” ื›ืžื‘ืืจ ื›ื‘ืจ ื›ืžื” ืคืขืžื™ื. ืฉื›ืœ ืขืงืจ ื›ื•ื ืชื• ื”ืงื“ื•ืฉื” ื‘ื›ืœ ืชื•ืจื” ื•ืชื•ืจื” ืฉื’ืœื”. ื•ื‘ื›ืœ ื“ื‘ื•ืจ ื•ื“ื‘ื•ืจ ืฉื™ืฆื ืžืคื™ื• ื”ืงื“ื•ืฉ ื”ื›ืœ ื”ื™ื” ืจืง ื‘ืฉื‘ื™ืœ ืœื–ื›ื•ืช ืืช ื™ืฉืจืืœ ืœื”ื‘ื™ืื ืœื™ื“ื™ ืžืขืฉื” ื™ืฉืจื”. ืœืจืžื– ืœื”ื ืžืจื—ื•ืง ื•ืžืงืจื•ื‘ ืœื”ื•ืจื•ืช ืœื”ื ืขืฆื•ืช ื•ืชื—ื‘ื•ืœื•ืช. ืขืžืงื•ืช ื•ื ืคืœืื•ืช. ืœื”ืชืงืจื‘ ืœื”ืฉื ื™ืชื‘ืจืš ืžื›ืœ ืžืงื•ื ืฉื”ื•ื. ื›ืืฉืจ ื™ืจืื” ื”ืจื•ืื” ื‘ืขื™ื ื™ื• ืื ื™ืจืฆื” ืœื”ืกืชื›ืœ ื‘ืขื™ืŸ ื”ืืžืช ืœืืžืชื•. ื›ื™ ื›ืœ ื›ื•ื ืชื• ื”ืงื“ื•ืฉื” ื”ื™ื” ืจืง ืฉื ืฉืชื“ืœ ืœื”ื‘ื™ืŸ ื”ืขื‘ื•ื“ื” ื•ื”ืขืฆื•ืช ื”ื™ื•ืฆืื™ื ืžื›ืœ ืชื•ืจื” ื•ืชื•ืจื”. ื•ืฉื ื‘ืงืฉ ืžื”ืฉื ื™ืชื‘ืจืš ื•ื ืฉืชื˜ื— ืœืคื ื™ื• ื™ืชื‘ืจืš ื•ื ืฉืชื“ืœ ืœืงื™ื ื›ื›ืœ ื”ื›ืชื•ื‘ ื‘ื”ื ื‘ืคืฉื™ื˜ื•ืช. ",
56
+ "ื•ื‘ื”' ื‘ื˜ื—ื ื•. ืฉื›ืœ ืžื™ ืฉื™ืฉื™ื ืขื™ื ื• ื•ืœื‘ื• ื”ื™ื˜ื‘ ืœื“ื‘ืจื™ ืงื“ืฉ ื”ื ืืžืจื™ืŸ ื‘ืกืคืจ ื”ืงื“ื•ืฉ ื”ื–ื”. ื™ืชืœื”ื‘ ืœื‘ื• ื•ื™ืคืชื—ื• ืขื™ื ื™ื• ื•ื™ื›ืกืฃ ื•ื™ืฉืชื•ืงืง ืžืื“ ืœืขื‘ื•ื“ืชื• ื™ืชื‘ืจืš. ืขื“ ืืฉืจ ื™ืฉื•ื‘ ืืœ ื”' ื‘ืืžืช. ื‘ื›ืœ ืœื‘ื‘ื• ื•ื ืคืฉื• ื•ืžืื“ื•. ื•ืœื‘ ื—ื–ืง ื›ืฆื•ืจ ื™ื–ื™ื– ืžืžืงื•ืžื•. ืื ืื‘ืŸ ื”ื•ื ื ืžื•ื—. ืื ื‘ืจื–ืœ ื”ื•ื ืžืชืคื•ืฆืฅ. ื›ืืฉืจ ืฉืžืขื ื• ืžืคื™ื• ื”ืงื“ื•ืฉ ื–\"ืœ. ืฉืืžืจ ืฉืžื™ ืฉื™ืกืชื›ืœ ื‘ืกืคืจ ื”ื–ื” ื‘ืขื™ืŸ ื”ืืžืช. ื‘ื•ื“ืื™ ื™ื”ื™ื• ื ืคืชื—ื™ืŸ ืืฆืœื• ื›ืœ ื’ื™ื“ื™ ืงืฉื™ื•ืช ืœื‘ื‘ื•. ื•ื™ื”ื™ื” ื ืขืฉื” ื‘ืขืœ ืชืฉื•ื‘ื” ื’ืžื•ืจ:",
57
+ "ื•ื‘ืืžืช ื”ื•ื ืžืŸ ื”ื ืžื ืข ื•ืื™ ืืคืฉืจ ืœืกืคืจ ื‘ืฉื‘ื— ื”ื—ื‘ื•ืจ ื”ืงื“ื•ืฉ ื”ื›ืจืš ื”ื ื•ืจื ื”ื–ื”. ื•ืžื›\"ืฉ ื•ื›\"ืฉ ื‘ืฉื‘ื— ืงื“ืฉืช ื”ืžื—ื‘ืจ ื”ืงื“ื•ืฉ ื‘ื•ืฆื™ื ื ืขืœืื” ืจื‘ื ื•ื™ืงื™ืจื ืื“ื•ื ื ื• ืžื•ืจื ื• ื•ืจื‘ื ื• ื–ื›ืจ ืฆื“ื™ืง ื•ืงื“ื•ืฉ ืœื‘ืจื›ื”. ื›ื™ ืœื• ื“ื•ืžื™ื” ืชื”ืœื”. ื•ืžื” ื’ื ื›ื™ ื™ื“ืขื ื• ื’ื ื™ื“ืขื ื• ืขืฆื ื”ืžื—ืœืงืช ืจื‘ื™ื ืงืžื• ืขืœื™ื• ื•ืขืœื™ื ื•. ื—ื ื ืขืœ ืœื ื“ื‘ืจ. ื•ื‘ื’ืœืœ ื”ื“ื‘ืจ ื”ื–ื” ื”ื›ืจื—ื ื• ืœืฉื•ื ืœืคื™ื ื• ืžื—ืกื•ื ื•ื”ื—ืฉื™ื ื• ืžื˜ื•ื‘ ืžืœื”ืืจื™ืš ื•ืœืกืคืจ ื‘ืฉื‘ื— ืงื“ืฉืชื• ื•ืคืจื™ืฉื•ืชื• ื•ืชืžื™ืžื•ืชื• ื•ืฆื“ืงืชื• ื•ืขื ื•ืชื ื•ืชื• ื‘ืืžืช. ",
58
+ "ื•ื‘ืžืงื•ื ื’ื“ืœืชื• ื•ื—ื›ืžืชื• ื”ืจืžื” ื•ื”ื ืฉืื” ืืฉืจ ื›ื‘ื™ืจ ืžืฆืื” ื™ื“ื• ื‘ื›ืœ ื”ืชื•ืจื” ื›ืœื” ื‘ื ื’ืœื” ื•ื‘ื ืกืชืจ ื‘ื™ื ื”ืชืœืžื•ื“ ื•ืคื•ืกืงื™ื ืจืืฉื•ื ื™ื ื•ืื—ืจื•ื ื™ื ื•ื‘ื›ืœ ืกืชืจื™ ื”ืฉื’ื•ืช ื’ื‘ื•ื”ื•ืช ื•ืขืฆื•ืžื•ืช ื›ืœ ืจื– ืœื ืื ื™ืก ืœื” ื•ื›ืœ ืกืชื•ื ืœื ืขืžืžื”ื• ืฉื ืื ื• ืžื•ืฆืื™ืŸ ืขื ื•ืชื ื•ืชื•. ื”ืคืฉื•ื˜ ื”ืกื‘ืœืŸ ื•ื”ืขืœื•ื‘ ื•ืชืžื™ื ื‘ืžืขืฉื™ื•. ืขื•ื‘ื“ ืืช ื”' ื‘ืžืกื™ืจื•ืช ื ืคืฉ ื ืคืœื ื™ื•ืžื ื•ืœื™ืœื” ืœื ื™ืฉื‘ืช. ืœื ื™ืฉืงื˜ ื•ืœื ื™ื ื•ื— ืžืขื‘ื•ื“ืชื• ื™ืชื‘ืจืš ื‘ื—ื›ืžื” ื•ื”ืฉื’ื” ื’ื“ื•ืœื” ื•ื ื•ืจืื” ืžืื“ ืžืื“ ื›ืืฉืจ ืขื™ื ื™ื›ื ืชื—ื–ื™ื ื” ืžื™ืฉืจื™ื ื‘ืกืคืจ ื”ืงื“ื•ืฉ ื”ื–ื”. ื›ื™ ื›ืœ ืžืขื™ืŸ ืืฉืจ ื™ืฉื™ื ืœื‘ื• ืœื“ื‘ืจื™ื ื”ืืœื” ื™ืฉืคื˜ ื‘ืฆื“ืง. ืฉืื™ ืืคืฉืจ ืœื”ืฉื™ื’ ื“ื‘ืจื™ื ื›ืืœื• ืžื›ืจืก ืžืœืื”. ื•ื›ืžื” ื™ื’ื™ืขื•ืช ื™ื’ืข ื•ื›ืžื” ื˜ืจื—ื•ืช ื˜ืจื— ื•ื›ืžื” ืืœืคื™ื ืชืขื ื™ืชื™ื ื•ื”ืคืกืงื•ืช ื•ื›ืžื” ื•ื›ืžื” ื”ืคืกืงื•ืช ืฉืœืžื•ืช ืžืฉื‘ืช ืœืฉื‘ืช ื•ื›ืžื” ืžื™ื ื™ ืกื’ื•ืคื™ื ืกื’ืฃ ื•ื›ืžื” ื•ื›ืžื” ืฉื ื™ื ื”ืชื‘ื•ื“ื“ ื‘ื”ืชื‘ื•ื“ื“ื•ืช ื•ืคืจืฉ ืขืฆืžื• ื‘ื›ืœ ืžื™ื ื™ ืคืจื™ืฉื•ืช ืžื›ืœ ืžื™ื ื™ ืชืื•ื•ืช. ื•ืงื“ืฉ ืขืฆืžื• ื‘ื›ืœ ืžื™ื ื™ ืงื“ืฉื•ืช. ",
59
+ "ื•ื‘ื™ื•ืชืจ ืขืœ ื”ื›ืœ ื ืชืขืœื” ื•ื ืชืงื“ืฉ ื‘ืงื“ืฉื” ื ื•ืจืื” ื•ืขืฆื•ืžื” ืขืœ-ื™ื“ื™ ืงื“ืฉืช ืืจืฅ-ื™ืฉืจืืœ ืืฉืจ ื”ืฉืœื™ืš ื ืคืฉื• ืžื ื’ื“. ื•ื ืกืข ืœืืจืฅ ื”ืงื“ื•ืฉื” ื‘ืฉืขืช ืžืœื—ืžื” ืฉื”ื™ื• ืชืงืฃ ืžืœื—ืžื•ืช ืงืฉื•ืช ื•ื—ื–ืงื•ืช ื‘ืื•ืชืŸ ื”ืžื“ื™ื ื•ืช. ื•ื›ืžื” ื•ื›ืžื” ื”ืจืคืชืงืื•ืช ื“ืขื“ื• ืขืœื™ื• ื‘ืื•ืชื• ื”ื“ืจืš. ื”' ืฆื“ื™ืง ื™ื‘ื—ืŸ ื›ืคืฉืชื ื™ ื”ื–ื” ื•ื›ื•' . ื›ื™ ื”ืงื™ืคื• ืขืœื™ื• ืื– ื‘ืื•ืชืŸ ื”ื™ืžื™ื ื›ืžื” ืžื™ื ื™ ืฆืจื•ืช ื•ืกื›ื ื•ืช ืชื›ื•ืคื•ืช ื•ืจืฆื•ืคื•ืช. ืฆืจืช ื”ื“ื‘ืจ ืจื—ืžื ื ืœืฆืœืŸ ืฉื”ื™ื” ืื– ื‘ืื•ืชื” ื”ืžื“ื™ื ื” ื•ืชืงืฃ ืจืขืฉ ื”ืžืœื—ืžื” ืฉืœื ื”ื™ื• ื‘ื˜ื•ื—ื™ื ื‘ื—ื™ื™ื”ื ื™ื•ื ืื—ื“. ื•ืฉืืจ ืžื™ื ื™ ื”ืจืคืชืงืื•ืช ืงืฉื•ืช ื‘ื’ื•ืฃ ื•ื ืคืฉ ื•ืžืžื•ืŸ ืืฉืจ ืื™ ืืคืฉืจ ืœื‘ืืจ ื‘ื›ืชื‘. ื•ื”ืฉื ื™ืชื‘ืจืš ื‘ืจื—ืžื™ื• ื ืชืŸ ืœื• ื›ื— ื‘ืจื–ืœ ืœืกื‘ืœ ื›ืœ ื–ื” ืžื” ืฉืื™ ืืคืฉืจ ืœืฉื•ื ืื“ื ืœืกื‘ืœ ืฆืจื•ืช ื•ื™ืกื•ืจื™ืŸ ื›ืืœื” ืžื›ืœ ืฆื“. ืขื“ ืืฉืจ ื–ื›ื” ืœืขื‘ืจ ื‘ืฉืœื•ื ื•ื ื›ื ืก ืœืืจืฅ ื™ืฉืจืืœ ื•ื™ืฆื ื•ื‘ื ื‘ืฉืœื•ื ื‘ืœื™ ืคื’ืข. ื•ื–ื›ื” ืœืžื” ืฉื–ื›ื” ื‘ืืชื’ืœื™ื ื•ื‘ืืชื›ืกื™ื. ",
60
+ "ื›ื™ ืžืœื‘ื“ ื”ื ืกืชืจื•ืช ืœื”' ืืœืงื™ื ื• ืžื” ืฉื–ื›ื” ืขืœ-ื™ื“ื™ ืืจืฅ-ื™ืฉืจืืœ ืœื“ื‘ืจื™ื ื ืขืœืžื™ื ืžืขื™ืŸ ื›ืœ ื—ื™. ื’ื ื‘ืืชื’ืœื™ื ืจืื• ืจืื™ื ื• ื›ื™ ื”ื™ื” ื”' ืขืžื•. ื›ื™ ื”ืชื•ืจื” ืฉื’ืœื” ืื—ืจ ืืจืฅ-ื™ืฉืจืืœ ื‘ื›ืžื” ืžืขืœื•ืช ืขื“ ืื™ืŸ ืฉืขื•ืจ ื ืชืขืœื™ืช ื•ืฉื’ื‘ื” ืžื”ืชื•ืจื” ืฉื’ืœื” ืžืงื“ื. ืื ืืžื ื ื’ื ืžืงื“ื ืชื•ืจืชื• ื”ืงื“ื•ืฉ ื”ืื™ืจื” ืคื ื™ ืชื‘ืœ ื ื•ืจืื•ืช ื ืคืœืืชื”. ื ืคืœืื™ื ื“ื‘ืจื™ ืชื•ืจืชื• ื’ื ืžืื– ื•ืžืงื“ื. ืื•ืœื. ื›ื™ ื’ื‘ื”ื• ืฉืžื™ื ืžืืจืฅ ื›ืŸ ื’ื‘ื”ื• ื“ืจื›ื™ ืชื•ืจืชื• ืฉื’ืœื” ืœืื—ืจ ืืจืฅ-ื™ืฉืจืืœ. ืžื“ืจื›ื™ ืชื•ืจืชื• ืฉื’ืœื” ืžืงื“ื ื›ืืฉืจ ืฉืžืขื ื• ืžืคื™ื• ื”ืงื“ื•ืฉ ื‘ืคืจื•ืฉ ื›ืžื” ืคืขืžื™ื. ื•ื›ืœ ื”ืกืคืจ ื”ื–ื” ืจื‘ื• ื›ื›ืœื• ื”ื•ื ืžื”ืชื•ืจื” ืฉื’ืœื” ืœืื—ืจ ืฉื”ื™ื” ื‘ืืจืฅ-ื™ืฉืจืืœ. ื•ืœื ื ืžืฆื ื‘ื• ืžื”ืชื•ืจื•ืช ืฉืœ ืงื“ื ืืจืฅ-ื™ืฉืจืืœ ื›ื™ ืื ืžืขื˜ ืžื–ืขื™ืจ ืฉื ื™ื ืื• ืฉืœืฉื” ืขืœื™ืŸ ืœื“ื’ืžื. (ื•ื”ื ื ืžืฆืื™ื ื‘ืชื•ืš ื”ืกื™ืžื ื™ื ืฉื ื›ืชื‘ื• ื‘ืœืฉื•ืŸ ื”ื—ื‘ืจื™ื ืฉื”ื ืžืกื™ืžืŸ ืข\"ื’ ืขื“ ืกื™ืžืŸ ืงื™\"ื“ ื•ื’ื ืฉื ื”ื ืจืง ืžืขื˜ ื“ืžืขื˜):",
61
+ "ื•ื”ื ื” ื–ื” ื”ืกืคืจ ื ื“ืคืก ืคืขื ืจืืฉื•ืŸ ื‘ืื•ืกื˜ืจื”ื ื‘ืฉื ืช ืชืงืก\"ื—. ื‘ื—ื™ื™ ืจื‘ื ื• ื–โ€ืœ. ื–ื” ืฉืœืฉ ืขืฉืจื” ืฉื ื”. ืืš ื”ืžื“ืคื™ืกื™ื ื“ืฉื ืขื•ืชื• ืžืื“. ื›ื™ ื ื“ืคืก ืฉืœื ื‘ืคื ื™ื ื•. ื•ืขืœ ื›ืŸ ืจื‘ื• ื›ืžื• ืจื‘ื• ื”ื˜ืขื™ื•ืช ืฉื ืคืœื• ืฉื ื‘ืฉืขืช ื”ื“ืคื•ืก. ื•ื‘ื›ืžื” ืžืงื•ืžื•ืช ื ื—ืกืจื• ืฉื™ื˜ื•ืช ืฉืœืžื•ืช. ื’ื ืฉื ื• ื”ืกื“ืจ ื‘ื›ืžื” ืžืงื•ืžื•ืช ื•ื”ื—ืœื™ืคื• ื›ืžื” ืขื ื™ื ื™ื ืœื’ืžืจื™. ืžืœื‘ื“ ืฉืืจ ืงืœืงื•ืœื™ื ื‘ืขื ื™ืŸ ื”ื”ืคืกืงื•ืช ืฉื‘ื™ืŸ ืชื•ืจื” ืœืชื•ืจื”. ื•ืฉื‘ืชื•ืš ื›ืœ ืชื•ืจื” ื‘ืขืฆืžื” ืฉืฆืจื™ื›ื™ืŸ ืœืคืขืžื™ื ืœืชืŸ ืจื•ื— ื•ื”ืคืกืง ื‘ื™ืŸ ืขื ื™ืŸ ืœืขื ื™ืŸ. ื•ื‘ื›ืœ ืืœื” ืขื•ืชื• ืžืื“. ืœืคืขืžื™ื ื”ืคืกื™ืงื• ื”ืคืกืง ื’ื“ื•ืœ ื‘ืืžืฆืข ื”ืขื ื™ืŸ ืฉืœื ืœืฆืจืš. ื•ื‘ืžืงื•ื ืฉืืžืจื• ืœื”ืคืกื™ืง. ื›ืœืœื• ื•ืฆืจืคื• ื”ืขื ื™ืŸ ื™ื—ื“. ืขื“ ืฉื‘ื›ืžื” ืžืงื•ืžื•ืช ืœื ื ืชื ื• ื”ืคืกืง ืืคืœื• ื‘ื”ืชื—ืœืช ื”ืžืืžืจ. ืขืœ ืืœื” ืฉืžืชื™ ืœื‘ื™ ื•ื“ืขืชื™ ืœืชืงืŸ ื”ื›ืœ ืขืœ ืฆื“ ื”ื™ื•ืชืจ ื˜ื•ื‘. ื›ืคื™ ืืฉืจ ื”ื™ื” ื”' ืขืžื“ื™. ื•ืชืงื ืชื™ ื›ืœ ื”ื˜ืขื™ื•ืช ื•ื”ืขื•ื•ืช ืฉื ืคืœื• ื‘ื”ื“ืคืกื” ืจืืฉื•ื ื”:",
62
+ "ื’ื ื–ืืช ืœื“ืขืช ืฉื”ืกืคืจ ื”ืจืืฉื•ืŸ ื ื“ืคืก ืคืชืื ืฉืœื ื‘ืคื ื™ ื›ื \"ืœ. ื‘ืขืช ืฉื”ื™ื” ืจื‘ื ื• ื–โ€ืœ, ื‘ืงื”ืœืช ืœืžื‘ืจื’. ื•ื‘ื›ืžื” ืžืงื•ืžื•ืช ื”ื™ื• ืฆืจื™ื›ื™ืŸ ืขื“ื™ืŸ ืœืชืงืŸ ื”ืœืฉื•ืŸ ื‘ืžื”ื“ื•ืจื ืชื ื™ื ื. ื•ืžื—ืžืช ื ื—ื™ืฆืช ื”ื“ืคื•ืก. ื ื“ืคืก ื›ืคื™ ืžื” ืฉื ื›ืชื‘ ื‘ืจืืฉื•ื ื” ื‘ืžื”ื“ื•ืจื ืงืžื. ืขืœ ื›ืŸ ืจืื™ืชื™ ื•ื ืชื•ืŸ ืืœ ืœื‘ื™ ืœืชืงืŸ ื‘ื”ืจื‘ื” ืžืงื•ืžื•ืช ืœื”ืจื—ื™ื‘ ื•ืœื‘ืืจ ื™ื•ืชืจ. ื›ืคื™ ืžื” ืฉื™ื“ืขืชื™ ื•ื”ื‘ื ืชื™ ื‘ื“ืขืชื™ ื›ื•ื ืช ื”ืžืืžืจ. ื›ืคื™ ืžื” ืฉืฉืžืขืชื™ ืžืคื™ื• ื”ืงื“ื•ืฉ. ื•ื›ืœ ื”ืชื•ืจื•ืช ืฉื ื›ืชื‘ื• ื‘ืœืฉื•ื ื• ื”ืงื“ื•ืฉ ื‘ืขืฆืžื• ื–\"ืœ. ืœื ื’ืจืขืชื™ ื•ื”ื•ืกืคืชื™ ืืคืœื• ืื•ืช ืื—ืช. ืจืง ื‘ืžืงื•ื ื”ื”ื›ืจื— ืžืื“ ืœื›ืชื‘ ืื™ื–ื” ืคืจื•ืฉ ื•ื‘ืื•ืจ. ื”ืฆื’ืชื™ ืื•ืชื• ืžืกื’ืจ ื‘ืชื•ืš ืฉื ื™ ื—ืฆืื™ ืœื‘ื ื” ืœืžืขืŸ ื“ืขืช ืฉืื™ืŸ ื–ื” ืžืœืฉื•ื ื• ื–\"ืœ ื‘ืขืฆืžื•:",
63
+ "ื’ื ื™ื’ืขืชื™ ื•ืžืฆืืชื™ ื›ืœ ื”ืžืจืื” ืžืงื•ืžื•ืช ืžื›ืœ ืคืกื•ืงื™ ืชื \"ืš ื•ืžืืžืจื™ ืจื‘ื•ืชื™ื ื•, ื–ื›ืจื•ื ื ืœื‘ืจื›ื”. ื‘ืฉ\"ืก ื•ืžื“ืจืฉื™ื ื•ืกืคืจื™ ื”ื–ื”ืจ ื”ืงื“ื•ืฉ ื•ืชืงื•ื ื™ื ื•ื›ืชื‘ื™ ื”ืืจ\"ื™ ื–\"ืœ ืืฉืจ ืจื‘ื• ื›ืžื• ืจื‘ื• ื‘ืกืคืจ ื”ื–ื”. ื•ื‘ื›ืœื ืฆื™ื ืชื™ ื‘ืขื–ืจืช ื”ืฉื ื™ืชื‘ืจืš ื”ืžืจืื” ืžืงื•ืžื•ืช ืฉืœื”ื ืื™ื” ืžืงื•ื ื›ื‘ื•ื“ื:",
64
+ "ื’ื ืฉืžืชื™ ืกื™ืžื ื™ื ืœืชื•ืจื”. ืฉื”ืฆื’ืชื™ ืืฆืœ ื›ืœ ืชื•ืจื” ื•ืชื•ืจื” ืฆื™ื•ืŸ ื•ืกื™ืžืŸ ืข\"ืค ืกื“ืจ ื”ื\"ื‘. ืœืžืขืŸ ื™ืงืœ ืขืœ ื”ืžืขื™ืŸ ืœืžืฆื ืžื‘ืงืฉื•. ื•ื’ื ื‘ืชื•ืš ื›ืœ ืชื•ืจื” ื‘ืขืฆืžื”. ื”ืฆื’ืชื™ ืื•ืชื™ื•ืช ืœืกื™ืžืŸ ืืฆืœ ื›ืœ ืขื ื™ืŸ ื•ืขื ื™ืŸ. ืœืชืŸ ืจื•ื— ื•ืกื™ืžืŸ ืœื”ืชื‘ื•ื ืŸ ื‘ื™ืŸ ืขื ื™ืŸ ืœืขื ื™ืŸ. ื•ืœื”ื•ื“ื™ืข ืฉื‘ื›ืืŸ ื™ื•ืฆื ื”ืžืืžืจ ืžืขื ื™ืŸ ืœืขื ื™ืŸ. ืœืœืžื“ ื•ืœื‘ืืจ ื”ืงื“ืžื” ื•ืขื ื™ืŸ ืื—ืจ. ื›ืืฉืจ ื™ื‘ื™ืŸ ื”ืžืขื™ืŸ ื‘ืžืงื•ืžื•:",
65
+ "ื’ื ื›ืžื” ืžืืžืจื™ื. ื”ื•ื‘ืื• ื‘ืกืคืจ ื”ื–ื” ื›ืคื•ืœื™ื. ืคืขื ื‘ืืจื›ื” ื•ืคืขื ื‘ืงืฆืจื”. ื•ื–ื”. ื›ื™ ื›ืŸ ื“ืจื›ื• ื‘ืงื“ืฉ ืฉืœ ืจื‘ื ื• ื–\"ืœ. ืฉื”ืชื•ืจื•ืช ืฉื›ืชื‘ ื‘ืขืฆืžื• ื”ื™ื” ืขืœ-ืคื™-ืจื‘ ืฉื ื•ื™ื™ื ืจื‘ื™ื ื‘ื™ืŸ ื”ืืžื™ืจื” ื•ื”ื›ืชื™ื‘ื”. ื›ื™ ื›ืชื‘ื ื›ืคื™ ืจื”ื™ื˜ืช ืžื—ื• ื”ืงื“ื•ืฉ. ื•ืข\"ื› ื”ื™ื” ื’ื•ืจืข ื•ืžื•ืกื™ืฃ ืžื›ืคื™ ืžื” ืฉื™ืฆืื• ืžืคื™ื• ื‘ืฉืขืช ื”ื“ืจื•ืฉ. ืื‘ืœ ืœื ื›ืŸ ืื ื›ื™ ืขืžื“ื™. ื›ื™ ืื ื™ ื“ืงื“ืงืชื™ ืœื›ืชื‘ ื›ืคื™ ืžื” ืฉืฉืžืขืชื™ ืžืคื™ื• ื”ืงื“ื•ืฉ ื‘ืœื™ ื’ืจืขื•ืŸ ื•ืชื•ืกืคืช. ื•ืœืืฉืจ ื ืžืฆืื• ื›ืžื” ืžืืžืจื™ื ืฉื›ืชื‘ืชื™ื ื‘ืขืฆืžื™. ื•ืื—\"ื› ื‘ืื• ืœื™ื“ื™ ืžื›ืชื™ื‘ืช ื™ื“ื• ื”ืงื“ื•ืฉื”. ื•ื ืžืฆืื• ืฉื ื•ื™ื™ื ืจื‘ื™ื ื‘ื™ื ื™ื”ื. ืžื˜ืขื ื”ื \"ืœ. ืขืœ-ื›ืŸ ืืžืจืชื™ ืฉื ื™ื”ื ื›ืื—ื“ ื˜ื•ื‘ื™ื. ื•ื”ื›ืœืœ. ื›ื™ ื›ืœ ื“ื‘ืจ ืฉื ืืžืจ ื•ื ืฉื ื” ืœื ื ืฉื ื” ืืœื ื‘ืฉื‘ื™ืœ ื“ื‘ืจ ืฉื ืชื—ื“ืฉ ื‘ื•:",
66
+ "ืขื“ ื›ื” ื“ื‘ืจื™ื ื• ืืœื” ื”ืžืขื˜ื™ื ื”ืžื—ื–ื™ืงื™ื ื”ืจื‘ื”. ืœื”ื•ื“ื™ืข ืžืขื˜ ืžื–ืขื™ืจ ืžื“ืจื›ื™ ื”ืกืคืจ ื”ืงื“ื•ืฉ ื”ื–ื”: ื•ื™ืชืจ ืžื–ื” ืื™ ืืคืฉืจ ืœื”ืืจื™ืš ื•ืœืกืคืจ ื‘ืžื”ื•ืช ืงื“ืฉืช ื ืคืœืื•ืช ื ื•ืจืื•ืช ื”ืกืคืจ ื”ืงื“ื•ืฉ ื•ื”ื ื•ืจื ื”ื–ื”. ื›ื™ ืœื ื™ืกืคื™ืงื• ื”ืžื•ืŸ ื™ืจื™ืขื•ืช ืœื“ื‘ืจ ื•ืœืกืคืจ ื‘ืฉื‘ื— ืžืขืœืช ืชื•ืจื” ืื—ืช ืžื”ืกืคืจ ื”ืงื“ื•ืฉ ื”ื–ื”. ื•ื‘ืคืจื˜ ืžื—ืžืช ืขืฆื ื”ืžื—ืœืงืช ืฉื”ืชื’ื‘ืจื” ืขื›ืฉื• ื‘ืขื•\"ื”. ื•ื ืชืงื™ื ื‘ืขื•ื•ื ื•ืชื™ื ื• ื”ืจื‘ื™ื ื•ืชืฉืœืš ืืžืช ืืจืฆื”. ื•ื”ืืžืช ื ืขื“ืจืช ืฉื ืขืฉื” ื”ืืžืช ืขื“ืจื™ื ืขื“ืจื™ื. ื•ื›ืœ ื' ื•ื' ืื•ืžืจ ืฉืืฆืœื• ื”ืืžืช. ืื‘ืœ ืืขืคื™\"ื› ื”ืืžืช ื”ื•ื ืื—ื“. ื•ื”ืืžืช ืขื“ ืœืขืฆืžื•. ",
67
+ "ื•ื”ื‘ื•ื—ืจ ื™ื‘ื—ืจ. ื•ืขืœ ื”' ื ืฉืœื™ืš ื™ื”ื‘ื ื•. ื›ื™ ืื™ืŸ ืœื ื• ืขืœ ืžื™ ืœื”ืฉืขืŸ. ื›ื™-ืื ืœืื‘ื™ื ื• ืฉื‘ืฉืžื™ื ืชืœื•ื™ื•ืช ืขื™ื ื™ื ื•. ืขื“ ื”ื ื” ืจื—ืžื™ืš ืขื–ืจื•ื ื•. ื’ื ืœื ืฆื— ืืœ ืชื˜ืฉื ื• ื•ืืœ ืชืขื–ื‘ื ื•. ืฉืœื— ืื•ืจืš ื•ืืžืชืš ื”ืžื” ื™ื ื—ื•ื ื•. ื™ื”ื™ ื”' ืืœืงื™ื ื• ืขืžื ื• ื›ืืฉืจ ื”ื™ื” ืขื ืื‘ื•ืชื™ื ื•. ื•ื™ื”ื™ ื ืขื ื”' ืืœืงื™ื ื• ืขืœื™ื ื• ื•ืžืขืฉื™ ื™ื“ื™ื ื• ื›ื•ื ื ื” ืขืœื™ื ื•. ื‘ืŸ ื“ื•ื“ ื™ื‘ื•ื ื•ื™ื’ืืœื ื•. ื•ื™ืขืœื ื• ื‘ืฉืžื—ื” ืœืืจืฆื ื•. ื•ื™ื‘ื ื” ื‘ื™ืช ืงื“ืฉื ื• ื•ืชืคืืจืชื ื• ื‘ืžื”ืจื” ื‘ื™ืžื™ื ื•. ืื›ื™\"ืจ:",
68
+ "ื”ืœื ื›ื” ื“ื‘ืจื™ ื”ืžืขืชื™ืง ื•ื”ืžืกื“ืจ. ื™ื’ื“ื™ืœ ืชื•ืจื” ื•ื™ืื“ื™ืจ: ",
69
+ "ื”ืง' <b>ื ืชืŸ</b> ื‘ื\"ื ืžื•ื”ืจ\"ืจ <b>ื ืคืชืœื™ ื”ื™ืจืฅ</b> ืžื ืขืžืจืื‘ ืจื‘ืชื™: ื—ืชืŸ ื”ืจื‘ ื”ื’ืื•ืŸ ื”ื—ืกื™ื“ ื”ืžืคื•ืจืกื ืžื•\"ื” <b>ื“ื•ื“ ืฆื‘ื™</b> ืื‘\"ื“ ื‘ืง\"ืง ืฉืืจื™ื’ืจืื“ ื•ื‘ืง\"ืง ืงืจืขืžื™ื ื™ืฅ ื•ื”ื’ืœื™ืœ. ื•ื‘ืง\"ืง ืžืื”ืœื•ื‘ ื™ืฆ\"ื•: "
70
+ ],
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+ "A Pleasant Song": [],
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+ "Go See": [],
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+ "": [],
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+ "Part II": [],
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+ "Additions from Manuscript": [
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+ []
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+ ]
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+ },
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+ "schema": {
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+ "heTitle": "ืœื™ืงื•ื˜ื™ ืžื•ื”ืจ\"ืŸ",
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+ "enTitle": "Likutei Moharan",
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+ "key": "Likutei Moharan",
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+ "nodes": [
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+ {
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+ "heTitle": "ื”ืงื“ืžื”",
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+ "enTitle": "Introduction"
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+ },
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+ {
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+ "heTitle": "ืฉื™ืจ ื ืขื™ื",
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+ "enTitle": "A Pleasant Song"
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+ },
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+ {
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+ "heTitle": "ืœื›ื• ื—ื–ื•",
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+ "enTitle": "Go See"
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+ },
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+ {
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+ "heTitle": "",
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+ "enTitle": ""
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+ },
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+ {
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+ "heTitle": "ืชื ื™ื ื",
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+ "enTitle": "Part II"
103
+ },
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+ {
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+ "heTitle": "ื›ืชื‘ื™ ื™ื“",
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+ "enTitle": "Additions from Manuscript"
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+ }
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+ ]
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+ }
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+ }
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+ {
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+ "language": "en",
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+ "title": "Likutei Tefilot",
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+ "versionSource": "https://www.sefaria.org",
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+ "versionTitle": "Sefaria Community Translation",
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+ "actualLanguage": "en",
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+ "languageFamilyName": "english",
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+ "direction": "ltr",
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+ "heTitle": "ืœื™ืงื•ื˜ื™ ืชืคื™ืœื•ืช",
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+ "categories": [
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+ "Chasidut",
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+ "Breslov"
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+ ],
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+ "text": {
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+ "Introduction": [
18
+ "Our Rabbi, may his memory be a blessing, cautioned us many times, in several wordings to make prayers from the teachings. He would say: That one should make from this great delight above. He would say: That still, the only delights like these that would go up before Hashem Yitbarach were not delights made from prayers (in general)) rather that are made from the teachings. Further, he would say this many times with many people.",
19
+ "Truly, he did not clarify the mater well regarding his holy intention with this, but from his general words we understand that the essence of his intention was simple: that we should try hard to delve into the holy, awesome teachings that he revealed to us to understand and to become wise through the intent of this practical teaching. (For this is the essence, that it's not about understanding, rather the essence is doing, as clarified to us many times, that the whole essence of the intent of our holy and awesome teachers, z'l in all the instructions that are revealed, was that they are only for the sake of action, that we should try hard and be strong and courageous in all strength to fulfill all that was said in each teaching.) and we considered our ways, how far we were from these recalled words in each teachings, and we prayed and begged to Hashem, in a multiplicity of insistent pleading, and requests, and supplications that God would have mercy on us and remember us and bring us close in God's great mercy, the we merit to uphold all that was said in that teaching, and we poured out our words before Hashem Yitbarach on every matter that was said there, and we should merit to uphold and arrive to them in wholeness"
20
+ ],
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+ "Volume I": [
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+ [
23
+ "May it be Your will, Lord our God and God of our ancestors. That You should be our help, and cause us to merit by Your great compassion and lovingkindness, to learn, teach, and occupy (ourselves) with Your Holy Torah, always for it's own sake, to speak of it day and night. With merit and strength of learning the Holy Torah, cause us to merit with Your Great Compassion to overpower, break, and expel the evil inclination from within us, and cause us to merit to expel and annul the spirit of triviality and all kinds of insanity that clings to us by way of our evil deeds. All this will be merited to expel and annul through study and occupation fo the Holy Torah that is all Your Holy Names. That there should be no strength for the trivial spirit and insanity to confuse our minds at all, only that we should to expel it and to remove it from us and from our borders. ",
24
+ "Please Lord, You know the many distracting thoughts that confuse and distract us from serving You in truth, at every moment and hour. They all come by way of the spirit of triviality and insanity that clings to us by way of our evil deeds, but way of our sins and transgressions, and many missteps, until they confuse our minds and greatly spoil our wisdom endlessly. Our Parent in Heaven, Good to all and His Kindness is on all His creations, give us mercy so we are not lost, cause us to merit by Your great compassion to overpower, expel, and annul the trivial spirit and insanity from us by way of occupation with the Holy Torah. "
25
+ ],
26
+ [
27
+ "May it be will Your Will Lord Our God and God of our ancestors, who hears prayer of His People Israel in compassion, (the prayers) they awaken Your compassion and Your kindness upon us for Your sake, and prepares our hearts to pray before You with a complete heart and soul, and that our prayers should be regular in our mouths always, and there should not be any impediment, obstruction, or confusion in our prayers. Master of the Universe, \"O shepherd of Israel who leads Joseph like a flock! You who are enthroned on the cherubim, (Cause to) Appear to us in Your great compassion Your holy light that draws on us holiness and purity, in order that we can compel, subdue, and break our evil inclination, and we should merit in Your abundant compassion and great kindness, that our children and us will guard the holy covenant, and help us always, and save us in Your all-encompassing compassion and great kindness from all types of damages of the covenant &lt;italic&gt; Chas V'Shalom, whether in thought, speech or deed, whether by mistake or intention, whether compelled by force or through desire, whether through the sense of sight, hearing, or all other senses. Through all of these let us be holy and pure in the holiness of the covenant without any damage or passing thought. For in Your great compassion You chose us from all nations, and elevate us from all languages, and separated us from all their impurities and from their abhorrences, as You wrote to us in Your Torah, \"I have set you apart from other peoples to be Mine.\" (Lev. 20:26) And You call us Tzaddikim as is written: \"And Your nation are all Tzaddikim\" (Isaiah 60:21)",
28
+ "Please, in Your great compassion, do not make Your Holy Torah an empty document, chas v'shalom, for Your words are true and everlasting. Therefore, make for us in Your compassion, and help us, that we will truly be amongst Tzadikim in order that we merit to be of those who guard the covenant. In order that just by that alone it will be fitting for us to be called by the name \"Tzaddkim\" just as you made known to us through the teaching of Your holy sages, that only someone who guards the covenant is called \"Tzaddik\". Therefore, just as You helped Yosef, your Tzaddik, in the hour that he came to be tested, and You saved him and gave him strength to overcome his inclination, so too, arouse from Your body and Your compassion on us, and cause us to merit with merit, and the strength of Yosef the Tzaddik, and give us wisdom, experience, discernment, knowledge, strength, and power of holiness, so that we can be saved from all types of damages to the covenant and we can overcome our inclination. May we merit that our thoughts be connected and attached to Your holiness always without a moment of interruption. So that we will have strength, by virtue of this (through purifying ourselves and guarding the covenant), to appropriately order our prayers before You without any inhibitions, delays or confusion. In the way that You should accept our prayer before You, and arouse Your compassion upon us, and return Your face to us. And quicken us to our redemption and bring to us our righteous Moshiach, do it for Your sake and not ours. Help us that our prayers will be ordered as is proper, and give to us wisdom and knowledge that we will be able to use judgement to measure our words. And we will not stumble in the words of our mouths, and our prayers will not be tilted to the right or left from the straight and true path. And cause us to merit in Your great mercy to give Tzedaka to appropriately poor people. And cause us to have a lot of money and poor people to merit it (money). \"Mighty king who loves justice, it was You who established equity, You who worked righteous judgment, in Jacob.\" (Psalms 99:4) Because everything comes from You and from Your hand we have given to You. Maker of Tzedakah, with everyone You deal justly/righteously, You cause us to merit in Your mercy to included among the doers of Tzedakah. And remove the wickedness from our hearts that we will merit to give Tzedakah joyously with kind faces, and our hearts will have no bad feelings in giving it. Surely open our hands not only to give to a poor or desolate person what is sufficient for their lacking. Let my heart go out to the hungry and clothe the naked. ",
29
+ "You who worked righteous judgment in Jacob",
30
+ "it was You who established equity,",
31
+ "You who worked righteous judgment in Jacob. "
32
+ ]
33
+ ],
34
+ "Volume II": [
35
+ [],
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+ [],
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+ [],
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+ [],
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+ [],
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+ [],
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+ [],
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+ [],
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+ [],
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+ [],
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+ [],
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+ [],
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+ [],
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+ [],
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+ [],
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+ [],
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+ [],
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+ [],
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+ [],
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+ [],
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+ [],
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+ [],
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+ [],
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+ [],
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+ [],
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+ [],
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+ [],
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+ [],
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+ [],
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+ [],
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+ [],
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+ [],
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+ [
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+ "",
73
+ "",
74
+ "",
75
+ "Master of the Universe, You know that in the midst of our descent and fall into the valley of this bitter exile, and in the increasing spiritual pain that befalls every person from Israel, and even on me privately, and in the increasing depths of the sea that is washing over me, and is pursuing me on all sides, and in the great pain I never have any measure of relief, and I do not know at all where the opening for hope is to repair and save from all of this, for all of this I need NOW miracles and wonders and a great, awesome redemption, just like you did for all of Israel in the generations before miracles and wonders that were never like them before. In the days of Mordechai and Esther when the Evil Haman (may his name and memory be blotted out) stood against them, the miracle of the Great Purim from all the miracles that You did in the world, when You made known to us by way of Your great and holy wise teachers may their memories be blesses, and all of the appointed times that will be one day null, but the days of Purim will never be null. At the beginning of all beginnings from Pesach, for all the appointed times they remember the Exodus from Egypt. ",
76
+ "",
77
+ "",
78
+ "",
79
+ "",
80
+ "",
81
+ "Master of the Universe, who causes life, Living God and Sovereign of the world: Have mercy on us, give us life and sustain us. Sanctify us and purify us from the impurity of death which is the greatest source of impurity, which is (the Granddaddy) the highest category of impurity. They are the stirrings of adultery that overpower and spread out in the world greatly, until \"we are sinking into the slimy deep, and find no foothold, we have come into the watery depths and the flood sweeps us away.\" (paraphrase Psalm 69:3). We merited in the strength of the holiness of the Mitzvah of Purim that we should merit to receive and to continue upon us the holiness and purity of the completely Red Heifer, to purify us in truth from the impurity of death in this world and the next world. And may I merit in this way to receive the Festival of the Holy Pesach, the time of our Freedom in great holiness and great and all-encompassing joy. And may we merit in Your mercy to fulfill all the mitzvot of Pesach in great holiness, happiness, and great joy. And help us, save us, and guard us in Your great compassion, from any amount of chametz or leaven, should not be found in our boundaries or property, absolutely any amount of leaven or chametz all the days of Pesach. For it is revealed and known before You, Master of all the world, that it is impossible for flesh and blood alone to be careful about a miniscule amount of chametz without Your saving grace. Be compassionate upon us with Your great compassion, redeeming strength, true mercy, guard and save us from any amount of chametz all the holy days of Pesach, and help us and cause us to merit to go from slavery to freedom, from sadness to joy, from mourning to festival, from darkness to great light. Cause us to merit to organize the Seder of Pesach with great presence, wonderous passion, and all encompassing happiness. May we merit that should come upon us and cause enlighten within us, in this wonderous enlightenment all of the expansive and small mind that cause the light of Pesach in the great, wonderous, and awesome light. "
82
+ ]
83
+ ]
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+ },
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+ "schema": {
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+ "heTitle": "ืœื™ืงื•ื˜ื™ ืชืคื™ืœื•ืช",
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+ "enTitle": "Likutei Tefilot",
88
+ "key": "Likutei Tefilot",
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+ "nodes": [
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+ {
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+ "heTitle": "ื”ืงื“ืžื”",
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+ "enTitle": "Introduction"
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+ },
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+ {
95
+ "heTitle": "ื—ืœืง ื",
96
+ "enTitle": "Volume I"
97
+ },
98
+ {
99
+ "heTitle": "ื—ืœืง ื‘",
100
+ "enTitle": "Volume II"
101
+ }
102
+ ]
103
+ }
104
+ }
json/Chasidut/Breslov/Likutei Tefilot/English/The Fiftieth Gate. Breslov Research Institute, Jerusalem, c1992-c2016.json ADDED
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json/Chasidut/Breslov/Likutei Tefilot/Hebrew/Likutey Tefilos, Maleh Vigadish, 2021.json ADDED
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json/Chasidut/Breslov/Sefer HaMiddot/English/The Book of Character, trans. Simcha H..json ADDED
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json/Chasidut/Breslov/Sefer HaMiddot/English/The aleph bet book, translated by Moshe Mykoff. New York Breslov Research Institute, 1986.json ADDED
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json/Chasidut/Breslov/Sefer HaMiddot/English/merged.json ADDED
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