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Tuesday, February 20, 2018

מעשה מבעל תפילה - הריסה של מדינת העשירים

ב"ה

שאלנו במעשה מבעל תפילה שהיה רשום על היד הריסות מדינת העשירים, והלוא בסוף אכלו מהמאכלים וניצלו. ודחינו בדוחק. ואולי יש לומר, שהלוא היה עוד מדינה של עשירות שהיו יותר עשירים, וכן היו בדרך שלוחים אליהם לקחם מהם עצה מה לעשות, ורק אז פגשו את הממונה על האוצרות של המלך אז לא המשיכו ללכת לאותם העשירים, ויתכן שאותם העשירים הם שנהרסו בסוף.

ובענין המאכל שהריח טוב היה כל כך טוב, בסתמא כבר העירו את זה, אבל לא אמנע כי מי יודע: הרי רבינו גילה בלקוטי מוהר"ן שפסח הוא תיקון על תאות ממון, והרי בגמרא למדנו שהקרבן פסח היה לו ריח כל כך טוב כזה.


נ נח נחמ נחמן מאומן


Monday, February 19, 2018

The Praises of Rabbi Nachman - part 2 - His Voyage to Israel - 34 to End

HH
Shivchay HuRan
Part 2
34.
And it was already heard from his holy mouth that he said, that there are tzadikim that served (Hashem) and labored until they merited some high level, each one according to his prominence/virtue, like for example by a king whose ministers merit through their service, each one to some prominence, to some high office according to his service. However, of himself he said, that if he were to know that he is now on the same height and level as a year ago, he would not be conciliated ("desirous of") with himself at all, (and he spoke disparagingly of himself regarding the aforementioned matter if he were to remain in the level of the previous year), just, every time he ascends from level to level.
And there is a very great deal to speak about this matter, however, it is impossible to relate all of this in writing whatsoever, only someone who merited to see with his eyes and hear with his ears was able to fathom in his heart a slight bit of this matter, how he never stood on one level anytime, just, immediately he would yearn to ascend to a higher level until he merited etc. and so forth forever. And he was a great novelty in this matter. And all of this is according to our minuscule grasp (-comprehension), but there is more to this, there is in this matter hidden secrets, wondrous wonders, but suffice with this.

35.
And regarding the matter of "the tachlis (-ultimate extent or purpose) of knowing is not to know," he also spoke with us a little a few times how in every knowledge there is this tachlis. And therefore even though one merits to come to this tachlis of not knowing, even still this is not yet the final tachlis, because this is still not the tachlis of the (-all) knowledge just for this knowledge, and it is necessary afterwards to labor to merit to a higher tachlis, to merit to a higher level of the tachlis of not knowing, and so forth forever. (And this is already explained a little in our words elsewhere). And this matter is very extremely deep and hidden. And there is more to this matter, what we heard one time after Passover, and it will explained elsewhere G-d willing (see The Life of Our Leader Rabbi Nachman 282, Rabbainu said that he had just gained knowledge that the tachlis of knowledge is not knowing, means really not knowing, and this is something that seems obvious and cannot be explained, but was a new understanding, and even though he had now attained this understanding he still knows nothing, because previously he had also thought that he had come to this tachlis of not knowing and yet only now he understands that it is to really not know, and he had been very far from this new comprehension, see there).
36.
One time a king sent three men to a country with a secret message to a different king. And they passed through countries where there were opposers to the king.
And the first (of the three men) conducted himself shrewdly, and concealed the matter completely, and he crossed the country and they didn't discern at all that he has (-had) a hidden agenda (/secret message). And the second (of the three men) traversed there, and the people of the country picked up on the matter, and they understood that he has a secret agenda/message and they grabbed/incarcerated him so that he should tell (it to) them. And he acted shrewdly or with might, and he escaped from their hands. The third (of the three men) traversed there, and they also caught on to him, and they figured out that he has a secret, and they incarcerated him, and they tortured him with very profusely with many, many tortures, and all that they did to him, tortures, and torments, and great duress, and (-even still) he didn't say anything, and he withstood the trial and didn't reveal the secret. Until they saw that nothing will work on him and they let him go (because they thought that he presumably doesn't know anything at all), and he passed through and came to the king.

And they were appraising which of the aforementioned three is deserving more reward. Some said, "To the first more is due, because he acted shrewdly to be completely discreet." Some said, "To the second more is due, for they had already figured out his intent and even still he escaped from them with his wisdom etc." as mentioned above. The king said: "To the third is due more reward than all of them, because he was already caught in their stronghold, and certainly he also wanted to be discreet but was unsuccessful, and he was caught in their hands. And they tortured him and made him suffer with such suffering and torture, so that were he to reveal one secret, everyone would have been chasing after him, and even still he stood up to such a test and did not reveal anything, therefore he deserves more reward than all of them. (And the moral is slightly understandable a bit to the understanding).
The End
Na Nach Nachma Nachman Meuman


Sunday, February 18, 2018

The Praises of Rabbi Nachman - part 2 - His Voyage to Israel - 33

HH
Shivchay HuRan
Part 2
33.
And after all of this, after he did all the aforementioned devotions with truth and wholeheartedness, and he abounded in fasts and in prayers a very great deal, and in mortifications, and breaking (bodily) desires and vices, and withstood many tests, and all the other aforementioned matters, and he abounded very extremely in hisbodidus - to converse between himself and his Maker -and to express himself in Yiddish (-i.e. his vernacular) etc. as mentioned above, until he merited to a very extremely lofty and supernal level in the utmost of holiness and in the utmost of abnegation and drawing close to Hashem Yisburach, in the level of the greatest of the binay aleyuh (-men of ascent, i.e. who ascend to very high and even Divine paradigms in their devotion to HY). And all of this he merited in his very childhood, because he did not rest at day and did not sleep nor was he passive at night. And he was extremely diligent in his devotion from day to day from the beginning of his childhood and the days of his youth. And he toiled and labored arduously from day to day, until he merited in his very youth to all that was mentioned above, to lofty and awesome holiness and very enormous hasaga (-spiritual conception) etc. in the level of greatest binay aleyuh.

And after he merited to all this, even still he wasn't placated with this, and he did not allow himself to stand. Just, even afterwards, everyday and every hour he longed, and yearned, and pined for Hashem Yisburach as if he did not start yet whatsoever with any devotion in the world. Even after he came from the Land of Israel and merited there to very extremely high and lofty hasaga (-spiritual conception) which is utterly unfathomable, even still from the day that he came from the Land of Israel until the day that he passed away in peace (to) very high above, he always had yearning and longing etc. for Hashem Yisburach as if he still had not started whatsoever.
And to speak of this matter vast folios would not suffice, even what we merited to understand a little of this matter according to what we heard from his holy mouth and we saw with our eyes. Because it was his way every time that he would yearn for Hashem Yisburach, and he was truly lowly in his own eyes, and he had great compassion on himself as if he had still not smelled ever any fragrance of the service of Hashem, and as if he still had not started whatsoever.
And in reality even someone who transgressed the whole entire Torah, Heaven forbid, many, many times, and when this person is aroused in true repentance, at which time (certainly) he certainly has a very broken heart when he looks upon himself where he is in the world, and he has very great compassion on himself with great meekness etc., and there's no need to elaborate on this, on a matter understood of itself, even still, even this compassion and broken heart of the aforementioned baal teshuva (-person repenting), does not reach a thousandth or one ten thousandth of the great compassion and broken heart in great meekness etc. that Rabbainu o.b.m. had, each and every time before he came to some hasaga (-spiritual conception).
And in short, (that) he never rested nor was he still even in the days of his greatness. Even though he had already merited to what he merited, to conception of the Divine, on a very enormous and awesome lofty level, even still he did not suffice himself with this, and he toiled and labored at all times and all hours, and he took upon himself suffering, severe and bitter suffering which are almost unparalleled in this world, and he abounded in many prayers, and pleading, and entreaties, and supplications, and very extremely great and awesome yearning and longing, until he came to a higher hasaga and level. And afterwards, immediately when he merited this hasaga (and) then he was a happy a little. And sometimes we merited to hear from his mouth that he informed us that now he has come to know new things etc. and he was happy then a little. And afterwards, immediately when he merited this, afterwards he began again anew, And he forgot everything that transpired as if he still had not begun at all, and he returned and began anew as if he was starting to go and enter in the holiness of Israel (-a Jew). And sometimes we heard from his holy mouth explicitly that he said in an expression of longing and yearning: "How does one merit to be a Yehoodey (-a Jew)?" And he said this honestly and with great temeemus (-wholeheartedness, sincerity) as if he still did not begin at all. And so it was many times.
And he constantly went and rose from level to level. Even though he merited to extremely lofty and awesome levels high, high above etc., Even still he was never pacified with this at all, and immediately afterwards he would have a broken heart and he had great compassion on himself with great meekness etc. as mentioned above, until he merited to a higher level. And this was his way always until the end.
And many, many times it was his way that he said that now he does not know anything whatsoever, absolutely nothing. And sometimes he swore on this, that he truthfully knows nothing at all (see The Life of Our Leader Rabbi Nachman 215), even though on the previous day or the previous hour he revealed formidable ("ateekim" also connotes very well established in time (like 'antique'), principle, and esoteric) concepts, even still afterwards he said that he does not no anything. And in this matter he was a very extremely great novelty. And he said explicitly of himself that his Torah is a very great novelty, however, his "not knowing" is a phenomenally greater novelty. I.e. the aforementioned matter, that every time it was his way to say that now he does know at all, and see more about this elsewhere (see the next article #35, and see Words of Rabbi Nachman 3 - about the tachlis (ultimate extent or purpose) of knowledge is not knowing. And see The Life of Our Leader Rabbi Nachman 215 and 283).
Na Nach Nachma Nachman Meuman


Thursday, February 15, 2018

The Praises of Rabbi Nachman - part 2 - His Voyage to Israel 31-32

HH
Shivchay HuRan
Part 2
31.
And one time, there came to him one of the greats who was very important in the Land of Israel and in Chutz-lu'uretz (-outside Israel), and in his praise they said that he was proficient in the entire Shas (-Talmud) almost by heart, and he was also of the masters of Kabbalah, and he came to Rabbainu o.b.m. and he warned to remove every person from their company, and no man stood with them when they met together. However, the aforementioned man who was with Rabbainu o.b.m. remained there.
And the aforementioned gadoal (-great person, leader) implored him, and said to Rabbainu o.b.m. these words: "We know that kivoad Toarusoa (-he who is honorable on account of his Torah) didn't come to the Land of Israel like the rest of the populace, with small moachin (-consciousness, acumen), i.e. to walk four cubits in the Land of Israel and be a Ben (-son or member of, entitled to) Oalum Habuh (-the future world) (Kesuvos 111a), or other similar considerations, like the way of simple/ordinary people. Just, certainly kivoad Toarusoa came here with moachin digadlus (-mature consciousness - expanded and higher acumen and conception) and to achieve great hasaga (-spiritual conception) in the service of the Creator blessed He. Therefore it is our (-royal we) desire to know in which point of the aspect of the Land of Israel kivoad Toarusoa entered, and what does he (-speaking in the respectful third person) want to achieve here in the devotion of the Creator? And I am prepared to serve him with my body, and my nefesh (-lowest soul), ruach (-spirit - middle soul), neshama (-third highest soul) etc.."
And Rabbainu answered him: "My dear friend, do not pressure me in this matter. Because it is not simple matter to reveal to you (-respectful plural) Heaven forbid, what this devotion is, and for what I came here. And perhaps I stand already sworn over this (-not to reveal it) etc.."
And the aforementioned great rabbi began again to implore him immensely, and said: "Our inquiry and our request (is that) in any case Rabbainu should teach us some chidush (-novelty in Torah) from his desirable and pleasant chidushim which he was graced with by Hashem. He should grace us as well, and give us to taste from them. And our intention is not Heaven forbid for some ulterior motive, just, our intention is to hear original Torah insights from his holy mouth, perhaps our hearts will be aroused anew for His service blessed He, and also perhaps we will merit consequently to understand and to elucidate some hint of the aforementioned point.

Immediately Rabbainu o.b.m. began to be fierly impassioned with intense flaming of the blaze of Hashem, and his face burned and blazed like actual torches. And from the fieriness his hair stood on end, and he threw his top hat off his head, and he began to say these words: "Do you know the secret of the kavanos (-kabalistic intentions) of the Tefilin?" The aforementioned answered him (with) a few kavanos. He (Rabbainu) said to him: "No, that is not the way of the kavanos of the Tefilin, and because you (-respectful plural) do not know the secret of the kavanos of Tefilin, you do not know the secret of the four winds/directions of the Land of Israel. And now I will begin to reveal to you some hint of this." And it was when he began to speak, blood started to come out of his throat, and he said to the aforementioned scholar: "See now with your (own) eyes that they do not approve from Heaven to reveal to you (-respectful plural) a thing." And immediately when the aforementioned scholar saw this with his eyes, he nodded his head to him (-acquiesced), and asked him (Rabbainu) fervently to forgive him for having troubled his so much, and he was very panic stricken from this, and did not want to budge from there until Rabbainu o.b.m. forgave him.
32.
Also immediately upon his arrival there to Tiberias, the Rav, the Chusid (-pious, hasid), the famous magnate our teacher, Rabbi Moshe o.b.m., son of the rav, the holy, the famous, our teacher, Rabbi Menachem Mendel the tzadik o.b.m. Veetepesker, sent to him that he wants to make a marriage with him (-i.e. between their children). And Rabbainu o.b.m. replied: "How is it possible to refuse a shiduch (-match)? Presumably 'the matter was issued from Hashem (Genesis 24:50 regarding the match between Yitzchok and Rivkah)' that my daughter should be in the Holy Land," and he did not say anything more.



And immediately the shadchan (-matchmaker) went and replied to the rav, the aforementioned Rabbi Moshe, that Rabbainu o.b.m. consented. And immediately they made a grand feast. And at the feast were all the greats of the Land of Israel, both from the country of Lita (-Lithuania) and from the country of Poland, everyone alike - big and small. And they had great joy/celebration. And during the feast they spoke words of Torah between them, and the main speaker was the aforementioned gadol (-great, leader) who wanted that Rabbainu should reveal to him the point etc.. In the middle of their conversation the location of a certain remark of Rashi eluded them, where its place is. And they wanted to bring it up to their memory because it was very necessary for their issue, and they could not budge from there because of this, and it was a wonder to them, because each and everyone of them had recently finished the entire Shas (-Talmud), and not one of them knew the place of the aforementioned Rashi, where it is stated. And Rabbainu o.b.m. was silent as if he also did not know, however, when he saw that they had great distress from this, and they implored him to no end, he answered up and said to them: "Behold this Rashi, its place is in Tractate Zevachim (-offerings), on this daf (-two sided page) at the top of the amud (-one of the two sides)," and so it was. And this brought them joy and happiness. And this feast protracted from the time of mincha gedola (-half an hour after midday, when one can begin to pray mincha) until daybreak, and a union was made between them.

However, afterwards, when Rabbainu left from there, from the Land of Israel to chutz-lu'uretz (outside of Israel) the groom, the son of the rav, our teacher the rav Rabbi Moshe mentioned above, passed away, and Rabbainu o.b.m. made a match with his daughter who had been the bride of the son of the rav, our teacher Rabbi Moshe mentioned above, with the honorable gaon (-prodigee) the famous rav of the holy community of Volitshisk (-Rabbi Aryeh Leib of Volitshisk za.tza.l. from the greatest disciples of the Magid of Mezritch - his son, Rabbi Pinchas got engaged to Miriam, the third daughter of Rabbainu o.b.m. in Elul 5560, and the wedding was in Cheshvon 5565). And circumstances were brought about from Hashem that the aforementioned Rav and Gaon traveled to the Holy Land, and he took his son, the son-in-law of Rabbainu o.b.m., with him there in order that he would learn by him there. And afterwards the daughter of Rabbainu o.b.m. also traveled there. And the words of Rabbainu o.b.m. that he said, that it was from Hashem that his daughter should be in the Holy Land were fulfilled, and one word of his words will not back down empty-handed.

Na Nach Nachma Nachman MeUman!


Grab some good points even in the bad days - song of Azamra



יששום מדבר וציה ותגל ערבה - גילת ורנן - המה יראו כבוד ה' - שיר מספר ישעי...



Nanach on the Torah Portion of Terumah - references to all the original teachings of Rabbi Nachman of Breslov and his disciples

HH


Tiroomu – פרשת תרומה   Donation



25:2 מֵאֵת כָּל אִישׁ אֲשֶׁר יִדְּבֶנּוּ לִבּוֹ תִּקְחוּ וגומר: From every man whose heart is benevolent they should take etc..


The power of charity to arouse hold desire and will which vanquishes even the idolatry


Likutay Halachos, Laws of Blessings of the Morning 5:45



25:16 וְנָתַתָּ אֶל הָאָרֹן אֵת הָעֵדֻת: And you should put in the ark the testament (-the loochoas – tablets).


The reason that the tablets <luchos> are called “testament” is because the Torah is testimony on His Divinity blessed He


Likutay Halachos, Laws of Testimony 4


26:11 וְעָשִׂיתָ קַרְסֵי נְחֹשֶׁת חֲמִשִּׁים: And you should make clasps of copper, fifty.


The fifty clasps connote fifty gates needed to ascend to the side of the holy of holies and to grasp and inculcate that which is perceived from therefore


Likutay Halachos, Laws of Matrimony 4:12



 Na Nach Nachma Nachman MeUman!