Ask What Na Nach Can Do For You!!!

Recently there has been some discussion about the following statement: "ask not what Na Nach can do for you, but what can I do for Na Nach", my opinion is that it is completely o.k. to ask what Na Nach can do for you. However when you find yourself asking what you can do for Na Nach, that's a definite sign that you're on the right track!
When people say they want to get close to G-d or to attach themselves to the Tzadik, what do they mean. G-d is everywhere, and his Chief Ambassador, Rabbi Nachman is also presiding in all the worlds, as Rabbi Nussun says of Rabbi Nachman, there is no place devoid of him. So everyone is already 'close'.
This question in other words is how to diferentiate things that are above time and space, what brings them together?
The holy books explains that it is the function (tzura) which is the deciding factor. The more two things are doing the same thing the more together they are, even above time and space.
G-d and His Tora are One, also our Rabbi's teach that G-d keeps the Tora. So the more one fullfills the Tora the more one take on how G-d functions in this world and thus gets closer and unites with G-d.
Every soul had its' particular desire and mission, the Tzadik cultivates and oversees the growth and developement of all the souls. The whole world was created for the Tzadik, because G-d created the world to make known his name and image, and there is noway of knowing G-d only in the most very real way possable, to experience Him yourself, and the experience has to be as explained that there is a unity of the Tzura, so the Tzadik runs the world with G-d! Everyone has this opportunity to take on G-ds' attrabutes, everytime one does a kindness etc. he's gaining the infinite identification with G-d, this is what it says that all of Israel are considered Tzadikim. The Tzadik completely mastered this. Thus the Tzadik is the key to putting everything and everyone together.
Some people look at the Tzadikim simply as role models to gain encouragement from. The truth is that the Tzadik is everything (Kul). A person must recognise his place in the world. A person must work under the Tzadik. If a person gains the unity with the Tzadik, he will gain additional souls, that is, desires and functions of the Tzadik. Everything I'm writing needs to be explained at great length.
Everything G-d created was completely necessary. Every soul has something to do which only it can do, otherwise it wouldn't have been created. Rabbi Nussun writes in Likutay Halachos that sometimes a Tzadik is unable to defile himself to submerge himself in certain areas, so he sends one of his followers. This seems to be the predominant theme of todays time, when each and every one know what they are suffering, and yet as we sink we set the clamps of the Tzadik enable him to reverse everything to good.
To sum up all of the above: We have the awesome opportunity of spreading Na Nach!!! There is nothing higher or more productive and effective as spreading Na Nach!!! G-d Blessed Be His Holy Name created the world for this sole reason, that the whole creation, even those that are seemingly the core of evil, will sing this divine song: Na Nach Nachmu Nachmun MayUman!!!!
Then the whole world will know, and recognise (real recognition) that G-d is One and His Name is One!!!

Na Nach Music

The Way of the Saba

Let's begin examining the special way of the Saba, how the Saba gave light and life in a way that got through to us. Once, in a discussion, I suggested that the Saba's way is like that of Rabbi Nachman's on his trip to Eretz Yisroel. Many correlations are obvious, such as both are heralding a time of enormous upliftment, just as Rabbi Nachman attained his goals upon entering Eretz Yisroel, so are we entering the days of Mushiach.
This is a critical time when no holds are barred, its the final all out fight (as Rabbi Nusson predominantly writes). Apx. 500 years ago Rabbi Chaim Vital ZT"L, the chief disciple of the
Ariz"l, writes in the introduction to the Aitz Chaim, that they are already in the time period referred to as the heels of the Mushiach. By now we must say that we are actually on the souls of the feet - getting trampled upon, or we can say that we are at the other end of the body - where one sits. This latter conclusion is alluded to by Rabbi Nussun in Likutay Halachos (Bitzias Hapas) where he speaks at great length about the garments of feces we are dressed in. It is very worthwhile to see his holy awesome exposition in its entirety. He explains how food goes through a whole process until it is digested and the useful part is extracted and the waste separated and removed, we are at the final state of the separation, which explains our pitiful state. Everyone knows for themselves the stench they are in, and if they are unaware, it is because they have been completely engulfed in it h"y.
In the midst of this quire, the final battleground, the ultimate determination takes place. Here Rabbi Nachman's light shines forth as a lifeline.
What we are experiencing today was never ever experienced in all of history. Anyone who thinks they can conduct themselves and survive, merely by the old ways is absurd. To tell someone today, that if he just learns a little more Gemora and is holding in learning, he will escape the persecuting Yaitzer Hura, is a cruel and evil advisor. It is quite obvious that we need to have some method and technique of astonishing calliber to combat the travails of our times. This way is provided by Rabbi Nachman, particularly Na Nach Nachmu Nachmun MayUman!
Even as we see society shamelessly parading in immorality and blasphemy, we also see that the truth, which was thrown to the floor, has begin to arise. People not embarrassed to perform the most viol acts and to violate the worst transgressions, are also not embarrassed to seek out the complete truth. In previous generations this was not so, people were ashamed to carry out the vile deeds, but they were also ashamed to really get to and follow the ultimate truth and path of righteousness. Also nowadays, aside from the honesty and frankness, people are really forced into admitting their need for the best and most powerful Tzadik, because of the dire state they are in. So for these, and many other reasons, society is finally beginning to recognise the supremacy of Rabbi Nachman and turning to his way.
As society gears to follow Rabbi Nachman, a great schism takes place. Rabbi Nachman's taught how a person can gain Independence, the strength of character and personality to live life with G-d on a personal level and not to be pressured at all by the dictates of society. So as society shifts towards Rabbi Nachman it introduces many huge impediments, such as Rabbis of self stature. Bresluv almost never suffered from such influences. Anyone who became a follower of Rabbi Nachman, did exactly that, he left all other influences and accepted only the advice and teachings of Rabbi Nachman himself. That is precisely why a person became a Bresluv Chusid, to attain his own unique relationship with G-d as meted by Rabbi Nachman. Nowadays however as society in general angle toward Bresluv it take with it all its shortcomings, therefore hiding the real way of Rabbi Nachman.
The only exception to this huge calamity is in the fringe cult of Na Nach, where the individual must earn and gain for himself his own individuality and identity. Na Nach builds character and personality.
This is where one can begin to appreciate the Saba's accomplishment. Saba guarded and retained the authentic way of Rabbi Nachman. Those looking up to the Saba are challenged to raise themselves to meet the the true call and regiment of Rabbi Nachman. Every Na Nach is challenged not to succumb to the pressures of society, rather to positively influence and direct society. Every Na Nach strives to achieve the absolute personal relationship with G-d as Rabbi Nachman desires.
With G-d's help I will write more on this subject.

it might interest you to know

The Rimnitzer Rebetzin wears the NaNach Kumea, and recites the Petek daily (told to me personaly and confirmed by Elan Pachter).

Signifigance of the Petek

Many people claim to believe the authentacy of the Petek but question its signifigance writing off the biggest miracle (as stated by the Saba) as a mere message of support. [the wiki encyclopedia rated the article on NaNach as secondary, not realizing or acknowledging how crucial NaNach is]. The Saba said that if he were to reveal the meaning of two words from the Petek to someone, he would nullify their free will. The Petek must therefore have quite a substantial message to be learned. In my opinion the most important and signifigant aspect of the Petek is the fact that it makes clear that the continuation of Bresluv until the coming of Mushiach is through the Saba. Therefore if one someone really accepts the Petek than it is incumbent on him to really study everything about the Saba to learn and find out what exactly the Saba defined Bresluv. One thing the Saba said was that whoever read the book Blossoms of the Spring is considered a Bresluv Chusid. In the the letters published in Blossoms of the Spring the Saba clarifies many concepts, he makes clear the supremacy of Rabbi Nachman and how the whole world is completely dependant on Rabbi Nachman (it is also worth noting that the Saba reveals how a seemingly estranged Jew is quite precious and a fundamental part of the rectification of the world and the final redemption). The Saba teaches how to have the correct and complete focus on Rabbi Nachman.
[Some people question why only the Saba can be relied upon to give over this true way of life.
They say that they have Rabbis who also speak very highly about Rabbi Nachman and demand their followers to completely heed Rabbi Nachmans teachings. The sad truth is that once they have made themselves into leaders, following them is already against the true way of Rabbi Nachman, maybe I will explain this elsewhere. More over I am familiar with the so called leading famous Rabbis of Bresluv and know that they are not at all adherent to this cause. This is a subject which must be treated properly so as not to fall into name calling and slander, however anyone who really wants to get to the truth must research this to satisify his integrity. However in this article I am addressing those who believe in the Petek and therefore must accept the fact that the Saba is the one who defines Bresluv.]
What remains to be discussed is what are we supposed to learn from the Saba. Did the Saba change anything in Bresluv, or is it just that to have and to develop the correct approach to Bresluv we are reliant on the Saba?

comment I contributed to the wiki encyclopedia

The article states that R' Yisroel was born in a year and later recieved the Petek in years that most accounts differ. This requires extensive research. Bear in mind that the Saba (R' Yisroel) said frequently that he was older than one hundred years. Unfortunately I can't write at great length right now.\ The article refers to Na Nach as a mantra, this is a fallacy which I put most of the blame on the late Rabbi Arye Kaplan ZT"L who not withstanding his saintliness and mesirat nefesh for Israel and the amazing things he did, was not 100% Bresluv, to say the least (if your not Bresluv i.e. Na Nach you'll say, so what, but even you can understand that this will prevent him from fully capturing, portraying, and correctly and accurately giving over the ways, ideology, and wel. of Rabbi Nachman). If I remember correctly, Rabbi A. Kaplan himself writes that possibly his biggest chidush (novelty) was his breakthrough in transalating the hebrew word Kavana, which previously had been concentration, to medidation. This led the RAK z"l to the path he chose of teaching the ways of Jewish meditation and Kabala. The RAK z"l is the one that brands hisbodidus as meditation. At first I felt that writing this was okay for those that get excited by this, and are strengthened and motivated to actually carry out what Rabbi Nachman says. However in truth, this is not a correct interpretation of Hisbodidus, and Na Nach is not a mantra. A mantra is a word or phrase meant to be repeated over and over. Na Nach Nachmu Nachmun MayUman, we should be blessed to say it over and over, but even to say it one time in a lifetime is a mind boggling accomplishment! (It has been said that it is worth coming down to this world for 80 years just to say one time Na Nach Nachmu Nachmun MayUman! There is some discussion whether hearing it one time would also be sufficient). Just as it is obvious that Shma Yisroel is not a mantra, even though it is recomended (by unknowledgable people and or Brikers, as opposed to Halacha and Kabala which forbids the recital of Shma repeatedly) to be used as a mantra. In the same way hisbodidus should not be branded as meditation, which is an excercise to achieve different states of mind. Hisbodidus is nothing more and nothing less than what it's definition conatates, being alone i.e. with G-d. Hisbodidus is also often used to mean personal conversation, musing, and accounting a peson conducts alone, i.e. with G-d. Certainly this can be extended to meditation, but the whole message of Rabbi Nachman is complete simplicity (even though the advocates for meditation may claim that the goal of meditation is to achieve a state of simplicity etc.. Rabbi Nachman's message is of complete simplicity from beginning to end, not having to resort to any methods, systems, and practices). Rabbi Nachman taught everyone how to act on simple truth that they knew in their own hearts. Regarding the authenticity or better yet the importance of the approbation given by R. Moshe F.. It is very important to point out that even though it is known that R. Moshe went out of his way to help people, never in his whole life did he write anything remotely similar to what he wrote for R. Yisroel. R. Moshe, as the Saba points out, was a Litvak, i.e. someone who puts the study of Gemura on the forfront and will never engage (at least openly) in the study of Kabala. In all the written books of R. Moshe the closest discussion related to Kabala is a response about the proper time to say the prayer Brich Shmay. There is great differences of opinion among the followers of R. Moshe as to whether or not R. Moshe did or did not study Kabala secretly. So it is amazing that apx. 2 years before his passing R. Moshe meets the Saba and writes an approbation stating that the Saba has great knowledge of Kabala! R. Moshe's meeting with the Saba obviously had a tremendous effect on R. Moshe, leading him to pubicly acclaim Kabala. There is much more to write about this but presently I am unable. Also R. Moshe wrote explicitly that he saw the Petek and it very wonderous! Also there are people living today who were in the room together with R. Moshe and the Saba (R. Moshe also approached the Saba and asked him for his blessing, and R. Moshe called his wife to recieve a blessing from the Saba!), and there are people that can tell over the turn of events that led R. Moshe to ask to be introduced to the Saba (after R. Moshe was shown the Petek he said, this, don't laugh at this, it is very wonderous, and then he asked to meet the person that recieved the Petek, and the meeting was arranged). Even though Rabbi Nachman never explicitly revealed that his name is the song of simple, double, triple, quadruple, there is an almost explicit reference to this in the beggining of his holy book Likutay Moharan. {It is also interesting to note that the acronym for Rabbi Nachman is RuN, which is the hebrew word for sing, and the title of his holy book Likutay Moharan, the Saba told the kamarner rebbe, is to be pronounce Likutay Meron i.e. a reference to the master of the Zohar (Book Of Splendor, the sourcebook of Kabala) Rabbi Shimon, who is buried in Meron, and as related by the Saba (Israel Saba, hebrew, somewhere around page Run), when Rabbi Nachman visited Rabbi Shimon in Meron, Rabbi Shimon asked him, Meron, Me Rone?, i.e. who's singing, and Rabbi Nachman answered Me Rone? Ani (I) Rabbi Nachman, Na Nach Nachmu Nachmun MayUman! (although it is not for certain that Rabbi Nachman revealed Na Nach to Rabbi Shimon then, perhaps the Saba added it)}. There is a poem composed by Rabbi Nachman published there, in the poem Rabbi Nachman spells out his name in the first letters of every line, then proceeds to double them and triple them and then includes the name of his father Simcha (which has a numerical value of Na Nach Nachmu Nachmun). In the introduction to the poem it says that the poem will discuss the song that will arise (an allusion to the song that is simple, double etc., as it is refered to in the Zohar and in Likutay Moharan), and finishes by stating that Rabbi Nachman's name is signed in the poem, double triple quadruple. This is basicly a clear cut exclamation that Rabbi Nachman's name is this holy song which is simple, double, etc.. Also anyone of proper belief and knowledgable in Rabbi Nachman's writings knows that the name of the Tzadik is united in the name of G-d, and know that Rabbi Nachman is THE tzadik, and therefore knows that the song that is alluded to in the Zohar as simple, double, ect. Y, YH, YHV, YHVH, is going to apply to the name of Rabbi Nachman. These two paragraphs are objective proofs and substantation for Na Nach Nachmu Nachmun MayUman, irrigardless of whether or not one believes in the Petek. Now to say that some prankster, even one with good intentions, merited to chance upon signing Rabbi Nachman's name in such a way is almost as big as a miracle as the actuality that it was in fact written by Rabbi Nachman. There is a general rool that G-d doesn't use unworthy people to be agents of miracles (c.f. the Brisker rav, beginning of Parshas Toldos, that the scoffers wanted to say that Sara became pregnant from King Avimelech, the commentators ask that even still the main miracle was that Sara, who was her whole life barren and now 90 years old, gave birth. The Brisker Rav say that this is the way of scoffers, they'll admit that a great miracle took place, but they will take the credit away from the Tzadik and give it to the Rusha). There are countless other proofs, not to mention that the Saba vouched for it testifying to its authenticity and amazing powers. Also Rabbi Nachman says in Sichot HuRan, it is better to be a foolish person who believes everything, and therefor believe in what he is supposed to, rather than being a wiseman who due to all his analyzation refuses to believe in most things, thus missing out on important beliefs. Na Nach is in no way similar to the Lubavitch falsehood proclaiming their dead rabbi as moshiach, which is a belief borderlying on rejection of basic tenets of Jewish belief and logic which even non Jews are required to heed. Someone opposed to Na Nach at worst can call it dubious or meaningless, or possibly G-d forbid a somewhat disrespectful name calling of a Holy Tzadik, but there is no way to associate it G-d forbid with Kfira, therefore certainly one should heed Rabbi Nachman's words in the Sichot, and believe in Na Nach. There are presently a few books written about the Petek and Na Nach. First and foremost a composition of the Saba's conversations titled: Yisroel Saba, this is available in Hebrew, English, and French (possibly other languages). Seventy Rectifications of the Petek (this is not a completely accurate book as the author himself states while he records his own 'dimyonot' and upholds certain things which I don't consider to be completely pure to Na Nach). Matzpon Hapetek, a booklet which anlyzed all of history in the light of the Petek. In addition there are various little booklets floating around. The author of these comments, myself, has the makings for a book apx. 90 large pages about Na Nach. The book is meant primarily for someone already very familiar with the common knowledge of Rabbi Nachman his disciples in particularly the Saba. There is a blogspot recently started, and presently containing only one thought, visit it: NaaNaach.blogspot.com. Or email me at NaaNaach@gmail.com. There is much more to be written

With the help of G-d blessed be His name, and His true tzadikim, particularly Rabainu Na Nach Nachmu Nachmun MayUman, of blessed memory, I will begin to write some of the truth I merited to percieve. Until I am able to write things in an organized fashion, I will write whatever matters come to mind.
- Someone who is really trying to serve G-d and be a proper person will forsure be under great pressures and stress by the evil inclination, this is cleary stated in the Gemura, that everyday a persons evil inclination overpowers him, and if not for the help of the Holy One B"h, a person would not be able to overcome the onslaught. Rabbi Nachman say that the reason for this is so that the person will be forced to turn to G-d for everything (this is also taught in other holy books, the Ishbitzer (one of the main mentors of Shlomo Carlbach, and Teacher and Master of R' Tzadok Hacohen (who authored notes to Sefer Hamidos)) in May Hasheloach Likutim puts it quite beautifuly, that a person trying to guard the covenant (especially that of his body along with the thoughts attached) will have huge ups and downs, often chancing upon wonderous solutions only to fall again afterwoods etc.. All of this, the Ishbitzer says, is because G-d desires that the person should speak to him, and he will suffer trials and tribulations until he begins this holy practice of constantly speaking and conversing with G-d). Therefor it is obvious that such a person, upon hearing about anything that can help him in his struggle, will not mock it or discount, just like a drowning man will not examine something being extended to him to save him. Only after trying the offered help will any criticism be in order. So all those out there, upon hearing about Na Nach are given an opportunity to pull themselves out of the mess they are in, and their reaction will be based on how much they care about their plight.