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The verse says 'raishis guyim amulaik vi-achreeso aday ovaid' the first of nations is amulaik and it end is certain abolition. We find the abolition of amulaik at the end as Rabbainu teaches that the last letter of 'sheva yepol tzadik vikum' - sevenfold will a tzadik fall and rise, spell out amulaik. The question is where do we see amulaik functioning in the beginning, that the Tora gives him first place.
The Tora teaches that tzoras which spreads to cover the entire body can be considered pure, that is if originally at its inception the tzoras covered the whole body than it is impure, however if it started as a partial nega and afterwards covers the whole entire body that - kulo hufach luvun tuhor - it completey turned white, it is pure.
With this we can understand the function of amulaik at first place. When it is just amulaik completely at the beginning, this is wrotten and impure. However when there are just traces of amulaik at the beginning, but we find amulaik only at the heel (ukaiv, as is sheva yepol tzadik vikum) this is a complete and holy rectification.
This can be understood in many ways. For example it is known that the numerical value - gimatria - of amulaik is the same as 'sufaik', thus we can say, that it is quite proper and in place for there to be uncertainties and doubts at the beginning, so as long as the whole enterprise is not in question. However afterwards at the completion, in order to purify the original sfeykot, there must be complete sufaik. That is complete bitul to G"y, knowing that G"y is Ain Sof without limit in any way, and we really have no idea what we accomplished, and it becomes clear to us that it is very possible that had we taken a completely different course, we may have succeeded infinitely more in sanctifying G"y. However in the beginning we must have complete faith in ourselves, know the sfeykot, and overcome them and persevere. Just afterwards we must achieve the recognition that after all is said and done, we know nothing of what G"y is doing with us.
Mordicay Hatzadik is a model of the above lesson, Chazal teach that the name Mordichay is compramised of the words Mor - dichay, Mor is the name of one of leading fragrances of the Kitores, it is also the gimatria of amulaik. Dichay means pure. This means that Mordichay starts with some aspects of Amulaik, for it starts with the same gimatria, and he ends pure. The final doubt, is found at the end of Mesechet Migela where the Gemara states that all the time Mordichay put into helping save the Jews he wasn't dedicating to studying Tora, and therefore fell in his rank in Sanhedrin. Even though this is a fall which actually earned him greater stength in Torah, an aspect of 'chavolim nuflu lee baneemeen' for if one falls from bina to tiferes, or from hod to yisod, it his an encompassing gain, however the simple intent of the Talmud is not lost, it is clearly stating the aformentioned thought, that at the end of all our deeds we do not know, we simply do not know!
This height - madraiga - of not knowing, was the novelty of Rabbi Nachman who exalted in testifying and even upon occasion swore that at that given time he did not know anything. Also as Rabbi Nachman told Rabbi Nusson that there were times that he, Rabbi Nachman felt such nulification that he was unable to continue without the thought that whatever the case was absolutey nothing forsure it wasn't, for certain he accomplished something in this world.
This is the aspect of the song that is single, double, triple quadruple, Na Nach Nachmu Nachmun MayUman, which as taught in Likutay Meron, is the song of the tzadik which can rectify even the chalal punoy - empty or vacated space that G-d made, hiding Himself so to speak, to create all the worlds. The worlds were created with letters, the chalal is silence, and the Tzadik has the melody which puts everything in its right place and rectification. The first letters of Na Nach Nachmu Nachmun MayUman have the gimatria of amulaik. This is the complete rectification alluded to in the Tora as 'reyshis goyim amulaik'.
Reishis goyim amulaik, the holy books teach, has the acronym Rega - one moment, as it says that G-ds wrath in for one moment, the Zohar explains how this is infact a great attribute of mercy. Upon looking up Tora Reish Eyin Gimel (chapter 273, rega)in Likutay Meron, we find Rabbainu teaching us that the children of the tzadikim, their souls are above the souls of the 600,000 souls of Israel, to such an extant that even when they come into this world and dress themselves in the garments of this world, it is as if they are not here. This means that for these souls they are not blocked by the chalal punoy, they are an aspect of the song of the tzadik.
It now becomes clear how and why it is permissable to enter a bathroom wearing a Na Nach beanie. Because Na Nach is the song of the tzadik which above this world, even when it is in this world, it is not inhibited by the borders and impurities of this world, on the contrary it is a melody which restores the proper place and function of everything in the world.
This is a fullfilment of the fear of Rabbi Chaim Voloziner who states in his sefer Nefesh Hachaim that there will arise chasidim that will study Tora in impure places argueing that the Tora is above the impurities of this world (as in actuality it says in Chazal that the words of Tora can not become impure, however it is obvious and clear that it is forbidden to put them in impure places). The irony is that R. Yehuda HACHASID already taught that there are instances when one can study Tora even in impure places, and that is if a person is overcome with bad thoughts, he is recomended to think thoughts of Tora. This can be explained as follows, there are 50 levels of impurity, after that limit is reached, it can not continue, Kedusha will take place. Also we know, as taught in Lekutay Meron, that even the most impure things have to get their sustenance from the letters of the Tora, the greater the impurity, the greater and more esoteric the powering letters of the Tora will have. Therefore if one is in an impure place and he is overcome with bad thoughts, its as if he's at the last straw, from here on he must reach the place of the highest and greatest realizations of the Tora which can even operate against the worst evil.
So we are thanking G"y for giving us the true tzadik Rabbi Nachman who revealed himself as this holy song, Na Nach Nachmu Nachmun MayUman, which can save us even from the lowest, dirtiest, and impure places there are, and reveal and restore the glorious Kingdom of G-d !
Thursday, March 20, 2008
Sunday, March 16, 2008
Na Nach Beanies
The classy white designer Na Nach beanie complete with tassel pompom has stolen the show. It has been referred to as the 'kova yishuos' (hat of salvation, cf Anim Zmiros). This skullcap is a takeoff of the traditional white one worn by the jews of Jerusalem, which is quite simple compared to the elaborate one worn by our master Rabbi Nachman (pictures of it are available, and I believe someone actually possesses the actual Kipa worn by Rabbi Nachman). The Na Nach Beanie has greatly sanctified Hashems name. Chazal say that one of the main zichus which the children of Israel had to be redeemed from Egypt was that they retained their Jewish attire (they are also tremendously faulted for valuing and envying the garments of the Egyptians as the verse says that the Israelites took from the Egyptians gold and garments, equating the garments to treasure). There probably could not be a more distinctive way of expressing one loyalty, commitment, and devotion to G-d, than by donning a Na Nach Beanie! It is estimated that thousands of Jewish men and children wear a Na Nach Beanie to sleep. This is also a big milestone, because not everyone wears a kipa to sleep in the first place, and here they're doing it in style! More over Rabbi Nachman teaches that night is the aspect of faith and belief as it says in Psalm, 'and your Emuna at night' (Shlomo Carlbach told over frequently in the name of Alexander that the verse is proclaiming G-d belief in us! This is most certainly a central theme of Na Nach), so it is very befitting to wear a Na Nach kipa as a shluf yarlmuka! Even the so called cheelonim - secular Jews - have been taken by the Na Nach beanie. My friends tell me that when they drive a Na Nach van to a cheelonee school the Na Nach Beanies are sold out immediately. It says in Sefer Hamidot that it is very special to wear the hat of a tzadik, and here is wonderful a application and fulfillment of this. What perplexes me a little is the virile animosity the misnagdim - opposers - have against the Na Nach beanie. What bothers them so much? It must be that when they see the Na Nach beanie they are confronted and convinced of the victory of Na Nach.
Friday, March 14, 2008
Adressing the Comments
Unfortunately it's just now that I noticed the two new comments, which B"hy I will address here. It is almost Shabos so I'll start now, and then it will be Shabos....
One of the comments hit on the point that the Na Nachs know that they have dirtied themselves. This is a point that is critical, this is explicit in all of Rabbi Nachman's sforim. Rabbi Nachman himself, who was zoche to write the most incredible sforim, return millions of Jews to Judiasm, and elevate the basic meaning of Judiasm, shortly before his death was seen stretched out on the floor crying bitterly to Hashem to be even a simple Jew. It for this reason Rabbi Nachman says that we can not settle for any Rabbi, rather we need the biggest and best. Just like a sick person, depending on the severity of his illness seeks a specialist of the highest caliber, and if G-d forbid one is terminally ill, he will try to find the best doctor in the world, so much more so when it comes to our main existence, the more we can not settle for anything short of the best. The best is Rabbi Nachman himself. Rabbi Nachman says one should not say, this Rabbi is good enough for me, if only I would have his good character traits and knowledge etc.. For even though it may be true that there is much to be learnt from many Rabbi's but the more a person realizes the magnitude of G-d and the very low place where he is, in this honesty a person will come to Rabbi Nachman.
Now there are all types of groups today that call themselves Breslov and they have built for themselves their own protection systems that save them from actually confronting the above truth. Whether or not they say it or not they look up to their leaders in a way that never was accepted in Breslov based on the above paragraph.
People are looking for leaders to take the responsibility from them, they give them a certain amount of honor and money and receive a leader who gives credence to their lifestyle and makes critical decisions for them. Often the leader may in fact be a grand pragmatician, however it is still a support system that feeds on itself, resulting in stagnation and irrecognition that we real need to get in touch with G-d, not in some Dov-Dov judiasm happy rosy way, but to really acknowledge our short comings and suffering and stench, and to really start screaming to G-d and doing what ever it takes to get back to G-d, as prescribed by Rabbi Nachman.
The challenge about there not being any Na Nach that finished all the Turim and Shas, is not substantiated. The saba, it is said, finished shas 101 times shortly after he received the Petek. Rabbi Moshe Feinstien testifies that the Saba has great knowledge of Kabala. Rabbi Moshe F. never talked, wrote, or discussed Kabala, for Rabbi Moshe F., two years before his death, to write such a statement is evident that the Saba made an extremely profound impression. Even still it needs explanation why Rabbi Moshe refers to Kabala, but at the very least it shows that Rabbi Moshe experienced tremendous respect for the Tora knowledge of the Saba.
Myself coming from a family full of Rabanim, Roshay Yeshiva, Admorim, do not want to discuss them. Most of them to their credit, if put in such a position will admit that they are very very short of having to offer what is needed. Even still they carry on in their positions (this is sometimes to their credit, kind of like - bimukom she ain eesh....) and they have followings etc. and the end result is that neither they or their followers really break down and acknowledge the truth as it is found in the holy sforim of Rabbi Nachman.
Myself, I finished a good chunk of Shas with the basic Reshonim (mishnayos the whole thing), I have authored sforim on shas and on many other areas of our holy Tora, just as the Ramchal says that we should not abandon any section of our holy Tora G-d forbid, rather we should at times study all its venues. But the Ramchal says "G-d Forbid" we should spend large amounts of time studying halacha, look it up for yourself in the letters of the Ramchal, letters 88 and 89 and many other places. The Nefesh Hachaim says that their are chasidim that don't have a full shas yet they have many books of ethics. Thank G-d for chasidim. Thank G-d for Na Nach, because I believe that despite may of the venomous statements in the comments, on the contrary they are a sign of the sufferring of their author, who is beginning to recognise the truth, and it is only Na Nach that has the power, it is only Na Nach that gives the jolt and wakes people up to reality!
Screaming Na Nach does enormous good in infinite ways. Look up the beginnig of the book of Mishley, Chuchmos Bachutz Turona Birichovos Teetain Kola (I will know if you look it up properly), chazal say this is talking about a heavenly scream of the Tora which reprimand man for abondening the Tora. Rabbi Nachman say (LKMT 8) that the only conducive, proper, and effective way of criticizing is through the song that is single double triple quadruple, and in the introduction to his poem in the beginning of Likutay Moharan is is clear that Rabbi Nachmans name is that song.So if you were zoche to hear someone screaming Na Nach, you should be very excited and proud, you heard the calling of the Torah!
Na Nach does challenge the scandals of society, where the system, feeding on itself forces its subjects to be slave. Fancy houses and apartment must be purchased which necessitate loans, which necesitate the woman to work, which necesitate baby sitter etc. etc. and above all necesitate leaders who approve and bow to this slavery. The Saba did not. He laughed at the sheker of this existence. The Na Nach, many who devote their days and night to keruv rechokim, without getting any salary. They live very simply in true faith. Most Na Nachs bring up beautiful familys and enhance their community, city, country, and the whole world! They do not avoid any responsability, rather they revoke the yoke of falsehood, accept the true way of Rabbi Nachman, and low and behold they opperate with surprising efficiency, dinamacy, and productivity.
In addition bear in mind that Rabbi Nachmna said that people unable to start up with the Rebbe pick on the chasidim. The Na Nachs are definitely the closest to really accepting Rabbi Nachman completely without compromise, so if you have problems with them, go to the Uman who made them.
After writing the above, I reviewed the comments and see that I have a lot more to go. Bezras Hashem I will do so after Shabos.
Great Blessings of NA NACH NACHMU NACHMUN MAyUMAN!!
One of the comments hit on the point that the Na Nachs know that they have dirtied themselves. This is a point that is critical, this is explicit in all of Rabbi Nachman's sforim. Rabbi Nachman himself, who was zoche to write the most incredible sforim, return millions of Jews to Judiasm, and elevate the basic meaning of Judiasm, shortly before his death was seen stretched out on the floor crying bitterly to Hashem to be even a simple Jew. It for this reason Rabbi Nachman says that we can not settle for any Rabbi, rather we need the biggest and best. Just like a sick person, depending on the severity of his illness seeks a specialist of the highest caliber, and if G-d forbid one is terminally ill, he will try to find the best doctor in the world, so much more so when it comes to our main existence, the more we can not settle for anything short of the best. The best is Rabbi Nachman himself. Rabbi Nachman says one should not say, this Rabbi is good enough for me, if only I would have his good character traits and knowledge etc.. For even though it may be true that there is much to be learnt from many Rabbi's but the more a person realizes the magnitude of G-d and the very low place where he is, in this honesty a person will come to Rabbi Nachman.
Now there are all types of groups today that call themselves Breslov and they have built for themselves their own protection systems that save them from actually confronting the above truth. Whether or not they say it or not they look up to their leaders in a way that never was accepted in Breslov based on the above paragraph.
People are looking for leaders to take the responsibility from them, they give them a certain amount of honor and money and receive a leader who gives credence to their lifestyle and makes critical decisions for them. Often the leader may in fact be a grand pragmatician, however it is still a support system that feeds on itself, resulting in stagnation and irrecognition that we real need to get in touch with G-d, not in some Dov-Dov judiasm happy rosy way, but to really acknowledge our short comings and suffering and stench, and to really start screaming to G-d and doing what ever it takes to get back to G-d, as prescribed by Rabbi Nachman.
The challenge about there not being any Na Nach that finished all the Turim and Shas, is not substantiated. The saba, it is said, finished shas 101 times shortly after he received the Petek. Rabbi Moshe Feinstien testifies that the Saba has great knowledge of Kabala. Rabbi Moshe F. never talked, wrote, or discussed Kabala, for Rabbi Moshe F., two years before his death, to write such a statement is evident that the Saba made an extremely profound impression. Even still it needs explanation why Rabbi Moshe refers to Kabala, but at the very least it shows that Rabbi Moshe experienced tremendous respect for the Tora knowledge of the Saba.
Myself coming from a family full of Rabanim, Roshay Yeshiva, Admorim, do not want to discuss them. Most of them to their credit, if put in such a position will admit that they are very very short of having to offer what is needed. Even still they carry on in their positions (this is sometimes to their credit, kind of like - bimukom she ain eesh....) and they have followings etc. and the end result is that neither they or their followers really break down and acknowledge the truth as it is found in the holy sforim of Rabbi Nachman.
Myself, I finished a good chunk of Shas with the basic Reshonim (mishnayos the whole thing), I have authored sforim on shas and on many other areas of our holy Tora, just as the Ramchal says that we should not abandon any section of our holy Tora G-d forbid, rather we should at times study all its venues. But the Ramchal says "G-d Forbid" we should spend large amounts of time studying halacha, look it up for yourself in the letters of the Ramchal, letters 88 and 89 and many other places. The Nefesh Hachaim says that their are chasidim that don't have a full shas yet they have many books of ethics. Thank G-d for chasidim. Thank G-d for Na Nach, because I believe that despite may of the venomous statements in the comments, on the contrary they are a sign of the sufferring of their author, who is beginning to recognise the truth, and it is only Na Nach that has the power, it is only Na Nach that gives the jolt and wakes people up to reality!
Screaming Na Nach does enormous good in infinite ways. Look up the beginnig of the book of Mishley, Chuchmos Bachutz Turona Birichovos Teetain Kola (I will know if you look it up properly), chazal say this is talking about a heavenly scream of the Tora which reprimand man for abondening the Tora. Rabbi Nachman say (LKMT 8) that the only conducive, proper, and effective way of criticizing is through the song that is single double triple quadruple, and in the introduction to his poem in the beginning of Likutay Moharan is is clear that Rabbi Nachmans name is that song.So if you were zoche to hear someone screaming Na Nach, you should be very excited and proud, you heard the calling of the Torah!
Na Nach does challenge the scandals of society, where the system, feeding on itself forces its subjects to be slave. Fancy houses and apartment must be purchased which necessitate loans, which necesitate the woman to work, which necesitate baby sitter etc. etc. and above all necesitate leaders who approve and bow to this slavery. The Saba did not. He laughed at the sheker of this existence. The Na Nach, many who devote their days and night to keruv rechokim, without getting any salary. They live very simply in true faith. Most Na Nachs bring up beautiful familys and enhance their community, city, country, and the whole world! They do not avoid any responsability, rather they revoke the yoke of falsehood, accept the true way of Rabbi Nachman, and low and behold they opperate with surprising efficiency, dinamacy, and productivity.
In addition bear in mind that Rabbi Nachmna said that people unable to start up with the Rebbe pick on the chasidim. The Na Nachs are definitely the closest to really accepting Rabbi Nachman completely without compromise, so if you have problems with them, go to the Uman who made them.
After writing the above, I reviewed the comments and see that I have a lot more to go. Bezras Hashem I will do so after Shabos.
Great Blessings of NA NACH NACHMU NACHMUN MAyUMAN!!
Friday, March 7, 2008
Danger Giving Advice Other Than NaNach
This is the second time I'm writing this so it's going to be condensed. Today we learned in Likutay Eitzos (30) that it is very dangerous to lead people and tell them what to do, not to mention if the person taking the leadership is on worthy etc. but even real true tzadikim are in sever danger when giving over advice or saying 'tora' in public. They can be guilty of stealing, molesting, and killing, may the Holy Merciful One save us.
There is no doubt that we must go out and publicize the message of Rabbi Nachman, who told his chasidim that he wanted them to make special trips just to go speak to people. Certainly the only real chasidim, not to mention Bresluver Chasidim, are the Na nach, so it is upon us to spread the holy light of Rabbi Nachman, and we can only do it the way we know how. Therefore we must do our utmost to follow the way of Saba who completely negated his opinion, mind, and body to accept Rabbi Nachman's. We must try to give over only what we believe is true to Rabbi Nachman.
Rabbi Nachman himself avoided telling people what to do, leaving them the final decision, certainly we shouldn't (except in the case of friends, in which we find Rabbi Nussun strengthening himself with his friend to do exactly what had to be done, this is what we find in Uvos that in some aspects a friend is more important than a rebbe, thus it teaches make for yourself a rebbe but you should be buy a friend (even though there are other explanations to this mishna, definitely according to many of the simple interpretations the mishna is teaching this) however it is clear that the advice is coming from a friend, if it is a friend, and its advice to strengthen oneself in the tzadik, go for it). We must just dish out the Rebbes tora. One of the good things about Na Nach is that you can't go wrong. It is always applicable and always the right thing to say. So we should be zoche to do a lot of Na nach!
There is no doubt that we must go out and publicize the message of Rabbi Nachman, who told his chasidim that he wanted them to make special trips just to go speak to people. Certainly the only real chasidim, not to mention Bresluver Chasidim, are the Na nach, so it is upon us to spread the holy light of Rabbi Nachman, and we can only do it the way we know how. Therefore we must do our utmost to follow the way of Saba who completely negated his opinion, mind, and body to accept Rabbi Nachman's. We must try to give over only what we believe is true to Rabbi Nachman.
Rabbi Nachman himself avoided telling people what to do, leaving them the final decision, certainly we shouldn't (except in the case of friends, in which we find Rabbi Nussun strengthening himself with his friend to do exactly what had to be done, this is what we find in Uvos that in some aspects a friend is more important than a rebbe, thus it teaches make for yourself a rebbe but you should be buy a friend (even though there are other explanations to this mishna, definitely according to many of the simple interpretations the mishna is teaching this) however it is clear that the advice is coming from a friend, if it is a friend, and its advice to strengthen oneself in the tzadik, go for it). We must just dish out the Rebbes tora. One of the good things about Na Nach is that you can't go wrong. It is always applicable and always the right thing to say. So we should be zoche to do a lot of Na nach!
Wednesday, March 5, 2008
Happy Surprise!!!
Imagine showing up in some remote hick town, and one of the locals greets you: "Na Nach Nachmu Nachmun MayUman!" you would be completely amazed and thrilled. Well basicly, just infinite times more, that's the reaction in heaven every time you say "Na Nach Nachmu Nachmun MayUman"!!!!
Now you can understand quite simply why even just saying Na Nach can do the trick, because if that local would just say Na Nach it would also get you very excited!!! So keep up the good work.
NA NACH NACHMU NACHMUN MAyUMAN!!!
Now you can understand quite simply why even just saying Na Nach can do the trick, because if that local would just say Na Nach it would also get you very excited!!! So keep up the good work.
NA NACH NACHMU NACHMUN MAyUMAN!!!
Tuesday, March 4, 2008
Be Smart Don't Work
Now it is very misappropriate to say that Na Nachs have a philosophy, because that word is a no no, however this is probably as close as your going to get.
Everyone knows Rabbi Nachman always stresses that the amount of work a person does is considered folly as the Zohar says shutu huam etc. etc. Here I just want to share with you a Gemura that we learned yesterday in Chok Liyisroel (Pikuday, Monday, Miseches Shabos 153): Even King Solomon said in his wisdom (koheles 9) at all times your clothes should be white and the oil on your head should not be withheld, Rabbi Yochanan Ben Zakai said a parable to a king who invited his servants to a party and didn't set a time, the intelligent ones adorned themselves and sat at the entrance of the house of the king, they said: is there anything lacking at the kings house. The foolish ones went to their work, they said: is it possible to have a party without toil. Suddenly the king requested his servants, the intelligent ones entered before him, adorned. The foolish ones entered before him as they were - dirty. The king greeted the intelligent with rejoicing, and the foolish with anger. He said these that adorned themselves for the party will sit and eat and drink, these that did not adorn themselves for the party will stand and observe. The soninlaw of Rabbi Meir said in the name of Rabbi Meir, even then they appear to be helping out, the correct version is that both will sit, these will eat and these will starve, these will drink and these will thirst, as it says in the Issiah (65) So says Hashem Behold my servants will eat and you will starve, behold my servants will drink and you will thirst, behold my servants will rejoice from good heart and you will scream from heart pain.
The last words I'm sure will be greatly appreciated by Dun and others.
Keep up the good work!!!!!!!!!!
NA NACH NACHMU NACHMUN MAyUMAN
Everyone knows Rabbi Nachman always stresses that the amount of work a person does is considered folly as the Zohar says shutu huam etc. etc. Here I just want to share with you a Gemura that we learned yesterday in Chok Liyisroel (Pikuday, Monday, Miseches Shabos 153): Even King Solomon said in his wisdom (koheles 9) at all times your clothes should be white and the oil on your head should not be withheld, Rabbi Yochanan Ben Zakai said a parable to a king who invited his servants to a party and didn't set a time, the intelligent ones adorned themselves and sat at the entrance of the house of the king, they said: is there anything lacking at the kings house. The foolish ones went to their work, they said: is it possible to have a party without toil. Suddenly the king requested his servants, the intelligent ones entered before him, adorned. The foolish ones entered before him as they were - dirty. The king greeted the intelligent with rejoicing, and the foolish with anger. He said these that adorned themselves for the party will sit and eat and drink, these that did not adorn themselves for the party will stand and observe. The soninlaw of Rabbi Meir said in the name of Rabbi Meir, even then they appear to be helping out, the correct version is that both will sit, these will eat and these will starve, these will drink and these will thirst, as it says in the Issiah (65) So says Hashem Behold my servants will eat and you will starve, behold my servants will drink and you will thirst, behold my servants will rejoice from good heart and you will scream from heart pain.
The last words I'm sure will be greatly appreciated by Dun and others.
Keep up the good work!!!!!!!!!!
NA NACH NACHMU NACHMUN MAyUMAN
Monday, March 3, 2008
Drinking On Purim
In Parsha Ki Sisa (32:32) Moshe Rabainu tells Hashem Yisborach that if He doesn't forgive Klal Yisroel etc. Vi-eem Ayin Michaynee Nu Meesifrichu, which many already know, if read from left to right, reads, Ani Nachman, and the acronym is MayUman. This was a huge madraiga of Moshe Rabainu to sacrafice his very existence, his name in the Tora, for the sake of Klal Yisroel. The Ariza"l says that the letters of michaynee nu can spell out may noach, because Noach did not have this self sacrafice for his generation, and thus Moshe Rabainu brought tremendous rectification of the problems of the Generation of the Flood.
Our Rabbis teach that since Moshe Rabainu told Hashem to take his name out of the Tora, even though he said it conditionaly, his name is not mentioned in Parshas Titzaveh, why Titzave wil Bez"h be discussed. This is a huge advancement for Moshe in which he is given qualities of the hiddeness and concealement of Hashem, just as Hashem is unseen and it is forbidden to just say His name, so to in Parshas Titzave Moshe Rabainu remains unseen and unmentioned (this is also the case in the Hagada Shel Pesach, but there the main reason is that tradition says that the Hagada was authored by Eliyahu Hanuvee, who is considered to be the voice of Moshe, therefore Moshe's name isn't mentioned, because he's doing the talking. This is because the whole idea of the Seder is to comemerate that night in Egypt when Moshe brought all the Jews together and began to take them out of Egypt. So the most integral part of the Seder is to be with Moshe Rabainu. That is why the Na Nach's capatalize on this Awsome occasion to sing and dance Na Nach, to make clear our loyalty with our redeamer, nishmas moshe, and to make clear our belief that Na Nach is in actuality freedom from all slavery and bondage!).
Parshas Titzave discusses the clothing of the Kohanim and other topics of the building and functioning of the mishkan. The mishkan was a testimony to G-d having forgiven the sin of the golden calf. In actuallity every jew is a microcosm of the mishkan which is a microcosm of creation, if not for the sin of the golden calf this would have been the working reality. Moshe Rabainu, is the daas of Klal Yisroel, and he would have been completely connected to each and everyones personal mikdash. Because of the sin they were unworthy, but because of Moshe's great devotion to G-d and Klal Yisroel he remains available to conduct the utopian way, so that in Parshas Titzave when there is discussion to the secondary mode, of how the Kohanim are going to do the service, Moshe isn't mentioned.
At the end of Parshas Titzave there is an allusion to the deaths of Nuduv and Avihu (29:43 Rashi) who died because they drank wine prior to entering the mishkan. Why did these tzadikim, who were in certain aspects greater than Moshe Rabainu, conduct themselves in such a seemingly impropiate manner? Our Rabbi's say that nowadays if one wants to bring wine libations on the alter how can he do so? He should bring wine to the throats of the Tzadikim. This is the concept that the Tzadikim are in themselves the mishkan. Therefore Nuduv and Avihu were operating on a level of devotion to G-d that they would drink the wine themselves, and this was higher than for them to bring it on the alter. The problem was that they wanted to bring the Kitores in the mishkan to elevate all of Klal Yisroel to their level, but that was uncalled for, and it was ruling before their master Moshe Rabainu who's in charge of Klal Yisroel.
Purim, our Rabbis teach is the utopia of the secondary, Yom Hakeepurim, which literaly means the day that is like Purim. On Yom Kipur the Kohen Gadol would enter the Holy of Holiest. On Purim we reach the level where each and everyone of us is the mikdash, so we drink the wine ourselves, but it forbiden for us to bring the incence (those who understand...) we must negate ourselve to accept the true daas of our Master Na Nach Nachmu Nachmun MayUman!! This is the final tikun of Noah, because Noah saw the whole world disobeying G-d and he saw the holocaust and complete anhilation of the world, can one imagine what his sentiments were?! Noah didn't withstand the ordeal and he got drunk etc.. Rabainu Na Nach Nachmu Nachmun MayUman knows the whole deal and even still holds steadfast in complete belief and faith in the goodness and oneness of G-d. Thus it is through him that we can succeed in restoring the Kingdom Of G-d in such a way that every jew is a Mikdash, and we will drink to this until we know of no other way!
[The acronym of Na Nach Nachmu Nachmun MayUman has a numerical value of 240, Rabbi Nachman taught that the last letters of Sheva Yepol Tzadik Vikum spell out Amulaik, however this can not be the complete tikun because the verse says Raishis Guyim Amulaik, the complete tikun and obliteration of amulaik therefore is in the raishis, the first letters of Na Nach which have a numerical value equivalent to Amulaik].
Our Rabbis teach that since Moshe Rabainu told Hashem to take his name out of the Tora, even though he said it conditionaly, his name is not mentioned in Parshas Titzaveh, why Titzave wil Bez"h be discussed. This is a huge advancement for Moshe in which he is given qualities of the hiddeness and concealement of Hashem, just as Hashem is unseen and it is forbidden to just say His name, so to in Parshas Titzave Moshe Rabainu remains unseen and unmentioned (this is also the case in the Hagada Shel Pesach, but there the main reason is that tradition says that the Hagada was authored by Eliyahu Hanuvee, who is considered to be the voice of Moshe, therefore Moshe's name isn't mentioned, because he's doing the talking. This is because the whole idea of the Seder is to comemerate that night in Egypt when Moshe brought all the Jews together and began to take them out of Egypt. So the most integral part of the Seder is to be with Moshe Rabainu. That is why the Na Nach's capatalize on this Awsome occasion to sing and dance Na Nach, to make clear our loyalty with our redeamer, nishmas moshe, and to make clear our belief that Na Nach is in actuality freedom from all slavery and bondage!).
Parshas Titzave discusses the clothing of the Kohanim and other topics of the building and functioning of the mishkan. The mishkan was a testimony to G-d having forgiven the sin of the golden calf. In actuallity every jew is a microcosm of the mishkan which is a microcosm of creation, if not for the sin of the golden calf this would have been the working reality. Moshe Rabainu, is the daas of Klal Yisroel, and he would have been completely connected to each and everyones personal mikdash. Because of the sin they were unworthy, but because of Moshe's great devotion to G-d and Klal Yisroel he remains available to conduct the utopian way, so that in Parshas Titzave when there is discussion to the secondary mode, of how the Kohanim are going to do the service, Moshe isn't mentioned.
At the end of Parshas Titzave there is an allusion to the deaths of Nuduv and Avihu (29:43 Rashi) who died because they drank wine prior to entering the mishkan. Why did these tzadikim, who were in certain aspects greater than Moshe Rabainu, conduct themselves in such a seemingly impropiate manner? Our Rabbi's say that nowadays if one wants to bring wine libations on the alter how can he do so? He should bring wine to the throats of the Tzadikim. This is the concept that the Tzadikim are in themselves the mishkan. Therefore Nuduv and Avihu were operating on a level of devotion to G-d that they would drink the wine themselves, and this was higher than for them to bring it on the alter. The problem was that they wanted to bring the Kitores in the mishkan to elevate all of Klal Yisroel to their level, but that was uncalled for, and it was ruling before their master Moshe Rabainu who's in charge of Klal Yisroel.
Purim, our Rabbis teach is the utopia of the secondary, Yom Hakeepurim, which literaly means the day that is like Purim. On Yom Kipur the Kohen Gadol would enter the Holy of Holiest. On Purim we reach the level where each and everyone of us is the mikdash, so we drink the wine ourselves, but it forbiden for us to bring the incence (those who understand...) we must negate ourselve to accept the true daas of our Master Na Nach Nachmu Nachmun MayUman!! This is the final tikun of Noah, because Noah saw the whole world disobeying G-d and he saw the holocaust and complete anhilation of the world, can one imagine what his sentiments were?! Noah didn't withstand the ordeal and he got drunk etc.. Rabainu Na Nach Nachmu Nachmun MayUman knows the whole deal and even still holds steadfast in complete belief and faith in the goodness and oneness of G-d. Thus it is through him that we can succeed in restoring the Kingdom Of G-d in such a way that every jew is a Mikdash, and we will drink to this until we know of no other way!
[The acronym of Na Nach Nachmu Nachmun MayUman has a numerical value of 240, Rabbi Nachman taught that the last letters of Sheva Yepol Tzadik Vikum spell out Amulaik, however this can not be the complete tikun because the verse says Raishis Guyim Amulaik, the complete tikun and obliteration of amulaik therefore is in the raishis, the first letters of Na Nach which have a numerical value equivalent to Amulaik].
It's All In The Numbers. Over the Counter.
The Zohar Hakodesh on this weeks parsha (brought in Chok Liyisroel for Sunday) Pikuday notes the importance of counting and measuring all the donations to the Mishkan, even though in general counting is derogatory (because it brings limit to what is being counted and makes it more vunerable to the evil eye), by the donations, by announcing the sums and the rejoicing of the rememberance of their philanthropy, the divine spirit is drawn into the mishkan.
Today there are counters on many things, e.g. sites. Besides the damage caused by what one sees and gets dirty from visiting a site from the other side, there is also the counter that goes up, that the other side counts one more power to their side. Until little by little the other side boasts of thousands and millions of people that are patronizing them. When someone does not visit or log on to their sites, this is in itself an action of combat not allowing the other side to gain that extra vote.
Now we can see the tremendous importance of every visit and log on to a na nach site, that besides for the infinite gains of touching base with the Kingdom of G-d, their is the great joy to see the numbers growing on our side, and this draws the holy spirit into our work.
Today there are counters on many things, e.g. sites. Besides the damage caused by what one sees and gets dirty from visiting a site from the other side, there is also the counter that goes up, that the other side counts one more power to their side. Until little by little the other side boasts of thousands and millions of people that are patronizing them. When someone does not visit or log on to their sites, this is in itself an action of combat not allowing the other side to gain that extra vote.
Now we can see the tremendous importance of every visit and log on to a na nach site, that besides for the infinite gains of touching base with the Kingdom of G-d, their is the great joy to see the numbers growing on our side, and this draws the holy spirit into our work.
Sunday, March 2, 2008
Where Is My Holiness?! Where Is Na Nach?!!
This Shabos I read Likutay Halachos on honoring parents. Rabbi Nussun explains that a person is created from what looks like a very disgusting ordeal, even though, at the same time the creation of a person must be coming from the most highest, pure and holy source. Therefore the more one honors his parents the more he is establishing his creation to be of complete purity and holiness, which is deserving of honor, and cleanses himself of the other way of looking at it!
Rabbi Nussus explains that in the highest source of glory of G-d there is complete concealment and the evil forces abound. The only way to succeed in such a place is with the cry of Ayeh (acronym of Im Yirta Hashem), screaming for G-d to shine through.
This is really what life nowadays is about. What is today (which with the help of G-d I will discuss at length, elsewher) never was before (except for the time of the flood, which Rabbi Nussun adresses there). On the one hand we are blessed with considerable affluence and ammenities and on the other hand we are completely swamped by the delusions of imagination. Our only hope is Na Nach Nachmu Nachmun MayUman!!! Scream Na Nach, Yell Na Nach, but most important sing and dance Na Nach Nachmu Nachmun MayUman!
Na Nach Nachmu Nachmun MayUman is the Tzadik, who is the song, who goes into the chalal hapunoy (empty space) and build the Kingdom of G-d.
When everything else goes wrong, you can alway rely on this Holy Song!
When your in the wringer and already gave out, you'll know what this is about!
It's good, it's true and it will work for you!
NA NACH NACHMU NACHMUN MAyUMAN!!!
Rabbi Nussus explains that in the highest source of glory of G-d there is complete concealment and the evil forces abound. The only way to succeed in such a place is with the cry of Ayeh (acronym of Im Yirta Hashem), screaming for G-d to shine through.
This is really what life nowadays is about. What is today (which with the help of G-d I will discuss at length, elsewher) never was before (except for the time of the flood, which Rabbi Nussun adresses there). On the one hand we are blessed with considerable affluence and ammenities and on the other hand we are completely swamped by the delusions of imagination. Our only hope is Na Nach Nachmu Nachmun MayUman!!! Scream Na Nach, Yell Na Nach, but most important sing and dance Na Nach Nachmu Nachmun MayUman!
Na Nach Nachmu Nachmun MayUman is the Tzadik, who is the song, who goes into the chalal hapunoy (empty space) and build the Kingdom of G-d.
When everything else goes wrong, you can alway rely on this Holy Song!
When your in the wringer and already gave out, you'll know what this is about!
It's good, it's true and it will work for you!
NA NACH NACHMU NACHMUN MAyUMAN!!!
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