The Praises of Rabbi Nachman 24-27 end of part 1

HH

Shivchay Huran

24-27 end of Part 1

24. Also they understood from his words that he spoke with them, that in his youth when he toiled and labored for the service of Hashem, he had many (many) types of mortification, and according to what was heard and understood from his words, (that) he had all types of mortifications that there are in the world, be it rolling in the snow etc. and so forth. And he said, that the mortification of restraining oneself not to scratch himself at all, this is the overly greatest mortification, that is, when a person is being bit (-irritated) by the things found close to his skin, and it is the way of everyone to scratch themselves whenever they feel the biting (-itching); and he accepted this as a mortification, to force himself not to scratch at all, not with his hand and not with his body and not with any limb, and he said, that this is a very great mortification, for the person is inert, and then the biting/itching grows stronger, and he is forbidden to move his hands or any limb, just to feel every bite in his mind, and it is a very great mortification. (And I have already heard this from other people, that this is a very great mortification). And he of blessed memory did everything, all the types of modifications that there are in the world, and everything - with temeemus (wholesomeness, wholeheartedness, simplicity, unfeigned) and truth, until he merited to what he merited, fortunate is he.

Also in the matter of suffering, which befall upon most tzadikim, mamash (-literally) there is not heard and there is not seen a peer of suffering like him, and it is impossible to relate and to explain. And he was full of suffering from inside and out. And in the beginning, before the end of his days, he had enormous and terrible suffering, which has no counterpart suffering in the world. And he related, that his suffering are in his hand (-control); whenever he desires - he accepts them upon himself, and these sufferings come upon him, and when he desires to get rid of them - they depart from upon him (t.n. the Talmud, Bava Metzeyuh 84a relates this of Rabbi Eluzar son of Rabbi Shimon bar Yochai). And the enormity of the harshness and the weight of the sufferings was immeasurable.

They said over in his name that he said, that in the hour (-time) that the sufferings come upon him, from the utter magnitude of the superlative pain and very, very excruciating agony, he was just about able to bite a tree with his teeth from the enormous pain (like a person does when he has formidable suffering, that from the sheer enormity of the suffering he gnashes his teeth; and upon him of blessed memory the suffering was so intense and harsh, to the extent that at the time of the suffering he was able to cut through wood with his teeth from the enormous pain). However the greatness and massiveness of the harsh and enormous suffering that he had at the end of his days for three consecutive years, were yet much, much greater and harsher manifold ("double and quadruple"), unfathomable and beyond any reckoning. And a little of this will be explained elsewhere (see The Life of Our Leader Rabbi Nachman, the section addressing his trip to Lemberg and the section of his trip and stay in Uman, and The Days of Our Teacher Rabbi Nussun), if it is Hashem's will, a slight fringe. And there is still a lot more to relate, but we omitted most of it, even of the little that we know, because even this little (that we know) is a lot to tell over, and many folios would be insufficient, and further revelation will be in yet a future time to explain more, with the help of Hashem Yisburach.

25. The general synopsis (is) - that in all matters of holiness and aestheticism, be it with (bodily) desires, or be it with character traits, or be it with matters of exertion and devotions and labor and suffering etc. for His sake blessed He, (with) absolutely everything he was a very wondrous and awesome novelty, and he was divested of all the (bodily) desires and of all vices in the utmost, to the extent that there was no remnants by him of any (bodily) desire or vice, any nuance in the world, and he merited to a very, very awesome level, the pinnacle of heights, and it is impossible to speak at all of the utter magnitude of his superlative stature, because the more one elaborates - he detracts; and everything that we related until now, even though all the aforementioned stories are considered a degradation opposite him, according to the enormous stature that he merited to afterwards, even still we related all of this regarding his devotion and his ways in the days of his childhood, so that we should know and be cognizant of how there is free choice ("bicheeruh chufshees"), and every person can merit, if he wants, to a very superlative level, even though it seems to him that the devotion is difficult and heavy upon him and they do not allow him to enter at all in His devotion blessed He, because the desires and the vices pursue him tremendously, even still he needs to be stubborn in his devotion, and not to pay attention to all of this, because in these stories a smart person will understand from his own reasoning how also on the holy awesome Rebbe za.tza.viku.l. there transpired as well all impediments and the heaviness mentioned above, and he traversed through all this, and even still he merited to break everything, because he truly wanted His devotion blessed He, and he chose life in truth, until he merited what he merited. And he said, that even if he was not from the progeny of the Godly Baal Shem Tov za.tza.viku.l. just even if he was from a lowly family of Israel, he would also have merited to what he merited through the utter power of his devotion and his toil, that he toiled and labored very, very much in His service blessed He.

26. And he had strong grievance on those people who think that the main stature of the tzadik and the attainment he merited is through virtue of their neshama (-soul) alone, because he has a very lofty soul, and he said, that the matter is not so, just what is essential is contingent on good deeds, and exertion, and devotions. And he said explicitly, that every person in the world can merit to an overly lofty level, because the matter is not contingent except on the free choice of the person alone, if he desires to have mercy on himself and to resolve for himself very well what is good before him in truth etc., and everything (is) - according to the abundance of the deed.

27. And therefore even the awesome miracles that we saw from Rabbainu o.b.m., we are not engaged in relating them, because this is not praise of him whatsoever according to his enormous, superlative prominence, we just related what is pertinent to His devotion blessed He, in order to arouse the sagacious who desires the truth, because there is no excuse in the world, and every person can merit to lofty heights, if he goes and conducts in the ways of Rabbainu o.b.m. which are explained here in this book. And the main thing (is) - to be very regular in very copious prayers and supplications, and specifically to speak between oneself and his Creator in the vernacular, to abound in conversation before Him blessed He, to conciliate Him, and to appease Him blessed He, and to beseech before Him that He should draw him close to His devotion in truth. And this note is sufficient for all who desire the truth.

End of Part 1

Na Nach Nachma Nachman Meuman

Growing Younger with Netiv Aryeh

HH

Tiberius is very quiet especially at night. About 4:30 in the morning on my way to the Mikvah I saw that a bus as boys had arrived at the holy tomb of the Ramchal, one of the boys even asked me where the mikva was, they had been tipped off. As I was taking my premikva shower I heard someone into the Mikvah and they stuck out my head from behind the shower curtain to laugh at him as I am wont to do especially in the Mikvah, the visiting boy, without mentioning names, was very preoccupied checking out the Mikvah and the sudden interruption of my laughing countenance gave him the shock of his life, and he made a sharp exclamation of something that did not sound even remotely close to NaNach! and ran for his life.

Afterwards I spent time with the boys. One of them asked me where I grew up, to which I replied that Nanach do not grow up, and I proceeded to tell him about Rabbainu's prohibition against being old, and the need to grow younger the older one gets as is explained in the awesome story of ancient times of the seven beggars, specifically the first one, the blind beggar. The boy asked me how in the world this can possibly be done, to get younger as one gets older. So I proceeded to explain to him that the longer one grows his beard the closer it reaches the ground (where infancy and childhood begins). The boy was doing his best to digest this but looked kind of incredulous. And there was some suspense in the air, and I added or something, and we all burst into laughter. BH.

BH there is definitely hope for these boys if they say Na Nach Nachma Nachman Meuman.

The Praises of Rabbi Nachman 20-23

HH

Shivchay Huran

20-23

20. And when he was living in the house of his father-in-law, when he desired to speak with the Baal Shem Tov o.b.m., that is to go to be by his grave and to request of him some request, he used to travel to the congregation of Simeeluh which was near the house of his father-in-law, and he went (on) to the grave of the famous tzadik our teacher Rav Yishayu of Yanuv o.b.m. (a disciple of the Baal Shem Tov) who rests there, and he made the aforementioned tzadik a messenger to go and notify the Baal Shem Tov o.b.m. his request, what he needed then.

21. And in the matter of the desire of eating he also had a great battle and very great exertion before he broke it, because at first he did not tend at all to breaking the desire of eating as mentioned above. Afterwards he wanted to break this desire, and it was very, very difficult and heavy upon him. And it was so difficult for him to break the desire of eating, to the extent that it seemed to him that all desires he could break except for this desire of eating, and it seemed to him that this desire of eating must inevitably remain, because it is impossible to break it - so strong was the insurgents of this desire, and even still he strengthened himself and quashed his inclination and broke also this desire of eating, completely. And the greatness of his holiness in the abstinence of the desire of eating was well-known to the eyes of all, because he did not eat at all, and also the little that he did eat was with very great necessity, and he needed to force himself with all his strength in order to eat a little, so that he would have some strength to live.

And he said, that in the beginning he started to break the desire of eating, that is, that he forced himself and accustomed himself to eat less than what he ate originally, and when he got used to this, to eating less than before, he saw that he still has desire in this eating, even though that it is less than before - and he began again to break his desire and to eat even less than this, and so too afterwards he saw that also in this (smaller amount) he still has desire - and he ate yet less; and he conducted himself this way until his eating was very, very scant and diminutive in the utmost frugality and sparing which is impossible to explain. And afterwards he came to the resolution that even though his eating is very sparse, even still he still has desire in this little that he eats - and he strengthened himself and broke the desire even in this small amount, until he broke the desire of eating completely, and he withdrew from this desire completely in the utmost holiness, until he did not have any (bodily) desire, absolutely none at all. And with all of this happening, that he was separating himself so much from eating, because of this he was not able to eat anymore at all, and apparently from his words, that afterwards he had the ability to eat in holiness without any desire whatsoever, even if he would eat a lot, however, he was unable to eat because of his habit, that he accustomed himself to eating very paltry and little.

And he said, that afterwards on the sea, when he traveled to the land of Israel, he saw then that he has no vitality from anything, so he forced himself to eat a little, and from then on he accustomed himself to eating a little; but before this he did not eat even such a diminutive consumption, because in reality even afterwards, after he was on the sea, his eating was also very, very paltry, and previously he did not eat even this scant amount.

And in the matter of his voyage to the land of Israel there is a lot to relate: the greatness of the enormous and very, very difficult suffering that he had going and returning, and the greatness of the exertions, and the miseeras nefesh (self sacrifice), and abundant impediments, that he had before he merited to come to the land of Israel, and all of this will be explained in its own small treatise further on, with the help of Hashem Yisburach, just a bit of its fringe but not all of it, because it is impossible to explain everything.

22. And in the matter of breaking all the bad traits, he was inordinate with very, overly superlative holiness, and he related a vignette regarding breaking anger, and he said, that in the beginning he was very, very greatly choleric, and afterwards, because he wanted to be a kosher man as is His will blessed He, he began to break this trait of anger, until he merited to break this trait of anger; but the acme of breaking this vice turning it around completely, that is, to turn it around to absolute good, that he should not be bothered at all whatsoever by anything, and be just good without any facet of grievance in the world - this he merited just in the land of Israel, there he merited to this, that the anger was abnegated in the utmost nullification, and he merited and became mamash (-really, actually) good, and no facet of grievance in the world remained in him, to the extent that afterwards, even someone who would do to him all the evils of the world, ‎he did not have in his heart any facet of hatred or grievance against him, on the contrary, he would love him, and he would not have anything in his heart against him whatsoever, because he was just entirely good mamash. And the greatness of the enormity of the superlative trait of his goodness was renowned to all who knew him, because he was just entirely good without any facet of grievance and anger whatsoever, just completely good, and this he merited in the land of Israel as mentioned above.

And it is already explained in his holy books a Torah-teaching on this, that specifically in the land of Israel one merits to this aspect, which is the aspect of Erech Apayem (t.n. these are two of the 13 Divine attributes enumerated in Exodus 34:6 and are most simplistically translated as taking long to anger, that is, extremely placid and equable. However Erech Apayem is also the Hebrew for Erech Anpin - the crown Divine partzuf-countenance translated literally as Long Faced (and it is the anthropomorphic home of all the Thirteen Divine Attributes which correspond to thirteen areas of the beard), and it is in this paradigm where everything is good and there is no trace of evil, and it is hence the root of all good temperament, and this is the paradigm Rabbainu keyed into and ascended), the opposite of anger and wrath, and it was for this Moshe Rabbainu desired (to enter) Israel etc., as it is written (Exodus 34:8), "And Moshe hurried and he bowed with his face to the ground;" and our Rabbis of blessed memory (Sanhedrin 111a) expounded: what did he see? - he saw Erech Apayem etc., see there.

And of the attribute of humility he boasted of himself immensely, that he is humble in the acme of humility, and he said, there is no one that merits to true humility except someone who is on this level that he can say of himself that he is humble, like Moshe Rabbainu r.i.p. who wrote of himself (Numbers 12:3), "And the man Moshe was very humble more than all mankind etc.," and like we find in the words of our Rabbis of blessed memory (Sotah 49b, and see all of this in Likutay Moharan, Torah-teaching 147), that Rav Yosef said: "Do not list (amongst the forgone traits) humility, because there is I;" and he of blessed memory was in this aspect, and he posted of himself of his enormous virtue/height in the attribute of humility in the utmost complete (self) nullification.

23. And he said, that he is humble in the acme of humility in all his limbs; because there is one who is humble but the humility is not in the heart, and there is (one) - who is humble but the humility does not reach some limb; but by him the humility is in its acme in all of his limbs, because his heart and all his limbs are in the pinnacle of (self) nullification.

Na Nach Nachma Nachman Meuman

דף אחד של ספרי רבינו ינצח הכל - הפתק!!!

ב"ה
ידוע הנדפס בעלים לתרופה שבעת הסתלקותו של רבי נתן הוא ניבא על גודל התפשטות הטומאה שיהיה ואמר שהוא מקוה שדף אחד מספרי רבנו יהיה תיקון לכל. וכבר נתפשט ההבנה שבעיקר הוא כיון על הפתק הקדוש. ובאתי רק להוסיף שכן בגמטריא של "בדף אחת" בגמטריא נ נח נחמ נחמן מאומן עם ד' כוללים של השיר פשוט כפול משולש מרובע.
נ נח נחמ נחמן מאומן

The Praises of Rabbi Nachman 17-19

HH

Shivchay Huran

17-19

17. He also said, that the conjugation of the true tzadik is a very difficult matter for him; and not only does he not have any desire whatsoever, just on the contrary, he has suffering from this, mamash (-literally) like the suffering of an infant during circumcision, because mamash suffering such as this the tzadik has during conjugation, and more than this, because the infant doesn't have intellect, therefore his suffering is not so great, but the tzadik who does have intellect, his suffering is greater then the infant, and this was an obvious matter by him. And he said, that every person can merit to come to this level, and it was apparent from his words that his own holiness was yet very extremely higher.

18. And he said, that by him a man and a woman are equal, that is, that no facet of thought occurs to him when he sees a woman, just everything is the same by him in his eyes, as if he sees a man. And one time he said, that he has no fear, not from a woman and not from an angel. And with this there's a lot to explain, because someone who still has any facet of fear whatsoever from thoughts of women, even if he is chaste in this regard, just that he's not immaculate in the utmost purity, and he still has some fear at all with this, he needs to fear from an angel; but he (Rabbainu) boasted that he has absolutely no fear of this, therefore he has no fear of an angel. This is slightly alluded to in the words of our Rabbis of blessed memory (Kedushin 81a): "I am flesh, and you are fire - but I am better/stronger than you," which Rav Amram Chasiduh said to the angel, and it is brought down in his words of blessed memory in the Torah-teaching "Tikoo (blast the shofar) - memshalu (dominion)" Torah 1 in the second volume of Likutay Moharan, see there well, and understand.

19. He was also very accustomed in his early childhood and in his youth to run over all the time to be by the grave of the Baal Shem Tov za.tza.viku.l. to request of him that he help him draw close to Hashem Yisburach. And he used to go there at night, and in the winter when it was extremely cold he would go there at night and from there he returned and went to the mikvah. And there was a mikva outside the bathhouse and one mikvah inside the bath house, and he chose the mikvah that was outside the bathhouse, when the cold was great and he was already very cold from being by the aforementioned grave, because there was a great distance between his house and the cemetery and also from the cemetery to the mikva, besides for the lengthy stay that he spent by the grave, even still after all this he would specifically go to immerse in the mikvah which stood outside, in order to mortify himself - and all of this secretly at night. And I heard from someone who said that he heard from his holy mouth, that when he performed these practices he was just six years old.

And he was so secretive from people in his devotions, to the extent that one time he went to the mikvah in the morning in the winter, and he came from the immersion, and his pehyos (sidelocks) were wet from the water, and everyone wondered at the oddity that in the winter a person would wash his head, because it did not occur to them that he had been in the mikvah, they just thought that he washed his head, and they wondered at his peculiarity that he washed his head in such cold, and they held it to be an act of his immaturity, because he was very, very secretive in his devotion. Also all the very many fasts that he fasted, absolutely no one in the world knew about them, even his father and his mother and his relatives, just his wife alone knew of it, and he would swear her that she should not reveal it to anyone, and he would do many (many) ruses to hide and to conceal all the fasting that he fasted, in such a way that no one would know of them.

Na Nach Nachma Nachman Meuman!

Na Nach on the Torah Portion of VaYichey - references to all the original teachings of Rabbi Nachman of Breslov and his disciples

HH

פרשת ויחי – Portion of Va-yichey <And he (Yaakov) lived>

48:28 וַיְחִי יַעֲקֹב בְּאֶרֶץ מִצְרַיִם שְׁבַע עֶשְׂרֵה שָׁנָה: And Yaakov lived in the land of Egypt seventeen years.

The tzadikim rectify the world by transforming the worst states into the most joyous

Likutay Halachos, Laws of Blessing of Thanksgiving 6:51

48:1 הִנֵּה אָבִיךָ חֹלֶה: Behold your father is sick.

When the tzadikim are sick they illuminate daas (realization of knowledge) in the disciples

Likutay Halachos, Laws of Raishis Hagaiz 3:11

48:8-9 וַיֹּאמֶר מִי אֵלֶּה: {ט} וַיֹּאמֶר יוֹסֵף אֶל אָבִיו בָּנַי הֵם אֲשֶׁר נָתַן לִי אֱלֹהִים בָּזֶה: And he <Yaakov> said, “Who are these?” And Yosef said to his father, “They are my sons which G-d gave me with/in this.

The discussion between Yaakov and Yosef was regarding the matter of seeing the good points that would come from them

Likutay Halachos, Laws of Eruvay Tichumen 6:15

49:1 וַיִּקְרָא יַעֲקֹב אֶל בָּנָיו וגו': And Yaakov called to his sons.

Drawing daas (holy realization of knowledge) into the worldliness

Likutay Halachos, Laws of Partners of property 5

49:1 הֵאָסְפוּ וְאַגִּידָה לָכֶם: Gather and I will tell you.

Yaakov told them that their recourse was that they should have solidarity and peace between themselves

Likutay Halachos, Laws of the Ninth of Av and fast days 4:13

49:1 הֵאָסְפוּ וְאַגִּידָה לָכֶם אֵת אֲשֶׁר יִקְרָא אֶתְכֶם בְּאַחֲרִית הַיָּמִים: Gather and I will tell you that which will occur to you in the end of days.

Not to pressure something to be done prematurely

This is what he rebuked the 3 tribes that their fault was in the aspect of acting to force something untimely

Likutay Halachos, Laws of Gizaila (stealing openly) 5:10

49:2 הִקָּבְצוּ וְשִׁמְעוּ בְּנֵי יַעֲקֹב: Gather and listen Children of Yaakov.

Yaakov merited to establish 12 tribes of which each one had its own unique mindset and they all recognized the Unity of HY, for this is the essential perfection – for the Unity to be recognizable out of a multiple different effective agents.

Likutay Halachos, Laws of Crossbreeding 4:3

49:4 פַּחַז כַּמַּיִם אַל תּוֹתַר: Impetuous like water you can not claim the privileges (of the firstborn).

He rebuked them that they were drawn after ill counsel – for it is necessary to profusely deliberate and settle oneself to attain proper counsel

Likutay Halachos, Laws of the Ninth of Av and fastdays 4:15

49:10 לֹא יָסוּר שֵׁבֶט מִיהוּדָה וּמְחֹקֵק מִבֵּין רַגְלָיו עַד כִּי יָבֹא (שילה) שִׁילוֹ: The scepter will not leave Yehuda and the legal regulator from his progeny until the Shilo (Messiah) comes.

He prophesied about the multitude of books and the invention of the printing press through which the books would infinitely proliferate close to the coming of Messiah, all of them necessary to the world to draw close to HY.

Likutay Halachos, Laws of Ya'yeen Nesech (wine libation) 3:5

Na Nach Nachma Nachman MeUman!

The Praises of Rabbi Nachman 14-16

HH

Shivchay Huran

14-16

14. And every single thing that he wanted to do in the devotion of Hashem was extremely difficult for him with all types of heaviness in the world. And at first it was very difficult for him to sit alone in a designated house for some consecutive hours to engage in the service of Hashem, and this matter was very difficult for him in the beginning. However, he of blessed memory would force himself exceedingly and he broke his desires, and he sat for many hours everyday in hisbodidus in a designated room. And similarly it was very extremely difficult for him the devotion that he had to do everyday, and it was so difficult for him to the extent that it was not at all possible to carry the yoke due to its great heaviness, that it was very extremely heavy and difficult for him, and just by this aitzu (remedy, recourse, scheme) he carried upon himself the yoke of the devotion, that is, that everyday he would think in his mind that he has nothing but this day alone, and he didn't look at the morrow or the future whatsoever, just as if he doesn't have but this day alone, and hence he was able to carry upon himself the yoke of the devotion of that day alone, because for one day alone a person can accept upon himself all types of devotions in the world, since it is only for one day alone, and when he finished the devotion of that day, then on the morrow he returned and accepted upon himself the devotion of that next day; and this is what he used to do always, that he would not think in his mind just that day alone, and through this he was able to carry upon himself the yoke of his devotion, which was extremely heavy upon him, and without this he was not able to bear it whatsoever since he abounded in the service of Hashem tremendously with many types of devotions every day, and everything with great labor and exertion and very great heaviness to the extent that it was not possible to carry upon himself such a yoke except through the aforementioned aitzu, that he would not think in his mind except that day alone as mentioned above.

15. And he was very very frequent with nedarim (-vows), that many times, when the day came he accepted upon himself with a vow the whole order of the devotion that he desired to do on that day, and afterwards even though it was extremely difficult for him he was forced to do it because of the vow, and he did this many many times. And similarly with all types of fences (-restrictions) and safeguards of abstinence from some (bodily) desire or some character trait, he was very frequent with vows many times, and many times he made an oath (shivoo-uh) binikeetas (while holding) chaifetz (an article - such as a Torah scroll, such an oath has much greater severity) over something, in order that he be strong to abstain from that thing that he wanted to abstain (himself from).

16. And the utter greatness of the magnitude of the virtue/high level of his holiness and breaking the general (bodily) desire, which includes all the bad desires, which is the s*xual desire, is impossible to explain or relate. And he said, that he had innumerable tests, but in reality it is not a test at all, because he said that this is not a desire whatsoever (t.n. this seems to be analogous to what Rabbainu says in Likutay Moharan volume 2 Torah-teaching 119 that perhaps there is "this world," but it doesn't seem so, see there, and see Sichos Huran article 50, this world is nothing etc. see there, and since Rabbainu revealed (Likutay Moharan 36) that the main test of this world is this desire, and here Rabbainu says that it is in fact not a desire at all, it comes out that this world is likewise). And he said, to whoever is just a true scholar, even a pagan, just because he is a true scholar, it is befitting that by him this desire is not considered a desire whatsoever. And he said, that whoever is knowledgeable in the science of dissection (of the body) and knows the order of the limbs of a person according to the science of dissection, it is fitting that he should be disgusted by this desire with the utmost disgust. And in the matter of the repulsiveness of this desire he spoke exorbitantly, a great deal of this matter which is impossible to explain because of forgetfulness, and the general upshot is - that he tremendously repulsed this desire in the utmost repulsion, to the extent that he decreed and said, that whoever is a bit of a true scholar, this desire is not considered a test whatsoever.

However, also before he merited to this, that this desire would be completely nullified and repulsed by him, also before this, also then he had many (many) great and very awesome tests in this desire which is impossible to explain in detail, because in his very youth, when the blood boils (-with hormones), he had many (many) innumerable great tests in this desire, that he had the ability to fulfill his desire and he was in very extremely great danger, but he was mighty strong and he surmounted his inclination and quashed his desire many (many) times, and even still he would not distance himself a second time to run from a test, just on the contrary, he desired tests, and he would pray to Hashem Yisburach to summon for him tests, because how is it possible for him to do a sin Heaven forbid and transgress the desire of Hashem Yisburach(?!), only if he would become crazy Heaven forbid at that time, but since he would have some sort of intellect (in the world) at the time of the test, certainly he would be able to withstand it according to the greatness of the strength of his heart that he was extremely strong in Hashem; and even still when he was confronted with the test, he was in very great danger, and he would scream to Hashem Yisburach profusely until he merited to surmount his inclination and to be saved, and even still he did not distance himself from a test another time, even though at the time of the test it was extremely difficult for him as mentioned above. And so it was many (many) times, extremely numerous to no measure, and Hashem Yisburach was to his succor, and he merited to surmount his inclination and to break the conflagration of the inferno of this general desire, and he was very, very extremely holy in abstinence from this desire with great abstinence and very great and awesome holiness.

And he said, that the bal duvur (-litigator, evil-inclination, Satan) wanted to leave him be with everything, just that he should acquiesce in one matter, but he said the opposite: that he would leave everything, just that matter he does not want to leave from breaking it, that is, that the bal duvur (-litigator...) was willing to leave him be to break all the (bodily) desires, just (on condition) that he acquiesce to him in one matter, that probably being the aforementioned general desire, for the main evil inclination is in this desire, but he of blessed memory, said the opposite - that he would leave everything without breaking it, just this desire he wants to break completely.

And so he was accustomed from the onset, that his entire aspiration and all his exertion was just to break at first this general desire, and he did not pay attention at all in the beginning to breaking the desire of eating, just on the contrary, at the beginning he would eat a very, very great deal, much more than other people, and he said that then he drew all the desires into the desire of eating, and afterwards he broke as well this desire of eating. And he had many types of exertions, and devotions, and battles, and tests innumerable before he broke the aforementioned general desire, and many (many) prayers, and beseeching, and crying, and talks that he prayed and beseeched and poured out his heart before Hashem Yisburach in many (many) types of beseechings, and appeasements, and conciliations that Hashem Yisburach should be to his aid to be saved from this desire, until he merited to withstand all the tests, and he sanctified himself immensely with the abstinence of this desire to no calculable measure or estimation, until he merited to break this desire completely, to the extent that it was wondrous by him someone who considered it hard to break this desire,  because he said, that this is not a desire at all, and he would abound to speak about this matter, in the matter of nullifying and repulsing this desire.

And he said, that it is impossible to speak of this with people that are already coarse in this matter, because their blood is already so mixed up to the extent that their mind is mixed up until they cannot understand at all, and it does not enter their heart whatsoever that it is possible to repulse this desire, therefore it is impossible to speak of this a lot. However, in reality, whoever is a bit of a true scholar, can easily repulse this desire completely, because he said, that this is not a test whatsoever for someone who is just a true scholar as mentioned above. And he said, that there must be in all of this a secret, because in reality it is not a desire whatsoever. And he boasted of himself profusely of his great strength in breaking this desire, and he was very immensely and awesomely holy in this matter, and he said of himself, that he has no (bodily) desire whatsoever, and he said, that by him male and female are equal, that is, that he does not have any battle brought on by any manner of (desirous) thought when he sees or when he speaks with a woman, because everything is the same by him.

Na Nach Nachma Nachman Meuman

בני יוסף מקבלים ברכה מיעקב בזכות רבינו נ ני

ב"ה
פרשת ויגש פסוק ח, וירא ישראל את בני יוסף ויאמר מי אלה, ופרש"י שיעקב ראה רשעים שיצאו מהם ולכן לא רצה לברכם. פסוק ט, ויאמר יוסף אל אביו בני הם אשר נתן וכו' ויאמר קחם נא אלי ואברכם. ופרש"י שיוסף ביקש רחמים עד ששרתה רוח הקודש על יעקב וזה מה שכתוב (הושע א:יג) ואנכי תרגלתי לאפרים קחם על זרועותיו וכו' עיין שם.
והנה מה נשתנה שבתחילה יעקב ראה את הרע שיצא, אבל בסוף אמר קחם - בגמטריא נחמן שגילה איך להסתכל רק על הטוב שביהודי, וזה מה שכתוב קחם על זרועותיו, זרועותיו בגמטריא י"ז תרפ"ב התאריך בתמוז שבו סבא קיבל את הפתק הקדוש.
בני הם אשר נתן - אותיות תשנ"ה השנה שבו נפטר סבא ישראל.
מנשה ואפרים עם הכולל בגמטריא כהרבי נ נח נחמ נחמן מאומן.

יעקב - ארבעה אלפים תורה

ב"ה
ידוע מהספרים שיעקב הוא בחינת תורה. ויש לפרש בזה בשם שלו. כי י' זה בחי' בית המקדש, כי י' על שם החכמה שזה בחי' דעת שהוא בחי' בית המקדש כמבואר בלקוטי מוהרן, וכן היא בחי' עלמא דעתי בחי' בית המקדש. ונשאר עקב, כי קיימא לן במסכת עבודה זרה דף ט. שני אלפים תוהו ושני אלפים תורה, ומבואר שם שהסיום של הארבעה אלפי שנים של תורה זה עק"ב שנים אחר חורבן הבית, וזה בחי' והיה עקב תשמעון, כי עיקר השמיעה של תורה ימשיך עקב שנים אחר חורבן בית המקדש. נמצא שי-עקב מרמז על הד' אלפים של תורה.
נ נח נחמ נחמן מאומן

America will yet be Nanach BH

HH

Word on the street is that the etymology of America is am - nation, raiku - empty, referring to the emptiness of the culture and ideals of the country.

[See also R' Avodia Bartinura on the Mishna, Shekulim 5:2, that in Arabic a great person is called Amir, according to that, Ameri-ca- as in the Hebrew koa, can be greatness is here. And see the Talmud, Hurius 13a that analyzes the title of Amrachel]

However it just occurred to me a more probable explanation and more in line and congruous with the subject matter. That is we find often with regard to countries and their rulers the Aramaic word raichu - meaning king or the the likes, e.g. the Bible tells us that Joseph was called by the people avraich and our Sages provide different interpretations of this title, but the most simple understanding they give is that it is comprised of two syllables the latter being rach meaning monarch. So with regard to the derivative of the name America it would also be appropriate to give credence and weigh in on the last syllable similar to raichu meaning monarchy, and the first part of the word, Amee - my nation, thus giving us: my nation rules, a proclamation of the democratic nature of the country where the people are the governors and monarchs.

This of course can only be achieved with Na Nach Nachma Nachman Meuman which empowers the individual identity and kingship as explained elsewhere.

Na Nach Nachma Nachman Meuman

The Praises of Rabbi Nachman - Introduction

HH

Introduction

I saw fit to explain and relate a little, a tiny bit of the holy conduct of Rabbainu (-Our Rebbe) Hakadosh (-the holy) vihanoaruh (-and the awesome) of blessed memory, from the day he took hold of his faculties until the day of his passing in peace; a little - what I heard from his own holy mouth, and the little - from other people who knew him from his inception, and a little - what we saw with our eyes.

And even though I know very well that there will be many who will not believe these things, because many rose against him; even still I could not hold back, from the utter force of the imploring and the desire of the many people and wholesome (in greatness or united conviction, see Rashi on Nahum 1:12), who implored to the furthest limit to print a little of it. Also my thoughts answer up to me (Job 20:2) and my kidneys advise me (Talmud Brachos 61a) that behold in any case the practices explained here are holy and very good practices, fortunate is he who holds to them, and it is befitting to inscribe in a book these practices, whomever it may be who performed them, in any case these practices are very good and holy, and how can I withhold the good from those who traverse in unfeigned wholeheartedness, whose souls desire to find in a book these upright ways(?). And also the truth is its own witness, and whoever looks with a true eye at the books of Rabbainu o.b.m. will understand for himself that these things are impossible to attain with human intellect, only by someone holy and pure with exceeding holiness and purity like him; and it is not possible to elongate on this, because it is superfluous, as the world says: either it won't help or it isn't necessary. Therefore my heart went one/once here and one/once there on this matter, and I said: be what may, I will present these words in order that the last generation know, they will rise and tell their children, and from it they will see and they will do, to go in these paths and to traverse in their tracks, because this doesn't need ratification/explanation that practices such as these are holy and precious practices, and each and everyone can draw close to Hashem Yisburach through such practices, because they are equally pertinent to every soul, small or big, and even the least of Israel, if he desires to have mercy on his life and to consider his ultimate eternal tachlis (purpose, end), and he accustoms himself to go in these path and ways which are explained here, certainly he will merit eternal life, and he can come to lofty and holy heights/virtues like one of the binay aleyuh (those who ascend - very saintly people who serve Gd on a very high paradigm), if he will have strong resolve to always hold to his good way like a stake that won't budge, as it is all explained here further on.

However, this should be known, that everything explained here, is not even a drop in the ocean from the utter magnitude of his holiness and his superlative virtue/level, which rises above in the place where the hands of human intellect has no reach. And also it is not our desire to explain a little of the awesome miracles that we saw from him, because we are not engaged in relating his holy praises just what is pertinent to the fear of Hashem. I said: let them see those things, they will take mussar (-ethics), because all the people that see these things in writing by us, all of them will thank, and praise, and glorify them, and their hearts will be touched with great arousal for Hashem Yisburach, and everyone is asking and imploring me to bring them to print. Their words have come upon me as a substantial plea, until I was forced to fulfill their desire. And Hashem Yisburach should have mercy upon us that we merit to go in the ways of our fathers, who did the will of their Creator with fright and fear, until the building of Zion and Jerusalem, and Israel returns like doves to their (window) roosts, speedily in our days, amen.

Na Nach Nachma Nachman Meuman

חלום של סבא שנפל לבור - רמז שיעשו ממנו משיח של שקר ובסוף יביאו רבינו הקדוש לירושלים

ב"ה

סבא סיפר חלום שהיה לו שנפל לבור, בספר שיחות סבא הוא שיחה ה'. והנה השיחה התחיל בדיבור איך שכמה טעו לחשוב שהם משיח, ורק אצל רבינו הקדוש אין טעות, ואז סבא המשיך לספר איך שאותו הלילה היה לו חלום שהיה בור גדול בירושלים.

והנה איני עוסק כל כך בביאורים סתם בלי ההוכחות, אבל כאשר קראתי עכשיו את הנ"ל מיד בא על דעתי ביאור, ולכן ראיתי לשתף אותו בין חברים בבחינת שיחת חברים. כי בודאי החלומות של סבא אינם דבר קטן כלל ח"ו, וראוי להתבונן עליהם, אבל מי כמוני יכול לעמוד על סודם, ועם כל זה אינני בן חורים להתרפות מלהציע חידוד להמסר שטמון בו.

ענין בור הוא מכשול, וכאן הבור גדול בירושלים, מדובר על מכשול גדול בירושלים וסבא כנראה נתפס במכשול הזה, והבין שהמכשול הזה הוא בענין משיח של שקר, אז מסתברא מאד שסבא מרמז על זה שיעשו ממנו, מהבור – הקבר שירד לתוכו, משיח. והרי הוא נתפס בהמכשול הגדול הזה. והוא פחד גדול להצדיק הזה שאנשים יכשלו על ידו.

אבל בסוף, יתגלה המים של רבינו, דהינו שיביאו את ציון רבינו הקדוש גם כן לירושלים, וממילא יהיה ברור שרבינו הוא הרבי וסבא הוא התלמיד היקר ששותה מימי רבינו הקדוש. ואז אדרבה יהיה חשש שלא ישימו לב כלל לסבא ישראל – עיין שם בחלום, אבל בזה בטוח שיבינו שסבא עיקר וחלק בתורת רבינו הקדוש.

ועיין שם בחלום שסבא תמה מאד איך בא לכאן מים?! והרי שזה לא פשוט בכלל, וכמעט לאחר יאוש, אבל בסוף יהיה, בעזרת השם יתברך במהרה בימינו אמן.

נ נח נחמ נחמן מאומן

The Praises of Rabbi Nachman 11-13

HH

Shivchay Huran

11-13

11. And some times he would be speaking before Hashem Yisburach words of beseeching and supplication from his heart and it occurred to him while he was speaking nice arguments and fitting and articulate prayers, and they were good in his eyes and he would write them to have by him to remember, in order that he could also pray them frequently afterwards. And so he was accustomed in this matter to speak between himself and his Creator very very copiously, and all the prayers were that he should merit to draw close to Hashem Yisburach, and he had great arguments to Hashem Yisburach on this.

12. ‎And even still it seemed to him always that he was not being looked at at all and he was not being heard at all, just on the contrary, it seemed to him that he was being alienated from His service blessed He with all types of alienation as if he was not desired at all whatsoever. Because he would see the changing and passing of many many days and years and he was still distant from a Hashem Yisburach, and still had not merited to be drawn any closer, therefore it seemed in his eyes that his words were not being heard at all and absolutely no attention was being given to him, just on the contrary, he was being alienated with all types of alienation from His service blessed He. But even still he would strengthen himself tremendously and would not leave his place. And there were times that he was disheartened because he saw that he prays, pleads, and implores so much that he should be drawn close to the service of Hashem Yisburach but was not looked upon at all, and because of this he fell sometimes disheartened and he would not speak so much between himself and his Creator for some days. Afterwards he would be conscious of himself and would be embarrassed of himself that he suspected His attributes/conduct blessed He, because in reality certainly Hashem Yisburach is gracious and merciful etc. and certainly He desires to draw him close etc. and he returned and strengthened his resolve, and he began again to plead and speak before Hashem Yisburach as mentioned above. And so it was many times.

13. And he would do all types of simple devotions of service of Hashem without any smarts ("chuchmos") and all with great secrecy/modesty. And immediately upon going outside he would purposely do all types of childish things, all types of silliness and prancing and other similar things (which are called in Yiddish far shaitkait) until it was not possible for it to occur to anyone that he desired the service of Hashem.

And in the beginning in his childhood he was accustomed to taking some large coins and he would change them for small ones, and he would enter the synagogue secretly through the window and so forth and he took with him the book "Shaaray (gates of) Tzion (Zion)," and he would say the lishaim (for the sake of) yichud (unification) for doing a mitzva (a declaration stating one's intent in doing the deed is for the sake Heaven to unify the Divine Names with proper fulfillment of the deed with love and fear and in the name of all of Israel), and he took one small coin and threw it into the "matan (given) bisaiser (in secrecy) (i.e. a charity box designated as such)." And afterwards he made himself as if he was abstracted from it, and afterwards he returned and said the aforementioned lishaim yichud and returned and threw one penny into the "matan bisaiser." And so he returned and did many times until he threw all the pennies into the "matan bisaiser," and upon every single penny he said the aforementioned lishaim yichud. And his intention was in order to do many mitzvos, because his devotion was with absolute simplicity without any smarts ("chuchmos")  whatsoever.

And similarly he would do and serve Hashem Yisburach with all types of absolutely simple devotions without any smarts (-chuchmos) whatsoever, even though in reality he was enormously wise with very extreme superlative wisdom even in his childhood and in his youth as was widely known to all who knew him, even still he did not use any smarts whatsoever in the service of Hashem and was just accustomed to doing all the simple devotions of the world. That is, studying a lot of Torah, good deeds, and abundant prayers and supplications, and very abundant hisbodidus, to speak and express his words before Him blessed He as mentioned above, and so forth. And this was his essential phenomenally great wisdom, because from his utter superlative wisdom he merited immediately to this wisdom that no wisdom whatsoever is necessary for the service of Hashem. Because this is the fundamental greatest wisdom of all (as is explained in our words many times), not to be smart at all in the service of Hashem, just (to conduct) with unfeigned wholeheartedness and simplicity without any smarts (-chuchmos) whatsoever.

Na Nach Nachma Nachman Meuman

The Praises of Rabbi Nachman 8-10

HH

Shivchay Huran

8-10

8. And he related that all his learning came to him with great exertion, because at the beginning he studied mishnayos, and he didn't understand what he was learning, and he would cry copiously before Hashem Yisburach that He should enlighten his eyes. And he would cry and cry so much until he merited that he was able to learn mishnayos. And so too afterwards he learned other books and he also didn't understand, and he would cry and cry as well very copiously until he merited to understand them. And so too with the study of Zohar and Kisvay Hu-Ari o.b.m., he would also cry copiously until he merited to understand.

And he said: that at the beginning with every single book that he studied he did not understand and it was extremely difficult for him and he was unable to figure out the simple meaning of the context. And he had great suffering from this, and his learning was with great exertion, and even still he learned a very great deal. Because he would strengthen himself immensely, and he merited to everything through his prayers and his crying as mentioned above.

9. And he would fast very profusely, and many times he fasted from Shabbos to Shabbos, and all this was in his very youth before he was 20 years old. And sometimes he fasted twice from Shabbos to Shabbos continuously from one to the next. And even though he was a "yel-ed (-a child of) shaashoo-im (delight/spoiled) (Jeremiah 31:19)," and was raised pampered, and was an extremely delicate person, even still he did not have any mercy on himself whatsoever, and he fasted and mortified himself tremendously, and he fasted 18 ("chay") times from Shabbos to Shabbos in one year (-that is the maximum feasible amount, because there are days in the year which are forbidden to fast on).

10. However, his main devotion through which he merited what he merited, was just the abundant prayers, and the beseeching, and the supplications, and the conciliations, and the appeasements that he was very accustomed to pray and beseech before Him blessed He. And he would placate and appease Him blessed He with all types of beseeching and supplications that He should merit him with His Mercy to draw him close to His service blessed He. And fundamentally what availed him were the prayers that he prayed in Yiddish, for he would very often designate for himself someplace that he found where there were no people, and he would express his words before Hashem Yisburach in the vernacular, that is in Yiddish. And he would placate and appease Him blessed He, and supplicate and beseech before Him blessed He with many, many types of argumentation and reasonings that it was befitting for Him blessed He that He should draw him close to His service, and he would do this very extremely frequently, and he spent days and years at this.

He would also hide himself on top of his father's house under the roof, where there was the likeness of a room with partitions of reeds for storage of hay and fodder, and he would hide himself there and recite Psalms and he would scream silently to Hashem Yisburach that He should merit him to draw him close to Him blessed He.

And in general all the various supplications in the world that are found in any book that is available by us, absolutely everything, he did not leave any beseechment or supplication that he did not say many, many times, whether it be Psalms, or the book "Shaaray (gates of) Tzion (Zion), or the supplications printed in the large prayer books, or the other types of supplications and beseechings, and even the beseechings printed in Yiddish - all of them, he did not leave out from saying them, and he would frequently say all the beseeching which are printed after the maamudos for each day, and he would frequently say all the beseechings in their entirety of all the days in one time (t.n. since the prayers are specific to the day of the week it is my belief that Rabbi Nachman would have introduced the prayers of each day accordingly: On Sunday this is..., On Monday this is...).

He was also accustomed at times to say from Psalms just the verses which speak in beseeching and supplication and screaming to Hashem Yisburach, and he would say just these verses and not say the rest. And he would say all these verses from the whole book of Psalms in one time.

And aside from all of this, the main thing was what he would pray from himself, that is, what he was accustomed to speak from his heart before Hashem Yisburach in Yiddish, that he would pray and argue before Hashem Yisburach with many, many types of argumentation and beseeching and supplications that he would say from his mind and his heart as mentioned above that Hashem Yisburach should merit him to His service. And this was the fundamental which availed him to merit to what he merited, so we heard from his holy mouth explicitly.

Na Nach Nachma Nachman Meuman!

Nanach On The Torah Portion of VaYeegash - references to all the original teachings of Rabbi Nachman of Breslov and his disciples

פרשת ויגש – Portion of Va-yeegash <And (Yehuda) approached (Yosef)>

44:18 וַיִּגַּשׁ אֵלָיו יְהוּדָה וגו':  – And Yehuda approached him (Yosef) etc..

Repentance on the defect of faith in the Sages is by seeking true aitzu <counsel, recourse>

Likutay Halachos, Laws of the Ninth of Av and the Fastdays 4:8

45:5 כִּי לְמִחְיָה שְׁלָחַנִי אֱלֹהִים לִפְנֵיכֶם: - Because to sustain life G-d has sent me before you.

In the merit of Yosef withstanding the test the Jews were able to stand there as well

Likutay Halachos, Laws of an Eruv 3:33

45:27 וַיַּרְא אֶת הָעֲגָלוֹת אֲשֶׁר שָׁלַח יוֹסֵף וגו': - And he (Yaakov) saw the wagons that Yosef sent etc..

This is the secret of the transportation of the Tabernacle

Likutay Halachos, Laws of Washing Hands for a Meal 6:53

46:4 אָנֹכִי אֵרֵד עִמְּךָ מִצְרַיְמָה וְאָנֹכִי אַעַלְךָ גַם עָלֹה – I (G-d) will descend with you to Egypt and I will bring you up also up (-repeated for emphasis: I will surely bring you up).

Proficiency in the lows that precede the highs

Likutay Halachos, Laws of Sending Away From the Nest 5:23

_________

Likutay Halachos, Laws of Gifts 5:11

46:26 כָּל הַנֶּפֶשׁ הַבָּאָה לְיַעֲקֹב – All the soul <souls> of Yaakov that came.

Every Jew includes all the Jews

Likutay Halachos, Laws of Ripping out hair and tatoos 3

46:29 וַיֵּבְךְּ עַל צַוָּארָיו – And he cried on his shoulders.

Through the crying of Yosef and the recital of Shema of Yaakov they nullified the desire of promiscuity - the general evil - from all of Israel that went down to Egypt and were all contingent on Yaakov and Yosef

Likutay Halachos, Laws of the Recital of Shema 4

47:14 וַיְלַקֵּט יוֹסֵף אֶת כָּל הַכֶּסֶף וגו': And Yosef collected all the money etc..

The true tzadik collects all the holy sparks

Every person needs to strengthen himself not to give up his place

Likutay Halachos, Laws of Mincha 4:63

_________

The innate power of money, its clarification, and elevation

Likutay Halacho, Laws of Orlu 4:25

Na Nach Nachma Nachman MeUman!

לא יהיה בך אל זר ולא תשתחוה לאל נכר

ב"ה
תהלים שיר של יום חמישי
הסופי תיבות מהמילה השניה עד סוף הפסוק בגמטריא נ נח נחמ נחמן מאומן, וכן הראשי תיבות של ולא תשתחוה לאל נכר עם האותיות והכולל בגמטריא נ נח נחמ נחמן מאומן.

Undressing

HH
In the book of Nehemiah we are told that when they rebuilt the walls of Jerusalem they did not change their clothing at night. Rabbi Moshe Dovid Valli explains that the clothing are ohr makifim encompassing sheilds and therefore at times of danger, like at war, one should not forgo their protection even momentarily to change into other clothing. He proceeds to ask if that is the case, why do we ever change it night into pajamas and leave ourselves vulnerable? He answers that it is similar to the concept of mayim achronim (water at the end of the meal to clean the hands) which gives residual sustenance to the realm of evil thereby pacifying it with a tiny tribute.

Na Nach Nachma Nachman Meuman

The Praises of Rabbi Nachman 4-7

HH

Shivchay Huran

4-7

4. Also in his childhood he began to study with very tremendous diligence in his studies, and he would pay the teacher from his (own) pocket three large coins for every daf (-two sides of a page) of Talmud that he would learn with him, besides for the tuition of the tutelage that is father paid the teacher, he himself of blessed memory would give the teacher from his own (money) three large coins for every single daf, in order that the teacher would force himself to learn with him many dafim (pages) of Talmud every day. And so it was, that the teacher would learn with him many, many dafim every single day, and he would pay him as mentioned previously three large coins for every single daf besides for the tuition of tutelage.

5. ‎And so he entered into the devotion of Hashem, and all his devotion was with very extremely great secrecy/modesty, to the extent that absolutely no one new of him at all, because he was very concealed and hidden. And all his devotion was in concealment with great privacy. And his main devotion at first was with great simplicity without any smarts whatsoever, just with absolute simplicity, and every single thing that he did, everything was with great exertion and with great force and mesiras nefesh (self-sacrifice). And there is no matter of devotion which came to him easily, just every single thing came to him with very great exertion, that he would exert himself many times for every single matter of the devotion of Hashem. And he had many, many ups and downs, thousands and myriads beyond measure and reckoning.

And it was very extremely difficult and heavy upon him to begin to enter the devotion of Hashem to accept upon himself the yolk of His devotion blessed He. And he would frequently begin for a few days to engage in the devotion of Hashem, and afterwards would fall from it, and would return to begin, and would return and fall. And so it was many, many times until one time (t.n. there is a dream regarding this) he gained conviction that he would be very strong, that he would hold to devotion of a Hashem forever, and he would not look upon anything in the world. And from then on his heart was strengthened in Hashem, but even still even afterwards he constantly had very, very many ups and downs, just that afterwards he was strong that he would not let up His devotion blessed He forever, even though at times he will have a descent, even still he would strengthen himself in the devotion of Hashem Yisburach as much as he can.

6. And he used to begin each time anew, that is when he would sometimes fall from his level he would not despair of himself because of this, rather he would say that he would start anew as if he did not begin yet at all to enter His devotion blessed He, just now he is starting new. So it was every single time, always he used to begin anew, and he had many beginnings in one day, for even in one day sometimes he fell from his devotion and would begin anew, and so forth many times in one day.

7. And he studied with tremendous diligence and he learned a very great deal; "shas (Talmud)," and "poskim (halachic deciders)," and "Ta.Na.Ch. (Torah, Neveim-prophets, Kesuvim-scriptures)," and "Ain Yaakov (an anthology of the agada of the Talmud with commentaries)," and the books of the Zohar, and Tikunay Zohar, and all the "Kisvay (writings of) Hu-Ari (The lion, also acronym Rabbi Isaac (Luria)) o.b.m., and a vast amount of the other books, and "sifray (books of) mussar (ethics)," very abundantly.

And he said: that all the small books that speak of mussar (ethics), all of them where in his father's house. And he studied from all of them. He also learned a lot of "Raishis Chuchmuh (Beginning of Knowledge, a work of ethics authored by a disciple of the Ramak, based on Kabbalah)," and he said explicitly: that he learned the book Raishis Chuchmuh countless times (t.n. see the Words of Yisroel Dov Odesser where he tells over about R' Tzvi Hersch Rosenthal who was very keen on this work).

And the greatness of his vast proficiency in all the books as can be seen ostensibly somewhat, was without limit, and especially in the books of Ta.Na.Ch. and Ain Yaakov and all the Kisvay Hu-Ari and the books of the Zohar and Tikunim there is no one in the world to be found of his caliber. Because the whole Torah in its entirety was ready before him, fluent in his mouth, like a set table mamash, like something placed before the person before his eyes so that he could take for himself what he desires, similarly all the holy books were mamash set before the eyes of his holy intellect whenever he desired. And a bit of this can be seen and discerned in his holy books.

Na Nach Nachma Nachman Meuman!

The Praises of Rabbi Nachman 1-3

HH

Shivchay Huran

1-3

Shivchay Huran

The Praises of Rabbi Nachman

1. In his childhood it occurred to him to have abstinence from this world and he desired to break the desire for eating, however he still had small intellect and it seemed to him that this is impossible, for him to forego from his eating, from what he was accustomed to eat in the morning and in the afternoon etc.. therefore he settled with himself that he would swallow everything that he ate, that is that he would not chew what he ate, just swallow it the way it was, in order that he should not derive any taste from his eating. And he did this, and his throat became swollen (which is called gishvellen). And he said that he was just six years old. And this practice I heard as a great feat of a very extremely great tzadik who practice this (t.n. this is related of the Chasam Sofer who lived around that time), that he would swallow his food without chewing, however he of blessed memory, practiced this when he was 6 years old.

2. Also when he sat before his teacher to learn in his childhood, he wanted to fulfill (Psalms 16:8), "I set YHVH before me always," and he exerted himself to picture before his eyes the name YHVH blessed He, and because his thoughts were busy with this, he did not know what he was learning, and his teacher would be angry at him. And even still, his entire childhood he would do very many childish things, that is, silly things, and jumping, and hikes (which are called far shait), and he was very wont to this.

3. Afterwards he grew older, and when he became bar mitzvah, his uncle the holy Rav our teacher Rav Efraim za.tza.l., the head of the bais din (court) of the holy community of Sidilkov, called him over and told him the verse (Psalms 2:7), "I have given birth to you today" (because this is said the day that a a man becomes bar mitzvah as is brought down in the holy books (see Rashi there, and Zohar Chudush 10)). And he told him a few sparse words of ethics (mussar) and it was very extremely precious in his eyes "like finding a huge treasure/spoils (Psalms 119:162)." And afterwards he entered the chupa (wedding canopy), and immediately upon his leaving the chupa he was extremely impassioned and yearned extremely for the devotion of Hashem Yisburach and he entered (advanced into) the devotion of Hashem from day to day.

Na Nach Nachma Nachman Meuman

Borsalino Bankruptcy another victory of the Nanach beanie

HH
As a former litvak r"l I know first hand of the borsalino hats which caused so much haughtiness, jealousy, and elitism, and division of classes of wealth and status, and waste of a great deal of money.
Obviously the Nanach beanie which has recently opened up it's own designer brands is surmounting the paradigm of the hats and bringing incredible rectifications in this arena.
Na Nach Nachma Nachman Meuman

גודל המניעה על הסרת אין סוף מניעות

ב"ה

כאשר באים להסיר המניעות והעיכובים של מיליארדי אנשים לדורי דורות, שכעת כולם יצטרכו להתגבר על מניעות אין מספר ואין לשער כדי להגיע לרבינו באומן, וכאשר אנו באים ב"ה להביא את הציון הקדוש לירושלים בב"א ויש על זה מצד עצמו המון מניעות אין סוף כי בזה יסלק ויתרומם ויתעלה מאד מאד תוקף נוראות של רבינו הקדוש, אכן חוץ מזה ישתטח מנגד כח כל המניעות שהיה צפוי לכל העולם כולו בהצטרכותם ללכת לאומן עם כל המחיר ברוחניות וגשמיות הכרוכה בזה, ועכשיו שבאים לבטל כל המניעות האלו ולהקל מאד מאד על כל העולם, במניעת המוחין ובמניעות של ממון ורצון והתנגדות ושאר כל המניעות בלי שיעור, אז יהיה נגדנו מניעה עצומה כלולה מכל זה, ואין לנו באמת הכח לנצח מניעה גדולה ועצומה כזו, רק תקוותינו שהשם יתברך ירחם עלינו ורבינו הקדוש כבר ינצח את הנצחון.

וממילא מובן שמי שדואג שצריכים מניעות להתגבר עליהם בענין הכי חשובה ועיקרי להגיע לרבינו, דוקא פה הוא צריך להיכנס ולהתגבר לנצח על המניעה הזו של עיכוב העלאת הציון הקדוש שכולל מניעות אין סוף של מניעות של כל העולם, ופה הוא יכול לקחת חלק עצום בעול של כל העולם ולעזור להם לפטור מהם המניעות. וכמו שמצינו שיכולים להתפלל על אחרים שיהיה להם יראת שמים (והליטאים נתקשו בדבר היטב כידוע), כן יכולים לעזור להם ולפטור מהם המניעות על הקדושה בדבר היסודי הזה. מי גיבור יסור הנה להתגבר על המניעות האלו ולנצח להביא את הציון הקדוש של נ נח נחמ נחמן מאומן לירושלים.

נ נח נחמ נחמן מאומן