See the intellect in everything - first Torah-lesson of Likutay Moharan

The happiness of the parent verses the happiness of the child

HH

It never ceases to amaze me how a child is the complete hope and happiness of a parent, the parent is just so thrilled about the child beyond everything, and after the child passes a very brief period of innocence he is usually filled of worries, doubts, sadness etc. etc.. and all the parent wants is to see the kid happy. And of course the same with Hashem and us, we really have to do away with all the extra thinking and worries and concentrate on being happy for Him.

Na Nach Nachma Nachman MeUman!

האדם מת בכל רגע - כי הזמן רץ ופורח מאד ולא יהיה עוד - אבי הנחל

איגרת הרמב"ן - הוי זהיר לקרות בתורה תמיד אשר תוכל לקימה

Judging favoraby

HH

This is a footnote I just wrote for Likutay Moharan - Torah-lessong 282 Azamra:

Judging favorably is actually one of the 613 commandments according to the count of Maimonides. However it is important to note that the matter of judging favorably as discussed throughout the Oral Torah by the Sages, refers to when there is doubt of a person's standing, if he did something wrong or sinned, then one is obligated to refrain from assuming the face value of what the person ostensibly did or is, rather one must give him the benefit of the doubt and even if the odds are extremely against him, one must stretch and reach out to figure some justification for the person in question which exonerate him and maintain his innocence and good standing. Here, in this Torah-lesson Rabbi Nachman is revealing a new construct and practice of judging favorably, that is, even when there is no excuse for a person's conduct, one must not the person at all by that bad which he did, rather one must judge the person by some favorable point he has. Elsewhere Rabbi Nachman himself uses the standard understanding of judging favorable, e.g.. in Character – The Alef Bet Book of the Traits, Rabbi Nachman says it is forbidden to judge a wicked person favorably and one who does so is wicked, and that it is forbidden to judge homose*uality favorably, that is referring to trying to find justification for the persons conduct, to that end Rabbi Nachman warns that in certain cases it is forbidden to do so, whereas here Rabbi Nachman made it very clear, in the actual Torah-lesson and in other talks pertaining the lesson, that he is addressing even the most wicked sinner, not to judge his general conduct favorably, but to find some point of good to look upon and associate with him and judge him with that favorable angle.

Na Nach Nachma Nachman MeUman!

Simple very effective meditation

HH

There is a very simple technique to really soothe and relax your body and mind. Simply sit comfortably and address each and every single part of your body individually, and tell it to loosen up and relax - there are some that suggest to first tell it to flex and tense up and then tell it to relax - and so one categorically addresses every muscle, bone, joint and whatever - you will feel and experience empirically how this simple dialogue works wonders.

Rabbainu said you should talk to your limbs, tell them to fear and be in awe of Hashem! Tell them that they aren't in the world for very much longer, and soon they will be rotting in the grave... Tell them about the aspect of Moshe Rabbainu - the utter humility - that is cloaked in them.

These are two paradigms; the external paradigm (of these two, but very much internal compared to the other consciousnesses) is fear and awe - יראת ה' - the fear and awe of Hashem - Yiras - is numerical value 611 together with nefesh and ruach (two yichudim of Hava'ya Adny and Hava'ya Elokim) equal the 613 components of the body - (see Yichud Ha'yeeru of Ramachal). The inner paradigm is the humility which is the paradigm that is resurrected - as explained in Likutay Moharan.
[The level of Yiru, I think can be correlated with the 2nd level of the general yichud explained in the Ramchal's kavanos for the prayers, and the level of humility, which culminates with mem vuv = 100 through Moshe Rabbainu, as explained at the end of Yichud Ha'yeeru, is the complete yichud described there - the 3rd level].

Based on this principle I put together some conversations one might like to have with the different parts of his body in this little book:

Pray With Your Limbs & Other Devotions of a Nanach
https://www.createspace.com/6508295

Na Nach Nachma Nachman MeUman!

Saintliness is not predetermined but based on effort and honest work

Nanach on the Torah - this weeks Parsha of Kee Seessu

HH

All the original Breslov Torah on this weeks Parsha, unfortunately I did not finish, there is still much more, but this is still something...

http://naanaach.blogspot.com/p/torah-portion-of-kee-seessu-when-you.html

Na Nach Nachma Nachman MeUman!

Azamra - Seeing only the good points - תורת אזמרה היא בחינת פרה אדומה!

HH

In the Aitzoas Hamivoo-uroas (Remedies Explained - concise practical advice taken from Likutay Moharan), in the entry of Hischazkus (-encouragement, strengthening) #19 - it writes there that the famous fundamental Torah of Azamra in which Rabbainu exhorts everyone to see only the good points, in himself and even in the most evil and wicked people, and through this one can turn everyone around to be actually good - so it is written there a bombshell - this Torah-lesson is like the Red Haifer - which makes the impure pure, and the pure impure!  See there [Also note that one of the foremost fundamentals of Breslov, the practice of hisbodidus can also be extremely detrimental, as Rabbainu himself points out in his holy work Character - The Alef Bet Book of the Traits, see there].

ב"ה

בספר עצות המבוארות, ערך התחזקות אות יט:

גם צריך לזכר, שמבאר בלקוטי הלכות כי העצה לשמח בנקדות טובות ולדון עצמו לכף זכות כמבואר בתורה "אזמרה", יש בה מן הכח של "אפר פרה אדומה" לטהר טמאים ולטמא טהורים. הינו, לקרב להשם יתברך ולטהר מעוונות טמאים ורחוקים. אבל מאידך, טהורים, הינו שלו הנוגים בקדשה ובטהרה, עלולה עצה זו לרחקם מהשם יתברך, אם ינהגו בה שלא כראוי. על כן צריך להתבונן היטב, שעל ידי העצה של "אזמרה" יתקרב בכל פעם ליראת השם ולקיום התורה, ובכל פעם לתת תוספת חשיבות לכל נקודה טובה, ובפרט לחזק כל מעשה טוב. עד כאן לשונו.

נ נח נחמ נחמן מאומן

Its better not to hear or see them at all

HH

Recently I saw in the media a quote from michelle obama something to the extent that a real man doesn't need to put down women, something extremely brilliant and enlightening like that, a real windfall for the liberal media. And it really opened my mind to a deeper understanding of how irrelevant and even detrimental all the great thinkers of the secular world are, for they choose to point out and highlight the whims of their fantasies, and thus even when they might actually be onto something who can even risk relying on them at all.

See also Character - The Aleph Bet Book of the Traits https://www.createspace.com/6062519 entry of Faith, item #5: Someone who enjoys the words of a heretic, even if the words are not heretical, through this, he comes to thoughts of idol worship.

Thank G-d for the Torah and the Holy Tzadikim may we merit to never look outside of their four cubits of halacha.

Na Nach Nachma Nachman MeUman!

Eat or don't eat sleep or don't sleep just make sure to be by me for Ros...

Prayer for the Torah-lesson of Likutay Moharan 282 - A point of good sung to Hashem turns everything good

HH

Prayer for Torah 282 – Azamru

I will sing to my Gd with my very last bit

(Likutay Tefilos 90)

“I will praise Hashem melodiously with (/in) my life I will sing to my G-d with my very last bit (/utmost/remnant) (Psalms 146:2).” Master of the World, do with me in Your wondrous ways and Your powerful kindness, and be now (/please) to my aid, and save me, so that I merit all the time to bring joy to my soul which is very extremely, immeasurably desolate and wretched, in such a way that I shall merit to be happy always. Because You alone know (Koheles 8:9), “all that goes on which is done under the sun,” from the day of the creation of Udum Hureeshoan (-Adam the first) until this day, and what is done now in this generation. “Everything that happened (Esther 4:1),” in the world at large with the entirety of the souls of Israel, and “everything that is done” with me, the poor and the destitute, the impoverished and the ruined, the sinner and the marred, the willful offender and very guilty, he who is so cruel to himself. Everything that was done with my neshuma (highest soul), my ruach (spirit – middle soul), and my nefesh (lowest soul), from the day they were emanated, and created, and formed, and made, until they were drawn into the bodies that they were incarnated into, in all the gilgulim (-a type of reincarnation, just with different variations of the makeup and assembly of the contributing souls that will be incarnated) that transpired over them, until they came inside my body, this (body) the coarse, the sinning, and the very defected. Everything that transpired over me, from the day remembered by the supernal elder (-from Rabbi Nachman's Story of Ancient Times of the Seven Beggars, day one) who remembers nothing (-i.e. even before he had any existence in this world – see there), and everything that I underwent in the days remembered by the other holy elders who remember the appearance (-neshama), and the taste (-nefesh), and the smell (-ruach), and the sages who brought out the seed (-from the mind), and when they brought the seed to plant the fruit (-drawing down the seed), and when the fruit began to be and to take form (-in the womb), and when there was the candle burning (-over the child's head in the womb), and when they cut the fruit from the tree (-severing the umbilical cord), which You alone know the explanation of these things. And all that happened to me in those days, and all that happened to me afterwards until this day, and all that I did, good and bad, everything I transgressed and defected, unintentionally (bi-shoagaig) and intentionally (bi-maizeed), against my will (bi-oaness) and willfully (bi-rutzoan), every single day. And everything that You merited me in Your mercy, to grab some good points in these bad days that transpired over me from when I was just a bit (-from the outset) until this day. And now, after everything that has come upon me, and after everything that I did, whether good or bad, show me and teach me now the way, and course, and path of truth, in such a way that I merit to return in complete repentance in truth from now, at the very least.

Master of the world, desirer of kindness, full of mercy, “Who looks expectantly at the wicked person and desires his righteousness (/acquittal) (liturgy of the High Holidays),” Who judges every person favorably always, abundant in kindness, and copiously does goodness, “Who manages His world with kindness and His creatures with mercy (Shabbos liturgy of Nishmas)”. Help me and merit me (to) the true way, in such a fashion that I merit even now to search, and to seek, and to find in myself merit and good points to judge myself favorably always, in such a fashion that I merit to bring joy to myself at all times, and to truly enter the measure of merit, and to merit through this to complete repentance in truth, and to be pray – through this – with great kavana (-intention, meaning), with vitality, and with fervor, and with lots of happiness, and great, powerful joy, and I merit to truly fulfill the written verse (Psalms 146:2), “I will sing to my G-d with my very last bit (-utmost, remnant).”

Master of the World, You know that I have no vitality, and strength, and hope, and wherewithal to open my mouth to speak before You, only through this holy, and awesome, and supreme, and wondrous way that our holy rabbis of blessed memory revealed on the verse, “I will sing <azamru> to my Gd <lAiloahay> with my very last bit <bi-oadey> (-utmost, remnant).” For You know the great enormity and abundance of my corruption, the bitterness of the bitterness, the mortal pain of my enormous sins, so very heavy in nature, and in quantity, and in quality, that there just about, virtually wouldn't be hope Heaven forbid, because from the sole of the foot till the head I am not sound (-healthy), wounds, and bruises, and fresh sores (Isaiah 1:6). But You exhorted us that a person needs to search, and to seek, and to find in himself good points, and to bring joy to his soul, and not to fall in his resolve, certainly not to despair of himself Heaven forbid in any way in the world, therefore help me, and merit me, and show me the way to truly merit this, that I merit every time that they wish to overwhelm me Heaven forbid, the sadness, and depression, and anxiety, and grief, through my sins, and my very numerous and enormous willful sins, and they desire to weaken my resolve and debilitate my ability (“hand”) as if there is no hope Heaven forbid, that You should help me, and save me with Your abundant and great kindness, to overpower them with all (my) might and power, and not to fall in my resolve in any way in the world, just to strengthen and overcome with the strength of all (my) faculties, to search, and to examine, and to seek, and to find in myself merit and good points that I merited to do from my outset (“a bit”) till this day. Because in truth, even in our utter shortcomings, and our lowliness, and our utter proliferation of defects, even still Your kindness prevails over us, and You merited us in Your mercy all the time, to grab every time some mitzvoas and good deeds. (And) Just as You praise, and boast of, and are affectionate to Kinnesses Yisroel (-the Congregation of Israel) in their exile and their lowliness, “like a half of a cut open pomegranate is the lineament of your brow <rakusaik> (Song of Songs 4:3, 6:7),” even the caustic sinners of Israel <raikim - – similar root, meaning empty ones> are full of mitzvoas like a pomegranate (has seeds. Brachos 57a). And although even the actual mitzvoas that we do are full of dross, ulterior self interest, and extraneous thoughts, and confusions, and we still have never done any mitzva perfectly, even still, it is impossible that they do not have some good points, because in each and every mitzva that each and every one of us merited to do from time to time, whether it be tzitzis or tefillin, or receiving Shabbos and the holidays, or (giving) some charity and acts of kindness, and distancing from forbidden foods, etc. etc., certainly there is in every mitzva and good deed at the very least, some good point. And through these good points it is befitting for us to be happy all our days forever, even in our utter inadequacy, what we merited to bring about nachas ruach (a spirit of delightful satisfaction) before You with some good points that we merited in all the days of our lives. And through this we will merit to truly enter the measure of merit, and bring joy to our souls always, in such a way that we will merit to return in true complete repentance through this. Because I believe, with complete faith, that through this wondrous kind way and channel, there is hope for me as well, and even for all the caustic sinners of Israel who are execrable, to merit from now, to true complete repentance, and to be happy always.

And merit me, in Your abundant mercy, to judge everyone favorably always, and even when I see a completely wicked person, even still I will search and seek until I find in him as well good points, until I merit to judge him favorably and truly bring him into the measure of merit, and to return him in complete true repentance through this. Master of the World, in merit, and by the power of the true tzadikim who advocate the good of Israel always, who engage and labor with all their strength to search and excavate to find merit and good in every one of Israel, even in the most execrable, in their merit and their power, merit us also to truly achieve this.

And merit us to draw close to these true tzadikim who always engage in this, to search, and seek, and to find good points in each and every one of Israel, even in the caustic sinners of Israel, in all of them they search and find, with their wisdom, good points, and they gather and collect them “one by one to realize an amount (Ecclesiastes 7:27, Sota 9a),” and they bring even them into the measure of merit, and build from them holy, wondrous, awesome structures, and they raise before You great delights that never ascended before you in the history of the world, and they merit to make holy songs and melodies through this collection of good from these places. Master of the World, full of mercy, merit us to draw close to these tzadikim, and merit us to be included in them and to hear the holy prayers of these awesome tzadikim, whom they alone know to pray for all of Israel, and to “descend before the taiva (-lead the prayer service from the designated stand)” to fulfill (lihoatzee) for the public their obligation, to collect all the good, and all the good points from each and every one of the supplicaters, and to pray with all of this good before You, He Whom is full of mercy, and to turn around the Attribute of Din (-judgment) to the Attribute of Mercy. Merit us in Your great kindness and Your powerful mercy that we should be included in the prayers of these tzadikim, and they will pray for us always. And they will not give You respite (Isaiah 62:7), until You have mercy on us as well, on each and every one, and You gather us home, and You bring us into the measure of merit in truth, and bring joy to our souls always, and return us in complete repentance before You in truth, from now and forever.

And so, You should have mercy on us, and on our children, and all the children of Your nation the House of Israel, and You should protect, and guard, and save all the children of Your nation the House of Israel from all the bad factions of the evil scholars who proliferate now due to our abundant sins, as You know. (Both,) From the factions of heretics that are engaged in external wisdoms and the inarticulate language of the gentiles, who rise up all the time to educate the youth of the Children of Israel in their evil and bitter ways, to alienate from the study of the Oral Torah (she'bal peh) and not to learn anything except TaNaCh (Torah, Neveim, Kesuvim – Scriptures) with the discipline of grammar, and also this, for just a short hour in the day, and to spend the main time on the study of superficial wisdoms and languages which uproot a person from two worlds. Woe to the eyes that see this, woe to the ears that hear this. And from the other factions of those who are wise in their own eyes (-pretentious) who mock those who are tumim (-wholehearted simplicity) in their ways, who engage in the service of Hashem and His Torah with simplicity and temeemoos (-wholeheartedness) without void (hevel) wisdoms, as our holy fathers and rabbis instructed us, which many rise up against them and spread nets to ensnare their legs, to veer them from the straight adapted way, to fabricate from their hearts wisdoms of folly and mockery, to confuse and weaken Heaven forbid the da'as (resolve, reason) of the temeemim (-wholehearted) and upright in their hearts. Adoanoy Eloaheem, You know all this, how very much these wisdoms damage Your service. Have mercy on us, and on our children, and on all the children of Your nation the House of Israel, and guard and save all the children of Your nation the House of Israel from all these evil factions, so that they (the children) will not be caught in their trap-nets in the days of their youth. And help, and shield, and save us all the time, and show us and teach us us always so that we merit to know how to conduct our children and progeny from their childhood, how to guard them and rescue their souls from these evil factions, and to educate them well in Your holy and true ways, so that they go in the path of the just and the truth, with temeemoos (-straightforward wholeheartedness) and simplicity as is truly Your good desire, as we received from our holy fathers and rabbis. And we should merit to make known to all our children and the subsequent generations, and to all the generations of the seed of Israel, all the great works of Hashem which You have done (Deuteronomy 11:7) with us, from the days of forefathers until now, in every single generation, “In order that they should know, the last generation, the children that will be born, they shall get up and they shall tell over to their children (Psalms 78:6).” And we should merit to fulfill perfectly the verse of the Scripture (Deuteronomy 4:9), “and you shall make known to your children and the children of your children.” To make known to them the holiness of our holy, pure, and wholesome faith. And You should have mercy on all the children of Your nation the House of Israel from their babyhood, that they should merit to receive the hevel (-breath – vapor of speech) of their mouths which is devoid of sin, from the holy tabernacles of the true tzadikim, of whom each and every one builds a holy tabernacle from where the teenoakoas <very young children> shel <of> bais rabbun <the house of their master-teacher> receive the holy hevel of their mouths which is devoid of sin. Master of the World, You know everything that goes on, which is taking place now in the world in these generations regarding the teenoakoas shel bais rabbun, which the entire world is only sustained on the holy hevel of their mouths which is devoid of sin (Shabbos 119b), and many rise up against them to confuse and damage Heaven forbid the holy hevel of their mouths from their youth through their evil wisdoms. Have mercy on them and on us for Your sake, and shield them, and guard them, and save them from all types of evil educations of all the various ways that are not upright in Your eyes. “You Hashem <Adoanoy> guard them protect each one from this generation forever (Psalms 12:8, see Medrash there brought in Rashi that this was David's prayer regarding the purity of the young children).” Have compassion on the remainder of the children of Your nation the House of Israel, whom have no one to uphold us except the merit of the holy hevel of their mouths which is devoid of sin. Have mercy on them and on us, that all the children of Your nation the House of Israel, so that each and every one receives the hevel of his mouth which is devoid of sin, from the holy tabernacle of the true tzadik he is associated with, according to the root of his soul, in such a way that they merit through him to go and to be educated in the service of Hashem Yisburach, and to enter the Torah of Hashem in truth, so that they merit to learn Torah lishmu (-for the sake of the Shechina – Divine Presence), and to speak (lihagoas, also means to contemplate) in it day and night. And open their hearts in the study of Your Torah, and give them understanding in their hearts, to understand, and to be perspicacious, to hear (/heed), to study, to teach, to guard, to act (in good deeds), and to fulfill all the words of Your Torah with love, and enlighten their eyes in Your Torah, and bind their hearts with Your mitzvoas (-blessing preceding the recital of Shema in the morning prayer of Shacharis). And lengthen their days and years with goodness and pleasantness, and be with them always, and help them and save them so that they merit to serve You in truth all their days, forever.

Master of the World, full of mercy, privy to the hidden, merit us to achieve our requests with mercy by You, in merit and power of the true tzadikim of great stature, who are always engaged in judging the world favorably, and searching, and seeking, and finding good points in each and every one of Israel, even in the lowest most execrable, and to collect all this good, and to pray with all this good, before You, to mitigate and nullify all the dinim (judgments) of the world; these tzadikim who see and understand all the aspects, in general and particular, that are in the matter of the teenoakoas shel bais rabbun, for they “see where the children (teenoakoas) are reading (Mishna, Shabbos 1:3; 11a),” and from which tzadik each and every child (teenoak) receives the hevel of his mouth which is devoid of sin, and how many receive from him, and all the aspects that this comprises, and the generation that will come out from them, till the end. In merit of these tzadikim, help and save us and all the children of Your nation the House of Israel, and merit us to accomplish everything we requested from before You, and fulfill our supplications for the good, with mercy.

Master of the Entire World (translated from Aramaic), merit me to truly enter the measure of merit, in such a way that I merit from now to return in complete repentance before You, in truth. Merit me, in the merit of all the true tzadikim that were in each and every generation, and in merit of all the true tzadikim of this generation, and help me, and save me, and teach me, and show me all the time, true aitzoas (advice, remedies, recourse), in such a fashion that I merit to bring joy to my soul all the time through the ways of this Torah (-lesson), and not to allow the sadness and depression to enter me or to touch me at all, just, I should merit to be happy always, in truth and with all (my) heart and soul, and put joy in my heart through the ways of this Torah (-lesson). And I should merit to be just happy always through each and every good point that I merited from when I was just a bit (-from the outset) until this day, to bring about some nachas ruach (a spirit of delightful satisfaction) before You, and help me, and save me, so that I merit also to bring joy to others. And show me and teach me da'as (-reason) and understanding, in such a way that I merit to this – to bring joy to the souls of Your nation Israel all the time, and to always judge them favorably, until they all merit to return to You in truth and in joy, and there shall be a speedy fulfillment of the verse in the Scriptures (Ezekiel 36:26-7), “And I will give you a new heart and a new spirit I will put inside of you, and I will remove the heart of stone from your flesh, and I will give you a heart of flesh… and I will do that which will have you going in My statutes and guarding and doing My ordinances.” And we should merit to serve Hashem with happiness and to come before Him with joyous song (Psalms 100), and there shall be a fulfillment of the verse of Scriptures (Psalms 149:2), “Israel will rejoice with his Maker, the Children of Zion will be gleeful with their King.” And it says (Psalms 104:33-5), “I will sing (usheeru) to Hashem in (/with) my life, I will sing (azamru) to my G-d with my utmost (-remnant bit). [May] my words be sweet upon (-to) Him, I will rejoice with (/in) Hashem. [May] the iniquity cease from the world, and the wicked people be no longer (/bit), my soul blesses Hashem, halleloo-Yu <praise G-d>.

Na Nach Nachma Nachman MeUman!

שמעיה ואבטליון

Israeli paper money currency

HH recently the Israeli government changed the appearance of the paper money, replacing the people and their messages for others. This was an extremely bitter disappointment, because all the people that previously graced the bills were in some way affiliated with Breslov, and the greatest disappointment was with the two hundred shekel bill which sported real words of Torah on both sides, and the urgent need to hope for redemption, from the late president of Israel, Zalman Shazar, who merited to receive and publish the letters of Saba Yisroel in the holy awesome book Ebay Hanachal - Blossoms of the Springs, elsewhere I elaborated more on this (especially take notice that the Hebrew word for 200, musa'yim has the numerical value - gematria of 491 = Na Nach Nachma Nachman MeUman). And the government spitefully replaced all of this with heretics and execrable lowlifes, may the Holy Merciful One save us.

However, yesterday it suddenly occurred to me, and dawned in my mind, that on the contrary this is a sign of outstanding achievement, an indication that thank G-d the holy awesome teachings of Rabbainu Na Nach Nachma Nachman MeUman are finally really getting out there - proliferating, taking root, and strongly effecting the world. Previously the truth of Rabbainu was utterly incarcerated and shrouded in the blackness, and therefore there was no other way for Rabbainu to access and influence the world except cloaked and constrained, from the lowest places. But now that thank G-d we have merited to the publication of literally millions of Rabbainu's holy books, and they are found in most houses, synagogues, study halls, and even in many stores and businesses, and the holy song of his name Na Nach Nachma Nachman MeUman is plastered everywhere, and many, many people have it on their phones, and carry the holy petek in their wallets - so Rabbainu no longer has to be subject to the defilement of the paganism and idolatry of money, and he got out of there, and the appropriate heretics and lowlifes found their place there.

Even still B"H in the future when we merit to completely detest money, as Rabbainu revealed in his Stories of Ancient Times, that the stench of money will be so putrid people will be extremely embarrassed to have any association with it, then Rabbainu will once again step in to elevate the very concept of money to its true holy source.

Na Nach Nachma Nachman MeUman!

נ נח נחמ נחמן מאומן - ארבעה כתרים של מלכות

ב"ה 

רש"י פרשת תצוה כל המשיחות היו בצורת כ"ף יוניות שהוא כמו אות נ' שלנו (אלא שרש"י בריש פרשת כי תשא פסוק כו, כתב שהמשיחה של מלכים היה אחרת - כמו נזר, ועם כל זה, הרי - נ' - נזר. ועוד יש להעיר שיש 6 נוני"ן בנ נח נחמ נחמן מאומן, ועם הכולל זה בגמטריא אש, ומבואר בלקוטי מוהר"ן תורה ד' ששרש מלכות הוא אש עיין שם, וכן מוהר"ן בגמטריא אש), והרי נ נח נחמ נחמן מאומן, שכבר כתבנו במקום אחר איך שהוא ענין מלכות בגמטריא משה הק"ם שהוא השם שממליכים המלכים כמבואר בלקוטי מוהר"ן, והרי הראשי תיבות ננננ, רמז על משיחת ארבעה כתרים, כתר תורה, כתר מלכות, כתר כהונה, וכתר שם טוב על כולם, ובעזה"י נזכה להרחיב ביאור על זה. נ נח נחמ נחמן מאומן!

באותו זמן שכתבתי החידוש הנ"ל עשו באומן בקרית ברזל מול הציון הקודש גרפיטי ענק של נ נח, ושמונה כתר על כל נ' ראשון חוץ מהשני שעוד מתכוננים ב"ה.

נ נח

Realization and recognition of how our actions and words effect the entire world

HH

Our Sages exhorted us over and over again how our every utterance and action deeply impacts the entire world, and fortunate we were in our belief, and those that merited to spiritual perception saw this for themselves. Today we all can see this empirically manifested incarnate in so many things in our lives. Like e.g. auto correct and google suggestions and prompts - all of which are aggregate results contributed by each and every individual, even in their own privacy - what they expressed was recorded and was from then on taken into consideration to effect and make an impression everyone. If everyone would be writing holy things, the search engines would be pumping out holy results, and when GF people write undesirable things, this tilts and slants everything to the bad. The highest is to write and sing Na Nach Nachma Nachman MeUman!

The whole world needs me! NNNNM

מעשה יפה על פורים - איך שצדיק גמור בשיכרותו נאנס לשכב עם אשת איש ואיך שהוא עשה תשובה על זה

ב"ה

"מדרש", המובא בבתי מדרשות ח"ב, (מועתק ב"אוצר המדרשים" (אייזנשטיין) עמוד277, שהוא העמוד  הראשון שבחלק ב):

"מעשה היה בחכם אחד והיה שמו ר' מאיר, שבכל שנה ושנה היה עולה לירושלם לרגל,  והיה מתאכסן אצל ר' יהודה הטבח, והיתה אשתו של ר' יהודה זה בעלת יופי וצנועה מאד, והיתה זריזה בכבודו של ר' מאיר, כל זמן שהיה עולה לירושלם. אחר זמן נפטרה אותה האשה לבית עולמה ונשא ר' יהודה אשה אחרת וצוה לה יהודה בעלה אם יבא ויתאכסן בכאן חכם אחד ששמו ר' מאיר הזהרי בכבודו כפי אשר תוכלי במאכל ובמשתה ובהצעת המטה שכך היתה עושה לו אשתי הראשונה. כשהגיע הרגל עלה ר' מאיר לירושלם כמנהגו ועמד בשער אשפיזו ר' יהודה, ירדה אשתו אליו והוא לא היה מכירה, אמר לה חייכי קראי לי לאשתו של ר' יהודה חבירי, אמרה לו אדוני אני היא אשתו של ר' יהודה שאשתו הראשונה כבר מתה ונשאני לאשה, מיד בכה ר' מאיר ורצה לחזור לאחוריו ותפסה בו אותה האשה ואמרה לו בא אדוני כי כן אמר לי בעלי וציוה אותי כשיבא בכאן ר' מאיר הזהרי בו מאד וביקרו ושימי לפניו מאכל ומשתה ומטה, ואני אעשה מצות בעלי ואכבדך יותר מן הראשונה. אמר לה ר"מ אין לי רשות לבא שבעל הבית אינו בכאן עד שיתן לי רשות, מיד יצא ר"מ לחוץ ופגע בו ר' יהודה, אמר לו אדוני ר"מ אשתי הראשונה כבר מתה וזו אשתי השניה, הזהרתיה מאד בשביל כבודך אדוני ר"מ. אחר כן הלך ר"מ לבית יהודה והתקינה לו אשתו מאכל ומשתה ובאה לפניו והיתה משמשת אותו כראוי והיה ר' יהודה בעלה הולך למקום בשוק שכן היה רגיל, והיה ר"מ יפה תואר וטוב מראה עד מאד. מה עשתה אשתו של ר' יהודה נשאת עליו עיניה וחמדתו בלבה, ויהי בלילה השקתו יין עד שלא ידע בין ימינו לשמאלו, ואותו הלילה היה ליל פורים, וכשראתה שהיה שתוי מה עשתה הפשיטה כל בגדיו של ר"מ ושכבה עמו עד הבקר, ור"מ לא ידע בשכבה ובקומה, ובבקר הלך ר"מ לבית התפלה, וכשחזר לביתה [עמוד 278] עשתה לפניו מאכל ומשתה והיתה מדברת עמו ומשחקת לפניו, ור"מ היה תמיה מאד על מה שהיתה מעיזה פניה בפניו, והוא היה כבוש עיניו למטה שלא היה רוצה להסתכל בה, אמרה לו למה אינך מסתכל בי, אמר לה מפני שאת בעולת בעל ואהיה פושע לחבירי יהודה, אמרה לו הלא שכבת עמי בזה הלילה כמה פעמים, אמר לה ר"מ חלילה חלילה שלא ראיתי אותך ולא שכבתי עמך ולא עם אחרת כמותך מימי, אמרה לו כל הלילה שכבת עמי ועתה אתה צנוע ממני, אמר לה בחייך שקר את מדברת, אמרה לו אם לא תאמין לי הרי סימן פלוני ופלוני שיש בגופך, והיתה רואה על כתיפו הימנית כמו בכא אדומה ובנחיריו חזזית. בשעה שאמרה לו אלה הסימנים שבגופו מיד הכיר ר"מ שחטא, והיה מר נפש מאד, והיה צועק ובוכה והניח עפר על ראשו ואמר אוי לי שאבדתי את עולמי, זו היא שכר תורה שלמדתי, עכשיו מה תקנה יש לי, מיד המליך עצמו ואמר לילך אצל הישיבה של בבל וכל דין שיגזרו עליו יקבל, וישב לביתו והיה הולך וצועק בכל הדרך וקרע בגדיו וישם אפר על ראשו. פגע בו גוי אחד שכינו אמר לו ר"מ מה לך, אמר לו מבקש אני ממך שתלך לעירי ותאמר לקרובי שלסטים באו עלי ואנסו כל מה שהיה לי, מיד הלך הגוי ועשה כן ואמר לקרוביו שלסטים באו על ר"מ ולקחו מה שמצאו בידו, מיד יצאו קרוביו לקראתו וספר להם כל המעשה שאירע לו, אמרו לו קרוביו מה בלבך לעשות, אמר להם אלך אצל ראש הישיבה של בבל וכל מה שיגזור עלי אעשה, אמרו לו קרוביו בשוגג היית והקב"ה יסלח את עונך ולא תשמיע את הקול על זה שלא תעשה לעז על בני משפחתך, אמר להם אם אשמע אני לקולכם הקב"ה לא יסלח עוני. מה עשה ר"מ ז"ל הלך אצל ראש הישיבה וסיפר לו כל המעשה שאירע לו ואמר לו על מנת כן באתי לפניך שאקבל בשמחה כל מה שתגזור עלי. א"ל ראש הישיבה נחפשה היום דינך ולמחר אני אומר לך מה תעשה. למחר בא אצלו אמר לו חפשתי דינך וראיתי מן הדין כי ארי יאכלך, א"ל אני אקבל עלי דין שמים. צוה לעשות כן, מיד שלח ראש הישיבה וקרא לשני אנשים גבורים ואמר להם הוליכו זה למקום אריות וקשרו ידיו ורגליו והשליכוהו שם, ואתם הטמינו עצמכם באחת מן האילנות וראו מה יעשו לו האריות אם יאכלוהו הביאו לי עצמותיו ואספוד עליהן מאד על שקבל עליו דין שמים. מיד הוליכו אלו האנשים את ר"מ ועשו לו כאשר אמר להם ראש הישיבה. ויהי בחצי הלילה בא ארי אחד ונהם בצידו והניחו והלך לו ולא עשה לו כלום. למחר ספרו לו הדבר לראש הישיבה, אמר להם עשו כן ליל שני ויעשו כן. ויהי בחצי הלילה בא ארי בצידו והריחו והפכו על פניו והלך לו. למחר חזרו אצל ראש הישיבה וספרו לו, אמר להם עשו כן ליל שלישי ואם לא יזיקהו צדיק גמור הוא והביאוהו לפני שאין עליו דין שמים. ויהי בחצי הלילה בא ארי נוהם ושואג מאד בצידו והכהו בשיניו ועקר צלע אחת מצלעותיו ואכל ממנה כזית, למחר הלכו וספרו לראש הישיבה, אמר להם לכו והביאוהו לפני, הואיל ואכל ממנו כזית כמו שאכלו כלו. מיד הלכו והביאו אותו לפניו, וצוה ראש הישיבה לרופאים ורפאוהו, ושאל ממנו מחילה ואמר לו ראש הישיבה אשריך ר"מ שאתה צדיק גמור. וכשחזר ר"מ לביתו יצא בת קול מן השמים ואמר ר"מ זוכה לחיי העולם הבא. - צא ולמד מזה המעשה של ר"מ שהיה צדיק גמור וחכם ולא חטא בידיעה, ואלולי קיבל עליו דין שמים היה נטרד מן העולם הבא, אם כן החוטא במזיד על אחת כו"כ, השם יצילנו מעונינו, אשרי מי שלא נשא עיניו באשת איש".

נ נח נחמ נחמן מאומן!

If one is suffering or sinned immediately say Na Nach Nachma Nachman Me'...

Na Nach Nachma Nachman Me'Uman this has the power! Opens up all the gates!

Na Nach Nachma Nachman Me'Uman this has the power! Opens up all the gates!

The main thing is to make it to the tzadik - a parable

HH

There was this kid who got his hands really filthy, and he only had one napkin, and people watched how he used the entire napkin just to clean part of one finger. So they asked him wouldn't it have been smarter to use it to get the maximum amount of filth from his hands. The kid explained to them, that had he used the napkin against the collective filth it wouldn't have been nearly sufficient and his hands would have remained filthy, but now that he cleaned off one of his fingers he can reach with into his pocket and get out a whole bunch more....

The moral of the story is that if one purifies the bris - the tzadik - by making it to the tzadik he can easily merit to everything.

Na Nach Nachma Nachman MeUman!

A little reflection on Purim - Testing the Limits - 5777-2017

HH

The Megila seems to present so many instances of people challenging, outdoing, and testing the limits of themselves and others. Vashti being forced to come to display herself, and subsequently the male assertion over the women, Esther putting herself out there into the hands of Achashvairosh, the lots-lottery that Haman did is also a form of challenge, Haman was Mordechai's slave and yet he makes a power grab to have everyone bowing to him, and Esther playing on Ach. to get another meet, and then to get more revenge, and more, and in the revenge how many and so forth and so on. Not to mention the obligation to drink until one passes the limit where he can differentiate between the blessing and the curse.

It seems to me that all this coincides with the principles revealed by Rabbainu in Likutay Moharan, Torah-lesson 56 that one needs vessels, and the Torah is the vessels. The reality - reality - is really spiritual, just that Hashem Yisburach pulled off an amazing feat by providing the illusion of this world, in which people are all caught up in physicality, and in no way can the physical properly hold the spiritual. So there is always going to be tremendous stress on everything physical - forces stretching, pushing, and pulling, the physical is simply inadequate and is caught in the magnitude of things infinitely greater.

This is why specifically on Purim the Jews accepted the Torah willfully, because they came to grips with what was going on, that they were being overloaded and overwhelmed by all the various forces at play. [This is reminiscent of what we learn in Sefer Yitzeera (Book of Creation) - If your heart runs return to One - when confronted with the opening of doors to things above your paygrade, and you are at risk, return to One - to the Unity of Hashem, and that is through holding on to the letters of the Torah which are the Names of Hashem].   With the Torah one gets real vessels that are capable of properly weathering, containing, and operating all the supernal forces and elements. In fact even the disputes of the Torah - machloakes lishaim shumayim - fit right into this scheme, and on the contrary they are the home of all real da'as (realization of knowledge) - as Rabbainu revealed in the Torah there.

Na Nach Nachma Nachman MeUman!

Find your good points and be happy and productive

G-d can be found even in the most defiled places reach out to Him!

הבדל מציאותו של מעלת חסידי ברסלב אפילו על צדיקים גדולים

ב"ה

ספר סיפר על ר' ישראל קרדונר ז"ל "רבי ישראל (קרדונר) עליו השלום, הוא התחיל לשתות בבית ורקד בבית... ואני (סבא) ראיתי שבכל רגע שעובר יותר... הוא יוצא מן העולם... לעולם אחר...

והנה מובא שהדברי חיים מצאנז קודם שהתחיל לשתות בפורים הוא פנה להשם ויתברך ואמר (ואני כותב מזכרוני הקלוש רק תמצית הענין) גלוי וידוע לפניך גודל צחות ויוקר המוחין שיש לי עכשיו והנני הולך לאבדן בשתית יין כדי לקיים המצוה וכו'.

הרי שהדברי חיים היה שותה במסירת נפש, כי השתיה היה מאבד את המוחין של גדלות שהיה לו.

ואילו ר' ישראל קרדונר בשתית היין היה רק עולה מעלה מעלה!

נ נח נחמ נחמן מאומן!

סדר נתינת מחצית השקל - תפילה ויהי רצון להגיד קודם

ב"ה

בתענית אסתר לפני תפילת מנחה נוהגים ליתן "מחצית השקל". machatzis hashekel. ויכולים ליתן את המחצית השקל לפני זה וגם אחרי זה, עדיף בפורים, ויש זמן כמדומני עד ראש חודש ניסן.

בארץ ישראל יש שמסתפקים בנתינה של שלושה חצי שקלים, ויש שמחמירים לתת סכום שיווי שלושה חצי שקלים של כסף (ואז יש עוד נידון של איזה שער וכו) וזה יכול לעלות מ18 שקל עד 25 שקל וכמודמני שיש מחמירים עוד עד קרוב לחמישים שקל. כלל גדול יש לנו בידינו, שתמיד הצדקה הכי חשובה זה הדפסת ספרי רבינו להפצה.

תפלה לפני הנתינה:

הריני מקשר את עצמי במצוה זו של נתינת מחצית השקל לכל הצדיקים אמיתים שבדורנו ולכל הצדיקים אמיתים שוכני עפר קדושים אשר בארץ המה, ובפרט לרבינו הקדוש צדיק יסוד עולם נחל נובע מקור חכמה רבינו נ נח נחמ נחמן מאומן, ובפי כפיהם וידי כידיהם, וכל מחשבתי ודעתי וכוונתי על דעתם ועל כוונתם. ויהיו לרצון לפני אדון כל:

רבונו של עולם גלוי וידוע לפניך שבזמן שהיה בית המקדש קיים היו ישראל נותנין כל אחד ואחד מחצית השקל בחודש אדר לעבודת בית המקדש לכפר בעדם. ועתה בעוונותינו הרבים חרב בית המקדש ואין אנו יכולים לקיים מצווה זו של מחצית השקל.
לכן יהי רצון מלפניך ה' אלהינו ואלהי אבותינו שיהא זה שיח שפתותינו שקורין פרשת מחצית השקל ונותנים כסף זכר למחצית השקל לצדקה. ויעלה לפניך כאילו קיימנו מצות מחצית השקל בפועל, היא וכל המצוות הכלולות בה במקום עליון.
ויהי נועם ה' אלהינו עלינו ומעשה ידינו כוננה עלינו ומעשה ידינו כוננהו.

פרשת כי תשא
{יא} וַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל-מֹשֶׁ֥ה לֵּאמֹֽר: {יב} כִּ֣י תִשָּׂ֞א אֶת-רֹ֥אשׁ בְּנֵֽי-יִשְׂרָאֵל֘ לִפְקֻֽדֵיהֶם֒ וְנָ֨תְנ֜וּ אִ֣ישׁ כֹּ֧פֶר נַפְשׁ֛וֹ לַֽיהוָֹ֖ה בִּפְקֹ֣ד אֹתָ֑ם וְלֹא-יִֽהְיֶ֥ה בָהֶ֛ם נֶ֖גֶף בִּפְקֹ֥ד אֹתָֽם: {יג} זֶ֣ה | יִתְּנ֗וּ כָּל-הָֽעֹבֵר֙ עַל-הַפְּקֻדִ֔ים מַֽחֲצִ֥ית הַשֶּׁ֖קֶל בְּשֶׁ֣קֶל הַקֹּ֑דֶשׁ עֶשְׂרִ֤ים גֵּרָה֙ הַשֶּׁ֔קֶל מַֽחֲצִ֣ית הַשֶּׁ֔קֶל תְּרוּמָ֖ה לַֽיהֹוָֽה: {יד} כֹּ֗ל הָֽעֹבֵר֙ עַל-הַפְּקֻדִ֔ים מִבֶּ֛ן עֶשְׂרִ֥ים שָׁנָ֖ה וָמָ֑עְלָה יִתֵּ֖ן תְּרוּמַ֥ת יְהוָֹֽה: {טו} הֶֽעָשִׁ֣יר לֹֽא-יַרְבֶּ֗ה וְהַדַּל֙ לֹ֣א יַמְעִ֔יט מִֽמַּֽחֲצִ֖ית הַשָּׁ֑קֶל לָתֵת֙ אֶת-תְּרוּמַ֣ת יְהֹוָ֔ה לְכַפֵּ֖ר עַל-נַפְשֹֽׁתֵיכֶֽם: {טז} וְלָֽקַחְתָּ֞ אֶת-כֶּ֣סֶף הַכִּפֻּרִ֗ים מֵאֵת֙ בְּנֵ֣י יִשְׂרָאֵ֔ל וְנָֽתַתָּ֣ אֹת֔וֹ עַל-עֲבֹדַ֖ת אֹ֣הֶל מוֹעֵ֑ד וְהָיָה֩ לִבְנֵ֨י יִשְׂרָאֵ֤ל לְזִכָּרוֹן֙ לִפְנֵ֣י יְהֹוָ֔ה לְכַפֵּ֖ר עַל-נַפְשֹֽׁתֵיכֶֽם: (פ)

לשם יחוד קודשא בריך הוא ושכינתיה, הריני בא לקיים מצוות זכר למחצית השקל, והריני נותן סכום זה לצדקה להדפסה ולהפצת ספרי רבינו הקדוש צדיק יסוד עולם נחל נובע מקור חכמה רבינו נ נח נחמ נחמן מאומן, לתקן את שורש מצווה זו וכל המצוות הכלולות בה במקום עליון. ויהי נועם אדנ"י אלהינו עלינו ומעשה ידינו כוננה עלינו ומעשה ידינו כוננהו.

ויאמר: 'זכר למחצית השקל'!

ויפריש ויתן את הצדקה!

וישמח מאד, וישיר וירקוד נ נח נחמ נחמן מאומן!

תרי"ג - להמתיק כל הדינים

ב"ה

ידוע בקבלה שיש שני סוגי דינים, ש"ך ופ"ר, ולפעמים אנו עוסקים להמתיק שני הסוגים ביחד, כמו בריש שמונה עשרה באדנ"י שפתי תפתח, מכוונים שהשפתים הם המוציאים את ההברה של אותיות בומ"ף, בומ"ף בגמטריא פעמיים דין - "דין דין" דהיינו הש"ך דינין והפ"ר דינין.

וי"ל דהרי ש"ך ופ"ר ביחד עולים ת"ר. ועוד י"ג תיקוני דיקנא, שהם התיקונים של הפנים, וי"ל שהדינים לא שולטים על הפנים אלא הי"ג תיקוני דיקנא. והרי ביחד תרי"ג.

נ נח נחמ נחמן מאומן (גם כן עולה תרי"ג, בצירוף הנקודות והכוללים).

ש"ך בגמטריא רבי נ נח. פ"ר, עם הה' אותיות מנצפ"ך בגמטריא נחמן מאומן. 

נ נח נחמ נחמן מאומן

We must definitely Nanach to have a good time that's right!

Rabbi Nachman meets with Napoleon

HH

The following story was printed in “living jewish” on the 1st of Shevat 5767 – Jan. 19th and 20th 2007, 098, it was reprinted from Lechaim Weekly there are some definite mistakes and the whole story is very questionable, however there is a very true valid Breslov tradition that Rabbainu did in fact meet with Napoleon, and it is transcribed in the book Yisroel Saba - from a recording of Saba Yisroel: 

כְּשֶׁרַבֵּנוּ הַקָּדוֹשׁ הָיָה בְּאֶרֶץ יִשְׂרָאֵל הָיָה מִלְחָמוֹת שֶׁל נַפּוֹלְיוֹן. נַפּוֹלְיוֹן הָיָה רוֹצֶה לַהֲרֹג אֶת כָּל הַיְהוּדִים, וְרַבֵּנוּ הַקָּדוֹשׁ דִּבֵּר אִתּוֹ, עִם נַפּוֹלְיוֹן, אֵיזֶה דִּבּוּרִים...

 and it is of great interest to see what is told about Our Master Na Nach Nachmu Nachman Meuman. 

As an aside - regarding the Breslov attitude towards Napoleon the following is taken from Siach Sarfay Kodesh 3:230

בְּעֵת מִלְחֶמֶת נַאפּוֹלְיוֹן וְהַצַּאר בִּשְׁנַת תקפ"ז אָמַר רַבִּי שְׁמוּאֵל אַיְיזִיק: "אוֹ אֲנִי אוֹ הוּא" כְּאוֹמֵר אוֹ שֶׁאֲנִי אֶסְתַּלֵּק מֵהָעוֹלָם אוֹ הַצַּד הַשֵּׁנִי, וְלֹא הֵבִינוּ עַל מִי מִתְכַּוֵּן אִם עַל הַצַּאר אוֹ עַל נַאפּוֹלְיוֹן, וּבְאוֹתָהּ הַשָּׁנָה עָלָה הַצַּאר לַשִּׁלְטוֹן, שֶׁהָיָה גּוֹי מַאֲמִין וְחוֹרֵשׁ רָעָה עַל יִשְׂרָאֵל, וְקִבֵּל אֶת הַמְּלוּכָה, מִשּׁוּם שֶׁהֵבִיס אֶת צְבָא נַאפּוֹלְיוֹן, וּבְאוֹתָהּ הַשָּׁנָה נִפְטַר רַבִּי שְׁמוּאֵל אַיְיזִיק.

Rebbe Nachman of Breslov And Napoleon

Napoleon personally commanded his mighty army in order to realize his dream of capturing India and other lands in the Far East. He captured Egypt and from there marched into the Land of Israel.

About the same time, in the year 1798, a great-grandson of the Baal Shem Tov, Rabbi Nachman, arrived in Israel. (here I omit one sentence which says a wrong and demeaning reason why Rabbi Nachman went to Israel (today in Shivchay Huran we learned that Rabbi Nachman specifically did not want to go to Tsfas at all)).

Once, after concluding his prayers with great concentration and devotion, he lay down on the grass to rest and fell asleep.

Suddenly, in his dream, he beheld an old man who told him to go to Tiberias where he had an important mission to carry out on the the banks of Lake Kinneret (See of Galilee).
Reb Nachman wasted not a moment. He gathered his things and hurried off toward Tiberias. There, he rented a room in the house of a fisherman. Napoleon, in the meantime, had made his headquarters on the east bank of Lake Kinneret. He was receiving reports that there was much unrest in France, and that his opponents were seeking an opportunity to dethrone him. In this unsettling atmosphere, it was not easy for Napoleon to maintain the strict military discipline upon which the success of his armies depended.

One day, a thieving band of soldiers set out on a rampage, raiding the homes of the poor fishermen near Lake Kinneret. Three soldiers dashed into the home where Reb Nachman lived and demanded from the old Jewish fisherman all his money.

“I am too old to go fishing anymore and my only son supports me,” explained the elderly man. “I have no money.” The disappointed soldiers began beating the old Jew mercilessly. 

Reb Nachman heard the commotion from his attic room and hurried to the rescue.

“Leave the old man alone!” Reb Nachman called out in a commanding tone.

The soldiers let go of their victim. But seeing the intruder was a thin, pale, young Jew, they turned their attention on him.

“So, you would like to have a taste of this beating?” one of the soldiers called out contemptuously. He took off his belt and approached Reb Nachman.

Rabbi Nachman shot a piercing glance at the soldier who remained standing with his arm paralyzed in the air. The two other soldiers tried to help their friend, but thy, too, were quickly made helpless by the sharp look of Reb Nachman.

Reb Nachman ordered them to put the old man on his bed and ask his forgiveness. “Now, get out of here at once and don't let your foot enter any Jewish home if you value your lives,” he warned the soldiers.

Terrified and in deadly silence, the soldiers ran out. Arriving at their barracks, they told their friends about the terrible experience with the holy young Jew who had magical powers.
The story spread throughout the entire French Army camp until it reached Napoleon. Napoleon had the soldiers brought to him. He questioned them and then decided to meet this unusual Rabbi, who might be able to foretell what the future had in store for him.

“That is the man,” Reb Nachman heard a familiar-looking soldier say..

As Napoleon approached Reb Nachman, the rabbi rose and greeted him with great respect, saying, “Good evening, your Majesty. Blessed are you in your coming.”

Amazed, Napoleon asked, “How do you know who I am?”

“Our Torah enlightens the eyes of those who follow its teachings.” Rab Nachman replied.

As they talked, Napoleon realized that he was conversing with a distinguished spiritual personality, who also had a deep understanding of worldly problems and events. “Do you think I should continue my military expedition through the countries of the Middle East to reach India, or should we return to France?” he asked Reb Nachman.

Reb Nachman pondered the matter for a while then said, “The Creator has blessed you with exceptional qualities which you should use for the benefit of mankind. The way to achieve this is not through wars and bloodshed. Do not allow your military victories to mislead you. They will not bring peace to the world, and without peace you have nothing. Return home and help to create your own country an exemplary order of justice and righteousness.”

Napoleon shook his head and said, “Such a mission is not for me. I would rather live a short life full of triumph and power than a long life without them.”

“Everyone has freedom of choice in the way he wishes to live, “ said Rabbi Nachman respectfully.

Napoleon invited Reb Nachman to accompany his as his adviser, despite the fact that he hadn't followed Reb Nachman's advice. But Reb Nachman demurred the honor, saying, “My only wish is to serve the Almighty with all my heart and with all my soul.”

Na Nach Nachma Nachman MeUman!

Likutay Moharan, Torah-Lesson 282 - Judging favorable and bringing people around to their best

HH

One of the most famous and fundamental Torah-lessons of Rabbi Nachman of Breslov

"AZAMRA"

282

I Will Sing To Hashem With My Very Last Bit

Know that it is necessary to judge every person favorably, and even someone who is completely wicked, it is necessary to search and find in him some bit of good, which in that bit he is not wicked, and through this that he finds in him a bit of good and judges him favorably, through this he raises him in truth to the favorable, and he (the onlooker) can return him in repentance.

And this is the aspect of (Psalms 37:10), “And a bit more and there is no wicked person, and you will contemplate on his place, and he is not there.” That is, that the verse exhorts to judge everyone favorably, and even though you see that he is completely wicked, even still you need to search and seek to find in him a bit of good, where he is not wicked. And this is, “And a bit more (/still remaining) and there is no wicked,” - that you need to seek in him “a bit more (/still)” of good, that he still has, where he “is not wicked,” because even though he is a wicked person, how is it possible that he does not have in him still a bit of good? Because how is it possible that he did not do some sort of mitzva or good thing in his life? And through this that you find in him “a bit more (/still)” of good, where “he is not wicked,” and you judge him favorably, through this you raise him in truth from guilt to merit, (even) until he returns in repentance through this. And this is, “And a bit more (/still) and there is no wicked” - through finding in the wicked person “a remnant” of good, where he is “not wicked,” through this, “and you will contemplate his place and he is not there” - that is, when you contemplate and look upon his place and status, “and he is not there” at his original place, because through this that they are finding in him still a bit of good, some sort of good point, and are judging him favorably, through this they actually extract him from guilt to merit. And this is, “and you will contemplate his place, and he is not there,” as explained above, and understand this.

And similarly a person needs to find also in himself. Because it is known, that a person needs to be extremely vigilant to be happy always, and to very extremely distance sadness (as this is explained by us numerous times), and even when one begins to look at himself and he sees that he doesn't have in himself any good, and he is full of sins, and the bal duvur (-litigator-evil inclination-Satan) wishes through this to make him fall into sadness and depression Heaven-forbid, even still it is forbidden for him to fall from this, just it is necessary to search and find in himself some bit of good, because how is it possible that he did not do any mitzva or good thing in his life? And even though when he begins to look at that good thing he sees that it as well is full of wounds and is incomplete, that is, that he sees that also the mitzva and the holy thing that he merited to do is also full of ulterior self interest, and extraneous thoughts, and many defects, nonetheless how is it possible that there isn't in that mitzva and holy thing some bit of good, for in any event however it might be, nonetheless there was some good point in the mitzva and good thing that he did. Because a person needs to search and seek to find in himself some bit of good in order to enliven himself and to come to joy, as explained above, and through this that he searches and finds in himself yet a bit of good, through this he actually goes out of the (measure of) guilt to (the measure of) merit, and it is possible for him to return in repentance, in the aspect of, “and a bit more (/still) and there is no wicked person, and you will contemplate upon his place and he is not there,” as explained above. That is, just like it is necessary to judge others favorably, even the wicked, and to find in them some good points, and through this one actually extracts them from (the measure of) guilt to (the measure of) merit, in the aspect of, “and a bit more (/still) etc. and you will contemplate etc.,” as explained above, it is the same by a person with himself, that he needs to judge himself favorably, and to find in himself yet, some good point, in order to strengthen himself so that he does not fall completely Heaven forbid, just on the contrary, he shall enliven himself and bring joy to his soul with the bit of good that he finds in himself, that is, what he merited to do in his days, some mitzva or some good thing. And similarly he needs to search “more,” to find in himself some “yet additional” good thing, and even though that good thing as well, is also mixed with a lot of dross, nevertheless he should take from there as well some good point.

And so he should search and collect “more” (the) good points, and through this are made melodies, as is explained elsewhere (in the homily “And it was the end,” in Likutay Moharan, Torah 54), the aspect of playing a musical instrument, which is the aspect of collecting the good spirit from the crushed spirit – sad spirit, see there. [And in summary; for holy melody is very extremely lofty, as is known, and the main melody is made through the culling of the good from the bad, that through the culling and collection of the good points from the midst of the bad, through this are made melodies and songs, see there well].

And therefore, through this that he doesn't allow himself to knock himself down, and he enlivens himself with what he searches and seeks and finds in himself some good points and collects and culls these good points from the midst of the bad and the dross in it etc., as explained above, through this are made melodies, as explained above, and then he can pray and sing and give thanks to Hashem. Because this is known, that when a person falls into dissuasion due to his physicality and his bad deeds, that he sees that he is very extremely far from true holiness, then usually he is not able to pray whatsoever because of this, and he can't open his mouth at all, because of the great sadness, and depression, and heaviness that falls upon him, on account of his seeing his great enormous distance from Hashem Yisburach. However, when he enlivens himself in accordance with the aitzu (advice, remedy, recourse) mentioned above, that is, that even though he knows of himself that he has bad deeds and very numerous sins, and he is very extremely distant from Hashem Yisburach, nevertheless he searches, and seeks, and finds in himself still some good points, as explained above, and he enlivens and brings joy to himself with this, because certainly it is befitting for a person to magnify his happiness very much, in every single good point of the holiness of Israel that he still finds in himself, and then when he enlivens and brings joy to himself through this, as explained above, then he can pray, and sing, and give thanks to Hashem.

And this is the aspect of (Psalms 146:2), “I will sing to my G-d with my utmost (-very last bit -remnant),” “With my utmost <remnant>” specifically, that is, through the aspect of my remnant, that I find in myself, the aspect of: “A bit more (/still there) and there is no wicked,” as explained above, through that point, through this I will be able to sing and give thanks to Hashem, as explained above. And this is, “I will sing,” specifically I will sing, that is, songs and melodies that are made through that which he collects the good points, as explained above.

[And Rabbainu of blessed memory strongly exhorted to go with this Torah (-lesson), because it is a great foundation for everyone who desires to draw close to Hashem Yisburach, and not to forfeit his (existence in the) world completely Heaven forbid. Because most people who are distant from Hashem Yisburach, their main alienation is due to depression and sadness, due to their falling into dissuasion because they see in themselves the enormity of their corruption that they defected in their conduct, each one according to what he knows of himself, the ailments of his heart and his hurting, and because of this they fall dissuaded, and most of them despair of themselves completely, and through this they don't pray with kavana (intention, meaning) whatsoever, and they do not do even what they are still capable of doing. Therefore a person needs to be extremely mindful of this matter, because all the fallings into dissuasion, even though it is due to bad deeds that he actually did, even still, the falling of his resolve, and the sadness, and the depression that falls upon him through this, everything is just the work of the bal duvur (-litigator-evil inclination-Satan), who weakens his resolve in order to make him fall completely Heaven forbid. Therefore it is necessary to strengthen oneself very much to go with this Torah, to search and to seek in himself, each time, some bit of good and good points etc., as explained above. And through this he shall enliven and bring joy to himself, and will still anticipate salvation, and he will be able to pray, and to sing, and to give thanks to Hashem, in the aspect of, “I will sing to my G-d with my utmost (-very last bit -remnant),” as explained above, and through this he will merit to return in truth to Hashem, as explained above].

And know, that whoever can make these melodies, that is, to collect the good points that are found in each one of Israel, even in the caustic sinners of Israel (poashay Yisroel), as explained above, he can pray before the lectern (-lead the service), because one who prays before the lectern is called “shiliach tzeeboor” (-messenger of the congregation), and it is necessary that he represent the entire congregation, that is, that he needs to gather every good point that is found in each and everyone of the supplicants, and all the good points are included in him, and he shall stand and pray with all this good, and this is a “shiliach <messenger, representative of the> tzibur <congregation> (-one who leads the service),” and it is necessary that he possess a lofty aspect such as this, for through this all the points will desire him, and they will be included in him. And he who can make melodies as those mentioned above, that is, that he can judge every person favorably, even the frivolous and the wicked, because he strives to search and to seek to find in all of them good points as explained above, that through this are made melodies as explained above, this tzadik who is holding at this level, he can be cantor (chazan) and shiliach tzibur, that is, to pray before the lectern, because he has in him this aspect which is requisite for the shiliach tzibur who is truly fitting, that he needs to have in him the aspect that all the good points desire him and will be included in him as explained above, because he is capable of gathering all the good points which are found in each and everyone of Israel, even in the caustic sinners of Israel, as explained above.

And know, that in every single generation there is a shepherd, and he is the aspect of Moshe, who is the “ra'yu <shepherd> mihemnu <loyal, faithful>,” and this shepherd, he makes a tabernacle. And know, the teenoakoas <infants, toddlers> shel <of the> bais <house> rabbun <their teacher> (-very young school children) receive the hevel <air, breath, dispensed speech expelled as breath> of their mouths which is free of sin (Talmud, Tractate Shabbos 119b) from this tabernacle, and therefore the infant when he begins to read and enter the (study of) Torah, he begins with (Leviticus 1:1), “Va'yikra <and He called (a=alef)> to Moshe” which is (written with) a small Alef (Yalkut brought down by the Kley Yukur), because (the book of) Va'yikra (-Leviticus) speaks of the completion of the erection of the tabernacle, which is when Hashem Yisburach called him and began to speak with him from the tabernacle, and therefore, from there the infants begin, because from there they receive the hevel (-breath see above) of their mouths, as explained above, and from there they begin to read and enter into the Torah.

And know, that all the tzadikim of the generation, each and every one is the aspect of shepherd, because in each and every one there is in him the aspect of Moshe, and each and every one according to his aspect, according to the aspect of the tabernacle he makes, so too he has infants that receive from there. It comes out, that each and every single one of the tzadikim of the generation has an amount of infants that receive the hevel (-breath see above) of their mouths from him, every one according to his aspect, as explained above. And this is the aspect of what our Sages of blessed memory said (Shabbos 33b) that the infants are caught (-taken) on account of the sin of the generation, as it says (Song of Songs 1:8), “and pasture your kids on the mishkanoas (-dwellings-collaterals-tabernacles) of the shepherds,” that they are taken just like collaterals on account of the (sins of the) shepherds, and this is, “on the mishkanoas (tabernacles) of the shepherds,” for they receive the hevel (-breath) of their mouths from the aspect of the mishkanoas (tabernacles) of the shepherds, that is, the tzadikim of the generation, for each one makes a mishkan (tabernacle), as explained before.

However, to know all this, that is, to know every single tzadik, which infants are associated with him, and how much they receive from him, and to know all the aspects that are in this, and the generation that will come to the end – know, he who can make melodies mentioned above, he can know all this. And this is the secret of what our Rabbis of blessed memory said in the Mishna (Shabbos 1:3; 11a – regarding the prohibition of reading alone by candle light on Shabbos lest one comes to move the candle), “In truth they said, the chazan (cantor) sees where the infants are reading.” “The chazan (cantor),” that is, he who can make the melodies mentioned above, so that he can be chazan and shiliach tzibur (messenger/representative of the congregation) to stand before the lectern (-to lead the prayer), as explained above, he “sees” and knows “where the infants are reading,” that is, by which tzadik they receive the hevel (breath) of their mouths, through which they read and enter the Torah, as explained above.

Na Nach Nachma Nachman MeUman!