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In Likutay Nanach I have already shown how in Judaism quality is predominantly more important than quantity (once there is a bare minimum). Recently I learned that even when Rabbainu told Rabbi Nussun that he must be happy always - that is how Rabbi Nussun translated it into Hebrew, but in the Yiddish he presents in brackets it is clear that Rabbainu didn't say always, but "unusually"!
In Kabbala we learn that there are eegulim - circles and yoasher - straight direct verticle lines. Circles are continuous, but the vertical lines "bring it on".
In Likutay Moharan, Torah-lesson 54:2 Rabbainu revealed even great tzadikim who understand the lofty allusions in their life and environment, and can serve Hashem this way, even still this is a way fraught with danger and a low equilibrium. See there.
It is amazing to note, that in all the extensive recordings and letters we have from Saba Yisroel, I don't seem to recall anywhere where he exhorts people to fulfill what Rabbainu says in Conversations of Rabbi Nachman (Sichos Huran 297) that he desires very much for people to go (-live out) with his Torahs, see there. In Likutay Nanach I propound that this was perhaps a manifestation of how Saba rose above all the contemporary Breslovers who very much were inclined to the lamdunus (intellect, reasoning) of the awesome teachings of Rabbainu, even though they were obviously very very adherent to the practical fulfillment of the holy teachings, having basically mastered the path, they aimed to live Rabbainu even more, and were thus very inclined to really merit to the infinite wisdom. Rabbi Avrohom ben Huran was known to have lived his life in the venue of each one of Rabbainu's teachings in Likutay Moharan, and Shmuel Horowitz was very keen on the very in depth study of Likutay Moharan, and he credits Rabbi Avrohom for this. However in Likutay Moharan, Torah-lesson 31, Rabbainu revealed that there are two levels of bris (covenant) - Tzadik, and lamdan, and the main thing is to aspire and keep at being a tzadik, see there. And thus Saba, never really talked about pursuing the goal of lamdunus. All this I elaborated upon in Likutay Nanach. Now I see even more, based on the above, why Saba didn't focus on promoting the teaching of going with the Torahs, because not only is there the danger of lamdunus, there is the danger of making this the main focus, when it should only be in one's periphery of avodas Hashem. It is most certainly vital and critical, but it is not the lead.
There is more to this, because in Likutay Moharan I show that with Nanach it seems that quantity is in fact more important than quality.
Na Nach Nachma Nachman MeUman!
In Likutay Nanach I have already shown how in Judaism quality is predominantly more important than quantity (once there is a bare minimum). Recently I learned that even when Rabbainu told Rabbi Nussun that he must be happy always - that is how Rabbi Nussun translated it into Hebrew, but in the Yiddish he presents in brackets it is clear that Rabbainu didn't say always, but "unusually"!
In Kabbala we learn that there are eegulim - circles and yoasher - straight direct verticle lines. Circles are continuous, but the vertical lines "bring it on".
In Likutay Moharan, Torah-lesson 54:2 Rabbainu revealed even great tzadikim who understand the lofty allusions in their life and environment, and can serve Hashem this way, even still this is a way fraught with danger and a low equilibrium. See there.
It is amazing to note, that in all the extensive recordings and letters we have from Saba Yisroel, I don't seem to recall anywhere where he exhorts people to fulfill what Rabbainu says in Conversations of Rabbi Nachman (Sichos Huran 297) that he desires very much for people to go (-live out) with his Torahs, see there. In Likutay Nanach I propound that this was perhaps a manifestation of how Saba rose above all the contemporary Breslovers who very much were inclined to the lamdunus (intellect, reasoning) of the awesome teachings of Rabbainu, even though they were obviously very very adherent to the practical fulfillment of the holy teachings, having basically mastered the path, they aimed to live Rabbainu even more, and were thus very inclined to really merit to the infinite wisdom. Rabbi Avrohom ben Huran was known to have lived his life in the venue of each one of Rabbainu's teachings in Likutay Moharan, and Shmuel Horowitz was very keen on the very in depth study of Likutay Moharan, and he credits Rabbi Avrohom for this. However in Likutay Moharan, Torah-lesson 31, Rabbainu revealed that there are two levels of bris (covenant) - Tzadik, and lamdan, and the main thing is to aspire and keep at being a tzadik, see there. And thus Saba, never really talked about pursuing the goal of lamdunus. All this I elaborated upon in Likutay Nanach. Now I see even more, based on the above, why Saba didn't focus on promoting the teaching of going with the Torahs, because not only is there the danger of lamdunus, there is the danger of making this the main focus, when it should only be in one's periphery of avodas Hashem. It is most certainly vital and critical, but it is not the lead.
There is more to this, because in Likutay Moharan I show that with Nanach it seems that quantity is in fact more important than quality.
Na Nach Nachma Nachman MeUman!
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