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Wednesday, August 2, 2017

Afterword to Likutay Moharan - Torah-lesson 282 - Azamru




Afterword


Torah-lesson 282, Azamra is the last Torah of the first volume of Likutay Moharan, and it is followed by the declaration of the completion of the holy book. However, there are then four more short additions (resulting in 286, the numerical value of Nachman MeUman with the inclusive).
After the publication of the first volume of Likutay Moharan, Rabbi Nachman said (Yimay Moharanat 29), "It is necessary to compile one more book which will be even more nice and beautiful than the first." Shortly thereafter Rabbainu began revealing the Torah-lesson of "A-yay," how a person who finds himself even in the worst darkness and defilement – perhaps we can say that means he can't find even a bit of good – must realize that there is no existence which is not from Hashem, and he must scream to Hashem to realize His holiness. Even still, the very last words of the second volume conclude with a directive to the reader to see and learn more about the concept discussed there in the Torah-lesson Azamra at the end of the first volume (-The second volume has 125 Torah-lessons, with the inclusive – 126 the numerical value of the name of Hashem spelled out (without vowels) as follows: A, AD, ADN, ADNY. Just as Rabbainu revealed his name Na Nach Nachma Nachman MeUman).
Both these Torah-lessons, Azamru and A-yay, begin with the Hebrew letter Aleph, which can mean one thousand. In Likutay Halachos (Laws of Airoovay Tichoomin 6), Rabbi Nussun explains that these two Torah-lessons are the two thousand cubits which are the boundaries of Shabbos (one is not allowed to walk 2,000 cubits outside of a settlement on Shabbos) – the holiness of the tzadik. The Aleph of A-yay, corresponding to the actual sanctity of Shabos and the tzadik, which is utterly supreme (Aleph – same letters as "pella" hidden and wondrous), and the Aleph of Azamra corresponding to the holiness of the elongation that we add to Shabbos, as the Arizal revealed that Moshe receives then the 1,000 portions of light he received on Mount Sinai and were taken from him when Israel sinned with the Golden Calf (– symbolized in the small Aleph of Va-yikra). In compensation Moshe was given the crowns that Israel had received, and when the 1,000 lights are returned to Moshe with the early extension of Shabbos, Moshe, of his own volition, returns the crowns to Israel. This being the concept of the tzadik building the good in each and every one of Israel.
Rabbi Nussun also explains how they correlate the 2,000 cubits which were allocated around the cities of the Levites – aspect of the tzadik; one thousand completely bare and open, corresponding to the Vacated Space which is overcome with the Torah of A-yay, and one thousand for fields and vineyards, corresponding to the building up the good as explained in Azamra.[1]

Thus we find in Blossoms of the Spring (Eebay Hanachal, volume 2, letter 135) that Saba Yisroel brings these two aitzoas (remedies, recourse, advice) together:
"The main work of the tzadik (is) – to cull and raise the good from the depth of evil, and he raises even the souls who are very fallen, by means of his finding merit for them; even utterly wicked people, the very worst, as long as he is called by the name of Israel (-a Jew), [the tzadik] searches, and seeks, and finds some sort of merit, and through this raises them even from the depth of evil, and the good is culled and the evil is cast away and completely nullified. And this is the aspect of the revelation of Messiah (who will gather all the castaways from the four corners of the world). When a person falls to the place where he falls, even if he falls to very disgusting ways, which are the aspect of the filthy places, and even someone who falls Heaven forbid to doubts and skepticism, and is skeptical of Hashem Yisburach, even still there is no despair in the world whatsoever; even though it seems to him that in his place Hashem Yisburach is not to be found whatsoever Heaven forbid, because he fell to such filthy places, may the Merciful One save us, even still he should strengthen, and embolden, and make valiant effort to quest, and to seek, and to search after the glory of Hashem Yisburach etc.," see there a synopsis of the Torah-lesson of A-yay.[2]

In the actual Torah-lesson of Azamru, Rabbi Nussun wrote in brackets how Rabbainu strongly exhorted to go with this Torah-lesson, and throughout his writings he reiterates this (See also his letter, brought above in Outpouring of the Soul). There are also many more places which convey the importance of living and abiding by the Torah-lesson of Azamru.

In The Life of Our Leader Rabbi Nachman (article 34) a story is recounted of Rabbi Nachman, on the day before the last Rosh Hashana of his life, someone asked him for advice how to merit to diligence in Torah study. Rabbi Nachman told him that he should not speak (bad) of any Jew (see the explanation there, and Sichos Huran 91). The person asked Rabbainu, what if he sees that he is a completely wicked person? Rabbainu strongly admonished him, how he could suggest that one from (the nation of) Israel is completely wicked, for certainly there is still found in him a bit of good or some good point where he is not wicked, and he recalled the matter of, "a bit more and there is no wicked" which is explained in the Torah-lesson of Azamru, see there. Based on this, Saba wrote in Blossoms of the Spring (volume 3, letter 268. In the early printings see volume 2, letter 119), "Also he should be careful not to speak (bad) of any one of (the nation of) Israel, just on the contrary, he should strive with all this strength to find merit and good in each one of Israel; and even if he seems Heaven forbid, to be completely wicked, he should strive to find in him good points where he is not wicked, until every one of Israel is beautiful and pleasant in his eyes."

Also in The Life of Our Leader Rabbi Nachman (article 569), Rabbi Nussun writes that Rabbi Nachman told him how a person came over to him complaining bitterly about how terrible he is, and that despite years of attempting to better himself and draw close to Hashem Yisburach, he is still so terrible. Rabbi Nachman replied to this person, "I have no one to talk to, because you are already completely bad." The person immediately was aroused and answered, "But behold even still sometimes I surmount to draw myself to the holiness of an Israelite etc.." To this Rabbainu replied, "That is a little bit." And Rabbainu immediately instructed him to go with the Torah-lesson of Azamru. Rabbi Nussun writes that he understood Rabbainu's intention, that precisely in this way Rabbainu was able to revivify this person who had fallen so far that nothing could revitalize him, only by pronouncing him to be completely lost and bad, by this the person came around on his own, and began to realize the holiness of some of the good points that he did in fact have, and then Rabbainu directed him to practice the Torah-lesson Azamru.

Likutay Halachos, Rabbi Nussun's monumental work explaining the Jewish laws and customs according to the holy awesome teachings of Rabbi Nachman, begins with an extremely lengthy exposition on the importance of waking up to start the day at midnight (Rabbi Nachman said that this is the main job of a Jew. Words of Rabbi Nachman 301), all based on this construct of finding some bit of good, even – and specifically in the darkest hour, and building upon it.
In a letter from Rabbi Nachman of Tulchin (published at the end of Ulim Litrufa – Leaves For Healing, letter #5), one of the most dedicated students of Rabbi Nussun, he writes that he heard from the holy mouth of Rabbi Nussun, "Just Azamru etc. and just Azamru etc.."

In Koachvay Ohr (-Stars of Light, from Rabbi Avrohom the son of Rabbi Nachman of Tulchin) there are a few stories which convey the importance of this Torah-lesson.

Koachvay Ohr, Article #18
"Once, Rabbi Meir of Teplik came to our teacher Rabbi Nussun o.b.m. and Rabbi Nussun asked him about a certain man in Teplik who espoused him a little, and he replied offhandedly, as if to say that this was no one to talk about. Rabbi Nussun spoke up and said to him, “Listen now (/please) to what I am saying; if you wish to look with such an eye (-attitude) you will inculpate the entire world, because [you will] set yourself out to test, and [you will] look at all the inhabitants of your city whom you know, and [you will] start with he who lives at the end of the city, and when you take good look at him, certainly you will inculpate him, and similarly from house to house, until you reach your house, that you are the kosher (-upright) man (Yiddish: Ehrlicher Yid) from the whole city?” He replied, “I am also not a kosher man.” Our teacher Rabbi Nussun o.b.m. spoke up and answered him, “You also are not a kosher man? If so who is a kosher man? However, when you look with a good eye, then even when you look well on the lowest of the low, you will find in him some good thing, and all the more so with someone who is not so inferior, and similarly with each and every one, and also in yourself there is good to be found, and in this way you can merit the entire world.

Koachvay Ohr, Article #19
"Additionally, Rabbi Nussun spoke once about this way of judging favorably even the lowest of the low, and to search and to find in everyone some bit of good, and through this he is actually raised to the side of merit, to the extent that it is possible to return him in repentance through this, as all this is explained at length in the books of Ad.m.ur. (-Our Chasidic master, leader, and rebbe) za.tza.l (~tzadik o.b.m.), and when he was speaking about this, my father, I am an atonement of his resting, and out of his hearts strong desire of his pleasant words, he repeated them after him silently word for word. Our teacher Rabbi Nussun spoke up and said to him, “You think that this is a simple and easy matter, I will explain to you the difficulty of this matter, because do not forget what Ad.m.ur. za.tza.l. said, that through this they are actually lifted to the side of merit and to be returned in repentance, and if we had the ability to fulfill this, we would have the ability to return the whole world in repentance.[3]


Koachvay Ohr, Article #29:
"Once, there was a fire in Breslov, and afterwards our teacher Rabbi Nussun o.b.m. went with some other men to see the place which was burnt down, and he saw a homeowner crying very much and searching for any piece of wood or metal which he would yet need when building his house anew, and he collected them one by one. Rabbi Nussun spoke up and said to his men, “Did you see! How this homeowner, whose house was burnt down, even still he does not despair of himself from returning to build it, and he collects all the things that he will need when he builds. So it is in spirituality as well, even though the ‘bal duvur’ (-litigator-evil inclination – Satan) rises very strong over a person, and just about burns him down completely, even still it is forbidden to despair of oneself, just it is necessary to collect and search for some good points from the midst of the many since he blundered in, and through this he will merit to truly return to Hashem Yisburach, as is explained in the Torah-lesson ‘Azamra’ - Torah 282 (of Likutay Moharan)."





Thus we see that the Torah of Azamru holds a prominent role in Breslov. However, there is a need for clarification as to which part of this Torah is so vital and necessary for everyone to live by. The role of the chazzan and shiliach tzeeboor who can collect all the good from all of Israel and make melodies from it, is obviously that of the highest tzadik, and the rest of Israel can only pray to draw close to him. In Rabbi Nussun's prayer for Azamru he makes a distinction between the role of such a tzadik and the ability to at some time do "azamru" on a very wicked person, praying to merit to be able to do the latter, while contending that all he can do is pray to draw close to such a tzadik as the former. The probable difference is that the tzadik does azamra collectively on each and every Jew, specifically and generally, whereas praying to be able to do "azamru" is for a very isolated instance, when it presents itself. Even still, Saba Yisroel (R' Yisroel Dov Odesser, the key bearer of the Breslov tradition in our times) writes very clearly in Blossoms of the Spring ("Eebay Hanachal" – letters to the President of Israel, Mr. Zalman Shazar) that only the tzadik can do azamru on a very wicked person. There would still be place to pray to merit to this, as it is not necessarily the exclusive role of the tzadik, like that of being the shiliach tzeebur, and therefore it is definitely something to pray for, however in actuality Saba Yisroel asserts that only the tzadik can do azamru on a wicked person.

Regarding doing azamru on a wicked person Saba wrote as follows (Blossoms of the Spring, volume 3, 314, in other editions 2:33):
"Those alienated and overly execrable, who have already aged in their wickedness, and have become very coarse and uncouth, it is forbidden to engage in their rectification – (for) someone who does not have extremely great power, because they can severely harm him. Only the true tzadik, who is the true Rebbe and leader (manheeg) of all the generations, whose power is formidable and very extremely strong, can (draw them close and rectify them), to rectify them and to raise them to bring them to the good tachlis (purpose, end), because this tzadik binds himself even with the lowest of the low, and the pettiest of the petty, and raises everything to (the pan/side of) merit, and finds merit and good even in a completely wicked person[4], because there is Divinity even in the lowest echelon, and through this he raises him to the side of merit in truth, and rectifies him, and returns him in repentance… and he collects and culls, and collects and raises and garners, and raises the good points that are in them, from each one, and through this he raises him (and raises all) to the side of merit in truth, and he rectifies him, and returns him in repentance."
Even when it comes to doing azamru on regular people, who aren't wicked, this is no simple task. Rabbi Nussun, in Likutay Halachos, stresses and reiterates that it is only possible with the power of the tzadik. Saba Yisroel does not seem to propound this at all. The general outlook on others is prescribed in the Story of Ancient Times of a Clever Man and a Simple Man, "That's the other person's affair and this is my affair. And besides, why do we have to talk about other people?" Azamru on others also must concur with another critical Torah-lesson of our Sages espoused strongly by Rabbainu (Ethics of our Fathers 2:4), "Do not judge your friend until you are in his place," in Breslov they said that when one judges his friend he "makes a Rosh Hashana (-New Years – Day of Judgement) on him (Parpiru-oas Lichuchmu, Likutay Moharan, volume 2, Torah-lesson 1, article 22)," so even though it is important to ingrain in oneself the ways of Azamru, so that when looking upon others, even subconsciously, one seeks to see just the good in them, it is not right for a regular person to actually decide the status of a person, even if it is in an attempt at just favorably securing the person on the side of merit. Just someone who is really qualified and capable would be fitting to endeavor such a thing.
Thus with regard to doing azamru on other people, we rely primarily on the tzadik to do this, and we pray to merit the ability to do so, and do our best to train ourselves to have this outlook, to see only the good in others, especially bringing it into play when we do judge people subconsciously, or in extenuating circumstances when we are confronted head on and challenged forthright, and so forth. In the anecdote brought above from Koachvay Ohr (article 18), Rabbi Nussun told R' Meir of Teplik to have a good eye, looking for the good in others, even in the lowest of the low – but he stopped short of telling him to do azamru on them. Similarly with the admonishment brought above from The Life of Rabbi Nachman (article #34), one must train himself to look for the good even in the most wicked, but he needn't aim at deciding the person's status[5]. The role of a regular Jew is not to be examining or judging others, but to know that in the eyes of the tzadik they will be judged favorably, and should be drawn closer to Hashem Yisburach and the tzadik, Rabbi Nachman, in every way possible.
Saba wrote (Blossoms of the Spring, volume 3, letter 194) that through the holy books of tzadik, each and every one can find the complete aitzu (remedy, advice, recourse) he needs, for the specific place and predicament he is in, providing that he has the faith in the tzadik. Immediately after this, Saba continues to write how the tzadik lowers himself down to even the most alienated and how the tzadik endeavors to find in them some good points. From this it can be understood that the way to invoke azamru on others, is by providing them with the holy books of Rabbainu, and bolstering their faith in Rabbainu, and then they will find for themselves, their specific true recourse, even as Rabbainu will be seeking to arouse them and draw them close to Hashem Yisburach. This is the true way of Breslov, the way of the Nanach.
Thus the main prominence and role of the practical enactment of the Torah Azamru in Breslov is not the judging, but just the seeking to see only the good, and primarily in oneself, as Rabbainu's exhortation brought in the actual Torah in brackets, that one should practice this Torah, clearly and specifically speaks of this aspect of judging oneself alone, with the main interim attainable goal being joy (even song), which is the gateway to repentance[6]. Even doing azamru on oneself, Saba Yisroel writes very clearly, can only be accomplished by means and power of the tzadik.

Blossoms of the Spring 1:27 (in some editions 25. An almost identical paragraph can be found in letter 121, where Saba adds that the tzadik is even more active in this after his passing):
"The true tzadik is the aspect of Messiah, who is constantly engaged in rectifying the souls of Israel, to arouse them from their slumber through the good points which he finds in each one, and he inspires in the heart of each on of Israel to search, and to seek, and to find in himself always good points, in order to arouse him from his slumber and his fall, so that he doesn’t fall completely Heaven forbid. And most essentially, when the heaviness of sleep overwhelms the soul of an Israelite through his abundant sins and defections, to the extent that he will just about fall completely Heaven forbid, specifically then, he will inspire in him with his kindness, to arouse, and to strengthen (himself) to find his good point, to save him and to arouse him. And the redemption in general and in particular is contingent upon this!"[7]

Another important point concerning the way of Azamru, specifically when it is applied to oneself, is pointed out by Rabbi Nussun and quoted in the holy book Aitzoas Hamivoa-aroas <The Explained Remedies> (Hischazkus-encouragement, article 19), that this way can be likened to the Red Heifer[8] which purifies those impure of contamination of the dead, but makes impure those who are pure[9], he does not elaborate but it can readily be understood, that if one turns a blind eye to his faults, and satisfies himself with some little good he has, this would be very destructive. Thus one must be extremely diligent and on guard to only utilize the method of Azamru to extract oneself and keep oneself out of the dark realm of sadness and evil, and to build on the good, but as he rises he must contend with fixing himself up completely, even as the goodness becomes dominant.

In conclusion I will present a few excerpts from the holy awesome book Blossoms of the Spring which pertain to this Torah of Azamru.


Blossoms of the Spring 1:11 (in other editions see 1:10):
"In the end of the final times, when the sitra-achra (evil realm) intensifies profusely, then the main rectification will be through the true tzadik who is the aspect of Moshe Messiah, who judges all favorably, and finds good points even in the most forsaken and alienated, and he arouses the hidden and concealed good in the places distant from Hashem Yisburach, and he raises the good from depth of the abyss of the kleepoas (-evil husks). For this is the main avoadu (job/devotion) of the tzadik, that he endeavors to heal the sickest people by means of his great power, that he can make such wondrous vessels and constrictions, with wondrous wisdom, in such a way that it is possible to enlighten even in them hasugoas (conceptions) of the Divine, in order that they too can draw close, and specifically through this there will be the essential rectification and redemption in the final end of times."

Blossoms of the Spring 3:215 (in other editions see 2:3,6):
"Even in these later generations, when the "hastura <hiddenness> shebisoach <which is withing> hastura <hiddenness>" has intensified infinitely, the main rectification is by the great tzadik, who can arouse the good points of Israel; even in the execrable who are full of sins, even in them the tzadik searches and finds in them good points, until he imbues in them that they too shall be bring joy to their souls, and through this they extract them from sins and defects, and they return them in repentance.
"The tzadik arouses the mercy of Hashem Yisburach, that He should look just upon the good points of Israel and He shall not look upon our bad whatsoever, until he imbues in our hearts His enormous mercy, until joy is drawn upon us, through which the essential repentance is rectified."

Blossoms of the Spring 3:145 (in other editions see 2:24):
"…who merited to bind himself with attachment to the true tzadik, who has the power to descend down down, to the depth of the depth, to the most low and distant places, and to break and nullify all the evil which took hold of even the apostates and complete heretics who fell to the deepest of depth of the lowest abyss, and to extract them from there, and to raise them to the holiness (to the utmost ascent), and to turn around for them all the descents to the tachlis (utmost/purpose) of ascents, and he cull, and collects, and gathers all the good points that are in them, and imbues in them thoughts of repentance, and strengthens them and arouses them, that however they are, and in the place that they are, even still, they shall search and seek Hashem Yisburach (until they too ascend) until, through this power, he will turn around for them all the descents to the tachlis (purpose/ultimate) ascent."

Blossoms of the Spring 3:442
"The true tzadik always judges (one of the nation of) Israel favorably ("millamed zichoos"), even the worst of the worst and the lowest of the low, because in all of them there are found many good hairs, what they draw themselves sometimes, a hairbreadth from bad to good, and these hairs gather together and are braided and interlaced, and there is made from them the light of the holy tzitzis, which are the aspect of the extremely awesome supernal kindness, the root of all the Thirteen Attributes of Mercy, where all the sins are forgiven and turned around to merits."
Blossoms of the Spring 3:294
"The Bal-duvur (-litigator-evil inclination-Satan) desires to completely knock down his resolve, so he reminds him, from wherever he is, his abundant sins and enormous transgressions, and how he is full of defects and damages, all the time, and how he became so distant from Hashem Yisburach, until it seems to him that there is no hope, and he (the bal-duvur) shows him each time (that it is) as if there is no hope Heaven forbid, and therefore he holds himself back from boring any more tunnels to return to Hashem Yisburach, Heaven forbid. And all of this is the work of the bal-duvur, because this is not the way of humility whatsoever, just the bal-duvur on connives over him to knock him down completely Heaven forbid (and therefore great exerting is necessary etc.). And due to the utter darkness, it is extremely difficult for him to enliven himself, to find in himself the good points in him to enliven himself, and therefore great and enormous exertion is necessary to cull the good, that is, to remind himself of every single good point that he finds in himself of the holiness of Israel, especially what he merited with the good points in him – to bring joy to his soul, to remind himself: Behold, even still I am of the stock of Israel, that He did not make me a gentile etc., and sometimes I do some mitzva; and (even) if it is the way it is, behold nevertheless it has some good point, which one point of the slightest of the very slightest mitzva – the whole world isn't worthy of it!"
Na Nach Nachma Nachman MayUman!




[1] In the preface to the Torah-lesson I presented an allusion to the fact that the Torah of Azamru is the way to holiness from the verse, "With this Aaron shall enter the Holy, with a cow for a sin offering and a ram for an elevation offering." With a cow – bipahr – being an allusion to Torah 282 of Azamru. Based on what Rabbi Nussun wrote I suggest that the ram for the elevation offering is an allusion to the Torah-lesson of A-yay (for in fact, when Isaac asked, "A-yay…" where is the sheep for the elevation offering, it was a ram that was found and brought up. The cow "of cattle" = Na Nach Nachma Nachman, "For an elevation offering" with the inclusive = The MayUman!
[2] It should be noted, that although Azamru and A-yay are definitely the bread and butter of Breslov, they follow the main tradition that Rabbi Nussun received from Rabbi Nachman, the way of the Torah. Rabbainu however had another way, which Rabbi Nussun witnessed but could not comprehend whatsoever, how he dealt with those who had completely fallen from the Torah. This was the way Rabbainu befriended the enlightened Jews of Uman who had sworn to never even mention the name of G-d lest they be nagged with any remorse. Rabbainu would converse with them and even play chess with them, while refraining from telling them Torah. Rabbi Nussun who had such awe from Rabbainu it was difficult for him to even open his mouth to speak with Rabbainu, was completely confounded upon seeing this. He asked Rabbainu how it was even possible, to which Rabbainu answered with a parable of a King who had wise men with whom he took counsel, and a friend with whom he would play chess (See all of this at length in the addendum to The Life of Our Leader Rabbi Nachman 181). When Saba Yisroel ate on the fast of the 17th of Tamuz and as a result fell into utter despair and depression, not even any of these powerful Torah-lessons were able to revitalize him, and Rabbainu sent him the Petek, which revealed to him this other way of Derech Eretz ("The Way of the Land" – referring to good character, and esoteric ways of the Tzadik, revealed in Likutay Moharan, volume 2, Torah 78) which precedes Torah, as explained at length in Likutay Nanach.
[3] In Siach Sarfay Kodesh (2:527) an extremely similar story is recorded, and being that the accuracy and authenticity of SSK is very weak, and that of Koachvay Ohr extremely strong, it can be assumed that SSK was an attempt at this citation. Even still I will present a quick rough translation here:
Rabbi Nachman Tulchin accompanied Rabbi Nussun on his travels, and once Rabbi Nussun told over the Torah of Azamru in the city of Brod with great fervor, and Rabbi Nachman of Tulchin listened in rapture, and exclaimed silently to himself, "Certainly, certainly." Rabbi Nussun heard him, and challenged him, saying, "Azoy <it is like this>, azoy <it is like this>. Reb Nachman! Is it so simple? How many people did you draw close to Hashem Yisburach with this Torah-lesson?" It was understood from his words that it is possible to return all of Israel to their Father in Heaven with this Torah of Azamru.

[4] Saba expounds a little more on this in volume 3, letter 194, see there at length, here is the main point, at the end: "And through his utter humility and his deep wisdom, when he sees in them some good point whatsoever, even though he is extremely far from the holiness of the Torah, (the tzadik) lowers himself to them, to arouse them and draw them close to Hashem Yisburach."
[5] However what Saba wrote there, "until every one of Israel is beautiful and pleasant in his eyes," does suggest that a complete enactment of azamru must be carried out, perhaps we can answer a little discontentedly that he just means to keep one's sight on the good and pay no attention to anything but the good, and in this way everyone will look good. But to actually turn the wicked around, that is almost exclusively the job of the tzadik.
[6] This is even more apparent in what Saba wrote in Blossoms of the Spring 3:215, brought here further down.
[7] From this we see that even finding the good points is reliant on the tzadik. The good point is referred to as "oad" <remnant>, has the numerical value of "yesod" – foundation (80), the aspect of the tzadik. It is also similar to the name of the tzadik Yosef (to add), see Likutay Moharan 7:5.
[8] It is interesting to note that Azamru is Torah-lesson 282 which in Hebrew are the letters Resh (200) Pay (80) Bais (2), these letters also can be rearranged to spell out, BiPahR, with a cow. Add a point – 283 = PeGehR – a corpse, which contaminates, subtract a point – 281 = AiFehR – ashes (of the Red Heifer). This is so much the Torah of the power of the good point! From my book Likutay Nanach.
[9] Thus the Torah-instruction of Azamru, like all extremely powerful tools can Heaven forbid be very destructive if not followed correctly. Similarly, we find regarding hisbodidus, probably the main principle and fundamental of Breslov, regarding which Rabbi Nachman said that even if a person Heaven forbid is completely in the hands of his evil inclination, if he completely isolates himself in hisbodidus he will eventually come out holy, even still Rabbainu revealed in his holy book Character – The Aleph Bet book of the Traits, that hisbodidus can draw on a person unwanted attention from Above redressing him for his sins. Proper hisbodidus demands that a person judge himself, which would effectually call off any judgment from on High, however if done improperly it would result in calamity Heaven forbid. Furthermore, he revealed there that if the hisbodidus is on the path of setting one's heart wantonly Heaven forbid, it will lead to anger. Thus we see that these fundamentals of Rabbainu must be utilized correctly in pursuit of holiness and connection to Hashem and His tzadik and His Torah, the righteous go in them and the wicked blunder in them.


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