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FREEDOM - LIBERTY - EMANCIPATION

Tuesday, January 30, 2018

צדיק הדור

ב"ה
המסורה בברסלב שרבינו הקדוש נ נח נחמ נחמן מאומן הוא הצדיק הדור של דורינו.
וזה על אפם ואי רצונם של הרבה שאינם שבע רצון בזה כלל וכלל.
אכן יש אולי להעמיק בזה על פי המבואר בחיי מוהרן שכאשר רבינו חזר מארץ ישראל הוא אמר תורה על הפסוק (תהלים כד) זה דור דורשיו, שכפי הדור כן הם הדורשים שלו. ואמר להמגיד מטירהאוויצע ז"ל בזו הלשון: למשל אתם הוא הדור ואני הדורש שלכם, עד כאן.
ולפי זה, הרי נכון שרבינו הקדוש הוא צדיק הדור, רק השאלה היא בכלל מי הוא הדור?!
והרי רבי נתן כתב שעל אלו שלא חושבים על התכלית וכו' הוא בכלל לא מתייחס להם בדיבוריו.
אלא על ידי הפתק הקדוש כל העולם נעשה דורו של רבינו נ נח נחמ נחמן מאומן
נ נח נחמ נחמן מאומן


מעשה מבעל תפילה

ב"ה
בסיפורי מעשיות משנים קדמוניות, סיפור יב מבעל תפילה מסופר איך שהיה רוח סערה ונעשו כיתות כיתות כל כך בחר בתכלית שלו, וכל כת בחרו להם מלך שהיה הכי קרוב להתכלית שבחרו. ולבסוף אחד מאנשי המלך הקדוש לקח המלכות כפי ענינו. אכן מסופר שם על כת שבחרו בתאוות ממון, והם לא בחרו מלך אחד, אלא הם עשו להם הרבה אלוהות, ולבסוף האיש בעל האוצרות של המלך הקדוש נהיה להם למלך - כי הם ראו אותו כאלהי האלהים חס ושלום, אבל לא שהוא החליף מלך שקדמה לו כבשאר הכיתות.
ודוק.
נ נח נחמ נחמן מאומן



מגלת אסתר

ב"ה
מגלת אסתר - אותיות תגרם סלתא. סלתא בגמטריא נ נח נחמ נחמן מאומן, והרי שהמגילה כבר גורם את נ נח.



נפילתו של סבא על ידי אכילתו בי"ז בתמוז

ב"ה

נפילתו של סבא מחמת שאכל בי"ז תמוז, כבר הארכנו במ"א להבין איך סבא נפל כל כך מדבר שאינו אפילו שוגג בדרבנן. וכעת נראה לי אולי לפרש בפשטות שזה לא היה כל כך על החטא שבו, אלא בדרך מה שחז"ל אמרו (שבת קה וש"נ) שכך אומנתו של יצר הרע שהיום אומר לו עשה כך ולמחר אומר לו עשה כך, כי סבא מרבה לספר בסיפור של נפילתו איך שהוא היה רגיל אפילו לא לשתות מים מחצות לילה עד אחר התפילה ולעשות תעניות, וזה נותן את המשמעות, שאילו אם לאחר כל עבודתו הנ"ל לא עמד לו, ופתאום בא לו לאכול בזמן שאסור לאכול, ואפילו אם יש איזה היתר, אבל על כל פנים הוא רואה שהוא עדיין כאילו לא פעל כלום בכל העבודה שלו, שהרי פתאום יכול לבוא לאכול בזמן שלא היה מרוצה בכלל לאכול. וזה באמת מכאיב מאד מאד, וצרור ביאוש גדול מאד, כי אם כן מה מהני כל העבודת השם חס ושלום.

נ נח נחמ נחמן מאומן


פרשת יתרו וקרבתו לתורה

ב"ה

פרשת יתרו

פסוק ח: ויספר משה לחתנו את כל אשר עשה ה' לפרעה ולמצרים על אודת ישראל את כל התלאה אשר מצאתם בדרך ויצלם ה'.
ויספר משה לחתנו פרש"י ז"ל למשוך את לבו לקרבו לתורה, ע"כ. וצ"ב מה ענין לקרבו לתורה הלוא הוא בכלל גוי, ועל דרך צחות לענינא דיומא של נשיא אמריקא היה ניתן לומר שכיון שהוא אב וסבא ליהודים כדאי לקרבו לתורה.
אכן יש להבין בכלל למה צריכים לקרבו לתורה, הלוא יתרו מעצמו כבר עזב את ביתו והתורה סיפר בשבחו שיצא למדבר, אז מה עוד צריכים לקרבו?
ויש עוד לדייק בקרא שלכאורה הול"ל ואת כל התלאה, וכיון שכתוב בלי ו', משמע שכל מה שסיפר לו על מה שעשה ה' לפרעה ולמצרים זה גופא כל התלאה, ודו"ק. כי התורה הקדושה כל כך יותר עמוקה מכל זה, ויכולין להיות נתפס בכל אלו הדברים ולא ליכנס להתורה, ועל כן נחשב לעומת התורה לבחינה תלאה, ולכן משה רבינו היה עוד צריך לקרב את יתרו לתורה, כי יתרו נתלהב מכל אלו הדברים, ומשה רבינו היה צריך להמשיך אותו לפנימיות הדברים לקרבו להתורה.
ובזה מובן מה שכתוב ויחד יתרו, שהוא לשון מיוחד, שהרי היה יכול לכתוב בפשיטות ששמח, או שרעד, מר כדאית ליה, כי לא מצינו את הלשון הזה. אלא יתרו עשה את היחוד מכל הפרשה, לא לקחת סתם את כל הסיפור, אלא לקרב אל התורה שבו, וזה על כל הטובה אשר עשה ה', שהכל טובה, בחי' תורה.


נ נח נחמ נחמן מאומן


חוברת נ נח בענין ט"ו בשבט

ב"ה

חוברת ברסלב - נ נח - בענין טו בשבט, להורדה חנם:


נ נח נחמ נחמן מאומן


Sunday, January 28, 2018

Yom Kippur like Purim

HH
Many interpretations are given explaining why Yom Kippurim - Ki, means like, it is like Purim, insinuating that it is secondary.

A thought occurred to me that I'm both these days Israel dresses up and tries to play the role of someone else. On Yom Kippur we try to be like angels, and on Purim we dress up and masquerade. Presenting ourselves in a lesser fashion is ultimately a greater and higher enterprise, and therefore Yom Kippur is considered secondary.

Na Nach Nachma Nachman Meuman



שואה

ב"ה

השם העשרים ושמונה - כ"ח - של הע"ב שמות הוא שא"ה. כי כל הפגעים הם מושרשים רק תחת הכ"ח עיתים. וכן שא"ה אותיות אשה, כי כל ענין של העת והזמן הוא מבחינת האשה, וכל זה מבואר היטב באריכות בלקוטי הלכות (יורה דעה ב'). וכן גילו חזל שההולך אחר עצת אשתו נופל לגיהנום רחמנא ליצלן, בחי' שואה. השם ירחם עלינו ויצילנו ויגאלנו בזכות הפתק הקדוש נ נח נחמ נחמן מאומן



Saturday, January 27, 2018

וידעת היום והשיבות אל לבבך

ב"ה
פסוק שאומרים כמה פעמים כל יום בעלינו לשבח:
וידעת היום והשבת אל לבבך כי י' הוא האלקים בשמים ממעל ועל הארץ מתחת אין עוד.
שמתי לב שהראשי תיבות וה"ו שם הראשון של ע"ב שמות. ואחר כך בראשי תיבות יש את המילים מלאך (שזה גם כן שייך להע"ב שמות: ויסע מלאך ה') הוי"ה ע"ב. ואותיות אמה.

נ נח נחמ נחמן מאומן



Friday, January 26, 2018

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

HH


Bishalach – פרשת בשלח – When <Pharoah> Sent <the Jews>


13:17-18 וַיְהִי בְּשַׁלַּח פַּרְעֹה אֶת הָעָם וְלֹא נָחָם וגומר וַחֲמֻשִׁים עָלוּ בְנֵי יִשְׂרָאֵל מֵאֶרֶץ מִצְרָיִם: And it was when Pharaoh sent the nation and (G-d) did not lead etc. and with provisions/arms/one fifth the Children of Israel ascended from the land of Egypt.


Leaving the Haichulay Hatimooroas (Chambers of Exchange) it is necessary to establish the means to receive the light of the risheemoo (notable residue) of the light, and through this it is possible to retain a holy stance


This matter transpires over everyone who desires to draw HY

Likutay Halachos, Laws of Eeshoos (matrimony) 4:12



13:19 וַיִּקַּח מֹשֶׁה אֶת עַצְמוֹת יוֹסֵף עִמּוֹ: And Moshe took the bones of Yosef with him.


The main redemption is through the power of the true tzadik


Likutay Halachos, Laws of Redeeming a Firstborn 5:15


________________

Our main endurance is by the power of the tzadikim interred in the earth


Likutay Halachos, Laws of Making Vessels Kosher 4:4




14:5 מַה זֹּאת עָשִׂינוּ כִּי שִׁלַּחְנוּ אֶת יִשְׂרָאֵל מֵעָבְדֵנוּ: What is this that we did, that we sent Israel from serving us?


After the evil realm capitulated and sent Israel free and vomited from its very core (releasing and contributing to the realm of holiness, it returned and reawakened because it was not nullified completely



Likutay Halachos, Laws of Chol Hamoed (intermediate holidays) 4:3



14:9 וַיִּרְדְּפוּ מִצְרַיִם אַחֲרֵיהֶם וַיַּשִּׂיגוּ אוֹתָם וגומר: And the Egyptian chased after them and they reached them etc..


Pharaoh and his army chase after every man who desires to come close to Hashem Yisburach


In such circumstances a person must not look back at the enemy rather he must do what is upon him and scream to Hashem Yisburach

Likutay Halachos, Laws of Sending Away from a Nest 4:5



14:10 וַיִּירְאוּ מְאֹד וַיִּצְעֲקוּ בְנֵי יִשְׂרָאֵל אֶל יְהוָֹה: And they were very frightened, and the Children of Israel screamed to Hashem.


The main thing a person is tested with, is by this that HY first gives him a radiating countenance and then hides His countenance


The main test and aspect of this is in the matter of parnassa (livelihood)


Likutay Halachos, Laws of Collecting Debt from Orphans 5:3



14:15 מַה תִּצְעַק אֵלָי: Why do you scream to me?


The splitting of sea was due to their abnegating their views and believing



Likutay Halachos, Laws of Passover 7:19



14:31 וַיַּרְא יִשְׂרָאֵל אֶת הַיָּד הַגְּדֹלָה אֲשֶׁר עָשָׂה ה' בְּמִצְרַיִם וַיִּירְאוּ הָעָם אֶת השם: And Israel saw the great hand which Hashem dealt upon Egypt and the nation were awed by Hashem.


The main thing is fear of Hashem Yisburach and only through this is it possible to recognize Him Blessed He


The plagues and miracles which happened to Egypt were in order that through this they should come to fear Hashem Yisburach, and Israel in fact thereby achieved this

Likutay Halachos, Laws of Firstborn Kosher Animal 4



14:31 וַיַּאֲמִינוּ בהשם: And they believed in Hashem.


Faith is in the matter that the intellect does not understand, and at every level there is new faith


Likutay Halachos, Laws of Rosh Chodesh (First of the Month) 6



14:31 וַיַּאֲמִינוּ בהשם וּבְמֹשֶׁה עַבְדּוֹ: And they believed in Hashem and in Moshe His servant.


Even after very lofty hasagoas (conceptions) one needs simple wholesome faith


Likutay Halachos, Laws of Shaving 3:18

__________

Belief in Sages is a must, and only through belief in Sages is it possible to come to belief in Hashem Yisburach


Likutay Halachos, Laws of Making Vessels Kosher 2

______________

The main faith is through belief in Sages


Likutay Halachos, Laws of Passover 6

____________

Faith extends past where there is already no knowledge


Likutay Halachos, Laws of Shavuos (Swearing Oaths) 2:14

_______________

The main thing in every generation is belief in Sages


Likutay Halachos, Laws of Rosh Chodesh (First of the Month) 6:34

____________

One who does not have faith is Sages, can not have complete faith in Hashem Yisburach


The Days of Rabbi Nussun (Yimay Moharnat), volume 2, article 77

________________________

The main defect in da'as (holy realization of knowledge) and the sanctity of the bris (circumcision and conjugation) is through lack of faith in Sages


Likutay Halachos, Laws of Menstruation 2:11

________________

 

Without faith the world couldn't function


Likutay Halachos, Laws of Shaving 4



15:2 זֶה אֵלִי: This is my G-d:


Through the power of Moshe even the very lowest attained great spiritual conception and the maidservant by the sea prophesied


Likutay Moharan, volume 2, Torah 39



15:23 וַיָּבֹאוּ מָרָתָה וְלֹא יָכְלוּ לִשְׁתֹּת מַיִם מִמָּרָה: And they came to Murru (bitter) and they couldn't drink the water from Murru.


Before one can draw close to holiness he must undergo all types of bitterness (murru), in accordance to the strength of his endurence.



Likutay Halachos, Laws of Washing Hands for a Meal 6:17



16:4 הִנְנִי מַמְטִיר לָכֶם לֶחֶם מִן הַשָּׁמָיִם וגומר: I will hereby rain down for you (plural) bread from the heavens etc..

The manna had no dross or impurities that needed to be culled


Likutay Halachos, Laws of a Meal 5:6


16:4 הִנְנִי מַמְטִיר לָכֶם לֶחֶם מִן הַשָּׁמָיִם וגומר לְמַעַן אֲנַסֶּנּוּ וגומר: I will hereby rain down for you (plural) bread from the heavens etc. in order to test them.


Through beetuchoan (trust in G-d) the manna came down to them



Likutay Halachos, Laws of Business 4:2


_____________

It is necessary to minimize the pleasures of eating



Likutay Halachos, Laws of Washing Hands for a Meal 6:93

____________

In the Torah portion of Bishalach, the Torah tells over the matter of the Bi-air <well> which is known from the books of truth (see Medrash Talpeyoas, entry of wine) that also:

with the waters of the Bi-air <well> they tasted the taste of all the beverages.


Koachvay Ohr, end of Seechoas <words> Viseepoorim <and stories>



16:25 וַיֹּאמֶר מֹשֶׁה אִכְלֻהוּ הַיּוֹם כִּי שַׁבָּת הַיּוֹם וגומר: And Moshe said eat it today because today is Shabbos etc..


Eating on Shabbos is entirely Divine and abolishes enemies like a fast



Likutay Moharan, Torah-Lesson 57

____________

Eating on Shabbos is entirely Divine and one should eat for Shabbos alone



Likutay Moharan, Torah-Lesson 125

_____________

The main honor accorded to Shabbos is through eating


Likutay Moharan, Torah-Lesson 277

_____________

One should be extremely happy and celebrate Shabbos without any worries or concerns


Likutay Moharan, volume 2, Torah-Lesson 17

____________

Rabbi Nachman greatly exhorted to greatly rejoice and feast on Shabbos


Life of Our Leader Rabbi Nachman, article 32


_______________

Through the eating on Shabbos there is revelation that everything is by Divine Will


Likutay Halachos, Laws of Shabbos 2

___________

The main thing on Shabbos is to be happy and also the eating is very precious


Likutay Halachos, Laws of boundaries 5:40

______________

The main pride Hashem had from the mitzvos (commandments) is particularly at its feast, and this is the matter of the meals of Shabbos



Likutay Halachos, Laws of Grace After Meals 4:7

_________________

To be by tzadikim for Shabbos and through them attain the holiness of Shabbos



Likutay Halachos, Laws of Boundaries 5:39



16:32 מְלֹא הָעֹמֶר מִמֶּנּוּ לְמִשְׁמֶרֶת לְדֹרֹתֵיכֶם לְמַעַן יִרְאוּ אֶת הַלֶּחֶם: Fill an oamehr (-a measure) of it <the manna> for safekeeping for your generations, in order that they see the bread.


Likutay Halachos, Laws of Eruvay Tichoomin 6:27



17:7 עַל רִיב בְּנֵי יִשְׂרָאֵל וְעַל נַסֹּתָם אֶת ה' וגומר: On account of the dispute of the Children of Israel and on account of their testing Hashem etc..


The tests of Israel in the desert where they did not have sufficient faith was due to moachin dikatnus (small mindedness – lower/childish consciousness) – invalid humility


Likutay Halachos, Laws of Tefillin 6:31



17:7 הֲיֵשׁ ה' בְּקִרְבֵּנוּ אִם אָיִן: Is Hashem in our midst or not.


Through Amulaik they were aroused to scream and beseech “A-yay <where>,” and therefore Moshe raised his hands, because it is impossible to speak explicitly there only in hints, to search for the glory of Hashem which is found even there


Likutay Halachos, Laws of Collecting Debt from Orphans 3:9



17:8 וַיָּבֹא עֲמָלֵק וַיִּלָּחֶם עִם יִשְׂרָאֵל בִּרְפִידִם: And Amulaik came and fought with Israel in Rifeedeem.


Amulaik causes a person to forget all the goodness that HY did, and gives him to feel as if HY doesn't give him anything and therefore to be derelict in prayer


Likutay Halachos, Laws of Inheritance 4:11

___________

17:11 וְהָיָה כַּאֲשֶׁר יָרִים מֹשֶׁה יָדוֹ וְגָבַר יִשְׂרָאֵל: And it was when Moshe would raise his hand and so Israel prevailed.


Amulaik were heretical in the very essence of G-d and attributed everything to nature, and their subjugation is by with the raising of the 28 bones/components of the hands to the daas (holy realization of knowledge), to know that all is by Hashgacha (Divine Providence)



Likutay Halachos, Laws of Washing Hands in the Morning 2

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Salvation from Amulaik and his seductions is through the gathering by the tzadik and paying attention to the hints he gives



Likutay Halachos, Laws of Washing Hands 6:88



17:12 וַיְהִי יָדָיו אֱמוּנָה עַד בֹּא הַשָּׁמֶשׁ: And his hands were (outstretched in) faith until the setting of the sun.

The main faith is to fulfill mitzvos (commandments) with simplicity



Divaikus (binding to HY) is not attainable without practical mitzvos, and doing the mitzvos itself is divaikus

Likutay Halachos, Laws of Succah 6:12



17:16 מִלְחָמָה לַה' בַּעֲמָלֵק מִדֹּר דֹּר: A battle of Hashem with Amulaik from generation to generation.


Amulaik knows the power of the true tzadik to be able to restore even the lowest of the low, and therefore he sets all types of rabbis and strife between them, all so as to hide the true tzadik


Likutay Halachos, Laws of Gifts and Gifts of a Shchiv Mayra 3:4-

Na Nach Nachma Nachman MeUman!



Thursday, January 25, 2018

When suffering can Gf drive a person over the edge

HH
Rabbi Nussun in Likutay Halachos (Yoreh Daya 2, Circumcision 5:20) discusses a person's breaking point, where the suffering instead of bringing him closer to HY will drive him away GF. This he asserts however, is primarily due to other people's interjection, preventing him from abnegating himself to HY and returning from the nullification with renewed Gd knowledge, and what even the worst natural calamities may the Merciful One save us cannot do, these people can do, if the person isn't Ironclad fast and strong in HY and His tzadik Na Nach Nachma Nachman Meuman.



Tuesday, January 23, 2018

King David's case for Psalms and Hisbodidus against the leading Torah scholars

HH
This is something I've already wrote about at length, but since I found myself rewriting it for someone recently, I will share it.

HH King David had great disputations with the Torah scholars of his time who belittled him and shamed him in the Bais Medrah (-study hall) - all of this is documented in the Talmud. The question is why did they have such a vendetta against him?! So a big litvak Rabbi who passed away a few years ago A.M. explained elaborately that King David was the greatest hero of the time, more than any politician, actor, singer, or billionaire - he had absolutely everything, and he was a mighty warrior and king, so he was obviously the highest aspiration and hero-idol of the world. He was also the authority on halacha, as our Sages laid down that the halacha is like him always, and that he had an inner comprehension of the Talmud ("gulee misechtu"). But King David was a terrible disappointment to many of the Torah scholars, because he did not advocate to the masses such an approach, rather he professed the ideals of Psalms and hisbodidus. This was a huge threat on the whole system of Judaism the scholars we're familiar with which was completely based on complete abnegation just to the study of Torah, and there was barely room even for prayer - and now the people were going to aspire not to their ideals but to King David's. Therefore they did their utmost to shame him in the Halls of Torah to try to prove that the path of King David brings to utter failure in the acquisition of Torah. But how does King David prove to the world that there is just the way of prayer. In Psalms he said: Taste and see.... He didn't get into philosophical arguments and deep complex proofs, he said simply, if you want to know the truth, taste it and you'll see. This holds true to this very day. If you want to know the truth of Nanach simply taste it's holy awesome ways and you will know for yourself. Leave all the fancy complex disputations and reasonings and dissertations and proofs and whatnot. Get real with yourself and with the absolute truth of Na Nach Nachma Nachman Meuman.



Monday, January 22, 2018

The Praises of Rabbi Nachman - part 2 - His Voyage to the Land of Israel 20

HH
Shivchay HuRan

Part 2

20. And when he heard this, he sent the messenger to Akko (-Acre) to purchase passage on a boat from Regaz (-Ragosa, Present day Crotia. - Between the 14th century and 1808, Dubrovnik, the capital of the Republic of Ragosa, ruled itself as a free state, although it was a vassal from 1382 to 1804 of the Ottoman Empire and paid an annual tribute to its sultan. 
With the help of skilled diplomacy, Dubrovnik merchants traveled lands freely and on the sea the city had a huge fleet of merchant ships (argosy) that traveled all over the world. From these travels they founded some settlements, from India to America, and brought parts of their culture and flora home with them. One of its keys to success was not conquering, but trading and sailing under a white flag with the word Latin: Libertas (freedom) prominently featured on it.
Many Jews from Spain and Portugal moved there in the 16th century), which is at peace with all the nations. That is, there is a country Regaz (-Ragosa) which maintains peace with all the kings, and when that boat unfurls its flag (then) it is not taken into the "plen" (-captivity - in Russian). Because the way of the battleships is to snatch at sea a boat with the people on board into the "plen" (-captivity), that is, into captivity, but when the aforementioned boat from the Republic of Regaz (-Ragosa) unfurls its flag, then they do not take them into the "plen" (-captivity). So it was that they purchased for him (passage on) such a boat.

And when the rav the tzadik, our teacher Rav Avrohom mentioned above, heard that Rabbainu o.b.m. wants to conduct travels to his home, he sent a special messenger to him with his letter and a general letter (t.n. these seem to be letters of introduction to aid Rabbainu in his travels), and he o.b.m. hustled himself immensely, and he did not want to wait for the letter of the Rav the gaon of the community of Shipeetuvkeh, and he embarked from there on erev (-day preceding) Shabbos Kodesh (-holy) of the Torah reading of the portion of Zachor (-remember- what Amulaik ambushed Israel etc., read on the Shabbos preceding Purim), and they went the whole night until three hours before kabulas (-the receiving - taking in - of) Shabbos; then they came to the coast of Akko (-Acre). And they sent the temsilci (-agent - in Turkish) (to arrange) that he should take them on board the boat, and he came with the reply that it was impossible in any way to take them, because the boat was already full of people, too many had boarded it, and Rabbainu and the man that was with him were forced to enter the city of Akko (-Acre) to spend there Shabbos of the reading of the Torah portion Zachor.
And they went to the wealthy man that they had a letter for him from the aforementioned Rav the Kalisker, and they were guests by him. And there a very, very great fright fell upon them, because there were approximately 15,000 or more, Ishmaelite soldiers with all their accessories for waging war, and they closed the door of the city's wall. And on Shabbos in the morning during the prayer the temsilci (-agent) came, and said that, "it is no longer possible to find any boat of Ragosa, just boats of Ishmaelite merchants that go to Istanbul with merchandise. And even though there is a fear of going with them, from the danger of the soldiers that were prevalent then on the sea that would take (whoever they could) into the "plen," that is - into captivity, even still it is better to enter this danger than to be here. Because the command had come that after two or three days there will be the battle, and probably they would kill many from the city, and why do you need this calamity. Therefore may his eminence by virtue of the honor of his Torah (m.c.t. - maalas kivoad Toarusoa) permit me to purchase (a fare on) a boat for you (plural - respectfully) on Shabbos, because peekuach nefesh (-saving life) doacheh (pushes away - precedes the obligations of) Shabbos," and so it was, and the temsilci (-agent) went and purchased (fare on) a boat for them, and gave an adrof (adrof/adroif translated loosely as down payment, is earnest money (money given by a buyer to a seller to bind a contract), the term adrof is found in halachic responsa such as Yishuot Malko) of one gold dinar.
And in the meantime many, more boats came with soldiers from England, also to Akko (-Acre), and the fear there grew more and more. And there was great cramping in the city, because the place was inadequate to contain such a vast population. And there was great fear there on that Shabbos (and all the members of the household where Rabbainu was staying, they all spread out their hands (in prayer)). However, even still Rabbainu o.b.m. and the man who was with him had a small consolation, that which they had already bought (fare on) a boat for them. Also they were dismayed for not having prepared for themselves at all any food or drink to take on the boat because the arrangement had been so sudden as mentioned above. And they reminded themselves of how upon their boarding the boat from chutz-lu'uretz (-outside Israel) to Israel they had on the boat all the necessary provisions ("kol toov") for four to five months as is customary for sea travelers, whereas now they did not have anything.
On Sunday morning Rabbainu o.b.m. sent the man that was with him to go with the temsilci (-agent) to buy provisions to take on the boat as is customary. But he did not find what to buy in the marketplace, and he returned to the lodgings. And Rabbainu o.b.m. was standing then wrapped in Talis and Tefilin and did not speak with him at all. And the aforementioned man, fell asleep from the great plight and fear, and Rabbainu did not know that he was in the house. In the interim the great uproar occurred there, because the ordinance had came from the Pasha, that he will give an allowance of just two hours, whoever does not know how to wage war should see to escape by sea, because no gate was open to leave the city just by way of the sea. And whoever is found inside the city after two hours they will slaughter him there. Because the Ishmaelites of the city wanted to make room inside the city so that they would not be so congested from so many people, before they wanted to slaughter those found there to make room for them so that they would not be so cramped. And there was a great ruckus there, and a great shouting in the city, and very great dread and terror, and during the great commotion Rabbainu o.b.m. fled  from there towards the sea, and he did not look at all for the aforementioned man that was with him (and) who had fallen asleep as mentioned previously.
Afterwards the aforementioned man woke up and saw that Rabbainu was not in the house, and he waited protractedly, and afterwards he went to the courtyard and saw and heard (that) men, and women, and children screaming and  crying extremely bitterly, and their outcry rose to the Heavens. And the lady of the house, when she saw the man that was with Rabbainu o.b.m., she came to him and said to him: "Oy vavoy (-woe), I pity your (-respectful plural) youth that you (-plural) will be killed here, we at any rate received goodness here, now we need to accept as well what is decreed upon this place, but upon you it is a tremendous pity, because you will be lost here from your family etc.," and similar words like these.
And great trepidation fell upon him to the extent that he didn't have the ability to move/feel with - his fingers. And he asked her about Rabbainu, and she answered: "I think he fled to the sea." And when he heard this, he wanted to take the chest with the money and their stuff, because Rabbainu o.b.m. fled there alone without anything. But the man was unable to carry the chest by himself, and Hashem summoned for him some Frank (-Sephardic Jew) and he gave him the chest with the stuff, and he fled with him to the sea.
And because of the great pandemonium that was in the city, (every)one almost stabbed their (adjacent) friend with their knife, and it was not possible to go about in the city. However, with Hashem's mercy, there was an induction from Hashem so that in that hour (-time) the Ishmaelites stood on the roof of the wall and made an announcement of some good tiding. And many people gathered by them. And because of this there was way to pass through the city to go to the sea.
And when the aforementioned men came to the sea he saw many boats, but he did not see Rabbainu there, and he was asking and searching ardently, with search after search (-very meticulously), until he found Rabbainu o.b.m. who was sitting on a boat, and the boat was full of Ishmaelites, and Rabbainu o.b.m. sat in the middle. And when they met up together, Rabbainu o.b.m. with his aforementioned man, there was great joy between them, because originally they had very, very great distress because they didn't know from one another. And first they were sitting on the small boat which is called "barkas"  (- баркас - this is the Russian word for longboat, the largest boat carried by a merchant sailing vessel), afterwards they went with this boat until they came to the big boat which is called "okrent" (-okręt is the Polish word for ship) which was standing near Haifa.
And they saw that the boat was surrounded with harmatas (-this is the Ukrainian word for cannon - гармата, it is also a word historically associated with weapons, such as the Persian scythed-harmata chariot), and it was a marvel to them. However, they said (-thought) in their hearts that because it is a time of war, therefore also the merchant's ship goes as well with harmatas (-cannons). But in reality, this boat was a battleship with soldiers and weapons. And certainly it was a very great and enormous danger to join up together with them, particularly with Ishmaelite soldiers who are savages (Genesis 16:12), and particularly to set out to sea with them. But when Rabbainu o.b.m. fled, in the enormous chaos he didn't ascertain to board the boat that they had paid for him, because he did not know where it was, and in the bedlam he boarded this boat, and he did not know at all that it was a battleship.
And the Ishmaelites took them, and brought them into the big ship, and gave them a special (-their own private) room. And they also gave the aforementioned man that was with Rabbainu o.b.m. a loaded gun, and they couldn't ask them anything because they did not know the language. And they did not have any food or beverages on the boat. And after two or three hours into the night they closed the door to the room and they lay down to sleep. And they didn't eat anything because they didn't have what to eat as mentioned previously.
And then after an hour or two someone open the door and said to them in the language of the gentiles in our country (-Russian): "What are you doing here? Behold this is a battleship, and you will be lost/obliterated here, Heaven forbid. Behold you see that the boat is fully surrounded with loaded harmatas (-cannons)." And they awakened from their sleep, and they grabbed him by his garment, and it was a garment of givant (-the early editors translate this to be simple cloth. Perhaps it is gabardine, which the dictionary says was most commonly worn by Jews, and its etymology comes from the Spanish word bearing the exact likeness of the word in case: gabán - meaning an overcoat), however, they did not see his form/appearance. And they asked him that he should help them, that he should allow them to leave the boat to the shore of the Land of Israel, because they already saw that they are in danger closer to death than life. Because they saw that the koylin (-кулі - the Ukrainian word for bullets) were flying near the boat, therefore they said, it is better to remain in the Holy Land so that their bones would remain there in the Holy Land, because they saw that it would be difficult to escape from the carnage. And he said that they would need to give him some amount of thaler (-a silver coin used as currency throughout Europe) for this, and he said that he would go to the captain.
So the aforementioned man went to open the chest to get the thaler, and waited a bit, and went to the captain, and stretched out his hand to give the money to the captain, because he thought that the person that spoke with them in the gentile tongue had already requested on their behalf from the captain for this, that he should allow them to go. But the captain screamed at him a vehement screaming, and did not listen to him at all. And afterwards they were searching for this person that spoke with them in the gentile tongue, and they searched, search after search (-meticulously), but they did not find any person that could speak the  Russian language, just, everyone were Ishmaelites and arabs. And then there fell upon them great fright, and they were gripped with great trepidation to the extent that they were not able to rest in bed because of the body tremors from the great fright, because then they understood that they were on a battleship which is called krig (-war in Yiddish) shif (-ship in Yiddish), and it is a danger huge beyond measure. And they still do not know who it was that spoke with them in Russian (language) and apprised them that it was a battleship.
Na Nach Nachma Nachman Meuman


חסידים הראשונים

ב"ה
במסכת ברכות (לב:) וכי מאחר ששוהין תשע שעות ביום בתפלה תורתן היאך משתמרת ומלאכתן היאך נעשית אלא מתוך שחסידים הם תורתם משתמרת ומלאכתן מתברכת עד כאן.

ופליאה הוא שחסידים כמותם לא עלו למעלה מהזמן, ואיך נתפסו בתשע שעות.

ועל כרחך נראה לעניות דעתי שיש סוד בזה. ואדרבה נראה שהם היו עוסקים במלאכתו של הבעטליר הכבד פה (יום ג' של סיפורי מעשיות משנים קדמוניות, מעשה משבעה בעטלריס, וסבא כותב שזה הכי חשוב מהם), שהיה לו הסכמה מאותו האיש הגדול הנקרא איש חסד האמת, ומבואר שם שהזמן עשוי מחסדים של אמת שהבעטליר הכבד פה היה מקבץ ומוסר להאיש הגדול הנ''ל שמוסר יום להשמש וכו' עיין שם. והאיש הגדול הנ''ל היה חכם כיום שלם. כל יום בעיתו.
וזה בחי' מתוך שחסידים הם, ולא כתיב היו, כי זה עוד מתקיים כי זה באמת למעלה מהזמן, וזה מתוך - הבריח התיכון שהוא אמת, ועוד מתוך הוא בחי' אמת, כי ו"ך זה אות א', יו"י, הרי אותיות אמת, וחסידים, הרי חסדים של אמת.
ולפי זה יש להעמיק בלשון תורתם משתמרת ומלאכתן מתברכת, והוא בחי' ויברך אלקים את יום השביעי - ברכה, ויקדש אותו - שמירה, ברכו וקדשו במן שלא ירד אלא משנה לחם לקטו ערב שבת. וי"ל שהט' שעות כנגד ט' תיקוני דיקנא של ז"א, שצריכים להשלים אותם לי"ג של ארך אנפין, ועיקר ביטול הזמן הוא על ידי תיקון יג כמובא. והשלמת הד' תיקונים זה על ידי בקיעת המוחין של אבא ואמא ונעשים לו ד' מוחין של חכמה בינה וחו"ג של דעת, וי"ל שמלאכתן מתברכת בחי' שמע בני מוסר אביך, זה מלאכת המוסר, והברכה בחי' ואל תטוש תורת אמך, ששורש הקרוב של הברכה מאימא, וזה בחינת תורתם משתמרת, וכלולים דוכרא ונוקבא בברכה ושמירה, תורה ומלאכה. 
ויש הרבה להרחיב בזה, וה"י יאיר עיני עוד בזה בעזרת השם יתברך.
נ נח נחמ נחמן מאומן



Saturday, January 20, 2018

הרגשה של נ נח פשוט

ב"ה
בלקוטי מוהרן תורה כא רבינו גילה ז"ל וכן אצל עכו"ם יהיה זה אצלם השגה גדולה כשיבואו על סתם יהדות פשוט של איש הישראלי שיש לו בזה העולם, הינו שידעו מעבודות ישראל ומקדושת המצוות שלהם שעשו בעולם הזה יהיה אצלם השגה מה שידעו וירגישו קצת קדשה כמו איש כשר פשוט וכו' עיין שם.

ויתכן אולי על פי זה להמשיך, שמה שברסלבר מרגיש כאשר הוא לומד לקוטי הלכות וקורא עלים לתרופה יהיה עוד נחשב להשגה גדולה לשאר העולם לעתיד.
ובשבילו יהיה השגה נוראה בלי סוף כשיזכה לעתיד בעזרת השם להרגיש מה שאיזה נ נח פשוט מרגיש מהפתק הקדוש ומאמירת נ נח נחמ נחמן מאומן.



Depression

HH

A few of my friends have complained of suffering from depression, and I always felt that this comes with the turf of fighting to reveal the ultimate redemption of Na Nach into the world, obviously the evil realm will do its utmost to crush them, may HY the all merciful One save us. However, Rabbainu revealed another way of understanding this, and that is almost the very opposite; the depression is not the work of the evil realm, but rather it is Hashem Yisburach revealing to the person the state and the plight of the Shechina! Rabbainu says that when a person realizes this, even though the pain may be great, he will be overcome with ecstasy in the realization that he is privileged to be privy to such a direct revelation from HY. May HY save us from such things, and may we work harder and more effectively on bringing respite to the horrible plight of general state of affairs of the world which are unfortunately very shrouded in the all types of darkness.

Na Nach Nachma Nachman MeUman!


בחר נ נח!

ב"ה

במוסף של שבת בשמונה עשרה סידרו חז"ל נוסח בראשי תיבות תשר"ק, ת'כנת ש'בת ר'צית וכו', וזה בחי' אור חוזר. ובסוף אנו מבקשים ב'חרו א'ז, וחשבתי מה זה לבחור א"ז, אולי זה רמז לבחור בהשיר חדש של נ נח, שהוא בחי' א"ז ישיר משה, ואז מיד בא על דעתי דהנה האותיות שקבלו מפלגת כולנו חברים נ נח הנה הם ףץ (– שהם האותיות הכי גבוהות, כי אחרי שמונים עד ת' בגמטריא ארבע מאות, אז מונים םןץףך, ף – שמונה מאות, ץ – תשע מאות, אז ודאי יש ענין שיהיה להם רמז בסוף תשר"ק), והמספר קטן של ףץ הוא א"ז, כי ףץ בגמטריא 170, אובדים את ה0, ונשאר 17 – א"ז! אבל שמא תאמר שזה סתם גמטריא בדוי, אז ממשיכים בתפילה, בחרו אז מסיני, שזה מסיני! מסיני בגמטריא ףץ!
נ נח נחמ נחמן מאומן!