שם אחר! נ נח

ב"ה
בספר ישעיה סה:טו
ולעבדיו יקרא שם אחר - פרש"י שם טוב וזכר לברכה.
וזה רמז להשם נ נח נחמ נחמן מאומן כי הסגנון הזה נקרא בקבלה אחוריים, והרי זה בחינת שם אחר, שם באחוריים.

נ נח נחמ נחמן מאומן

יום נקם בלבי

ב"ה
ספר ישעיהו
סג:ד
כי יום' נקם' בלבי' ושנת' גאולי באה, הסופי תיבות ממית עם הכולל בגמטריא נ נח נחמ נחמן מאומן.

Purim - the theme of preparation

HH

Haman, may his name be blotted out, can mean in Hebrew to prepare, as we find many places (Yechezkal 5:7), like by Jona (2:1, 4:6,7,8) וימן, and he summoned or arranged to be - הזמנה. Even the manna that fell from Heaven, our Sages revealed that it was done with preparation (as opposed to the meat that they asked for). Amulaik the Torah tells us ambushed us on our way out of Egypt, using the word "kuruh" - happened. Lack of preparation. And our Sages revealed that the mitzva of machatzis hashekel saved us from the thousands of shekel that Haman bribed Achashvairosh to kill the Jews. Shekel is a weight, and it can also mean to weigh, as in to consider, and half a shekel can signify a preparatory consideration. We even find that Hashem give weight to the wind/spirit (Job 28:25), this is the weight of the ambiance and the spirit of the mitzva - see also the previous post how Hashem showed Moshe the weight of the half-shekel in fire.
Also we find by the Esau, the grandfather of Amulaik, that he didn't kiss the mezuza on his way out (this is a Medrash taught to the children, and Rabbi Nussun brings it down), kissing the mezuza on the way out is preparation, fortifying oneself with the holiness of the home on his way out into the public domain (even though we also kiss the mezuza from room to room, that is a different aspect).

The very essence of the mitva of destroy Amulaik, is a mitzva of preparation, to remember and prime one self to destroy them.
Also specifically in the kavanos to Purim the Ramchal decided to explain how all mitzvos first are presented to empower their doer, who should first say a Lishaim Yichud - expression of intent before doing the mitzva, and even the mitzva itself still needs to rise to where it will rise and effect what it will effect. This is something extra pertinent and innate about Purim.
Also Rabbainu revealed that now all beginnings are from Purim, and the real beginning is when a person takes upon himself to do the mitzva as Rashi brings from the Michilta (Exodus 12:28) that it is like they already did the mitzva, and in fact on Purim the Jews accepted the Torah anew.
Also Rabbainu said that the reading of Puru is a preparation for Pesach, and Puru seems to be a continuation of the Pur of Purim.

Rabbainu said that we shouldn't settle for less than the actual physical fulfillment of the good deeds themselves, but even still the main thing is the rutzon - the desire and will to do them, be what may, and nothing can damage or detract from that good will and commitment. And so when we celebrate this aspect of holiness - the consideration and the will to do good, then even if things go drunk, we have nothing to fear or worry about.

And do Yom Kippur is only - Ki - Purim.

Perhaps that is what Nuduv and Aveyhu achieved when they brought the ketores (incense) into the holy of holies, while they were intoxicated. Because they were doing even the actual mitzva on the sheer level of rutzon, and so they ascended to Heaven by fire, leaving their body-half down here.

The reason why Purim is all about preparation for the mitzva, is because it is the time HY revealed to us the great schemes and preparations of HY in what goes on in the world.

These thoughts I am sharing are also just a preparation...

Na Nach Nachma Nachman MeUman!

מחצית השקל

ב"ה
ריש פרשת כי תשא (שמות ל:יג) זה יתנו ... ופרש"י הראה לו כמין מטבע של אש, ומשקלה מחצית השקל עיין שם. וצריך עיון הרי קיימא לן בגמרא שאש אין בו ממש, הרי אין שום משקל לאש, אז איך היה למחצית השקל הזו של אש משקל?!
נ נח נחמ נחמן מאומן

דרך הכי קצר

ב"ה

הבעל הסולם כתב שהוא דשלוחי מצוה אינם ניזוקים זה רק בדרך הכי קצר וקרוב שיש להם ללכת, אבל אם הם מרחיבים פסיעותיהן הרי באותם הפסיעות אינם בכלל השמירה של הולכי מצוה. וכמו כהן שנטמא בבית המקדש צריך לצאת בדרך הכי קצר.

(ומזה יש להבין כמה פיגועים שנפגעו אנשים רחמנא ליצלן אפילו שהיו באמצע עסק מצוה כמו קניות לשבת או לנזקקים)

והנה עיין במשנה בזבחים דף יג. רבי אלעזר (לפי רש"י זה בנו רבי שמעון) אומר המהלך במקום שהוא צריך להלך מחשבה פוסלת, ובסוף הפרק שם (טו:) וברש"י שם מסקינן שהוא בא לחלוק רק על רבי שמעון שהולכה אינה פוסלת, וצריך ביאור למה לא פירשו שעל כל פנים הוא קבע דעה לעצמו גם נגד הרבנן, שלפי הרבנן כל הליכה בכיוון המזבח (ולא לסרטי עיין שם בענין זר) פוסלת, ואילו לרבי אלעזר יכולים לפרש שרק הליכה הצריכה שהיא הכי קצרה היא חשיבה הליכה.

נ נח נחמ נחמן מאומן

Finger walking

HH
In modern times people say let your fingers do the walking.

This is actually a Talmudic debate in Tractate Zevachim 13b and 14a if the actions of the finger are considered walking - הולכה - or not. This bears serious ramifications.

The main thing is to sign Nanach with your fingers....

Na Nach Nachma Nachman Meuman

No speeding tickets

HH
When you go with kifeetzas haderech you don't get speeding tickets because HY is your driver, and no one would dare ticketing Him... This explains the expression G-dspeed, because any other way you can get a ticket...

Na Nach Nachma Nachman Meuman

Honest Money

HH

Our Sages revealed that our father Jacob didn't want to retain any of the vast wealth that he gained outside of the Land of Israel, and he gave it all to his brother Esau in return for his share in the Maaras Hamachpaila (double cave of burial).

From this we can learn how much we should despise and detest ill gained money, even with the slightest dishonesty, Gf. Because the Land of Israel is the aspect of Emess - truth and honesty, as it says that Hashem's countenance is there, and we know in the Kabala and the holy books of Rabbainu, that this attribute of Hashem's countenance is the attribute of Emess, thus we know that real truth and honesty can only be achieved and maintained in Israel (-Rabbainu does say in Likutay Moharan 61 that any Jewish settlement anywhere in the world begins to take on the holiness of Israel, but obviously it isn't the same thing). Thus all transaction outside of Israel, no matter how honest they are, they involve some faulty imagination - not everything is completely clear and there are misconceptions inherent in some or all of the aspects of the deal, and therefore Jacob whose main attribute is Emes, as it says in Scriptures, didn't want that money.

Na Nach Nachma Nachman MeUman!

Great Miracles

HH

In Breslov they always said that the greatest miracles Rabbainu performed were his effective endeavors to save the people from the evil inclination and draw them into holiness and proximity to Hashem Yisburach.

Following this train of thought, that which Rabbainu revealed, and is also found in the Talmud, that when a person successfully withstands some se*ual test or trial he will merit to miracles, the biggest miracles that person can merit to is to be saved from the clutches of evil and impurity and draw closer to Hashem Yisburach. This is actually another revelation of Rabbainu, that before any true meaningful ascent one has to traverse through the trappings of the evil (for many different reasons). Thus these two teachings reinforce one another.

Na Nach Nachma Nachman MeUman! 

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

HH

Titzaveh – פרשת תצוה – You should command

27:2 וְאַתָּה תְּצַוֶּה אֶת בְּנֵי יִשְׂרָאֵל וְיִקְחוּ אֵלֶיךָ וגומר: And you should command the Children of Israel and they should take to you etc..

The true tzadik unites and connects the souls of Israel

Likutay Halachos, Laws of a Meal 5:24

28:2 וְעָשִׂיתָ בִגְדֵי קֹדֶשׁ לְאַהֲרֹן אָחִיךָ לְכָבוֹד וּלְתִפְאָרֶת: And you should make holy clothes for Aaron your brother for honor and for glory.

The kohen (priest) needed grand clothing in order to atone for the defect of garments of feces

Likutay Halachos, Laws of Orlu 5:13

Na Nach Nachma Nachman MeUman!

Beat the yetzer hura (evil inclination)

HH

May we merit to always be a step a head of the yetzer hura. May we merit to always be at least a half a step a head of the yetzer hura. May we merit that even if G-d we are being trampled under the feet of the yetzer hura, to laugh in his face, and sing Na Nach Nachma Nachman MeUman!

Book of Esther - a collection of all the original teachings of Rabbi Nachman of Breslov and Rabbi Nussun's Likutay Halachos on Purim

Book of Esther (Hebrew Edition) by R. Nachman of Breslov o.b.m. et al.   Learn more

Progressive religion

HH

If the Megilla of Esther is for a blog.

The holy Petek is for Facebook.

And Na Nach Nachma Nachman MeUman is for twitter.

Nanach should be an emoji.

Na Nach Nachma Nachman MeUman

משלי יח:טז מתן אדם ירחיב לו ולפני גדולים ינחנו! נ נח נחמ נחמן מאומן

ב"ה

מתן ע"ה בגמטריא נ נח נחמ נחמן מאומן, שהולך ומתרחב, וזה מתן אדם ירחיב לו. ולפני גדולים, דהינו בההתחלה - ינחנו - אותיות נ נח.

There are people who didn't waste even one second of their lives and yet they wasted their entire life [R"L]!

HH

moral of the story - take the time to sing Na Nach Nachma Nachman MeUman!


Hisbodidus....

Na Nach Nachma Nachman MeUman!

תן אתה

ב"ה

בספר השתפכות הנפש מביא מחז"ל שכאשר השם יתברך אמר למשה מי יתן והיה לבבם זה אתי ליראה וכו' היו צריכים מיד לענות - תן אתה!!!! ומצינו גם לשון דומה - תן לי אתה. ובלקוטי נ נח כבר כתבתנו על זה שתן לי עם הכולל בגמטריא נ נח נחמ נחמן מאומן, וכן אתה בא"ת ב"ש - תא"צ - בגמטריא נ נח נחמ נחמן מאומן.

והנה תן לי אתה, יש בו הרבה משמעות לכמה דרכים - שיכולים לפרש ממש על פי המשמעות הפשוט:

שאתה תתן לי

תן לי אותך

תן אותי אתה - היינו שאתה תתן אותי

תן לי אתה - דומה להנ"ל שאתה תתן ל"י - עיין בלקוטי מוהר"ן של"י זה היחס בין הרב הגדול להתלמיד ההגון.

תן לי אתה - תן את הקשר שיהיה לי-אתה

נ נח נחמ נחמן מאומן

Na Nach jolly hardy

חזקו ידים רפות וברכים כשלות אמצו - אל תיראו - נקם יבוא - שיר מספר ישעיה ...

לקוטי מוהרן סא - מיני גוף

ב"ה

לקוטי מוהרן סא:ג

כשהגוף זך ונקי יכול לקבל נשמה גדולה.

אולי זה הסוד שהרמחל גילה בפירושו על הסבא דמשפטים, עיין שם שיש בחינת בן ובחינת עבד, ואף על פי שאינו אפשר להכיר ולהבחין את זה אבל זה שבבחינת בן יש לו גוף אחר!
ועיין בדרשות הרן שהביא פסוקים והוכיח מסברא שמשה רבינו היה בריאה מיוחד בפני עצמו.
נ נח נחמ נחמן מאומן

מעשה מבעל תפילה - הריסה של מדינת העשירים

ב"ה

שאלנו במעשה מבעל תפילה שהיה רשום על היד הריסות מדינת העשירים, והלוא בסוף אכלו מהמאכלים וניצלו. ודחינו בדוחק. ואולי יש לומר, שהלוא היה עוד מדינה של עשירות שהיו יותר עשירים, וכן היו בדרך שלוחים אליהם לקחם מהם עצה מה לעשות, ורק אז פגשו את הממונה על האוצרות של המלך אז לא המשיכו ללכת לאותם העשירים, ויתכן שאותם העשירים הם שנהרסו בסוף. אכן עיין בסוף הסיפור שכתוב: כי על היד ראו ששניהם יהיו נכלין, העוזר העזור כנ"ל. אז צריכים להדחוקין שלנו במקומם.

ובענין המאכל שהריח טוב היה כל כך טוב, בסתמא כבר העירו את זה, אבל לא אמנע כי מי יודע: הרי רבינו גילה בלקוטי מוהר"ן שפסח הוא תיקון על תאות ממון, והרי בגמרא למדנו שהקרבן פסח היה לו ריח כל כך טוב כזה.

נ נח נחמ נחמן מאומן

The Praises of Rabbi Nachman - part 2 - His Voyage to Israel - 34 to End

HH

Shivchay HuRan

Part 2

34.

And it was already heard from his holy mouth that he said, that there are tzadikim that served (Hashem) and labored until they merited some high level, each one according to his prominence/virtue, like for example by a king whose ministers merit through their service, each one to some prominence, to some high office according to his service. However, of himself he said, that if he were to know that he is now on the same height and level as a year ago, he would not be conciliated ("desirous of") with himself at all, (and he spoke disparagingly of himself regarding the aforementioned matter if he were to remain in the level of the previous year), just, every time he ascends from level to level.

And there is a very great deal to speak about this matter, however, it is impossible to relate all of this in writing whatsoever, only someone who merited to see with his eyes and hear with his ears was able to fathom in his heart a slight bit of this matter, how he never stood on one level anytime, just, immediately he would yearn to ascend to a higher level until he merited etc. and so forth forever. And he was a great novelty in this matter. And all of this is according to our minuscule grasp (-comprehension), but there is more to this, there is in this matter hidden secrets, wondrous wonders, but suffice with this.

35.

And regarding the matter of "the tachlis (-ultimate extent or purpose) of knowing is not to know," he also spoke with us a little a few times how in every knowledge there is this tachlis. And therefore even though one merits to come to this tachlis of not knowing, even still this is not yet the final tachlis, because this is still not the tachlis of the (-all) knowledge just for this knowledge, and it is necessary afterwards to labor to merit to a higher tachlis, to merit to a higher level of the tachlis of not knowing, and so forth forever. (And this is already explained a little in our words elsewhere). And this matter is very extremely deep and hidden. And there is more to this matter, what we heard one time after Passover, and it will explained elsewhere G-d willing (see The Life of Our Leader Rabbi Nachman 282, Rabbainu said that he had just gained knowledge that the tachlis of knowledge is not knowing, means really not knowing, and this is something that seems obvious and cannot be explained, but was a new understanding, and even though he had now attained this understanding he still knows nothing, because previously he had also thought that he had come to this tachlis of not knowing and yet only now he understands that it is to really not know, and he had been very far from this new comprehension, see there).

36.

One time a king sent three men to a country with a secret message to a different king. And they passed through countries where there were opposers to the king.

And the first (of the three men) conducted himself shrewdly, and concealed the matter completely, and he crossed the country and they didn't discern at all that he has (-had) a hidden agenda (/secret message). And the second (of the three men) traversed there, and the people of the country picked up on the matter, and they understood that he has a secret agenda/message and they grabbed/incarcerated him so that he should tell (it to) them. And he acted shrewdly or with might, and he escaped from their hands. The third (of the three men) traversed there, and they also caught on to him, and they figured out that he has a secret, and they incarcerated him, and they tortured him with very profusely with many, many tortures, and all that they did to him, tortures, and torments, and great duress, and (-even still) he didn't say anything, and he withstood the trial and didn't reveal the secret. Until they saw that nothing will work on him and they let him go (because they thought that he presumably doesn't know anything at all), and he passed through and came to the king.

And they were appraising which of the aforementioned three is deserving more reward. Some said, "To the first more is due, because he acted shrewdly to be completely discreet." Some said, "To the second more is due, for they had already figured out his intent and even still he escaped from them with his wisdom etc." as mentioned above. The king said: "To the third is due more reward than all of them, because he was already caught in their stronghold, and certainly he also wanted to be discreet but was unsuccessful, and he was caught in their hands. And they tortured him and made him suffer with such suffering and torture, so that were he to reveal one secret, everyone would have been chasing after him, and even still he stood up to such a test and did not reveal anything, therefore he deserves more reward than all of them. (And the moral is slightly understandable a bit to the understanding).

The End

Na Nach Nachma Nachman Meuman

The Praises of Rabbi Nachman - part 2 - His Voyage to Israel - 33

HH

Shivchay HuRan

Part 2

33.

And after all of this, after he did all the aforementioned devotions with truth and wholeheartedness, and he abounded in fasts and in prayers a very great deal, and in mortifications, and breaking (bodily) desires and vices, and withstood many tests, and all the other aforementioned matters, and he abounded very extremely in hisbodidus - to converse between himself and his Maker -and to express himself in Yiddish (-i.e. his vernacular) etc. as mentioned above, until he merited to a very extremely lofty and supernal level in the utmost of holiness and in the utmost of abnegation and drawing close to Hashem Yisburach, in the level of the greatest of the binay aleyuh (-men of ascent, i.e. who ascend to very high and even Divine paradigms in their devotion to HY). And all of this he merited in his very childhood, because he did not rest at day and did not sleep nor was he passive at night. And he was extremely diligent in his devotion from day to day from the beginning of his childhood and the days of his youth. And he toiled and labored arduously from day to day, until he merited in his very youth to all that was mentioned above, to lofty and awesome holiness and very enormous hasaga (-spiritual conception) etc. in the level of greatest binay aleyuh.

And after he merited to all this, even still he wasn't placated with this, and he did not allow himself to stand. Just, even afterwards, everyday and every hour he longed, and yearned, and pined for Hashem Yisburach as if he did not start yet whatsoever with any devotion in the world. Even after he came from the Land of Israel and merited there to very extremely high and lofty hasaga (-spiritual conception) which is utterly unfathomable, even still from the day that he came from the Land of Israel until the day that he passed away in peace (to) very high above, he always had yearning and longing etc. for Hashem Yisburach as if he still had not started whatsoever.

And to speak of this matter vast folios would not suffice, even what we merited to understand a little of this matter according to what we heard from his holy mouth and we saw with our eyes. Because it was his way every time that he would yearn for Hashem Yisburach, and he was truly lowly in his own eyes, and he had great compassion on himself as if he had still not smelled ever any fragrance of the service of Hashem, and as if he still had not started whatsoever.

And in reality even someone who transgressed the whole entire Torah, Heaven forbid, many, many times, and when this person is aroused in true repentance, at which time (certainly) he certainly has a very broken heart when he looks upon himself where he is in the world, and he has very great compassion on himself with great meekness etc., and there's no need to elaborate on this, on a matter understood of itself, even still, even this compassion and broken heart of the aforementioned baal teshuva (-person repenting), does not reach a thousandth or one ten thousandth of the great compassion and broken heart in great meekness etc. that Rabbainu o.b.m. had, each and every time before he came to some hasaga (-spiritual conception).

And in short, (that) he never rested nor was he still even in the days of his greatness. Even though he had already merited to what he merited, to conception of the Divine, on a very enormous and awesome lofty level, even still he did not suffice himself with this, and he toiled and labored at all times and all hours, and he took upon himself suffering, severe and bitter suffering which are almost unparalleled in this world, and he abounded in many prayers, and pleading, and entreaties, and supplications, and very extremely great and awesome yearning and longing, until he came to a higher hasaga and level. And afterwards, immediately when he merited this hasaga (and) then he was a happy a little. And sometimes we merited to hear from his mouth that he informed us that now he has come to know new things etc. and he was happy then a little. And afterwards, immediately when he merited this, afterwards he began again anew, And he forgot everything that transpired as if he still had not begun at all, and he returned and began anew as if he was starting to go and enter in the holiness of Israel (-a Jew). And sometimes we heard from his holy mouth explicitly that he said in an expression of longing and yearning: "How does one merit to be a Yehoodey (-a Jew)?" And he said this honestly and with great temeemus (-wholeheartedness, sincerity) as if he still did not begin at all. And so it was many times.

And he constantly went and rose from level to level. Even though he merited to extremely lofty and awesome levels high, high above etc., Even still he was never pacified with this at all, and immediately afterwards he would have a broken heart and he had great compassion on himself with great meekness etc. as mentioned above, until he merited to a higher level. And this was his way always until the end.

And many, many times it was his way that he said that now he does not know anything whatsoever, absolutely nothing. And sometimes he swore on this, that he truthfully knows nothing at all (see The Life of Our Leader Rabbi Nachman 215), even though on the previous day or the previous hour he revealed formidable ("ateekim" also connotes very well established in time (like 'antique'), principle, and esoteric) concepts, even still afterwards he said that he does not no anything. And in this matter he was a very extremely great novelty. And he said explicitly of himself that his Torah is a very great novelty, however, his "not knowing" is a phenomenally greater novelty. I.e. the aforementioned matter, that every time it was his way to say that now he does know at all, and see more about this elsewhere (see the next article #35, and see Words of Rabbi Nachman 3 - about the tachlis (ultimate extent or purpose) of knowledge is not knowing. And see The Life of Our Leader Rabbi Nachman 215 and 283).

Na Nach Nachma Nachman Meuman

The Praises of Rabbi Nachman - part 2 - His Voyage to Israel 31-32

HH

Shivchay HuRan

Part 2

31.

And one time, there came to him one of the greats who was very important in the Land of Israel and in Chutz-lu'uretz (-outside Israel), and in his praise they said that he was proficient in the entire Shas (-Talmud) almost by heart, and he was also of the masters of Kabbalah, and he came to Rabbainu o.b.m. and he warned to remove every person from their company, and no man stood with them when they met together. However, the aforementioned man who was with Rabbainu o.b.m. remained there.

And the aforementioned gadoal (-great person, leader) implored him, and said to Rabbainu o.b.m. these words: "We know that kivoad Toarusoa (-he who is honorable on account of his Torah) didn't come to the Land of Israel like the rest of the populace, with small moachin (-consciousness, acumen), i.e. to walk four cubits in the Land of Israel and be a Ben (-son or member of, entitled to) Oalum Habuh (-the future world) (Kesuvos 111a), or other similar considerations, like the way of simple/ordinary people. Just, certainly kivoad Toarusoa came here with moachin digadlus (-mature consciousness - expanded and higher acumen and conception) and to achieve great hasaga (-spiritual conception) in the service of the Creator blessed He. Therefore it is our (-royal we) desire to know in which point of the aspect of the Land of Israel kivoad Toarusoa entered, and what does he (-speaking in the respectful third person) want to achieve here in the devotion of the Creator? And I am prepared to serve him with my body, and my nefesh (-lowest soul), ruach (-spirit - middle soul), neshama (-third highest soul) etc.."

And Rabbainu answered him: "My dear friend, do not pressure me in this matter. Because it is not simple matter to reveal to you (-respectful plural) Heaven forbid, what this devotion is, and for what I came here. And perhaps I stand already sworn over this (-not to reveal it) etc.."

And the aforementioned great rabbi began again to implore him immensely, and said: "Our inquiry and our request (is that) in any case Rabbainu should teach us some chidush (-novelty in Torah) from his desirable and pleasant chidushim which he was graced with by Hashem. He should grace us as well, and give us to taste from them. And our intention is not Heaven forbid for some ulterior motive, just, our intention is to hear original Torah insights from his holy mouth, perhaps our hearts will be aroused anew for His service blessed He, and also perhaps we will merit consequently to understand and to elucidate some hint of the aforementioned point.

Immediately Rabbainu o.b.m. began to be fierly impassioned with intense flaming of the blaze of Hashem, and his face burned and blazed like actual torches. And from the fieriness his hair stood on end, and he threw his top hat off his head, and he began to say these words: "Do you know the secret of the kavanos (-kabalistic intentions) of the Tefilin?" The aforementioned answered him (with) a few kavanos. He (Rabbainu) said to him: "No, that is not the way of the kavanos of the Tefilin, and because you (-respectful plural) do not know the secret of the kavanos of Tefilin, you do not know the secret of the four winds/directions of the Land of Israel. And now I will begin to reveal to you some hint of this." And it was when he began to speak, blood started to come out of his throat, and he said to the aforementioned scholar: "See now with your (own) eyes that they do not approve from Heaven to reveal to you (-respectful plural) a thing." And immediately when the aforementioned scholar saw this with his eyes, he nodded his head to him (-acquiesced), and asked him (Rabbainu) fervently to forgive him for having troubled his so much, and he was very panic stricken from this, and did not want to budge from there until Rabbainu o.b.m. forgave him.

32.

Also immediately upon his arrival there to Tiberias, the Rav, the Chusid (-pious, hasid), the famous magnate our teacher, Rabbi Moshe o.b.m., son of the rav, the holy, the famous, our teacher, Rabbi Menachem Mendel the tzadik o.b.m. Veetepesker, sent to him that he wants to make a marriage with him (-i.e. between their children). And Rabbainu o.b.m. replied: "How is it possible to refuse a shiduch (-match)? Presumably 'the matter was issued from Hashem (Genesis 24:50 regarding the match between Yitzchok and Rivkah)' that my daughter should be in the Holy Land," and he did not say anything more.

And immediately the shadchan (-matchmaker) went and replied to the rav, the aforementioned Rabbi Moshe, that Rabbainu o.b.m. consented. And immediately they made a grand feast. And at the feast were all the greats of the Land of Israel, both from the country of Lita (-Lithuania) and from the country of Poland, everyone alike - big and small. And they had great joy/celebration. And during the feast they spoke words of Torah between them, and the main speaker was the aforementioned gadol (-great, leader) who wanted that Rabbainu should reveal to him the point etc.. In the middle of their conversation the location of a certain remark of Rashi eluded them, where its place is. And they wanted to bring it up to their memory because it was very necessary for their issue, and they could not budge from there because of this, and it was a wonder to them, because each and everyone of them had recently finished the entire Shas (-Talmud), and not one of them knew the place of the aforementioned Rashi, where it is stated. And Rabbainu o.b.m. was silent as if he also did not know, however, when he saw that they had great distress from this, and they implored him to no end, he answered up and said to them: "Behold this Rashi, its place is in Tractate Zevachim (-offerings), on this daf (-two sided page) at the top of the amud (-one of the two sides)," and so it was. And this brought them joy and happiness. And this feast protracted from the time of mincha gedola (-half an hour after midday, when one can begin to pray mincha) until daybreak, and a union was made between them.

However, afterwards, when Rabbainu left from there, from the Land of Israel to chutz-lu'uretz (outside of Israel) the groom, the son of the rav, our teacher the rav Rabbi Moshe mentioned above, passed away, and Rabbainu o.b.m. made a match with his daughter who had been the bride of the son of the rav, our teacher Rabbi Moshe mentioned above, with the honorable gaon (-prodigee) the famous rav of the holy community of Volitshisk (-Rabbi Aryeh Leib of Volitshisk za.tza.l. from the greatest disciples of the Magid of Mezritch - his son, Rabbi Pinchas got engaged to Miriam, the third daughter of Rabbainu o.b.m. in Elul 5560, and the wedding was in Cheshvon 5565). And circumstances were brought about from Hashem that the aforementioned Rav and Gaon traveled to the Holy Land, and he took his son, the son-in-law of Rabbainu o.b.m., with him there in order that he would learn by him there. And afterwards the daughter of Rabbainu o.b.m. also traveled there. And the words of Rabbainu o.b.m. that he said, that it was from Hashem that his daughter should be in the Holy Land were fulfilled, and one word of his words will not back down empty-handed.

Na Nach Nachma Nachman MeUman!

Grab some good points even in the bad days - song of Azamra

יששום מדבר וציה ותגל ערבה - גילת ורנן - המה יראו כבוד ה' - שיר מספר ישעי...

Nanach on the Torah Portion of Terumah - references to all the original teachings of Rabbi Nachman of Breslov and his disciples

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Tiroomu – פרשת תרומה   Donation

25:2 מֵאֵת כָּל אִישׁ אֲשֶׁר יִדְּבֶנּוּ לִבּוֹ תִּקְחוּ וגומר: From every man whose heart is benevolent they should take etc..

The power of charity to arouse hold desire and will which vanquishes even the idolatry

Likutay Halachos, Laws of Blessings of the Morning 5:45

25:16 וְנָתַתָּ אֶל הָאָרֹן אֵת הָעֵדֻת: And you should put in the ark the testament (-the loochoas – tablets).

The reason that the tablets <luchos> are called “testament” is because the Torah is testimony on His Divinity blessed He

Likutay Halachos, Laws of Testimony 4

26:11 וְעָשִׂיתָ קַרְסֵי נְחֹשֶׁת חֲמִשִּׁים: And you should make clasps of copper, fifty.

The fifty clasps connote fifty gates needed to ascend to the side of the holy of holies and to grasp and inculcate that which is perceived from therefore

Likutay Halachos, Laws of Matrimony 4:12

 Na Nach Nachma Nachman MeUman!

אם חפץ בנו ה' (שלח - במדבר יד:ח)

ב"ה
בשמונה עשרה, נוסח עדה המזרח, בברכת רצה שלפני מודים, שהוא בחי' רצון, בחינת משה רבינו, "ואתה ברחמיך תחפוץ בנו ותרצנו" ומי שישים לבו מה זה, שהשם יתברך חפץ ביקרו, והרי הוא בשר ודם מחומר נחרץ, והשם יתברך חפץ בו, ורוצה בו (ונראה שזה כנגד בחי' חיה שהוא עיקר בחי' משה רבינו, ויחידה. ונראה עוד שחפץ בנו בחי' אבא ובחי' סדר ב' של היחודים של הרמחל שהאלקות מתלבש ישר בצדיקים, ותרצינו, א"א וסדר הג', ודוק), מי שיתבונן בזה תסמור שערות ראשו, וכעין כאשר מבקשים חן ושכל טוב בעיני אלקים, היתכן?! הלוא אין חכמה ואין תבונה נחשב לכלום לפניו יתברך. ואי אפשר להאריך בזה, רק כל אחד כפום מה דמשער ליביה.

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כי ה' שופטינו ה' מחוקקינו ה' מלכנו הוא יושיענו - שיר מספר ישעיה לג:כב

If this page is shielding you then you have nothing to fear

Self sacrifice in prayer - - Likutay Moharan 26

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Rabbainu (Likutay Moharan Torah-teaching 26) explains the Talmud (Bichoaroas 8b) - a bird the dies before it hatches, where does its spirit escape (the shell), and he said, from where it entered: that it is asking where a person should literally expire his soul, pouring it out in utter self sacrifice in the words of the prayer.

It is known that prayer is the aspect of conjugation. Recently the media ran some statistics of the numbers of people who kill themselves while attempting to max out and reach the highest pleasures of se*. Most of these deaths are from asphyxiation, as they reach their climax apparently the sensual experience is heightened by the lack of oxygen, and before they know it they black out or completely suffocate, may the Holy Merciful One save us, for as we know from the holy Legendary Tale of the Prayer Leader there is a type of idolatry which worships this pursuit, Heaven spare us.

So from here we can learn to the side of holiness, that as one effects the Divine conjugation with his prayers, he should be literally pouring out his soul completely till he actually expires his soul in the holy letters which are one with HY. The truth is Rabbainu revealed in Likutay Moharan (Torah-lesson 60) that when a person ejac*lates he is breathless, and this can be what the other side is trying to build upon.

Na Nach Nachma Nachman MeUman

מעשה מבעל תפילה - כת שבחרו דיבור

ב"ה

"כת אחרת אמרו שעקר התכלית הוא הדבור.... והלכו ומצאו איש צרפתי משגע, שהיה הולך ומדבר לעצמו וכו'. עיין שם.

"אחר כך מצאו איש אחד שהיה בעל לשון ומליצה, ודברן מופלג מאד מאד, לקבלו אותו למלך, כי המלך מחל לו המלוכה, מאחר שהוא בעל לשון כזה, עד כאן לשונו.

ומאד מעניין שהמלך הראשון שהיה משגע התבטל לפני המליץ של המלך.

והכת שבחרו בשמחה, ובחרו שיכור ערל, לא כתוב אצלו שהוא מחל על המלכות, רק שכאשר מצאו את האוהב נאמן יושב בתוך ים של יין קבלו אותו למלך, ויתכן שהמלך הקודם לא היה בכלל צריך למחול על המלכות כי היה שיכור בלי דעת כלל.

נ נח נחמ נחמן מאומן

The Praises of Rabbi Nachman - part 2 - His Voyage to Israel 28-30

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Shivchay HuRan

Part 2

28.

And the epic enormity of his hasaga (-spiritual conception) that he attained in the land of Israel is impossible to explain and relate whatsoever, mamash (-really) there is not heard nor is there seen the likes of this, that one born of a woman should merit to such hasaga through the atmosphere of the Land of Israel (-the Talmud Bava Basra 158b reveals that the atmosphere of the Land of Israel make people wise), and it is impossible to speak or talk about this. And he boasted profoundly of himself, with what he merited to be in the Land of Israel, and also at the end of his life he said that he vitalizes himself immensely with his having merited to be in the Land of Israel. And he said: "This I know already, that when a person wants to do some matter of holiness and he has impediments on this etc.," as all this explained further on.

29.

And the man who denigrated him exceedingly in Istanbul (-see above article 9) passed away immediately upon his arrival home. And the aforementioned man that was with him asked Rabbainu o.b.m.: "Does it not say (Proverbs 17:26), 'Also punishment is not good for the tzadik (-Rashi in Tractate Sanhedrin 105b explains that it isn't becoming of the tzadik to have people punished on his account, i.e. even if they are guilty and culpable, so why did Rabbainu bring about this man's demise)'?" And he answered him with a parable regarding this: That there was a king, and h e loved one of the children of the nobility, and he showed him affection, and drew him close with all types of love and affection. And afterwards when he grew up, he was brazen against the king. And the king said: "Know, that even though I love you very much, even still it is impossible for me to disregard the law and ordinance of the kingdom. And your judgement is decisively for death. And immediately the king commanded to restrain him in iron fetters, And put him in prison.

And this son of nobility began to picture in his mind the suffering that he will have from the death, and he saw that his pain would not be drawn out a long time, just until he was killed. However, when he began to picture in his mind the pain of the king, he saw that the pain of the king would be very great because the pain of the king would be always. Because he knows that the king loves him very much and he will have great yearning after him, and great anguish forever. And he had more pity on the king's pain than on his (own) pain. And he contemplated contemplations how to save the king from his pain. And he came to the following resolution: Behold embarrassment is considered to be like death (Bava Metzia 58:).

And he instructed the administrator of the prison to admit him in before the king. And he said to the king: "I know the truth, that your pain is greater than my pain, however, it is impossible for you to disregard the statute and law of the kingdom. Therefore this is the advisable recourse, bring about with ruses, that someone will embarrass me in public, and the shame is considered like death. Therefore, see to it to take from the captives a thief who is to be sentenced to be killed, and I will intimidate him until he gets mad at me, and denigrates me, and hits me in public, and I will be incurred great embarrassment, and it will be considered like death. And afterwards take the thief who is liable of death regardless (of this) and kill him as is his penalty. And the world (-everyone) will think that because he denigrated the cherished servant of the king he was killed, and the honor of the kingdom and his servant shall not be profaned.

Thus, sometimes someone denigrates that tzadik, and in reality he does a great favor for the tzadik, because he brings atonement to him for what he was liable to pass away, exchanging it for this embarrassment. But even still it isn't the honor of Heaven not to exact revenge from this person who denigrated the servant so beloved to the king. But to punish this person who denigrated the tzadik for what he did, is also not pleasing before Him, because "also punishment on account of the tzadik isn't becoming." Therefore, He blessed He "turns around stratagems (Job 37:12)," and stands up against the tzadik such a person that is already culpable of death and punishment. "And He summons both of them to the same inn (Makos 10b, regarding bringing about the punishment of someone who killed unintentionally unnoticed)," and this person denigrates the tzadik, and the tzadik is thereby exonerated from his penalty as mentioned above. And this person is punished afterwards, and the Name of Heaven is sanctified, because (ostensibly) on account of the honor of the tzadik he was punished. And in reality "he killed a dead man (Bava Kama 41a)," because he was already liable for his punishment previously. "And the ways of Hashem are straight (-just, upright) (based on Hosea 14:10)," "and there is no injustice in Him (Psalms 92:16)."

30.

And in the Land of Israel he engaged in Torah and prayer, and every day he wrote by himself his Torah (-original holy insights). And he boasted tremendously and said that the difference between the Torah of chutz-lu'uretz (-outside Israel) to the Torah of the Land of Israel is like the distance between east and west (see Beraishis Rabah, parsha 16 - there is no Torah like the Torah of the Land of Israel etc.). And every single day the big/great with the small went to him to wait on him (-sheemoosh - attending to the tzadik is the greatest way of gaining his wisdom and holiness) in order to hear the wisdom of his very extremely holy and awesome Torah.

Na Nach Nachma Nachman Meuman

טעם הקנס של ארבעה וחמשה לגונב שור או שה וטבחו או מכרו

ב"ה

טעם ארבעה וחמשה שחייב הגונב שה ושור וטבחו ומכרו (משפטים – שמות כא:לז). י"ל דו"ה זה בעצם בו"ג, כי דו"ה כולל את הכפל שיש בכל מדינה, הרי שנוסף רק בו"ג, ובזה י"ל שזה בחי' הן יפעל א"ל פעמים שלוש עם גבר שהוא סוד הגילגול, שעד בו"ג פעמים נתגלגלים כדי להשלים, ואם בזה לא התחיל לתקן תו לא. וי"ל שלכן דוקא טובח ומוכר שה (שני אותיות) ושור (שלוש אותיות), כי הגנב חישב בהם את הקץ, הוא לא לקח אותם למה שהם עכשיו בחייהן, שהן הם תכלית הסמל של בהמות שמשתכרין מהם בחייהם, שה, לשון זה, זהו, כמו שהוא ממש עכשיו, ושור, כמו שרואים אותו ממש, הוא לא שם עיניו בזה, רק לגלגל עליהם כסף, בטביחה ומכירה, וכן היה ראוי לגבר זה ממש ענין ב"ג של גבר, להתגלגל פעמים שלוש, ולכן עונשו בו"ג, נוסף על הקרן והכפל.

נ נח נחמ נחמן מאומן

מעשה מבעל תפילה - יד של החכם

ב"ה

ושאלו את החכם, אם אינו יודע מן היד של המלך, והשיב להם, שהיד הוא אצלו, אך מעת שנתפזרו על ידי הרוח סערה כנל, שאז נעלם מהם המלך וכו' כנל, מאז הוא אינו רוצה להסתכל כלל בתוך היד, כי היא שיכה רק אל המלך, רק שחקק תבנית היד על אבן, כדי שישתמש בזה קצת לצרך ענינו, אבל בהיד עצמו אינו מסתכל כלל, עד כאן לשונו.

ויש הרבה להאריך בכל זה. כי יש בזה מענין מה שרבינו גילה שחכמות לא צריכים כלל בעבודת השם, אפילו חכמה אמיתית של התורה. וכן לכאורה על היד היה חקוק איפה המלך, וכל המסילות של כל הפיזור של רוח הסערה, כי הכל היה רשום. אבל תמים תהיה עם ה'.

נ נח נחמ נחמן מאומן

מעשה מבעל תפילה - תיקון תאוות ממון וביקוש המלך

ב"ה

והודיע הממונה הדבר הזה להגיבור: באשר שהוא הולך עמם לבקש מקום החרב, וכונתו, אולי יזכה בדרך הלוכו למצא את המלך ואנשיו.

וכו'

וצוה הבעל תפלה לאנשים שלו שיתפללו על זה שיצליח השם דרכם, שיזכו למצא המלך עם אנשיו וכו'

עד כאן לשונו.

ומדויק שהעיקר אצלם היה למצוא את המלך, ולא כל כך התעניינו בתיקון של השקועים בתאוות ממון.

אכן אחר כך, כאשר קבלו את החכם, כתוב שהסכימו "אלמלא לא נתבדרנו ונתפזרנו כי אם בשביל אותה המדינה להחזיר אותם למוטב היה די לנו בזה"

הרי שתיקונם לכאורה עוד יותר חשוב לעת עתה מלמצוא המלך, כי אפילו הפיזור מהמלך היה שוה וכדאי בשביל זה.

אלא שעיקר התיקון יהיה על ידי מציאת המלך, ולא בעסק תיקונם.

נ נח נחמ נחמן מאומן

שלושה דברים להביא משיח

ב"ה 

באגרת של הבעל שם טוב כתב:

ושאלתי את פי משיח: אימתי אתי מר. והשיב: בזאת תדע, בעת שיתפרסם למודך ויתגלה בעולם, ויפוצו מעיינותך חוצה מה שלמדתי אותך והשגת, ויוכלו גם המה לעשות יחודים ועליות כמוך, ואז יכלו כל הקליפות, ויהיה עת רצון וישועה. ותמהתי על זה, והיה לי צער גדול באריכות הזמן כל כך, מתי זה אפשר להיות, אך ממה שלמדתי בהיותי שם שלשה דברים סגולות, ושלושה שמות הקדושים, והם בנקל ללמד ולפרש, יוכלו גם אנשי גילי לבוא למדרגה ובחינה כמותי, דהיינו בהיותם יכולים לעלות, וילמדו וישיגו כמו אני, ולא ניתנה רשות כל ימי חיי לגלות זאת, ובקשתי עבורך ללמד אותך ולא הורשתי כלל, ומושבע ועומד אני על זה. אך זאת אני מודיעך, והשם יהיה בעזרך, לנוכח תהי ה' דרכך, ואל יליזו בעת תפילתך ולימודך, וכל דיבור ודיבור ומוצא שפתיך תכוין לייחד, כי בכל אות ואחת יש עולמות ונשמות ואלוהות....

עיין שם כל דבריו הקדושים.

ויתכן שהשלושה דברים הם הג' מדרגות יחודים שגילה הרמחל בכללית כוונת התפילה, בקיצור הכוונות שלו. ואין כאן מקום להאריך.

נ נח נחמ נחמן מאומן

The Praises of Rabbi Nachman - part 2 - His Voyage to Israel 24-25

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24.

And on the first day of Chol Hamo-ed (-intermediary days of Passover) the man went to the Chacham, and the Chacham instructed him to take surreptitiously all their money and to bring it to the city, in order that they would not steal their money. And he did so. Afterwards the Chacham went with two wealthy men, and they said to the captain: "Give us these two souls." And he replied to them: "What business do you have with these souls? I won (-acquired, got) them from hefker (-abandoned or otherwise ownerless property)!" And he told them all the troubles that they had encountered on the way. And he said: "And not only this that I am telling you, but there was almost no moment without calamity. And these souls, we could already have drowned them at sea or sold to the Ishmaelites, and all their money and possessions would all have been ours without anyone uttering a word or making a peep (in protest) whatsoever. However, what can be done, because their mazal (-luck, fortune) is great to the heart of the heavens, because not only did Hashem Yisburach perform such a miracle for them, that with their mazal the boat suddenly arrived here, but moreover a miracle within a miracle was wrought for them, that Hashem Yisburach diverted/unsettled my heart and dulled my mind so that I took one of them into this city. And now certainly I am no longer permitted even to take their money, just in order that my slaves shouldn't complain, give me 200 thaler, and take them from aboard the boat. And so it was, that they gave him immediately as he said, and they saved them from the hands of the pirates, from death to life, from servitude to redemption.

25.

And then they both came to the city, Rabbainu o.b.m. with the aforementioned man who was his shamish (-attendant). And upon their arrival at the city the Ishmaelites said that they were spies, and great fear fell upon the Sephardim (-the locals) themselves. And immediately they brought them their (style of) clothing, and they were forced to dress themselves in their (-the local Sephardic) dress in their fashion. And Rabbainu had great anguish from this, and the aforementioned man was gleeful, and Rabbainu o.b.m. was angry at him, and said to him: "You do not know of the kitroog (-accusations) that are upon us in supernal world," and he then said a wondrous thing to the aforementioned man, and he (-the man) doesn't want to reveal it.

And Rabbainu was received before the Chachumim, and he was very fine in their eyes, and they held him to be a great novelty. And afterwards Rabbainu o.b.m. himself came with/to happiness and said: "Baruch (-blessed is) Hashem Yisburach that we merited to this salvation. And he was there (accorded) with very great honor until after the holiday. And the people of the city themselves gave from their (own) pockets the 200 thaler mentioned above, and afterwards they did not want to receive them in return from Rabbainu there, even though he had a lot of money there.

And after the holiday they purchased fares for a boat to Istanbul. And they (-the people or Chachumim of Rhodes) gave them a letter (of introduction), perhaps Heaven forbid there would occur to them some induction, that they (-the people of that place wherever it may be) would rise to their aid in every single city. And they went with this boat. And there were many Grekin (-Greeks) there and they harbored an epidemic. And they didn't know, but they saw that people were dying on the boat. And Baruch Hashem (that) there was a storm wind and it carried the boat speedily to the holy community of Istanbul. And even though they suffered from the seething of the sea and from boat's flying so fast, however, even still it was beneficial for them that they traversed quickly and they came on the third day to the holy community of Istanbul, and they were there for ten days.

And also in Istanbul they were in danger because they didn't show their passports there (on the way in) when they traveled there, therefore they did not want to allow them now to leave there. And they levied on them a heavy fine to give an enormous sum to entitle them to attain the passports from the Tugar (-Turkish government as explained previously). And the amount that they ordered to give was a very enormous sum that was not in any way in their ability to discharge. And Hashem Yisburach had mercy on them and summoned for them a man that they did not know (him) and did not recognize (him), and he went to some official of the Ishmaelites and deceived him, and they have no idea how much he gave him. And he received a kvitel (-note, in Yiddish) to allow them out of the gate of the aforementioned holy community. And he warned them, for the sake of Hashem, to conceal the matter very, very well. And through this they escaped from there safely.

And they went on the sea from Istanbul to Galutz. And they reached some city in the islands of the sea, and there they were taken to the prison, and they were forced to give four adumim for every soul. And from there on forward nothing happened to them, just the seething of the sea occurred some times. And one boat full of Grekin (-Greeks) broke and sank, and there were no survivors except a scant few. And Hashem in His mercies led them to their desired destination, and they traversed safely until they came safely to Galutz for the holiday of Shavuos.

Na Nach Nachma Nachman Meuman

Nanach on the Torah Portion of Mishpatim - references to all the original teachings of Rabbi Nachman of Breslov and his disciples

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Mishpatim – פרשת משפטים - Ordinances

21:1 וְאֵלֶּה הַמִּשְׁפָּטִים: And these are the ordinances:

The ordinances - “hamishpatim” this word with its seven letters has the numerical value (gematria) of: Na Nach Nachma Nachman MeUman!

22:8 עַד הָאֱלֹהִים יָבֹא דְּבַר שְׁנֵיהֶם: To the court shall come the matter of both of them.

One who defects in business and does not bind his thoughts only to the Torah which is cloaked there, must come before judges who manifest and make from all of it Torah

Likutay Moharan, Torah-Lesson 280

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Judges are called “Elohim” (an appellation for G-d) because they make Divine Torah from every matter

Likutay Halachos, Laws of Judges 4:2

22:24 לֹא תִהְיֶה לוֹ כְּנֹשֶׁה: Do not be to him as a (demanding) creditor.

Taking interest is an insurgency of avarice which is idolatry

Likutay Halachos, Laws of Interest 3

23:5 כִּי תִרְאֶה חֲמוֹר שֹׂנַאֲךָ וגומר: When/if you see the donkey of your enemy etc..

This is an allusion to seeing the plight of a friend overburdened with sin

Likutay Halachos, Laws of Unloading and Loading 2

23:11 וְהַשְּׁבִיעִת תִּשְׁמְטֶנָּה וּנְטַשְׁתָּהּ: And the seventh (year) you should let up and leave it be (from all care and ownership).

Ownerless property is a manifestation that all the various differences are all included in the simple unity

Likutay Halachos, Laws of Unloading and Loading 4:6

23:12 לְמַעַן יָנוּחַ שׁוֹרְךָ וַחֲמֹרֶךָ: In order that your ox and your donkey shall rest.

These two specifically were mentioned because the main mitzva is to draw nullification and to quell the ox and donkey of the klipa (evil husks-forces)

Likutay Halachos, Laws of Interbreeding Animals 4:3

23:17 שָׁלֹשׁ פְּעָמִים בַּשָּׁנָה יֵרָאֶה וגומר: Three times in the year an appearance etc..

Israel would specifically go by foot and not by wagon, because the main tikun (rectification) of the Light of the Countenance of the Temple is drawn by the feet which need guarding from the cheetzoanim (“externals” - evil forces) which are close to the feet

Likutay Halachos, Laws of Divorce 4:10

23:19 רֵאשִׁית בִּכּוּרֵי אַדְמָתְךָ תָּבִיא בֵּית ה' אֱלֹהֶיךָ לֹא תְבַשֵּׁל גְּדִי בַּחֲלֵב אִמּוֹ: The first of the first produce of your land bring to the House of Hashem your G-d, do not cook a goat in the milk of its mother.

A person can be rectified only by a someone of very high standing

Likutay Halachos, Laws of Meat With Milk 5:15

24:7 כֹּל אֲשֶׁר דִּבֶּר ה' נַעֲשֶׂה וְנִשְׁמָע: Everything which Hashem has said we will do and we will heed.

This indicates extraordinary enormous desire and yearning for Hashem Yisburach

Likutay Halachos, Laws of a Guarantor 3:40

Na Nach Nachma Nachman MeUman!

The Praises of Rabbi Nachman - part 2 - His Voyage to Israel 22-23

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Shivchay Haran

Part 2

22. And the utter enormity of the dangers that they had on their return is impossible to relate, because they were on this battleship which was full of Ishmaelites, and they were just two Jews alone. And the way of the Ishmaelites, especially men of war, is to grab Jews and sell them in distant places as slaves, and Rabbainu o.b.m. had great fear of this.

And he (Rabbainu) said that he started to think to himself what he would do if they took him to some place on the sea where there is no Jew and they would sell him there, and who would know from this? And he was greatly distressed, how would he be able to fulfill there the Commandments of the Torah? And he began to contemplate this in his mind, until he merited to come to the hasaga (-conception, attainment) that he could serve Hashem Yisburach even when he would be unable Heaven forbid to fulfill the mitzvahs. Because he attained conception of the devotion of the Forefathers of the World that they had before the giving of the Torah, that they fulfilled all the mitzvos even though they did not do the mitzvos in their simple plain form, like our forefather Jacob who fulfilled the mitzva of Tefilin by means of the rods which he pealed, as is known (Zohar Va'yaitzay 162:), until he attained conception of how to fulfill all the mitzvos in this way when he would be incapacitated in the place where they would sell him Heaven forbid (see The Life of Our Leader Rabbi Nachman 142).

And immediately when he merited to this conception, Hashem Yisburach helped him, and the boat came and arrived on Ohr (-the light, in this case referring to the night when we search for chumetz by candle light, see the beginning of Tractate Pesachim at length, and Likutay Moharan volume 2, Torah-teaching 83 why this specific night is called light) of the fourteenth of (the month of) Nissan (the day preceding Passover) at a large city that stands on an island in the sea, where there is a "prominent large city (Jonah 3:3)" by the name of Rhodes (-largest of the Dodecanese islands of Greece), and they recognized that this was a city of (-where there were) Israel (-Jews). And they had great joy, because they could buy here matzos for Passover and (wine for the) four cups.

However, they did not conceive that the captain and the Ishmaelites would allow them to enter this city, because they saw and understood that the Ishmaelites desired to grab them and kidnap them, and possibly they themselves would sell them as mentioned above.

23. And in the morning, which was erev (-day preceding) Pesach, the captain traveled with some of the Ishmaelites on the small boat into the city. And they came before him and they requested from him bread to eat, and they spoke to him with gestures, and he replied to them with gestures and told them that there were Jews here and you (-plural) can buy bread for yourselves. And Hashem Yisburach in His mercies, Whom in His hands are the hearts of kings and aristocrats (Proverbs 21:1), diverted/unsettled his heart and confused his mind until he let out of his mouth without equanimity, and said that he would take one of them in order to buy bread for them.

And promptly the man who was with Rabbainu traveled with him. And he came to the city, and one of his (-the Captain's) Ishmaelites followed him (-the man) to guard him that he should not ran away. And his way to the city was also extremely dangerous, because it was time of great war, and they could easily have grabbed him (under suspicion) that he is one of the spies, because it was recognizable on him that he was not from their country but from a very distant country. However, in the kindnesses of Hashem he passed all the guards of the gates, and they did not do anything to him, until he came to the chief Chacham (-Sefardic title for Rabbi, meaning wise man or sage) and he (the man) told him what happened to them, and that they were trapped in a battleship. However, he himself did not know what to relate, because they themselves did not know the intentions of the captain what he wanted to do with them, however, in general he told him that they were just about in captivity Heaven forbid, and they were in danger. And by him (the man) this hour (-the time he spent speaking with the Chacham) was (-felt like) lengthy like many hours. And the Chacham desired to hear stories of the war and so forth, and he (-the Chacham) said time and again: "Do not fear." But he (-the man) was greatly distressed.

And he (-the man) had intended to buy matzos and wine, and to return himself to the boat. However, Hashem Yisburach sent to him in his thoughts, being that when they were in the lodgings in Tiberias they heard of Rabbi Tzvi Horker, that his wife was from a Franken (-Sephardic) family and that she has great lineage, and he (-someone in Tiberias) said that she has a brother in Rhodes, a great sage and tzadik. And this came to his mind, however, he did not know his name, he knew just the name of the wife of the aforementioned Rabbi Tzvi. And promptly and immediately he asked about this Chacham that has a sister in Tiberias. And immediately they sent (/him) to the aforementioned Chacham, and the man of Rabbainu o.b.m. came to him. And they already had told the Chacham everything that they had heard from the mouth of the man in the house of the first Chacham mentioned above.  And immediately upon his arrival by this Chacham, he (-the Chacham) said to him: "There is nothing to fear, and stories you will tell me G-d willing at the (Passover) Seder."

And he (-Rabbainu's man) had great bafflement/incredulity in his heart, because it did not occur to him that the salvation would be so fast so that he would merit to be here for the Seder. And this Chacham said to him: "Know that we already precluded this captain with the boat until he allows you to leave from the boat, and money will be needed to be given to him as much as he wants, and 'it is good to give thanks to Hashem (Psalms 92:2)' who saved you, and did wondrous miracles and wonders with you that you merited to come here, and that the captain's mind would be confused and he would allow you to enter the city. Because this captain is an infamous pirate and he is rooted in his evil, because his lineage is from the five lords of the Philistines (Joshua 13:3 and throughout Scriptures), for so he signs his name. And presently there isn't time to hear stories. Come with me to the doctor (-barber surgeon) to give you a haircut in honor of the holiday." And so it was, they took him immediately and they gave him a haircut, and bathed him, and gave him coffee to drink.

And he (-the second Chacham) asked him, "Who is the second person?" 

And he (Rabbainu's man) said to him, "Have you heard of the Baal Shem Tov?"

And he replied, "Yes," because the books of the gaon (prodigy especially in Torah) the chusid (-pious) the Av (-father, that is Head justice of the) Bais Din (Jewish court) of the holy community (of the city) of Polnoah (-Rabbi Yaakov Yosef of Polnoah za.tza.l., from the greatest and most important rabbis of his generation. Originally he was an opponent (misnaged) to the Baal Shem Tov, but after, he drew close to him and was from his greatest disciples. He wrote what is reputed to  be the first book based on the  chasidus of the Baal Shem Tov, Toldos Yaakov Yosef in 5540-1780, and other books. He passed away roughly in the  year 5542-1782), were to be found there. And he (Rabbainu's man) said to him that, "he (-Rabbainu) is his (-the Baal Shem Tov's great) grandson, and he is also the grandson of Rabbi Nachman Hordainker, and of his own right he is a sage as you shall see with your (own) eyes." And this was doubly joyous for the Chacham, because he said, even to redeem simple people is a great mitzvah and especially that Hashem summoned for him to redeem such a great man, and with such prominent lineage from holy stock. And he (-the Chacham) hurried himself with some more men to travel to him (-Rabbainu).

However, in the meantime it happened that some Ishmaelites offended/struck each other, and they quarreled one another until many Ishmaelites were killed between them in the marketplace. And immediately upon hearing this, the aforementioned Chacham with all his men fled to his courtyard, and also the aforementioned man of Rabbainu they took with them as well, and they closed themselves securely shut (-as in Joshua 6:1), and they did not go outside for approximately some hours, and they were not able to travel to him because the day had already declined (-as in Jeremiah 6:4).

And the Chacham spoke up and said to him: "Know that from my youth I am engaged in Torah (study), and devotion (-of Hashem), and mitzvos, and good deeds, and it can be presumed that I have reward for this, besides for the portion in the future world that I have together with all of Israel. (All of) this I give to you as collateral, if Heaven forbid I do not endeavor and do my utmost to get you (-plural) out - let entirely everything be lost. And my intention is not to boast before you, just so that you believe me that I am not abandoning you Heaven forbid, however, there is no time to engage in this today. Therefore, take with you matzos, both shemura matza, and other matzos if you will want to eat, and from the most choice good wine, and vegetables, and other articles that are related to the Seder. And the aforementioned man traveled by himself and returned to the large boat where Rabbainu o.b.m. was alone.

And upon his arrival at the large boat which stood far from the city, immediately when Rabbainu heard his voice (/noise of his arrival) he rejoiced immensely with great joy, and he ran up to him, and said to him: "Baruch (-blessed is) Hashem that I see you alive, because I said (-thought) maybe they drowned you at sea and they will also drown me at sea, but now Baruch Hashem who gives strength to the weary, because I did not have any more strength to endure the suffering until you came, for I said (-thought) I would die until you came." Because Rabbainu o.b.m. had extremely pining eyes (-as in Deuteronomy 28:65) during all those hours that the man parted from him, and he remained alone on the boat, and he stood and waited expectantly, and his eyes pined the whole day for his arrival. And they prayed, and arranged the Seder properly, and they ate and drank, and the man told him all the things mentioned above, and he rejoiced with great happiness.

And on the first day of Passover the order came that they should take the boat to the city and tie it to the dock. And they were there on the boat for the second night as well, and on the second day the man that was with Rabbainu o.b.m. went to the city to the synagogue to pray, and after he left the synagogue he went with the Chacham to his house to eat the feast of the holiday, and they ate and drank. And during the feast the Chacham said Torah (-holy teachings), what he himself had been michadesh (-brought to light), and also in the name of others, and also from the tzadikim of our generation that are in our country. And he asked the aforementioned man that he should say Torah as well from Rabbainu o.b.m., and he (Rabbainu's man) said something in his (Rabbainu's) name, and he (-the Chacham) had very great satisfaction, and he said (Bava Metzia 83b, 84b - said upon great satisfaction of being vindicated on his deduction), "Rejoice my innards etc.."

And after the feast he returned to the boat, and the gabbai (-sexton) followed him and carried delicacies for Rabbainu o.b.m.. and when the aforementioned man  arrived on the boat his face had the appearance of someone who is sad and depressed. And when Rabbainu o.b.m. saw him it seemed to him that it must be that the situation had reversed, and who knows what the day will bring, and he was not able to eat, out of distress. And in reality this was because the Chacham had forced him to drink a lot of wine and was intoxicated, and because of this his face looked drawn when he came to Rabbainu. And Rabbainu asked him, but he didn't answer anything. Just afterwards, the man went to sleep for some hours, and afterwards he got up from the sleep gleefully, and he said to Rabbainu, "You (-respectful plural) didn't know that they intoxicated me, because they forced me to drink too much because of his joy." And he recounted everything to him, how the Chacham treated him, and he (Rabbainu) rejoiced and was gratified. And then he (Rabbainu) ate his feast.

Na Nach Nachma Nachman Meuman