The Three Yichudim the Baal Shem Tov Received From Messiah Correspond

 HH

This post follows a previous post: NaNach: Three sets of yichudim corresponding to the three reasons of creation (naanaach.blogspot.com)

There’s a famous letter from the Baal Shem Tov (to his brother in law) in which he writes:

And I asked (the mouth of – directly) Messiah: “When will the master (/mister) come?” And he replied: “With this you will know, when your teachings will be publicized and revealed in the world, and when ‘your wellsprings will spread outside (Proverbs 5:16)’ what I taught you and you perceived, and they too can do yichudim and ascensions like you, and then all the klipos (-evil husks) will cease, and there will be an auspicious and salvatory time. And I was troubled with this, and I had great anguish at such a length of time, when can this possibly be? However, from what I learned when I was there, three segueloas (- a segula is something which is propitious for some type of effect), and three holy names, and they are easy to teach and explain, my sentiments were assuaged, and I thought: It is possible [-here there is a repetition of the previous line: However, from what I learned…], they also will be able – the men of my age, to come to the level and aspect like me, that is, with their ability to ascend, and they will learn and perceive like me, but permission was not granted for all the days of my life to reveal this. However, this I will inform you, and Hashem will be to your succor, before Hashem should be your way, and do not stray when you pray and you learn, and every single word and what leaves your mouth, have intention to unify (-HY), because in every single letter there are worlds and neshamoas and Divinity, and the letters ascend and they tie together and unite and form a word, and they make a real unification with/in the Divine. So include your neshama with them in every single aspect of what was stated above. And all the worlds are united as one, and ascend, and a great joy and delight is made, boundless. With your understanding of the joy of a groom and bride, in a small and coarse (comparison), and all the more so in such a supernal level. And certainly Hashem will be to your succor, and everywhere you turn you will be successful and percipient, ‘give to the wise and they will be more wise’ (Proverbs 9:9).

 

The general belief is, that the Baal Shem Tov was not granted permission to reveal the shortcuts he received from on high, but he left hints in this paragraph to attaining them.

The Baal Shem Tov clearly states the objective is to unify the worlds, and neshamoas, and the Divine. These three directly correspond to the three sets of unifications established by the Ramchal. The unification of the Divine, is the first set which is primarily covered by the Arizal as explained above. The unification of the neshamoas, is the second set, which is based on connecting our souls to the true tzadikim and effecting their power, as explained above. The unification of the worlds, is the third set of yichudim, where all the worlds are united as one and absolutely abnegated to the unity of HY.

 

The Baal Shem Tov wrote that it only he could reveal it, it would be easy for everyone to accomplish. It is impossible for us to know what constitutes ‘easy’, perhaps the clear and methodological presentation of the Ramchal, had it been known in those times, would have been considered ‘easy’. In any case, it definitely brings things much closer.

Na Nach Nachma Nachman MayUman

Three Causes

HH

The Ramchal revealed that there are three levels to understanding the creation (printed in Shaaray Ramchal page 404). Here is a brief summation.

1.      1. Hashem Yisburach created the world to reveal His attributes.

2.      2. The Goodness of Hashem created the world to do goodness with the creation, by virtue of allowing free will, man can earn his reward respectfully, as he unites with HY.

3.      3. Through creation HY is revealing his utter unity.

These three level can be correlated to the three yichudim (unifications) which the Messiah revealed to the Baal Shem Tov (telling him that they are paramount to the yichudim the Baal Shem Tov did, and simple enough that everyone can do them, and bring the redemption), the exact yichudim the Baal Shem Tov was not allowed to reveal, but he did hint that they address the three paradigms of: Oalum (-world), Neshama (-souls), and Eloakus (-Divine).

1.  1.      Oalum is all the elements in the word, all the attributes (which correspond to the creation, as revealed by the Ramchal in various places.

2.   2.    Neshama (-souls) – for the souls to realize their destiny – all the infinite goodness in store for them.

3.    3.   Eloakus (Divinity) – the ultimate manifestation of the unity of HY.

Previously on this blog I have already showed how these three levels correlate to the three levels of kavana the Ramchal revealed (end of Kitzur Hakavanoas) that one should have especially during the prayers, and these three levels may also be found in the Ramchal’s Yichud Ha-yeeruh.

Na Nach Nachma Nachman MayUman!

The Praises of Rabbi Nachman - part 2 - The Order of His Voyage to the Land of Israel 1-4

HH

Shivchay Huran

Part 2

The Order of His Voyage to the Land of Israel

1-4

The Praises of Rabbi Nachman

Part 2

The Order of His Voyage to the Land of Israel

1. Before he traveled to the land of Israel he was in Kaminitz. And his trip to Kaminitz was a great wonder, because suddenly he embarked from his house and he said, that he has a way before him to travel, and he traveled from his house in the way one travels to Mezhbizh. And he said, that he himself doesn't know yet where he's traveling. And he traveled to Mezhbizh, and in Mezhbizh he was notified from Heaven, that he needs to travel to Kaminitz, and he traveled to Kaminitz. And all of his travels were with simplicity, like the way of regular people, without any lordliness and without any publicity, even though he was already famous then in the world, even still he strongly warned the men who traveled with him that they should be careful not to make it known anywhere that he is traveling, and they did not know in any place where he was that he was there, because he traveled inconspicuously like the way of the merchants. And he was in Kaminitz.

And then, at that time, it was not permitted for any Jew to live in Kaminitz or to sleep there in the city, just, all the Jews lived outside the city, and whoever had any business inside the city, would enter into the city in the day, and he was permitted to be there the whole day, and at night all the Jews were forced to leave the city, because it was not permitted for any Jew to sleep there, as is well-known. And Rabbainu o.b.m. entered into the city with one man who was with him then, and he was there until the night, and at night he ordered the man that was with him, that he should leave the city, and he o.b.m. remained there alone inside the city, and he ordered the aforementioned man, that on the day of the morrow he should come into the city and find him there. And he o.b.m. slept there alone inside the city, and no living soul knows what he did there.

And then the next day the aforementioned man entered into the city and found him there, and afterwards he o.b.m. entered with the aforementioned man into many (many) houses, and they made some sort of pretense to enter there, and some of the houses they ordered to give them whiskey or the likes, and they were inside very many houses, and there is no person in the world that knows his intention of what he did there (t.n. except of course for the author of the book Tormented Master who has everything figured out in the most crude way); and afterwards he traveled from there to his house, and afterwards, after Rabbainu o.b.m. slept there, from that time on permission was granted to the people of Kaminitz to live inside the city.

2. And Rabbainu o.b.m. said: someone who knows why the land of Israel was first in the hands of Kinaan and afterwards it came to the hands of Israel, he knows why he (Rabbainu) was first in Kaminitz and afterwards in the land of Israel.

3. And the trip to Kaminitz was a very great wonder, and the whole world said interpretations on it: some propounded positively, and some etc. - but they all erred. Even those that said praisingly did not get his intention whatsoever, and even those that knew a little because he himself revealed to them some hint, even still they did not know his intention completely. And he already said an apt construct pertaining this, regarding what the world always mistake themselves in him with all that he does etc. (Life of Our Leader Rabbi Nachman 200).

4. Some said that he made the trip in order to find the writings of the Baal Shem Tov, that he closed off in a stone, and some people say that they are hidden there in Kaminitz, and they said, that he traveled there for this. And he o.b.m. scoffed at this, and he said, that he didn't travel at all for this, because he doesn't need them whatsoever, and he said, if he wanted those writings, they would bring them to his house, however, he has no need for them whatsoever.

Na Nach Nachma Nachman Meuman

The Praises of Rabbi Nachman 20-23

HH

Shivchay Huran

20-23

20. And when he was living in the house of his father-in-law, when he desired to speak with the Baal Shem Tov o.b.m., that is to go to be by his grave and to request of him some request, he used to travel to the congregation of Simeeluh which was near the house of his father-in-law, and he went (on) to the grave of the famous tzadik our teacher Rav Yishayu of Yanuv o.b.m. (a disciple of the Baal Shem Tov) who rests there, and he made the aforementioned tzadik a messenger to go and notify the Baal Shem Tov o.b.m. his request, what he needed then.

21. And in the matter of the desire of eating he also had a great battle and very great exertion before he broke it, because at first he did not tend at all to breaking the desire of eating as mentioned above. Afterwards he wanted to break this desire, and it was very, very difficult and heavy upon him. And it was so difficult for him to break the desire of eating, to the extent that it seemed to him that all desires he could break except for this desire of eating, and it seemed to him that this desire of eating must inevitably remain, because it is impossible to break it - so strong was the insurgents of this desire, and even still he strengthened himself and quashed his inclination and broke also this desire of eating, completely. And the greatness of his holiness in the abstinence of the desire of eating was well-known to the eyes of all, because he did not eat at all, and also the little that he did eat was with very great necessity, and he needed to force himself with all his strength in order to eat a little, so that he would have some strength to live.

And he said, that in the beginning he started to break the desire of eating, that is, that he forced himself and accustomed himself to eat less than what he ate originally, and when he got used to this, to eating less than before, he saw that he still has desire in this eating, even though that it is less than before - and he began again to break his desire and to eat even less than this, and so too afterwards he saw that also in this (smaller amount) he still has desire - and he ate yet less; and he conducted himself this way until his eating was very, very scant and diminutive in the utmost frugality and sparing which is impossible to explain. And afterwards he came to the resolution that even though his eating is very sparse, even still he still has desire in this little that he eats - and he strengthened himself and broke the desire even in this small amount, until he broke the desire of eating completely, and he withdrew from this desire completely in the utmost holiness, until he did not have any (bodily) desire, absolutely none at all. And with all of this happening, that he was separating himself so much from eating, because of this he was not able to eat anymore at all, and apparently from his words, that afterwards he had the ability to eat in holiness without any desire whatsoever, even if he would eat a lot, however, he was unable to eat because of his habit, that he accustomed himself to eating very paltry and little.

And he said, that afterwards on the sea, when he traveled to the land of Israel, he saw then that he has no vitality from anything, so he forced himself to eat a little, and from then on he accustomed himself to eating a little; but before this he did not eat even such a diminutive consumption, because in reality even afterwards, after he was on the sea, his eating was also very, very paltry, and previously he did not eat even this scant amount.

And in the matter of his voyage to the land of Israel there is a lot to relate: the greatness of the enormous and very, very difficult suffering that he had going and returning, and the greatness of the exertions, and the miseeras nefesh (self sacrifice), and abundant impediments, that he had before he merited to come to the land of Israel, and all of this will be explained in its own small treatise further on, with the help of Hashem Yisburach, just a bit of its fringe but not all of it, because it is impossible to explain everything.

22. And in the matter of breaking all the bad traits, he was inordinate with very, overly superlative holiness, and he related a vignette regarding breaking anger, and he said, that in the beginning he was very, very greatly choleric, and afterwards, because he wanted to be a kosher man as is His will blessed He, he began to break this trait of anger, until he merited to break this trait of anger; but the acme of breaking this vice turning it around completely, that is, to turn it around to absolute good, that he should not be bothered at all whatsoever by anything, and be just good without any facet of grievance in the world - this he merited just in the land of Israel, there he merited to this, that the anger was abnegated in the utmost nullification, and he merited and became mamash (-really, actually) good, and no facet of grievance in the world remained in him, to the extent that afterwards, even someone who would do to him all the evils of the world, ‎he did not have in his heart any facet of hatred or grievance against him, on the contrary, he would love him, and he would not have anything in his heart against him whatsoever, because he was just entirely good mamash. And the greatness of the enormity of the superlative trait of his goodness was renowned to all who knew him, because he was just entirely good without any facet of grievance and anger whatsoever, just completely good, and this he merited in the land of Israel as mentioned above.

And it is already explained in his holy books a Torah-teaching on this, that specifically in the land of Israel one merits to this aspect, which is the aspect of Erech Apayem (t.n. these are two of the 13 Divine attributes enumerated in Exodus 34:6 and are most simplistically translated as taking long to anger, that is, extremely placid and equable. However Erech Apayem is also the Hebrew for Erech Anpin - the crown Divine partzuf-countenance translated literally as Long Faced (and it is the anthropomorphic home of all the Thirteen Divine Attributes which correspond to thirteen areas of the beard), and it is in this paradigm where everything is good and there is no trace of evil, and it is hence the root of all good temperament, and this is the paradigm Rabbainu keyed into and ascended), the opposite of anger and wrath, and it was for this Moshe Rabbainu desired (to enter) Israel etc., as it is written (Exodus 34:8), "And Moshe hurried and he bowed with his face to the ground;" and our Rabbis of blessed memory (Sanhedrin 111a) expounded: what did he see? - he saw Erech Apayem etc., see there.

And of the attribute of humility he boasted of himself immensely, that he is humble in the acme of humility, and he said, there is no one that merits to true humility except someone who is on this level that he can say of himself that he is humble, like Moshe Rabbainu r.i.p. who wrote of himself (Numbers 12:3), "And the man Moshe was very humble more than all mankind etc.," and like we find in the words of our Rabbis of blessed memory (Sotah 49b, and see all of this in Likutay Moharan, Torah-teaching 147), that Rav Yosef said: "Do not list (amongst the forgone traits) humility, because there is I;" and he of blessed memory was in this aspect, and he posted of himself of his enormous virtue/height in the attribute of humility in the utmost complete (self) nullification.

23. And he said, that he is humble in the acme of humility in all his limbs; because there is one who is humble but the humility is not in the heart, and there is (one) - who is humble but the humility does not reach some limb; but by him the humility is in its acme in all of his limbs, because his heart and all his limbs are in the pinnacle of (self) nullification.

Na Nach Nachma Nachman Meuman

The Praises of Rabbi Nachman 17-19

HH

Shivchay Huran

17-19

17. He also said, that the conjugation of the true tzadik is a very difficult matter for him; and not only does he not have any desire whatsoever, just on the contrary, he has suffering from this, mamash (-literally) like the suffering of an infant during circumcision, because mamash suffering such as this the tzadik has during conjugation, and more than this, because the infant doesn't have intellect, therefore his suffering is not so great, but the tzadik who does have intellect, his suffering is greater then the infant, and this was an obvious matter by him. And he said, that every person can merit to come to this level, and it was apparent from his words that his own holiness was yet very extremely higher.

18. And he said, that by him a man and a woman are equal, that is, that no facet of thought occurs to him when he sees a woman, just everything is the same by him in his eyes, as if he sees a man. And one time he said, that he has no fear, not from a woman and not from an angel. And with this there's a lot to explain, because someone who still has any facet of fear whatsoever from thoughts of women, even if he is chaste in this regard, just that he's not immaculate in the utmost purity, and he still has some fear at all with this, he needs to fear from an angel; but he (Rabbainu) boasted that he has absolutely no fear of this, therefore he has no fear of an angel. This is slightly alluded to in the words of our Rabbis of blessed memory (Kedushin 81a): "I am flesh, and you are fire - but I am better/stronger than you," which Rav Amram Chasiduh said to the angel, and it is brought down in his words of blessed memory in the Torah-teaching "Tikoo (blast the shofar) - memshalu (dominion)" Torah 1 in the second volume of Likutay Moharan, see there well, and understand.

19. He was also very accustomed in his early childhood and in his youth to run over all the time to be by the grave of the Baal Shem Tov za.tza.viku.l. to request of him that he help him draw close to Hashem Yisburach. And he used to go there at night, and in the winter when it was extremely cold he would go there at night and from there he returned and went to the mikvah. And there was a mikva outside the bathhouse and one mikvah inside the bath house, and he chose the mikvah that was outside the bathhouse, when the cold was great and he was already very cold from being by the aforementioned grave, because there was a great distance between his house and the cemetery and also from the cemetery to the mikva, besides for the lengthy stay that he spent by the grave, even still after all this he would specifically go to immerse in the mikvah which stood outside, in order to mortify himself - and all of this secretly at night. And I heard from someone who said that he heard from his holy mouth, that when he performed these practices he was just six years old.

And he was so secretive from people in his devotions, to the extent that one time he went to the mikvah in the morning in the winter, and he came from the immersion, and his pehyos (sidelocks) were wet from the water, and everyone wondered at the oddity that in the winter a person would wash his head, because it did not occur to them that he had been in the mikvah, they just thought that he washed his head, and they wondered at his peculiarity that he washed his head in such cold, and they held it to be an act of his immaturity, because he was very, very secretive in his devotion. Also all the very many fasts that he fasted, absolutely no one in the world knew about them, even his father and his mother and his relatives, just his wife alone knew of it, and he would swear her that she should not reveal it to anyone, and he would do many (many) ruses to hide and to conceal all the fasting that he fasted, in such a way that no one would know of them.

Na Nach Nachma Nachman Meuman!

The hisbodidus of the Baal Shem Tov

HH
Amazing only about two years ago the Nanach found, refurbished, and published the booklet Darkay Emunah - which you can download for free from this blog - which explains the hisbodidus of the Baal Shem Tov, and I read it off the cuff into English on my youtube channel:
https://m.youtube.com/playlist?list=PLxSddO_GsK_ECHPm3Kz_2QfYpCAmsvg36
And now our friend Yisroel Meir Gabbai has found the cave where the Baal Shem Tov did hisbodidus - it's in the media.
Obviously the time had come for this construct to be fully publicized.
Na Nach Nachma Nachman Meuman

Elul - Man and His Beloved

ELUL

Elul is acronym Ani Lidoadee – I am for my beloved, Vidoadee Lee – and my beloved is for me, and we found countless times where the relationship between HY and the Jews is likened to that of a Man and his Beloved.

Previously on this blog I already wrote how this makes it more natural for a woman to connect with HY, then for a man, see there. Here I would like to build on this.

A woman has 4 very strong emotions regarding her man, these her body and whole being scream out, even if she doesn't actually let them escape her lips. These are not simple pronunciations, but repeated and continuous, incessant, flowing and gushing, and pleading. Much of this unfortunately is reduced to vulgar and coarse language, simply because the way of holiness has been despaired[1]. Obviously it will be more powerful if one actually expresses himself out loud to HY, but there is also the factor of streaming the thoughts intensely as described above.

1.       NEED. Even before any contact is made, and throughout any union, there is the overall urgent and or definite NEED.

2.       GRATITUDE. [YES!]

3.       The need to really experience him completely: GIVE IT TO ME….

{particularly on the inhale}

4.       Surrender. I AM YOURS.

{particularly on the exhale}

One should offer these up to HY, every second, for every second in this world one's very being and essence, his composition, consciousness, and breath is all from HY, and one can max out on this, pouring out, even only in thought – in his mind, thanks and gratitude, and plead to receive more, and to fully surrender and be His.[2]

The wise will understand that this is just the groundwork, the beginning, every detail enhances, intensifies, and fortifies the aggregate effect. One must be nak*d – completely bare and open before G-d, completely vulnerable, and then of course there is the factor of humiliation, and so much more.

Na Nach Nachma Nachman MeUman!

---

[1] There is a story of the Baal Shem Tov who saw that there was great prosecution against Israel because there was a priest who had never experienced a nocturnal emission. So the Baal Shem Tov visited him and caused it to happen, the Baal Shem Tov spoke in holiness cloaking his words in worldly expressions, which were enough to bring the priest over the edge just by hearing them. And as the power of holiness is infinitely greater, who can imagine what the Baal Shem Tov experienced!

[2] These four can parallel the 4 preceding steps of the building of the Malchus in the first blessing of Shemoneh Esray (very succinctly): Melech (Kessehr) – need. Oazair (chaba"d) – gratitude for being there for you. Oomoasheyu (chaga"t) – getting everything. Oomugain (nihe"y) – completely dominated.

Also the three particular expressions can correlate to the three main paradigms of the Yichudim the Ramchal revealed. 1. Gratitude – zivug of the middle – azteelus, where we are just recipients. 2. Give it to me – the second level of Yichudim where azteelus is the soul and the tzadikim are the body – definite players. 3. Utter consummation – the highest and final Yichud of the beginning and the end, where the end shows that there is just the beginning, there is only HY.

Moses and Our Forefathers - the Divine Throne

HH

Our forefathers, Abraham, Isaac, and Jacob, are the merkava (throne) of the Shechina (Divine Presence), the three legs and pillars, the right-kindness, the left-judgment, and the center-mercy.

In Likutay Moharan, Torah-lesson six, Rabbainu revealed the way to attain the aspect of the man who sits on the throne, see there.

Moses surpassed the forefathers, for even in their role as Divine channels and pillars of the Merkava, they were still just that - those very attributes, whereas Moshe achieved the ultimate humility where all the attributes are null in their inclusion in the Ain Sof blessed He.

Elsewhere we have already explained that to have true Divine qualities even one's vessels must be drawn from Hashem, for how else can one even attempt to interact with the Divine? Just like we find true tzadikim who worked for a living even though they had full faith in Hashem's Providence and Provision, they took upon themselves the role of shouldering the channel of their provision, and in their role of employment they most definitely were drawing life and function of a Divine paradigm, nevertheless even still there were tzadikim who transcended even this lofty role, and they were completely in the aspect of Shabbos where there is absolutely no work. Everything is just Gd.

It is relevant to mention here that the way of the school of the Baal Shem Tov was not to keep or hold on to any money from one day to the next, for every day Gd provides a new provision, even still Rabbainu revealed that very high true Tzaddikim have a higher way of actually holding on to their wealth, as is evident by our forefathers who were very wealthy. So even though our forefathers were obviously living in a very high level of abnegation to Hashem, so high that it was there service to Gd to hold on to their wealth and the uphold their attributes and roles (I.e. it would have been easier for them to just let Gd run the show completely, and they had such faith and abnegation to Hashem that it would have been so, but they rose to the challenge of being the Merkava for all of the Divine Providence), even still Moshe achieved such a humility that transcended this, his humility was more than the actual role of the Merkava, and this is already taking the paradigm of the throne itself, ponder and understand this.
This I believe is the secret revealed by the Ramchal in Yichud Ha'yeeru that the vowels of Yeeras, Yeeras equalling 611 with Abraham and Isaac bringing it up to 613, and then Jacob making the Ne"r, but Jacob is still on the outside, and the building of the House is with Moshe, and the vowels of Yeeru equal 46 - mem vuv - which equals 100 which we know from Yichud Hagan and elsewhere is the Name Adny (with two yuds on the alef and one on the nun). See there and understand - the very vowels of the composition of yeeru upheld by the forefathers have a deeper root in Adn"y manifested by Moshe.
Na Nach Nachma Nachman Me'Uman

Crying to Hashem

HH

The Holy Baal Shem Tov said that when one enters the devotion of Hashem Yisburach he will be attacked viciously by the Yetzehr Hura (evil inclination), with such an onslaught of belligerent thoughts and temptations that he will be left with no option but to cry incessantly to Hashem Yisburach to save him, he will have to cry so much, shed so many tears,  that he will be in danger of losing his eye sight G-d forbid, and will have to pray and cry to Hashem Yisburach not to lose his eye sight due to the copious crying incumbent.

May we merit to cry our hearts out to Hashem Yisburach and fully achieve His love and affection.

Na Nach Nachma Nachman MeUman!

The Secret to Understanding the Torah

HH

In the holy book Yosher Divrey Emess (Straight Words of Truth) he writes that everything he received from the Maggid of Mezretch (the main disciple and successor to the Baal Shem Tov) he already had known, for he was a huge scholar in his own right, the only difference was that what he hear from the Maggid he received with conviction as if he heard it from the Tanaaim (Sages of the Mishna). From this we learn that the real key to understanding the Torah is the importance that one attributes to it. How much one is “mispaael” (roused, worked up, inspired, blown away....) from the Torah.

The Vilna Goan points out that the holy books begin by stating who their author is. This is intrinsic to understanding the content, because knowing who is speaking is the key. When a ten year old gives a business tip it doesn't carry any weight, but when it comes from someone renown, the same tip becomes a strong principle.

There are different versions to the story, but the basic gist of it with regard to the above, that one of the great scholars went to test out the Baal Shem Tov, and the Besh”t gave him to read and explain a passage from the Eitz Chaim (work of the Arizal), the scholar did so, but the Besh”t said that it was not satisfactory, the scholar applied himself again unsuccessfully, and yet again. Finally the scholar told the Besh”t that's the best I can do, if I am not correct please show the proper interpretation. The Baal Shem Tov took the holy book and told the scholar, “Stand on your feet!” The Baal Shem Tov began reading the passage aloud, this particular passage mentioned the names of various angels, and as the Besh”t read their names the angels appeared.... The Baal Shem Tov then told the scholar, your explanation and understanding was correct but it was utterly deficient.

On the first word of the Torah, “Beraishis” Rabbi Shimon Bar Yochai revealed 70 different interpretations and expositions which are said to have an entirely different meaning every hour, each interpretation encompassing intelligence which can explain the entire working of the known universe and supernal worlds. We look at this word and see so little, but when Rabbi Shimon considered this word it was the Tikunay Zohar.

If you want to begin to understand the Torah, you have to take the time to contemplate and actually feel the enormity of the awesome power it is packing. When the Jews stood by Mt. Sinai and heard G-d speaking to them their souls flew away, and they jumped a mile away, angels had to bring them back, and G-d provided special dew to resurrect and restore their souls. This is really what a person has to be prepared to take when preparing to learn the holy Torah.

By the Baal Shem Tov the holy disciples would hear the thunder and lightning that was by the giving of the Torah! Rabbi Nachman questioned those about him, if they too heard these callings.

Na Nach Nachma Nachman MeUman!