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

HH

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

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

HH

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

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

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

This matter transpires over everyone who desires to draw HY

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

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

The main redemption is through the power of the true tzadik

Likutay Halachos, Laws of Redeeming a Firstborn 5:15

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

Likutay Halachos, Laws of Making Vessels Kosher 4:4

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

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

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

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

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

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

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

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

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

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

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

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

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

Likutay Halachos, Laws of Passover 7:19

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

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

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

Likutay Halachos, Laws of Firstborn Kosher Animal 4

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

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

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

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

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

Likutay Halachos, Laws of Shaving 3:18

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

Likutay Halachos, Laws of Making Vessels Kosher 2

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The main faith is through belief in Sages

Likutay Halachos, Laws of Passover 6

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Faith extends past where there is already no knowledge

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

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The main thing in every generation is belief in Sages

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

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

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

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

Likutay Halachos, Laws of Menstruation 2:11

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Without faith the world couldn't function

Likutay Halachos, Laws of Shaving 4

15:2 זֶה אֵלִי: This is my G-d:

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

Likutay Moharan, volume 2, Torah 39

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

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

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

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

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

Likutay Halachos, Laws of a Meal 5:6

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

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

Likutay Halachos, Laws of Business 4:2

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It is necessary to minimize the pleasures of eating

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

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

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

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

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

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

Likutay Moharan, Torah-Lesson 57

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

Likutay Moharan, Torah-Lesson 125

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The main honor accorded to Shabbos is through eating

Likutay Moharan, Torah-Lesson 277

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

Likutay Moharan, volume 2, Torah-Lesson 17

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Rabbi Nachman greatly exhorted to greatly rejoice and feast on Shabbos

Life of Our Leader Rabbi Nachman, article 32

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

Likutay Halachos, Laws of Shabbos 2

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

Likutay Halachos, Laws of boundaries 5:40

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

Likutay Halachos, Laws of Grace After Meals 4:7

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

Likutay Halachos, Laws of Boundaries 5:39

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

Likutay Halachos, Laws of Eruvay Tichoomin 6:27

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

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

Likutay Halachos, Laws of Tefillin 6:31

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

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

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

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

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

Likutay Halachos, Laws of Inheritance 4:11

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

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

Likutay Halachos, Laws of Washing Hands in the Morning 2

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

Likutay Halachos, Laws of Washing Hands 6:88

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

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

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

Likutay Halachos, Laws of Succah 6:12

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

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

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

Na Nach Nachma Nachman MeUman!

Blossoms of the Spring - Letter 10

Letter 10

B.H. 20 Sivan 718 (Sunday, 8 June, 1958), Tiberius

In honor of the delight of my heart who quests and thirsts to drink from the living waters gushing and very sweet deep deep who can find it[1], and no man knows to pump from it, Mr. Z. Shazar, Shalom and may the pleasantness of Hashem shine upon him for length of days, amen.

The image of his pleasant visage which expresses refinement of love of truth and temeemoos (-wholeheartedness) is etched in the depth of my heart, and stands before my eyes always, and I do not forget him. To my consternation, I did not merit to write to him now for a long time, because I am sick and weak, not upon you, and now I will persevere to write what Hashem summons to my hand.

Know that specifically now in these generations of ours there exists such a new light which rises over everything, which has yet to have been in the world, which illuminates for every person in his bleak darkness to find by it an opening to leave the incarceration of darkness and the net of vanities and to reach a straight (-proper, upright) way.  The main impurity and pollution is false beliefs and heresy[2], and this is the main exile. And they are nullified and quashed through the revelation of the Divine drawn by the true tzadik who is engages in drawing even the distant and the rejected to Hashem, and through this will come the redemption[3].

There are leaders that are called by the title "Rabbi (/Rebbe)", and certainly they cannot even conduct themselves, all the more so, others, and even still they take greatness for themselves and pursue superiority to direct the people. It is necessary for every one not to recognize their ordination, so as not to give them any validation or power, for they themselves are not so culpable, because they have an enormous "yetzehr hura" (-evil inclination, propensity) to lead the people, however, those who give them the validation and power, and are ordained by them so that they are called by the title "Rabbi (/Rebbe)," they are destined to be judged and accounted. And through this there are edicts to banish the Children of Israel from their places of settlement where the Israelites have already settled, to places that never had a settlement. However, when a sage who is worthy of being ordained, is ordained with the title "Rabbi (/Rebbe)," through this the atmosphere is sanctified in the aspect of the atmosphere of the Land of Israel, and through this everything is rectified[4].

True advice (/remedies/recourse) to be saved the confusion and contortion of this world which warps and confuses the heart immeasurably, (for this) it is necessary now, in these generations, to search and to seek from the books of Rabbainu o.b.m., and by his disciples, and the disciples of his disciples etc.[5].

Fortunate are we, that we merit to know from master of wonders, who all his wholesome and deep words and ways that he left us as a good inheritance, all of them wondrous, wonders of wonders which cannot be fathomed.(…) And my soul knows profusely that there is not in the entire world someone who knows and experiences wonders such as these, like we merited ostensibly, which would tire the mouth from speaking, and the thought from bearing, the utter wonders which the master of the wonders dis with us to merit to receive lights powerful and awesome such as these, from the light of lights etc. etc.[6].

It is impossible to enliven any sort of vitality in the world except through the holy words of Rabbainu za.tza.viku.l., for only from him is drawn the aspect of the salt which mitigates the bitterness of the world[7], which without this it would be impossible to live and exist at all. Fortunate are we that we merited at any rate to know from our source of life, who gives vitality to us and to all the worlds, something that most of the world does not merit to[8]. Be strong and courageous, and be joyous and ecstatic in his holy salvation, that we merited to pump water with joy from the wellsprings of salvation[9], whose holy waters have yet to desist, as we see tangibly, that also now his words gush like a gushing wellspring[10].

The continuation will be forthcoming with the salvation of Hashem. With wishes of wellbeing with true love (/love of the truth).

Yisroel Dov Odesser

Na Nach Nachma Nachman MeUman!

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[1]Koheles 7:24.

[2] Likutay Halachos, Yoreh Daya 2, First Born of a Kosher Animal 3:2.

[3] Likutay Halachos, Orach Chaim 1, Falling Upon the Face 4:21-.

[4] Likutay Moharan, Torah 61.

[5] Ullim Litrufah, letter 158.

[6] Ullim Litrufah, letter 127.

[7] Zohar 241b, Likutay Moharan 23.

[8] Ullim Litrufah, letter 128.

[9] Isaiah 12:3.

[10] Ullim Litrufah, letter 133.

ספר אב"י הנחל - הוצאת נקודות טובות - מכתב י:

ב"ה, כ' סיון תשי"ח, טבריא.

לכבוד חמדת ליבי החושק וצמא לשתות מים חיים נובעים ומתוקים מאד עמוק עמוק מי ימצאנו, ואין אדם יודע לשאוב ממנו, מר ז.שזר, שלום ונועם ה' יזרח עליו לאורך ימים אמן.

תמונת נועם פניו המביע עדינות של אהבת אמת ותמימות מצוייר בעומק ליבי ועומד לנגד עיני תמיד ואינני שוכח אותו. לדאבוני לא זכיתי לכתוב לו זה זמן רב, כי אני חולה וחלוש כוח לא עליך, ועתה הנני מתאמץ לכתוב מה שיזמין ה' לידי.

דע כי דייקא עכשיו בדורותינו אלה נמצא אור חדש כזה העולה על הכל שעדיין לא היה בעולם, המאיר לכל אדם בחשכת אפלתו למצוא על ידו פתח לצאת ממאסר החושך ורשת ההבלים ולהגיע לדרך ישרה. עיקר הטומאה והזוהמא הוא אמונות כוזביות וכפירות, וזה עיקר הגלות. ונתבטלין ונכנעין על ידי התגלות אלוקות שממשיך הצדיק האמת העוסק לקרב גם הרחוקים והנדחים אל ה' יתברך, ועל ידי זה תבוא הגאולה.

יש מנהיגים שנקראים בשם "רבי", ובוודאי אינם יכולים להנהיג אפילו את עצמן מכל שכן אחרים, ואף על פי כן הם נוטלין גדולה לעצמן ורודפים אחר התנשאות להנהיג העולם. צריך כל אחד לראות שלא להסמיך אותם, שלא ליתן להם שום תוקף ועוז, כי הם עצמן אינם חייבים כל כך, כי יש להם יצר הרע גדול להנהיג העולם, אך אלו הנותנים להם תוקף ועוז ונסמכים על ידם שיהיו נקראים בשם "רבי", הם עתידים ליתן דין וחשבון. ועל ידי זה גוזרין לגרש בני ישראל ממקום הישוב שנתישבו שם ישראל מכבר, אל מקומות שלא היה שם ישוב מעולם. אבל כשהחכם הראוי לסמיכה נסמך בשם "רבי", על ידי זה נתקדש האויר בבחינת אוירא דארץ ישראל, ועל ידי זה נתקן הכל.

עצות אמיתיות להנצל מבלבול ועקמימיות של זה העולם שמעקם ומבלבל הלב בלי שיעור, צריכין עתה בדורות הללו לחפש ולבקש מספרי רבנו ז"ל ואצל תלמידיו ואצל תלמידי תלמידיו וכו'.

אשרינו שאנו זוכים לידע מבעל הנפלאות אשר כל דבריו ודרכיו התמימים והעמוקים שהשאיר לנו ירושה טובה, כולם נפלאים פלאי פלאות עד אין חקר. ונפשי יודעת מאד שאין בכל העולם מי שידע וירגיש נפלאות כאלה, כאשר זכינו אנחנו בעינינו, אשר ילאה הפה לדבר והרעיון להכיל עוצם הנפלאות אשר עשה עימנו אדון הנפלאות לזכות לקבל אורות עצומות ונוראות כאלה מאור האורות וכו' וכו'.

אי אפשר לחיות איזה חיות בעולם כי אם על פי דברי קדשו של רבינו זצוק"ל אשר רק ממנו נמשך בחינת המלחא הממתיק מרירותא דעלמא, אשר בלא זה לא היה אפשר לחיות ולהתקיים כלל. אשרינו שאנו זוכים על כל פנים לידע מחיותנו, מי מחיה אותנו ואת כל העולמות כולם, מה שרוב העולם אינם זוכים לזה. חזק ואמץ ותגיל ותשיש בישועתו הקדושה אשר זכינו לשאוב מים בששון ממעיני הישועה, אשר עדיין לא נפסקו מימיו הקדושים כאשר אנו רואים בחוש שגם עתה נובעים דבריו כמעין הנובע.

המשך יבוא בישועת ה'. בדרישת שלום באהבת אמת.

ישראל דב אדעסר

Blossoms of the Spring - Letter 8

Letter 8

BH Thursday, the tenth Chag Hu-atzmu-ut[1] (Independence Day), 718 (24 April, 1958), Tiberius.

In honor of the delight of my heart, the pleasant Mr. Z. Shazar, Shalom and light in abundance from the great eagle, he shall hover above him every day, always, for length of days.

I am hereby sending him by heartfelt blessing for the tenth Holiday of Independence. Baruch <Blessed…> shehecheyunoo <Who has given us life> viheegeyunoo <and Who has brought us> lazman hazeh <to this time>, she-usuh <Who has performed> lunoo <for us> neeseem <miracles> revealed before the eyes of the whole world, and concealed miracles which are hidden from our knowledge – so may we merit to the complete redemption through the revelation of the holy daas (realization of knowledge) of the true tzadik, N'N'M'C' [Nachal Noavaya Mikor Chuchmu – stream gushing source of wisdom – acronym NaChMaN], may his merit protect us, amen.

Through the holiness of the Land of Israel one merits to know of the true tzadik, and the truth will be revealed in the world, and through this all are returning to Hashem Yisburach, even the nations of the world, 'to serve Him with one accord (Tzefania 3:9),' (Likutay Aitzoas, Land of Israel 8, from Likutay Moharan 48), and according to what one merits to be bound and included in/with the true tzadik, so too he merits to inheritance of the Land of Israel (Likutay Halachos, Orach Chaim 1, Prayer 3:2). The Land of Israel is the general collective holiness of all holiness, and there one merits to get out of the realm of the natural, and to know and to believe that everything is by Divine Providence alone, this being the general collective of holiness (Likutay Moharan 234). The Land of Israel receives her holiness from the tzadik who has by him all the blessing and bounty (Likutay Halachos, Orach Chaim 2, Laws of Grace After Meals and Ma-yim Acharoanim 4:16).

If a person would truly believe in the holiness of the Land of Israel, one fraction of thousands of thousands of what it is in fact – certainly he would run and fly to the Land of Israel with all his strength, and there wouldn't be any obstacle that would prevent him (Likutay Halachos, Orach Chaim 2, Blessing On Fruit 4:4). Every one of (the Children of) Israel has some portion in the Land of Israel; and there is our life, there is our holiness, there is our house, there is our land, there is our ground, there is our portion, there is our lot. And outside of the Land we live "like a guest set aside to sleep the night (Jeremiah 14:8)," who flounder in public outdoors, and in the marketplaces, and in the streets, because this is not our land and our portion whatsoever. And therefore it (-everywhere outside of Israel) is called "'chutz <outside>' lu-uretz <of the Land>," precisely "chutz," because we stand outside, mamash (-actually) outside, and there is no man to gather us and take us home, until we come upon the holy ground.

In merit of the Torah which the tzadik draws, one merits to the Land of Israel (See Likutay Moharan 20; Likutay Aitzoas, Land of Israel 4). Through living (settled) in the Land of Israel one attains conception of the Divine Providence of Hashem Yisburach over the world (Character – The Aleph Bet Book of the Traits, Israel 2:1).

Wherever the men of our persuasion (-Breslov Hasidim) gather, it is befitting to travel from all ends of the world to stick one's head between them (Beyur Halikutim ha-yashun, brought in Siach Sarfay Kodes 1-662). If (-even though) there has become of us what has become, "we have an old father (Genesis 44:20)," and we are confident (/assured) in/by his great power, for it is spectacular. "Do not believe in yourself[2] (Ethics of Our Father 2:4)," specifically "in yourself," because when one is just himself, certainly he should not believe in himself, because he will fall with no support. However, he who attaches himself to the true tzadik, he is guaranteed (safe) from pitfall and falling, because the Torah of the true Rebbe will lead him in this world, and in the grave, and at the time or resurrection for eternity (Likutay Halachos, Yoreh Daya 1, Meat with Milk 5:8, 29).

The essential skill and deep wisdom of the extremely great true tzadik (is) that he knows how to cloak his lofty wisdom in many many garments until he can bring it down and impart it to the very lowly, when they merit to draw close to him, until they too will merit conception of the Divine ("hasugas Elokus"), which is the main true life, eternal life (Likutay Halachos, Yoreh Daya 1, Meat with Milk 5:27). Even in the brunt of this exile, we will merit to get out of all the impurities, and to ascend to all the holiness, until we merit to conception of the Divine through the great power of the true tzadik.

The world is full of immeasurable screaming and groaning, and everyone is screaming "money," and each one screams in different (/strange) shouts as if he is more deficient than the entire world, until their souls just about depart from their deep bitterness. And the essential vitality is received from the "tzadik who is the foundation of the world (Proverbs 10:25)" who sweetens all the time the bitterness of the world, and through him one mitigates from himself the bitterness with extra sweetening, and every one, according to his proximity to the tzadik, and according to his faith in him – so too his bitterness is sweetened (Ullim Litrufah – Letters of Rabbi Nussun, 59).

To be continued soon. With heartfelt wishes of well-being.

Yisroel Dov Odesser - Tiberius

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[1] Israel Independence Day that year was moved up a day earlier to the 4^th of Eyar.

[2] This is seemingly problematic, because Rabbi Nachman was emphatic that a person must definitely believe in himself.



For more letters of BLOSSOMS OF THE SPRING
http://naanaach.blogspot.com/2018/05/blossoms-of-spring-table-of-contents.html

For more English Breslov material
http://naanaach.blogspot.com/search/label/read%20online

ספר אב"י הנחל - הוצאת נקודות טובות - מכתב ח:

ב"ה, יום ה', חג העצמאות העשור תשי"ח. טבריא

לכבוד חמדת ליבי, מר ז.שזר הנעים. שלום ואור רב מהנשר הגדול, ירחף עליו בכל יום תמיד לאורך ימים

הריני שולח לו את ברכתי הלבבית לחג העצמאות העשירי. ברוך שהחיינו והגיענו לזמן הזה, שעשה לנו ניסים נגלים לעיני כל העולם, וניסים נסתרים הנעלמים מדעתנו - כן נזכה לגאולה השלמה על ידי התגלות הדעת הקדושה של הצדיק האמיתי, נ'נ'מ'ח' (נחל נובע מקור חכמה), זכותו יגן עלינו אמן.

על ידי קדושת ארץ ישראל זוכין לידע מרבי האמת, ויתגלה האמת בעולם ועל ידי זה הכל חוזרין לה' יתברך אפילו אומות העולם לעבדו שכם אחד וכפי מה שזוכה להתקשר ולהכלל בהצדיק האמיתי, כמו כן זוכה לירושת ארץ ישראל. ארץ ישראל היא כלליות הקדושה שבכל הקדושות, ושם זוכין לצאת מטבעיות ולידע ולהאמין שהכל בהשגחה לבד, שזה כלליות הקדושה. ארץ ישראל מקבלת קדושתה מהצדיק שאצלו כל הברכות וההשפעות.

אם היה האדם מאמין באמת בקדושת ארץ ישראל חלק אחד מאלפי אלפים מכמו שהוא באמת - בודאי היה רץ ופורח לארץ ישראל בכל כוחו, ולא היה שום מונע שימנעהו. כל אחד מישראל יש לו איזה חלק בארץ ישראל; ושם חיינו, שם קדושתנו, שם ביתנו, שם ארצנו, שם אדמתנו, שם חלקנו, שם גורלנו. ובחוץ לארץ אנו גרים, כאורח נטה ללון, המתגולל בחוצות ובשוקים וברחובות, כי אין זה אדמתנו וחלקנו כלל. ועל כן נקראת "חוץ" לארץ, חוץ דייקא, כי בחוץ אנו עומדין, בחוץ ממש, ואין איש מאסף אותנו הביתה, עד אשר נבוא על אדמת הקודש.

בזכות התורה שממשיך הצדיק זוכין לארץ ישראל. על ידי ישיבת ארץ ישראל משיגין השגחת השם יתברך על העולם

היכן שמתקבצין אנשי שלומנו ראוי ליסע מכל קצוי ארץ לתחוב את ראשו ביניהם. אם נעשה עימנו מה שנעשה, יש לנו אב זקן ואנו בטוחים בכוחו הגדול כי רב הוא. אל תאמין בעצמך, "בעצמך" דייקא, כי כשהוא בעצמו בוודאי אין לו להאמין בעצמו, כי יפול באין סומך. אבל מי שאוחז עצמו בהצדיק האמת הוא בטוח ממכשול ונפילה, כי תורתו של הרבי האמת תנחהו בעולם הזה, ובקבר בעת התחיה לנצח.

עיקר האמנות והחכמה העמוקה של הצדיק האמת הגדול מאד, שיודע להלביש את חכמתו הגבוהה בכמה וכמה לבושים עד שיכול להורידה ולהכניסה בהנמוכים מאד, כשזוכים להתקרב אליו, עד שגם הם יזכו להשגת אלוקות שזה עיקר החיים האמיתיים חיים הניצחיים. גם בתוקף הגלות הזה, נזכה לצאת מכל הטומאות ולעלות לכל הקדושות עד שנזכה להשגת אלוקות על ידי גודל כוחו של הצדיק האמת.

העולם מלא צעקות וגניחות בלי שיעור, וכולם צועקים "ממון", וכל אחד צועק בקולות משונות כאילו לו חסר יותר מכל העולם עד שכמעט יוצאת נפשם מעומק מרירותם. ועיקר החיות מקבלין מהצדיק יסוד עולם הממתיק בכל עת מרירותא דעלמא ועל ידו ממתיקים מעצמו המרירות בהמתקות יתרות, וכל אחד כפי קרובו להצדיק, וכפי אמונתו בו - כמו כן נמתק מרירותו.

המשך יבוא בקרוב. בדרישת שלום לבבית.

ישראל דב אודעסר - טבריא