From Barbaria to Israel

 HH

Enoash, the grandson of Adam, lived in the years 235-1140. In his days the people began worshiping the constellations. HY warned and punished them by flooding a third of the world (-also faces began to resemble monkeys, the mountains became rocky and unplowable, the dead began to decompose, and people became open season for the damagers). In the medrash (rabba 23:7) the rabbis say that there were actually two floodings, Rabbi Yuden and Rabbi Avuhoo and Rabbi Eliezer in the name of Rabbi Chaneena said, the first rose till Akko and Yafo, and the second rose to the hands of Barbaria. Rabbi Chananya and Rabbi Acha in the name of Rabbi Chaneena said, the first one reached Barbaria, and the second reached Akko and Yafo.

Those warning went unheeded until the necessity for the great flood.

Noach lived 1056 - 2006, the flood was in 1656 (right after the passing of Mesueshelach, the son of the grandson of the grandson of Enoash, and the grandfather of Noach).

HY swore the Jews not to bring redemption before the time, the punishment for transgressing this oath RL: their flesh will be open season like the dear and gazelles. 

Recently we experienced something that fits the description of punishment abandoning the flesh of the Jews to complete Barbaraia. 

Thank G-d it was contained, the aspirations of the barbarians was much much greater, but they got ahead of themselves and lost themselves in their blood and sexual lusts, and forfeited their larger plan.

There are some Jews that maintain that having a state of Israel is a violation of the oath. Most Jews follow the ruling of the Avnay Nezer and other rabbis who decided that since the gentiles themselves gave Israel to the Jews, it is ok. This is a huge topic, books have been written on it.

Rabbi Tzadok Hakohen, most famous for the references he provided for Rabbi Nachman's Sefer Hamidos - Book of Character, wrote in his sefer Tzidkus Hatzadik, that even though previously when the Jews seized power and independence prematurely, they were wiped out (see e.g. Numbers 14:44), in the end of days the Jews will succeed with holy brazenness to attain independence - and it will accepted by HY. That which the holy Sages said that in the times of Messiah - chutzpa will proliferate - will come to fruition even to the extent that the Jews will prevail in there autonomy.

After the flood, in the year 1996 from creation, the people united, all using the holy tongue - Hebrew, to build the tower of Babel, in an attempt to make sure there would never be another flood. HY dispersed them and divided them into seventy different languages.

Following kind of on theme of R. Tzadok, and viewing the recent massacre as an aspect of the flood, even if only the aspect of the flood of Enoash which forebode the great flood RL, now the Jews must go on to rectify the tower of babel, and have unity, with the holy tongue of Na Nach Nachma Nachman MayUman.

Na Nach Nachma Nachman MayUman

Israel takes the lead over the US

 HH

About 30 years ago, someone told me that the Israeli society, the atmosphere, the styles, fads and so forth, trailed the US by like 10 years. That was right around when the at&t monopoly was just broken and telephone calls between Israel and US went down from a dollar a minute to a few cents, may all the evil cartels be destroyed very soon, amen. Then, it was easy to spot an American amongst Israeli, or an Israeli amongst Americans. With the advent of internet the differences became much less, and it became a challenge to try to guess if someone was one or the other, of course some people remained obvious, but many could easily pass for either. Today it looks like the tides have actually turned. Especially post covid, america languishes still under the oppression, you even need to get the poison in order to enter the country, and the entire country are slaves to the nearly absolute corruption of the deep state. Israel has a great deal of corruption as well, especially the supreme court, but they are emerging much more sane than then their counterparts. Recent elections showed that a great majority of voters empowered their politicians to be pro Torah, pro sanity, whereas the recent american elections showed that a very slim majority wishing to be free. The effects of tens of millions of people on pot and other drugs, alcohol, atheism, sexual degeneratism, and all the moral decline has set in strong. BH Israel will rise and grow stronger and stronger, as the teachings of Rabbainu proliferate and guide and build the nation. America and all the nations will have to do their best to follow. It is true that American Jews still massively fund Israeli charities, and that is their great merit, but even here we are seeing many wealthy people whose wealth is international - today this is common, and also Israel already is growing a big list of their own millionaires. 

Na Nach Nachma Nachman MayUman

Zionism

HH as big as a klipa that Zionism is, it is still based on the holy Land, and a klipa is just a klipa, however evil it may be, the klipa doesn't have any presence any stance in the light of the Tzadik, this is where Satmar and others fell into terrible heresy by their giving so much acknowledgement and attention to the klipa almost GF proclaiming two רשויות may HY save us. The true loyal Jews know that HY is One and Good and the klipa is just a facade that will vanish, and as long as one has Na NaCh Nachma Nachman MayUman the klipa is just that and must be submissive to Rabbainu.
Na NaCh Nachma Nachman MayUman.

New Nanach Settlement in Israel!

HH

http://breslev.land/

Na Nach Nachma Nachman MayUman!

The Klipa of Ishmael on the Land of Israel

HH

Rabbi Nussun explains (Likutay Halachos brought down is Outpouring of the Soul) that there is a klipa (evil husk) of Edom-Esau which is a persuasion not to pray at all, whereas the klipa of Yishmael - who was named that because Hashem listened to his prayers - this klipa is a persuasion to suffice with the salvation that was delivered due to the prayers, when in reality that deliverance should be a mere hint to what a person should still anticipate from the goodness of Hashem Yisburach, and one should take whatever salvation he was answered with in stride and keep praying harder for even much greater deliverance.

So BH it is true that in our times we have merited to many salvations, like the privilege to go to Uman, to live in Israel, to live comfortably etc., and for many this is sufficient, but the reality is that we still need much much more from the goodness and graciousness of HY.

So keep praying!

Na Nach Nachma Nachman MayUman! 

The Earthquakes and the Infiltrators

HH

Israel has recently experienced a few earthquakes, and this could very well be a good omen. Because also in the news are expositions of how the infiltrators from Africa are waging internecine feuds wars resulting even in murder. These events are reminiscent of the end of one of Rabbi Nachman's famous stories of Ancient Times, The Story of One Who Could Not Walk where the demons fought between themselves and caused wars which in turn caused earthquakes which allowed for the tree to be watered and that was the end of them.

Na Nach Nachma Nachman MayUman!

No excuse

HH

Being scared is a valid excuse, of course it has to be addressed and fixed but in the interim it is understandable and acceptable. However when someone proclaims with defiance and arrogance that he is not a Jew with trembling knees, he's proud and strong and not scared of anything, so the question presents itself and there is no longer any excuse: Why didn't you build the holy temple?! Why didn't you reinstitute the study of the holy Torah of Rabbi Nachman into the education system, at least something, his stories, something, some element of holiness?!  Instead, for decades you involved yourself in empty politics, kidnapping children, selling out the holy Land, and all of this you did, not because you were scared but out of proud arrogance?! May we not know from such vain revolting pride ever.

Na Nach Nachma Nachman MayUman

The Praises of Rabbi Nachman - part 2 - His Voyage to Israel 26-27

HH

Shivchay HuRan

Part 2

26.

And on their voyage from Galutz to their home, they traveled by way of the Holy community of Yas (-Iași the second largest city of Romania), and there was a big epidemic there (-of typhus), and they had great suffering in every single city and in every single town. And it was also difficult to cross the grenets (-border, in Yiddish) because of this, because then, even holding up quarantine (-actual word used!) wasn't effective for (-against) this from these types of places. And Hashem Yisburach was to their succor, and they were saved from everything, from pestilence, and sword (-war), and famine, and thirst, and captivity, for all of these they had (experienced). And with the kindness of a Hashem they escaped from all of them, and they came to their house in peace, "peace in his body, peace in his money, and peace in his Torah (-The Torah says that Jacob arrived "shulaim-complete," and our Sages (Shabbos 33a) enumerated; complete, i.e. healthy in body, complete i.e. not wanting in money, and complete in his knowledge of Torah, the Hebrew word for complete is very similar in many aspects to the word shalom-peace, and often they are interchangeable, and on this very verse Rabbainu interchanges them in Torah 27 of Likutay Moharan), because he merited to wondrous hasaga (-spiritual conception) in the Land of Israel, extremely enormous and lofty, infinite to no end and no tachlis (-purpose).

27.

Until here we related a little, a tiny bit like a drop in the ocean of the enormous troubles, and adventures, and the huge dangers, and the severe suffering, and the great fears that Rabbainu o.b.m. had on his voyage to the Land of Israel, on the way there and back. And Hashem Yisburach was to his succor, and did with him wondrous, awesome miracles all the time and at every moment, and he merited to finish completely what he desired, and "he entered in peace and departed in peace (-said of Rabbi Akiva's ascension to paradise)," and he came to his home in peace.

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!

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!

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

The Praises of Rabbi Nachman - part 2 - The Order of His Voyage to the Land of Israel - 19

HH

Shivchay HuRan

Part 2

19. And after Shabbos, on Sunday, the tzadik, our teacher Rav Avrohom mentioned above, came to Rabbainu o.b.m. to his lodgings, and they spoke in private between themselves. And after a day or two Rabbainu o.b.m. fell sick and was bedridden, may the Merciful One save us, and he sent (money) for pidyoan (-redeeming) to the aforementioned tzadik, and every single day the aforementioned Rav, our teacher Rav Avrohom, would go to visit him.

Afterwards there was over there the famous incident with the moaser (-a renegade Jew who informs on his brethren) who was there. And the moaser was one of the men from chutz-lu'uretz (-outside Israel) who had come there, and he became a moaser by the Pasha (-Turkish ruler), and perpetrated great evils to the people of Tiberius, and he held the greats of the city in captivity, and he incarcerated them in the pit for nine weeks, and afterwards the "Franken" (Sephardic) people traveled to the Pasha, and they gave him a huge fortune, and he discharged them. And they went and they caught the moaser, and they wanted to strangle him, and he pretended as if he was already lifeless and dead, and afterwards he revived and went and informed on them, until the Pasha gave him jurisdiction, that he could do with the city as he pleased, and he made him an officer, and he came to the city with great honor with Ishmaelite soldiers with grandeur and glory, and then, promptly and immediately the whole city fled, and there did not remain except women and children, and there was great crying in the whole city, and there was a great outcry and copious crying in every single house.

And Rabbainu o.b.m. also wanted to flee, but he was unable because of his infirmity, and he already started to leave the city, but he returned afterwards. And this was from Hashem, because through Rabbainu o.b.m. they all returned into the city, because the moaser submitted himself profusely under the feet of Rabbainu o.b.m., and he went to Rabbainu o.b.m. and humbled himself profusely under him. And the manner of conduct in which Rabbainu dealt with the aforementioned moaser, many folios would not be sufficient to relate, because he comported with him with wondrous wisdom, until the moaser was abnegated before him, and he ordered the man that was with Rabbainu o.b.m. to make a proclamation, that all those who fled should return, and they all returned through this into the city.

And/for Rabbainu spoke to him with cunning, and said to him, that it was proper and befitting for an officer, that he should pray for the plight of Israel and that he should be pious and humble, because the aforementioned moaser was a pharisaic, and he projected himself as if he was pious, and he began to speak with Rabbainu o.b.m. matters of chasidus (piety, hasidus), and he o.b.m. pretended like he didn't know, so that it seemed to the moaser as if he o.b.m. held of him also to be a chusid (hasid/pious). And he (Rabbainu) spoke with him shrewdly and with cunning, and he spoke appealingly to his heart, that he should accustom himself to saying Psalms, until Rabbainu o.b.m. told him: "With this I will know that you do not have haughtiness, if you can recite Psalms in my house before the youth with great crying." And so it was. And immediately he began to say Psalms with great crying and his tears on his cheek.

And afterwards the moaser fell into infirmity, and even still they were guarding all the gates to guard for the arrival of meshulachim (-fundraisers (returning bearing funds)), because this is what he had informed on, that he said that a huge fortune came from here (-outside Israel) to there (-Tiberius), however, Hashem was to their avail, and they hid the matter from the aforementioned moaser, and they sent the man that was with Rabbainu o.b.m. to Haifa, and he received the money from the fundraisers, and brought it to Tiberius, and gave them to Rabbainu o.b.m., and he gave it to them, and they allocated it. And when the moaser recovered from his infirmity, he boasted of himself that he would perpetrate more evils, and his end was - that he fell again into infirmity and died. And Rabbainu o.b.m. had great joy that this great merit came about through him, because through him everyone returned into the city, and upon their returning there they all rejoiced with him together.

And Rabbainu o.b.m. went there upon the grave of his grandfather, Rabbi Nachman o.b.m. (of Horidainke), and also they rented donkeys and traveled to be by all the caves, and when they came to the cave of Rabbi Shimon ben Yochai (-Master of the Zohar, in Meron), the youth engaged in prayer and in learning Zohar, as he o.b.m. had assigned them, but from him they did not see anything, just, he was extremely happy, and he would come over all the time next to the man that was with him, and say to him: "Fortunate are you etc.." and at night he went from room to room and exhorted them to say Zohar etc. and so forth, but he himself didn't say anything, he just went about singing to himself (t.n. there is an elaborate Breslov tradition here about a conversation that Rabbainu had with Rabbi Shimon, in which they agreed that when the holy tomb of Rabbainu would be inaccessible, Rabbi Shimon would host the Rosh Hashana pilgrimage (-this was over 10 years before Rabbainu's passing). Despite this tradition many Breslovers preferred and opted to make the Rosh Hashana kibbutz in Jerusalem, see Yimay Shmuel volume 3 where he discusses the pros and cons of this critical dilemma, and ultimately there were years that even these faithful Breslovers had to succumb to the decision of the overwhelming majority in order to be there for the kibbutz in Jerusalem. Saba Yisroel recounts that Rabbi Shimon asked Rabbainu, "Meron (the place where he is buried) - me (who) ron (sings)?!" To which Rabbainu replied, "Me-ron?! Ani (I) ron (sing)! Ani Rabbi Nachman! Na Nach Nachma Nachman Meuman!") And he was extremely happy until daybreak; and at daybreak he stood with Talis (-prayershawl) and Tefilin and prayed for some hours.

And from there he traveled with them to the cave of Hillel (-today it is part of the extended compound of Rabbi Shimon), and there he too said chapters 33-34 of Psalms, and there as well he was very happy. And from there they went to the grave of Shamay (-the arch Talmudic disputer of Hillel), there he was beset with melancholy, and he said, that this was very puzzling by him, and afterwards he said, that there is an answer to this, but he did not reveal the answer.

And from there they traveled to the other caves, and when they came to the great mountain (-on the way to Tsfas), where on top of the mountain is the cave of the Tana (-sage of the Mishna) Rabbi Cruspiday, and it was not possible to go there with the donkey, he jumped off of the donkey, and he went by himself with the man that was with him, and he went almost on is hands and knees, until they came to this cave, and he stayed there a little, and they returned from there to another cave. 

And they were by the cave of a yanookuh (-infant, in this case referring to one who had a very lofty soul and made great revelations, see Zohar, Buluk 186a), and everyone had been afraid of entering that cave because they said that there was a snake prevalent there in that cave; also there was a large tree on/by this cave, and Rabbainu o.b.m. was the first to enter there, and there was no snake at all, and from then on everyone began to go to the cave, and afterwards they went to the other caves, until they returned to Tiberius, and then Rabbainu ordered the man that was with him to travel to Haifa to purchase passage on a boat to chutz-lu'uretz (-outside Israel).

And when he arrived there to make the purchase, in the meantime a boat came with the Rav and gaon (-Torah genius), the chusid (pious/hasid) the famous Rabbi of the community of Shipeetuvkeh, and also a shlucha (messenger) dirabunun (of the rabbis), and it was then that there was the incident, that they were scared to receive the money personally because of the moaser mentioned above, and they were forced to give the money - all to the hand of the man that was with Rabbainu etc., as mentioned above; so the aforementioned man was compelled to return to Tiberius with the money. And when he came to Tiberius, Rabbainu o.b.m. said: "It is probably the will of Hashem that we should be in the Land of Israel some more time." And Rabbainu o.b.m. said that they should rent donkeys for him to go to the holy city of Jerusalem, and when the tzadik the Kalisker heard this, he requested of him not to go (t.n. it is therefore a custom to go to the holy tomb of Rabbi Avrohom Kalisker and request him to withdraw already this request and to encourage Rabbainu to bring his tomb to Jerusalem). And when the Shipeetuvkeh tzadik came to Tiberius, he made a great feast at night for Rabbainu o.b.m. and he doted on him, and they spoke privately, and noone heard what they spoke together. And Rabbainu o.b.m. made peace between the holy Rav of Shipeetuvkeh and the holy Rav the Kalisker.

And after a short time a plague fell there upon the city, and he was forced to flee from his lodgings to a different lodging, and afterwards the plague fell there as well, and he was forced to flee from Tiberius. And his flight from Tiberius during the plague, may the Merciful One save us, was fraught with very great danger, because the gate of the wall was closed, and he was forced to flee by way of the cave, until he came to the wall which is by the bank of the Kinneret (-Sea of Galilee). And he wanted to climb on top of the wall and descend from there in order to thereby leave the city. And when he climbed on top of the wall and passed over to the second exterior side, he looked - and behold the sea was below him, and he was suspended on his hands and feet on the wall above, and beneath him was the sea, and he lifted his heart to Hashem Yisburach, and He saved him in His mercy, and he got out of there safely, until he came to the holy city of Tsfas (-Safed), and they stayed there a few days, until it was heard, that the French ("Tzurfas" - same letters as Tsfas, with an added letter Resh) would soon arrive in Ako.

Na Nach Nachma Nachman Meuman

The Praises of Rabbi Nachman - part 2 - the Order of His Voyage to the Land of Israel - 17-18

HH

Shivchay HuRan

Part 2

17. However, the people of the Land of Israel living in Tsfas (-Safed) and Tiberius, immediately upon hearing that Rabbainu o.b.m. was in Haifa, the greats and the tzadikim who were there sent to request Rabbainu o.b.m. that he should travel to them. And the people of Tiberius came for Yom Kippur to him, and they brought him letters from the greatest tzadikim, that they all are requesting him to come to Tiberius for the holiday of Sukkot, but he paid no attention to all this. And he said to the man that was with him to buy him Esrogim (-citrus fruits - one of the four species taken up on Sukkot), and he went to the Chuchum (-Rabbi of Sephardim) located there and gave him 20 paras (a copper coin), and he went to an Ishmaelite field and brought him 3 very beautiful choice Esrogim.

In the meantime, while he stayed in Haifa, a young Ishmaelite came and sat next to him and spoke to him a great deal of words, and he (Rabbainu) didn't know what he was saying, and so it was by every single meal, in the day and at night, and he (the Ishmaelite) was very friendly to him. And one time he (the Ishmaelite) came to him (armed) with weapons, in great anger, and began to scream and shout at him, and he (Rabbainu) didn't know what he was saying, however, there was a woman there from the province of Volichai (-from the border of Romania), and immediately after the Ishmaelite left, she said to Rabbainu o.b.m., for the sake of Hashem, that he should flee from this house, because this Ishmaelite said, that he o.b.m. should meet him in battle, which is called "fechtin" (- similar to the English word feuding, but should probably be the Russian word for duel: poyedinok , which shares (-anagram) the same consonant letters as fechtin (the Hebrew letter for f and p are the same, and the original Hebrew was printed without distinct vowels) just inverted at the end).

So immediately he o.b.m. fled to the house of the chusid (-pious/hasid) the famous (rabbi), our teacher Rav Zi'aiv of Tcharney-Austria mentioned above, and he hid him in an innermost room, and  afterwards the aforementioned Ishmaelite came again to the house of lodging of Rabbainu o.b.m. and said: "Where is that man?; He should know that I like him very much; I will give him my donkeys and also my horse, so that he can go with the caravan to Tiberias, and from now on he has no longer anything to be afraid of me." And so it was, that Rabbainu o.b.m. came to his lodging, and the Ishmaelite came and did not speak with him at all, just was silent and laughed, and afterwards this Ishmaelite was extremely friendly with him with extra affection. 

And this matter with the Ishmaelite was a great wonder, and Rabbainu o.b.m. said, that he had more suffering from the affection of the Ishmaelite than from his hatred and anger; and according to what was heard from his holy mouth, that there was inherent in this incident that he had with the Ishmaelite, great danger, and it seems that it was heard from his holy mouth that he said, that this Ishmaelite was the Samech Mem (-these are the first and main descriptive letters of the angelic name of Satan) himself, and Baruch Hashem that he was saved from him peacefully with the kindness of Hashem.

18. And on Chol Hamo-ed (-intermediary days of the holiday of) Sukkot all the people went, and also Rabbainu went with them, to the cave of the Prophet Elijah, and there all the people made great joyous festivities, and dancing, and circles of dancing, but he was not happy at all, just, he sat there with great submission and with a broken heart. And the Rav, Rabbi Zi'aiv mentioned above, asked the man that was with him: "What is this, and over what is this, that he is melancholic from Rosh Hashanah till now? Hashem knows if this is a propitious matter (-i.e. it is definitely not)!" And also on Simchas Torah they made hakafos (circling the Torah scroll/s on the central bima) with dancing and joy as is customary, especially since there were chasidic men there. And he o.b.m. was also in the synagogue, but did not want to make any hakafa (-circling), just, he sat there in submission and bowed head (as was his way to do so usually before he merited to accomplish what he desired, at every time and at every hour (that) he would be very brokenhearted, every time etc., as will be explained further on (article 33)).

And after Simchas Torah he said to the man that was with him: "Baruch Hashem I accomplished what I desired in a fashion most optimal and correct, and even still I was thinking of tarrying here out of affection for the Land of Israel, but now it is my desire to conduct the travels to our homes in Chutz-lu'uretz (-outside the Land of Israel), therefore go and rent (passage on) the boat to Istanbul; but the man that was with him did not want to listen to him, and he refused to travel to his home, because he said, that his desire is to be in Tiberius etc.. And Rabbainu o.b.m. answered him: "Since you desire to be in Tiberius, go and rent donkeys to go there," because his way was not to be very stubborn over anything etc.. And he rented donkeys, and they went to the holy city of Tiberius, and they came there towards evening; and the whole night the people of Tiberius went to greet/receive him; This one entered and this one left, and many dressed themselves in Shabbos clothing in his honor, and he did not sleep the whole night because of this. And in the beginning he stayed in the house of his relative, a descendant of the holy Rav, our teacher Rav Nachman of Horidainke o.b.m., but many (people) said, that it was necessary to see (to it, to attain) for him a large house, so that he has expansive consciousness, and immediately they agreed that he should stay in the house of the famous rabbi, the veteran/faithful and the chusid (-pious/hasid), our teacher Rav Tzvi Harker, and he moved in there.

And the holy famous Rav, our teacher Rav Avrohom Kalisker o.b.m. sent to him: Being that it is the day of bloodletting by him, therefore it is not possible for him to go to him (Rabbainu) to give him Shalom. And Rabbainu o.b.m. replied, that regardless of this he had been planning on going to him. And immediately he went to the aforementioned mentioned tzadik, and he (R.A.K.) received him with very, very great honor, and exceeding love, and very, very great affection. And the greatness of the love and affection that the holy rabbi, our teacher Rav Avrohom mentioned above had with our honorable holy rebbe o.b.m. is impossible to explain or to relate. And he (R.A.K.) appealed to him that he (Rabbainu) should lodge with him, and Rabbainu replied that this was not possible, for him to stay permanently by him, however, for one Shabbos he will be by him. And on the morrow he (R.A.K.) sent for him, and he received him for the first Shabbos, (of the weekly Torah) portion of Noach, and on the night of Shabbos, Rabbainu o.b.m. bent his head down so that he (R.A.K.) should bless him, and he (R.A.K.) jumped back four cubits away from him with great trepidation, and he spoke with tremendous fervor, and it was impossible to understand what he said, but in the end of his words they heard that he said: "How we (-third person, referring to himself) are ashamed in the presence of the progeny of the Baal Shem Tov o.b.m.," and he did not want to bless him, however, the man that was with Rabbainu o.b.m. he blessed promptly when he (-the man) bowed his head.

And during the feast there was great joy, and the aforementioned tzadik requested of Rabbainu o.b.m. that he say Torah (-holy teachings), but he did not want to in any way. So the aforementioned tzadik himself said Torah; and so it was at the second feast and the third. And the recital of Torah of the aforementioned tzadik, our teacher Rav Avrohom, was with great fervor and great shouting, and no word at all could be heard (-discerned), just at the end he concluded: "This is the essential devotion of the Creator blessed He." And Rabbainu o.b.m. would praise and glorify his Torah immeasurably, almost without an equal. Also I (myself) heard from his (Rabbainu's) holy mouth that he said, that perfection was only by the tzadik our teacher Rav Avrohom mentioned above. And he said to me: "Behold I have seen many tzadikim, but perfection/completion was just by the aforementioned holy tzadik." (T.n. this was the tzadik who ruled that the book of the Tanya must not be printed and must be put into geniza).

Na Nach Nachma Nachman Meuman

Israel and its Commonwealth

HH
Rabbi Nussun wrote in Likutay Halachos that when the Nations challenge and take control and ownership over Israel, Israel is forced to show how the land is theirs, and once they are already proving this, they already prove that the whole world is more theirs than anyone else. Clearly would be in their best interest to just leave Israel alone and not forfeit whatever sovereignty they have...

Na Nach Nachma Nachman Meuman

The Praises of Rabbi Nachman - part 2 - The Order of His Voyage to the Land of Israel 15-16

HH

Shivchay HuRan

Part 2

15. And after a day or two the boat was left without drinking water, because all the drinking water that was on the boat was finished by them, and they only had left but one vessel of filthy murky water, and bugs were crawling in them, and these waters were apportioned to the people on the boat in rations, one ackee (t.n. the Ottoman's have a: çeki - 225.789 kg (497.78 lb), but probably didn't ration by weight, so this is probably referring to the Turkish word for tea, there should have been another word given to specify which tea measurement, but presumably it would not be the teaspoon, but the Tea glass  = ‘Çay Bardağı’ (CHAI’ BAR-dah-uh) -  this means a small glass Turkish tea glass, whichever was on hand (i.e. there is no set standard, just the general size of tea glasses)) - per person, and they were in great danger of thirst more than all other dangers, so the men, women, and children prayed from the depths of their hearts, and again a great storm wind whipped up, and it brought the boat after two 24-hour cycles to the Holy Land, to the shores of Jerusalem, to the holy city of Jaffa. And Rabbainu o.b.m. wanted to disembark there from the boat to go to Jerusalem together with the aforementioned Sage, as mentioned above, but from Hashem there was a factor, and the Ishmaelites did not allow him to enter to them, because they looked at is clothes and upon the countenance of his face, that he has long pehyos (-sidelocks), as is customary in our country, and that he does not know their language and so forth, and they said that he's certainly one of the French spies, and no appeasement or supplication were to avail, and Rabbainu o.b.m. remained on the boat.

And the captain planned on staying there with the boat, to hold up and rest there for some days, and it was then two days before Rosh Hashanah, however, the boat was not able to stand there, because the waves of the sea wanted to overturn it, and no remedy or scheme was to any avail (for this). And the matter was a great wonder in the eyes of the captain, and he asked: "What is this? And why is this?" And the Sephardic chuchumim (-rabbis) answered him, that there's a tradition in their hands, (from a continuum of transmission) man directly from (the mouth of) man, that in this place the prophet Jonah son of Ameettai was cast (overboard). And the boat was unable to stand there that night, and they were forced to move with the boat from there, and they went from there, and they came in the evening, the night of "Zichor (remember) bris (the covenant - This refers to the Slichos - special prayers said the night before Rosh Hashana)," to the holy city of Haifa, and they stood by Mount Carmel opposite the Cave of Elijah, and in the very early morning ("ashmoares haboaker," Exodus 14:24, the last watch/quarter/third of the night) all the people said Slichos with great joy, and afterwards they prayed the morning prayer (-shacharis), and afterwards they all went to the holy city of Haifa, men, women, and children.

And then Rabbainu Hakadosh o.b.m. entered the Holy Land (t.n. from a strictly halachic viewpoint, when the boat was in the harbor it was already in the Holy Land, obviously there is extra significance in actually walking on solid ground, and this is beyond the scope of these mere glosses), to the place which he longed for and he yearned for with very, very great craving, and longing, and yearning, and he was moaser nefesh (-self sacrifice) thousands of myriads of times for this, and he jeopardized his life for this. And the greatness of the enormity of the joy that he had in that moment, that he entered and stood on the holy ground, is impossible to fathom in the mind; if all the oceans were ink etc. they would not suffice to explain a fragment of the fringe of this, because promptly and immediately he attained what he attained, because he said, that immediately when he walked four cubits in the land of Israel, he accomplished what he desired to attain.

And after midday they went to the mikvah, and afterwards - to the synagogue, and they tarried (there) until the night, and when Rabbainu o.b.m. came to his house, to his lodgings, he had very great and ecstatic joy, and every single moment he said to the man that was with him: "Fortunate are you, that you merited to this, to be with me here." And he ordered to have read and mentioned before him from the note all who were inscribed there, i.e. his whole retinue who gave him notes with their names. And they ate there the feast of the night of Rosh Hashana, and everything - with great joy, until after the feast, until they lay down to sleep. 

And in the morning they went to the synagogue, and after they came from the synagogue, there aroused in him worry, and a very broken heart without measure, and he did not speaking an iota with any person.

16. And immediately after Rosh Hashanah it was the desire of Rabbainu o.b.m. to return immediately to his home, and he did not want to travel at all anywhere, not to Tsfas (-Safed) and not to tiberias, however, the man that was with him, had a very strong yearning to feast his eyes on the places of the Land of Israel, and he came to Rabbainu o.b.m. and said to him, that there is a caravan that they can go with to Tiberius. And he (Rabbainu) answered him: "You have yearning for Tiberius - go charter donkeys." And he did so, and he gave them a down payment ("adruf").

And upon his return from the owner of the donkeys, he (Rabbainu) said to him immediately: "You chartered donkeys(?)." 

He replied: "Yes." 

Rabbainu o.b.m. said to him: "Promptly and immediately go and take from them the down payment, and if they do not want to return it to you, then leave the down payment forfeit, because I do not want to go there;" And after 2 or 3 hours the aforementioned man that was with him fell into great weakness, may the Merciful One save us, and then he gave praise and thanks to Hashem Yisburach for preventing him from going with the aforementioned caravan.

Na Nach Nachma Nachman Meuman

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

BOOK of SHIMOAS – שמות – Names - Exodus

SHIMOAS – שמות – Names - Exodus

1:1 וְאֵלֶּה שְׁמוֹת בְּנֵי יִשְׂרָאֵל הַבָּאִים מִצְרָיְמָה וגומר: And these are the names of the Children of Israel whom are coming to Egypt etc..

At the beginning of the subject of the exile there is mention of the names of the Children of Israel to make it clear that our essential endurance in exile is through these tzadikim

Likutay Halachos, Laws of Blessing of Thanksgiving 6:57

וְזֶה וְאֵלֶּה שְׁמוֹת בְּנֵי יִשְׂרָאֵל הַבָּאִים מִצְרָיְמָה אֶת יַעֲקֹב וְכוּ', שֶׁכְּשֶׁהִתְחִיל לְסַפֵּר גָּלוּת מִצְרַיִם וּגְאֻלָּתָם הִתְחִיל מִשְּׁמוֹת בְּנֵי יִשְׂרָאֵל שֶׁבָּאִים לְשָׁם, לְהוֹרוֹת שֶׁכָּל עִקַּר קִיּוּמָם בַּגָּלוּת וּגְאֻלָּתָם מִשָּׁם, הַכֹּל הָיָה בְּכֹחַ שְׁמוֹת בְּנֵי יִשְׂרָאֵל שֶׁהֵם רְאוּבֵן שִׁמְעוֹן וְלֵוִי וְכוּ', שֶׁכָּל שְׁמוֹתָם נִקְרְאוּ עַל שֵׁם שִׂמְחַת יִשְׂרָאֵל שֶׁעַל-יְדֵי זֶה מְבָרְרִין מֵהֵיכְלֵי הַתְּמוּרוֹת עַד שֶׁמַּשִּיגִין אוֹר הָאֵין סוֹף וְכוּ' שֶׁזֶּה עִקַּר תַּכְלִית הַגְּאֻלָּה לָדַעַת וּלְהַכִּיר אוֹתוֹ יִתְבָּרַךְ כְּמוֹ שֶׁכָּתוּב וִידַעְתֶּם כִּי אֲנִי ה' הַמּוֹצִיא אֶתְכֶם וְכוּ'. כִּי בִּשְׁבִיל זֶה הִקְדִּים ה' יִתְבָּרַךְ שֶׁיֵּרְדוּ יַעֲקֹב וּבָנָיו הַצַּדִּיקִים בְּעַצְמָן מִצְרַיְמָה, כִּי עַל-יְדֵי קְדֻשָּׁתָם הָעֲצוּמָה שֶׁהָיָה מִטָּה שְׁלֵמָה שֶׁהֵם גִּלּוּ אֱלֹקוּתוֹ בָּעוֹלָם שֶׁזֶּהוּ עִקַּר הַשִּמְחָה וְהַחִיּוּת כַּנַּ"ל, עַל-יְדֵי זֶה הָיָה לָהֶם כֹּחַ לִסְבֹּל מְרִירוּת הַגָּלוּת וְלִבְלִי לְהִשְׁתַּקֵּעַ שָׁם. כִּי עִקַּר מְרִירוּת הַגָּלוּת הוּא הָעַצְבוּת כַּנַּ"ל וְכָל מַה שֶּׁמַּכְבִּידִין הַגָּלוּת מִתְגַּבֵּר הָעַצְבוּת יוֹתֵר, וְכֵן כָּל מַה שֶּׁמִּתְגַּבֵּר הָעַצְבוּת שֶׁהוּא גָּלוּת הַשְּׁכִינָה מִתְגַּבֵּר גָּלוּת וְהָעַבְדוּת הַגַּשְׁמִי יוֹתֵר, וְאִם כֵּן מֵאַיִן יָבוֹא עֶזְרֵנוּ, אַךְ כָּל הַקִּיּוּם בַּגָּלוּת וְהַתִּקְוָה לָצֵאת מִשָּׁם הוּא עַל-יְדֵי הַצַּדִּיקִים יַעֲקֹב וּבָנָיו שֶׁיָּרְדוּ מִצְרַיְמָה שֶׁהֵם שְׁמוֹת בְּנֵי יִשְׂרָאֵל הַנִּזְכָּרִים לְעֵיל, שֶׁבְּכֹחָם הַגָּדוֹל יְכוֹלִים לְהַמְשִׁיךְ אֱלֹקוּתוֹ יִתְבָּרַךְ וּלְהַחֲיוֹת וּלְשַׂמֵּחַ נַפְשׁוֹת כָּל יִשְׂרָאֵל בְּכֹחָם וַעֲצוֹתָם הָעֲמֻקּוֹת שֶׁעַל-יְדֵי זֶה מַעֲלִין הַמַּלְכוּת בְּכָל פַּעַם עַד שֶׁזּוֹכִין לְכָל הַנַּ"ל שֶׁזֶּהוּ עִקַּר בְּחִינַת הַגְּאֻלָּה בְּחִינַת כִּי בְשִׂמְחָה תֵצֵאוּ וְכוּ' כַּנַּ"ל. וְזֶהוּ וְיוֹסֵף הָיָה בְמִצְרָיִם, כִּי עִקַּר הַקִּיּוּם וְהַתִּקְוָה הִוא עַל-יְדֵי בְּחִינַת יוֹסֵף הַצַּדִּיק שֶׁהוּא בְּחִינַת אִישׁ אֲשֶׁר רוּחַ בּוֹ שֶׁיּוֹדֵעַ בְּכָל פַּעַם לְנַשֵּׁב עַל לֵב בְּנֵי יִשְׂרָאֵל וּלְנַפֵּחַ הָעַפְרוּרִית שֶׁהוּא בְּחִינַת עַצְבוּת מִלִּבָּם וּלְהַלְהִיב לִבָּם לַה' יִתְבָּרַךְ בְּהַדְרָגָה וּבְמִדָּה וְכוּ', כִּי הוּא יוֹדֵעַ לַהֲפֹךְ כָּל הַיָּגוֹן וַאֲנָחָה לְשָׂשׂוֹן וְשִׂמְחָה וְכוּ' כַּנַּ"ל. וְזֶה וַיְהִי כָּל יֹצְאֵי יֶרֶךְ יַעֲקֹב שִׁבְעִים נָפֶשׁ, בְּחִינַת שִׁבְעִים פָּנִים לַתּוֹרָה שֶׁהֵם שִׁבְעִים אַנְפִּין נְהוֹרִין שֶׁזֶּה בְּחִינַת שִׂמְחָה בְּחִינַת מְבַקְשֵׁי פָנֶיךָ יַעֲקֹב וְכוּ'. (כְּמוֹ שֶׁמְּבֹאָר בְּהַתּוֹרָה "צִוִּיתָ צֶדֶק" עַיֵּן שָׁם). וְזֶה וְיוֹסֵף הָיָה בְמִצְרָיִם, כִּי הָעִקָּר עַל-יְדֵי וְיוֹסֵף הָיָה בְמִצְרָיִם שֶׁהִקְדִּים ה' יִתְבָּרַךְ רְפוּאָה לַמַּכָּה לִשְׁלֹחַ מִקֹּדֶם אֶת יוֹסֵף לְמִצְרַיִם וְנִמְכַּר לְעֶבֶד שֶׁהוּא בְּחִינַת מְרִירַת הָעַצְבוּת שֶׁהוּא בְּחִינַת עַבְדוּת וְכוּ', וְעָמַד בַּנִּסָּיוֹן וְהִתְחַזֵּק גַּם שָׁם בְּשִׂמְחָה כְּמוֹ שֶׁכָּתוּב וַיְהִי יוֹסֵף אִישׁ מַצְלִיחַ כְּמוֹ שֶׁמְּבֹאָר בַּמִּדְרָשׁ הַנַּ"ל שֶׁהָיָה מְפַזֵּז וּמְרַקֵּד. כִּי בִּמְרִירַת הַגָּלוּת כְּשֶׁמִּתְגַּבֵּר הָעַצְבוּת בְּיוֹתֵר זֶהוּ עִקַּר הָעֵצָה לַעֲשׂוֹת מִלֵּי דִּשְׁטוּתָא כְּדֵי לְשַׂמֵּחַ אֶת נַפְשׁוֹ בִּמְרִירוּת כָּזֶה:

Temporary google translate

And that those names Israel came into Egypt, Jacob, etc., Scshthil tell the Egyptian exile and Galtm started the names of the children of Israel who come there to instruct all futile existence in exile and Galtm away, everything would force the names of the children of Israel that they Reuben, Simeon and Levi, etc., all deaths were named joy of Israel that by Mbrrin tankers changes to Smsigin infinite light, etc. it moved to purpose gala to know and recognize him blessed as it is written, and you shall know that I am the Lord brought you out sheet. That for it ahead of the Almighty fell Jacob and his righteous themselves Egypt, that by dedicating them to the petition which was down a whole they discover Alkoto the world that this is futile joy and vitality as above, by this they had the power to suffering the bitterness of exile and never to settle there. That barren bitterness exile is sadness ditto everything Smcbidin exile overcomes sadness more, and all that reinforces the sadness is to discover the Divine Presence Increased exile and slavery material more, and if so, where can we helped, but the whole of existence in exile and hope to leave it by the righteous Jacob and his sons descended into Egypt they the names of the children of Israel referred to above, lead to the largest can continue Alkoto blessed to revive and delight people all of Israel as hot and profundity that by Atzotm we must monarchy at a time until all this will Szocin moved examining Gala examining that gladly go out, etc. See above. And that Joseph was in Egypt that barren existence and the hope is by examining Joseph that he was examining a man whose spirit it knows whenever blow to the heart of the children of Israel, and the volume gritty it is examining the sadness from their hearts and inspire their hearts to God Almighty gradually infinitely etc., because he knows that on the contrary all sorrow and sigh for joy and happiness, etc. The same. and it came to pass any Arranging special hip Jacob were seventy souls, examining seventy faces to the Torah are seventy scale Nhorin it is examining happy examining asylum face Jacob etc. (like Beer Bhtorh "thou hast commanded justice" Ein there). and it and Joseph was in Egypt that barren by and Joseph was in Egypt ahead of the Almighty Medicine Mecca send promotes Joseph to Egypt and sold render it examining Avatar sadness which is examining slavery etc., and was trying and was up there, too, gladly as it is written, and Joseph was a successful man like Beer midrash above "for he was dancing and dancing. The bitterness of exile when sadness overcomes most This is futile to Mali Dstota advice to cheer the soul bitterly like this:

וּכְמוֹ שֶׁכָּתוּב בְּדָוִד שֶׁהָיָה מְשַׁנֶּה טַעֲמוֹ לִפְנֵי אֲבִימֶלֶךְ שֶׁהָיָה שָׁם בְּסַכָּנָה גְּדוֹלָה בְּגָלוּת גָּדוֹל וְעַל-כֵּן עָשָׂה שָׁם מַעֲשֵׂה שְׁטוּת וַיְתָו עַל דַּלְתוֹת הַשַּׁעַר וַיֹּרֶד רִירוֹ עַל זְקָנוֹ וְכוּ'. וְעַל-כֵּן עִקַּר קִיּוּמָם בְּמִצְרַיִם וִיצִיאָתָם מִשָּׁם הָיְתָה עַל-יְדֵי וְיוֹסֵף הָיָה בְמִצְרָיִם, שֶׁהִקְדִּים לִשְׁלֹחַ אֶת יוֹסֵף הַצַּדִּיק לְשָׁם וְכַנַּ"ל. וְזֶה וַיְמָרֲרוּ אֶת חַיֵּיהֶם בַּעֲבֹדָה קָשָׁה בְּחֹמֶר וּבִלְבֵנִים וְכוּ', כִּי עִקַּר מְרִירַת הַגָּלוּת הוּא בְּחִינַת עַבְדוּת שֶׁנִּמְשָׁךְ מִזֻּהֲמַת הַנָּחָשׁ מִבְּחִינַת בְּעִצָּבוֹן תֹּאכֲלֶנָּה, בְּחִינַת הִתְגַּבְּרוּת הָעַצְבוּת כַּנַּ"ל, שֶׁהוּא בְּחִינַת טִיט הַיָּוֵן שֶׁעַל זֶה צָעַק דָּוִד טָבַעְתִּי בִּיוֵן מְצוּלָה וְאֵין מָעֳמָד וְכוּ' הַצִּלֵינִי מִטִּיט וְאַל אֶטְבָּעָה וְכוּ'. וְזֶה שֶׁכָּתוּב בַּזֹּהַר הַקָּדוֹשׁ בַּעֲבֹדָה קָשָׁה, בְּקֻשְׁיָא. בְּחֹמֶר, בְּחֻמְרָא דִּשְׁמַעְתְּתָא. וּבִלְבֵנִים, בְּלִבּוּן הִלְכְתָא, כִּי זֶה עִקַּר מְרִירַת הַגָּלוּת שֶׁמְּבַלְבֵּל הַשִּמְחָה בּוֹ יִתְבָּרַךְ שֶׁהוּא בְּחִינַת אֱמוּנָה הַקְּדוֹשָׁה אַנְפִּין נְהוֹרִין כַּנַּ"ל עַל-יְדֵי הַקֻּשְׁיוֹת וְהַבִּלְבּוּלִים וְכוּ' שֶׁזֶּהוּ בְּחִינַת חֻמְרָא דִּשְׁמַעְתְּתָא וְלִבּוּן דְּהִלְכְתָא, כִּי עִקַּר בְּחִינַת אֲסוּקָא שְׁמַעְתְּתָא אַלִּבָּא דְּהִלְכְתָא הוּא לְבָרֵר וּלְלַבֵּן עֵצוֹת אֲמִתִּיּוֹת לַעֲבוֹדַת הַבּוֹרֵא יִתְבָּרַךְ לָצֵאת מִזֻּהֲמָא דְּהַאי עָלְמָא שְׁפֵלָה וּלְהִתְקָרֵב אֵלָיו יִתְבָּרַךְ כִּי לֹא הַמִּדְרָשׁ הוּא הָעִקָּר אֶלָּא הַמַּעֲשֶׂה. וּבִשְׁבִיל זֶה עִקַּר הַהִתְקָרְבוּת לְתַלְמִידֵי חֲכָמִים וּלְצַדִּיקִים אֲמִתִּיִּים כְּדֵי שֶׁהֵם יוֹרוּ לָנוּ אֶת הַדֶּרֶךְ אֲשֶׁר נֵלֵךְ בָּהּ וְאֶת הַמַּעֲשֶׂה אֲשֶׁר נַעֲשֶׂה בְּכָל עֵת בְּאֹפֶן שֶׁיִּזְכֶּה כָּל אֶחָד לָצֵאת מִמַּה שֶּׁצָּרִיךְ לָצֵאת וּלְהִתְקָרֵב וְלָשׁוּב לַה' יִתְבָּרַךְ. אֲבָל הַסִּטְרָא אָחֳרָא בְּחִינַת מְרִירַת הַגָּלוּת שֶׁהִיא הָעַצְבוּת מִתְגַּבֵּר כָּל כָּךְ וּמְמָרֵר אֶת חַיֵּי יִשְׂרָאֵל בְּקֻשְׁיוֹת וּבִלְבּוּלֵי הָאֱמוּנָה וּבְבִלְבּוּלֵי עֵצוֹת עַד שֶׁאֵינָם יוֹדְעִים לְלַבֵּן הַהֲלָכָה וְהַדֶּרֶךְ וְהַהִלּוּךְ לָשׁוּב לַה' יִתְבָּרַךְ. וְזֶה וּבְכָל עֲבֹדָה בַּשָּדֶה שֶׁהוּא תַּאֲוַת מָמוֹן וְטִרְדַּת הַפַּרְנָסָה שֶׁמֻּכְרָחִין לָצֵאת מֵאֹהֶל תּוֹרָה לָצֵאת מִבֵּית הַמִּדְרָשׁ אֶל הַשָּדֶה לַעֲסֹק בְּפַרְנָסָה, עַד שֶׁמַּטְרִידוֹ בְּכָל עֲבוֹדָה בַּשָּדֶה וּמְסִיתוֹ וּמַדִּיחוֹ מִלִּקְבֹעַ עִתִּים לַתּוֹרָה עַל כָּל פָּנִים. וְזֶה אֵת כָּל עֲבֹדָתָם אֲשֶׁר עָבְדוּ בָהֶם בְּפָרֶךְ, וְדָרְשׁוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה בְּפֶה רַךְ שֶׁבַּתְּחִלָּה נִכְנַס עִמּוֹ הַבַּעַל דָּבָר וְהַסִּטְרָא אָחֳרָא בְּפֶה רַךְ וּמִתְלַבֵּשׁ בְּמִצְווֹת. וְאוֹמֵר לוֹ הֲלֹא אִי אֶפְשָׁר לֵישֵׁב בְּבֵית הַמִּדְרָשׁ כָּל יוֹם וְהַהֶכְרֵחַ לָצֵאת אֶל הַשָּדֶה לַעֲסֹק בִּמְלָאכָה וּמַשָּא וּמַתָּן, וְכִי אַתָּה רוֹצֶה לָמוּת אוֹ לִהְיוֹת עָנִי וּמְקַבֵּל וְכוּ', עַד שֶׁמַּשְׁלִיכוֹ בְּתוֹךְ עֹמֶק טִיט הַיָּוֵן שֶׁהוּא אַנְפִּין חֲשׁוֹכִין מְרִירַת הָעַצְבוּת שֶׁל הַמָּמוֹן בְּחִינַת בְּעִצָּבוֹן תֹּאכֲלֶנָּה, עַד שֶׁאֲפִלּוּ כְּשֶׁמַּרְוִיחַ מָמוֹן אֵינוֹ מַסְפִּיק לוֹ כָּל יָמָיו כִּי מִשְׁתּוֹקֵק בְּכָל פַּעַם יוֹתֵר, וְכָל מַה שֶּׁמַּרְבֶּה נְכָסִים מַרְבֶּה דְּאָגָה, כִּי מְסִיתוֹ לִבְנוֹת פִּתֹם וְרַעְמְסֵס שֶׁהֵם בִּנְיָנִים גְּדוֹלִים וּגְבוֹהִים שֶׁבּוֹנִים לְעַצְמָם כְּמוֹ שֶׁכָּתוּב הַבֹּנִים חֳרָבוֹת לָמוֹ וּכְתִיב קִרְבָּם בָּתֵּימוֹ לְעוֹלָם וְכוּ':

Temporary google translate

And as David had written a year before Abimelech taste great danger there was a large exile and therefore did something stupid name and his home on the doors of the gate and dropped arbitrarily beard and so on. Therefore futile existence in Egypt and they left off was by and Joseph was in Egypt ahead to launch the Joseph there and the same. And that and made their lives bitter worked hard clay and bricks etc., that moved Avatar exile is examining slavery lasted polluting Snake terms of neuron eat, examining overcoming sadness as above, which is examining the clay Hyun this annular David shouted intelligence husks and no status etc. Celina mud and drown etc. And it is written in the holy Zohar worked hard, Bksia. Khmer, Hamra Dsmatta. And whites, Pup the queen, because it moved Avatar exile confuses joy to the Creator, which is the aspect of faith Holy Countenance Nhorin as above by hardness and confusions etc. It is the examination of Hamra Dsmatta and Levon Dhlcta that moved examining Asoka Smatta ALBA Dhlcta is to clarify advice, real ones serving the Creator blessed leave Mzhma Dhai Alma lowland and get closer to him that no study is futile, but action. and for this fruitless rapprochement scholars and righteous true to that euro us the way that we choose it and the act which is done whenever noticeably win each exit than enough to go out and get close and return her God. but Satan examining Avatar exile is sadness overcome that and make the lives of Israel's hardness and confusion of faith and confusion tips to not know Laban theory and the way and our way of return to God Almighty. and that every working field he Mortgages money and harassing income Smcrhin leave Mahal turn exit from the study to the field of business livelihood, to disturbing any field work and incited jokes Mlkba sometimes Torah anyway. and it all you've worked that worked them hard, and demanded that our rabbis of blessed memory mouth soft starters came with her husband something and Satan mouth soft and dresses commandments. and tell him non impossible to settle in the study hall every day and the need to go out into the field of business work and negotiation, and that you want to die or be poor and receive etc., to the dumps in the valley clay because he scale Hsocin Avatar sadness of money examining neuron eat until dark when earning money is not enough for him all his life that craves more at a time, and what a lot of assets often worry that incited build coal and Ramses are large buildings and high build themselves as boys Swords written spelling Krebs negotiations and world themes etc:

1:8 וַיָּקָם מֶלֶךְ חָדָשׁ עַל מִצְרָיִם וגומר: And a new king arose over Egypt etc..

The exiles function as a challenge to knock a person down into depression through the bad, the opposite of the good points they have

Likutay Halachos, Laws of Eruv for boundaries 6:18

וְכָל הַגָּלֻיּוֹת, מִצְרַיִם וְכֵן כָּל הַגָּלֻיּוֹת שֶׁמְּכֻנִּים בְּשֵׁם מִצְרַיִם, כְּמוֹ שֶׁמְּבֹאָר בְּמָקוֹם אַחֵר ), כֻּלָּם הֵם בִּבְחִינָה זֹאת. מַה שֶּׁהַסִּטְרָא אָחֳרָא מִתְגַּבֶּרֶת לְהַעֲלִים אֶת הַטּוֹב שֶׁבְּכָל אֶחָד מִיִּשְׂרָאֵל עַל-יְדֵי הָרַע הַחוֹפֶה עָלָיו וּלְהַגְבִּיר עָלָיו מָרָה שְׁחוֹרָה וְעַצְבוּת כְּדֵי לְלָכְדוֹ בְּרִשְׁתָּם חַס וְשָׁלוֹם, עַל-יְדֵי זֶה, כַּמְבֹאָר סִימָן כד) בְּהַתּוֹרָה "אֶמְצָעִיתָא דְּעָלְמָא", שֶׁעִקַּר גָּלוּת הַשְּׁכִינָה הִיא כְּשֶׁהָעַצְבוּת מִתְגַּבֶּרֶת עַל יִשְׂרָאֵל וְכוּ', עַיֵּן שָׁם. וְעִקַּר הַגְּאֻלָּה הִיא כְּשֶׁה' יִתְבָּרַךְ מִתְעוֹרֵר בְּרַחֲמָיו וְנוֹתֵן בְּלֵב הַצַּדִּיק הָאֱמֶת שֶׁיִּסְתַּכֵּל רַק עַל הַטּוֹב שֶׁבְּיִשְׂרָאֵל וְיִשְׁתַּדֵּל בְּתִקּוּנָם לְהַחֲזִירָם לַה' יִתְבָּרַךְ עַל-יְדֵי זֶה וְכַנַּ"ל. וְזֶה בְּחִינַת כָּל פָּרָשַׁת שְׁמוֹת שֶׁמְּדַבֵּר מִתֹּקֶף גָּלוּת מִצְרַיִם וּמִגְּאֻלָּתָם עַל-יְדֵי מֹשֶׁה. וְהַכֹּל הוּא בִּבְחִינָה הַנַּ"ל. וְזֶה בְּחִינַת וַיָּקָם מֶלֶךְ חָדָשׁ עַל מִצְרַיִם אֲשֶׁר לֹא יָדַע אֶת יוֹסֵף. יוֹסֵף הוּא בְּחִינַת כָּל הַנְּקֻדּוֹת טוֹבוֹת שֶׁיֵּשׁ בְּכָל אֶחָד מִיִּשְׂרָאֵל שֶׁכֻּלָּם נִמְשָׁכִין מֵהַצַּדִּיק בְּחִינַת יוֹסֵף, שֶׁהוּא נְקֻדָּה הַכְּלָלִית שֶׁמִּמֶּנּוּ נִמְשָׁכִין כָּל הַנְּקֻדּוֹת טוֹבוֹת שֶׁבְּכָל אֶחָד, כְּמוֹ שֶׁמְּבֹאָר בְּמָקוֹם אַחֵר ) וּבְכָל יְמֵי הַגָּלֻיּוֹת, שֶׁכֻּלָּם מְכֻנִּים בְּשֵׁם מִצְרַיִם, בְּכָל פַּעַם הוּא בְּחִינַת וַיָּקָם מֶלֶךְ חָדָשׁ וְכוּ', כִּי בְּכָל פַּעַם יִצְרוֹ שֶׁל אָדָם מִתְגַּבֵּר עָלָיו מֵחָדָשׁ וְהוּא נִקְרָא מֶלֶךְ, בְּחִינַת מֶלֶךְ זָקֵן וּכְסִיל. וּמִמֶּנּוּ נִמְשָׁכִין כָּל הַהִתְנַגְּדוּת וְהַמְּנִיעוֹת שֶׁל הַמּוֹנְעִים וְהַחוֹלְקִים הָעוֹמְדִים בְּכָל פַּעַם, כִּי לֹא אֶחָד בִּלְבַד עוֹמֵד עָלֵינוּ לְכַלּוֹתֵנוּ חַס וְשָׁלוֹם, אֶלָּא שֶׁבְּכָל דּוֹר וָדוֹר וּבְכָל פַּעַם עוֹמְדִים עָלֵינוּ בִּבְחִינַת וַיָּקָם מֶלֶךְ חָדָשׁ. חַד אָמַר, חָדָשׁ מַמָּשׁ. וְחַד אָמַר, שֶׁנִּתְחַדְּשׁוּ גְּזֵרוֹתָיו. וּשְׁנֵיהֶם אֱמֶת. שֶׁעוֹמְדִים בְּכָל פַּעַם חוֹלְקִים וּמוֹנְעִים חֲדָשִׁים מַמָּשׁ וְגַם נִתְחַדְּשִׁין גְּזֵרוֹתָיו, שֶׁבְּכָל פַּעַם גּוֹזְרִים וְאוֹמְרִים דִּבּוּרִים רָעִים חֲדָשִׁים, שֶׁהֵם כְּנֶגֶד הָאֱמֶת שֶׁרוֹצִים לִמְנֹעַ וּלְהַפִּיל אֶת הָאָדָם עַל-יְדֵי זֶה מִתּוֹרָה וּתְפִלָּה וְכוּ'. וְזֶהוּ 'אֲשֶׁר לֹא יָדַע אֶת יוֹסֵף', עָשָׂה אֶת עַצְמוֹ כְּלֹא יָדַע. שֶׁעוֹשִׂים אֶת עַצְמָם כְּאִלּוּ לֹא יָדְעוּ כְּלָל אֶת מַעֲלוֹת הַצַּדִּיק בְּחִינַת יוֹסֵף, שֶׁהוּא כְּלַל הַטּוֹב שֶׁהִכְנִיס כָּל כָּךְ טוֹב בְּיִשְׂרָאֵל וְהֵם רוֹצִים לְהִתְגַּבֵּר לְבִלְבּוּלִים חֲדָשִׁים לְהַפִּיל אֶת כָּל אֶחָד חַס וְשָׁלוֹם, לְהִסְתַּכֵּל רַק עַל הָרַע לֹא עַל הַטּוֹב מַה שֶּׁבֶּאֱמֶת צְרִיכִין לְהֵפֶךְ כַּנַּ"ל. וְזֶהוּ, "וַיַּעֲבִידוּ מִצְרַיִם אֶת בְּנֵי יִשְׂרָאֵל בְּפָרֶךְ". שֶׁהַסִּטְרָא אָחֳרָא, בְּחִינַת מִצְרַיִם, מַעֲבִידִים בִּכְבֵדוּת גָּדוֹל מְאֹד עַל-יְדֵי רִבּוּי הַמָּרָה שְׁחוֹרָה וְהָעַצְבוּת. וְזֶהוּ בְּחִינַת בַּעֲבוֹדָה קָשָׁה, בְּקֻשְׁיָא בְּחֹמֶר הִלְכְתָא וְכוּ', כְּמוֹ שֶׁאִיתָא בַּזֹּהַר הַקָּדוֹשׁ. כִּי הַכֹּל מֵחֲמַת הַמָּרָה שְׁחוֹרָה, שֶׁעַל-יְדֵי זֶה אֵין יְכוֹלִין לֹא לִלְמֹד וְלֹא לְהִתְפַּלֵּל וְכָל מַה שֶּׁרוֹצִין לַעֲשׂוֹת אֵיזֶה דָּבָר שֶׁבִּקְדֻשָּׁה קָשֶׁה וְכָבֵד וְחָמוּר עָלָיו מְאֹד, כִּי הֵם מְמָרְרִים אֶת הַחִיּוּת מַמָּשׁ, כַּאֲשֶׁר יוֹדֵעַ כָּל אֶחָד בְּנַפְשׁוֹ. וְזֶהוּ, "וַיֹּאמֶר מֶלֶךְ מִצְרַיִם לַמְיַלְּדוֹת הָעִבְרִיּוֹת אֲשֶׁר שֵׁם הָאַחַת שִׁפְרָה וְשֵׁם הַשֵּׁנִית פּוּעָה". מְיַלְּדוֹת הָעִבְרִיּוֹת זֶה בְּחִינַת צַדִּיקֵי הַדּוֹר שֶׁעוֹסְקִים לְהוֹלִיד בְּיִשְׂרָאֵל תּוֹלָדוֹת קְדוֹשׁוֹת, שֶׁהֵם תּוֹרָה וּמַעֲשִׂים טוֹבִים, כִּי עִקַּר תּוֹלְדוֹתֵיהֶן שֶׁל צַדִּיקִים הוּא מַעֲשִׂים טוֹבִים, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה. וְזֶהוּ, אֲשֶׁר שֵׁם אַחַת שִׁפְרָה וְשֵׁם הַשֵּׁנִית פּוּעָה. וְאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה, שִׁפְרָה, שֶׁמְּשַׁפֶּרֶת הַוָּלָד. פּוּעָה, שֶׁפּוֹעָה וּמְדַבֶּרֶת וְהוֹגָה לַוָּלָד כְּדֶרֶךְ הַנָּשִׁים הַמְפַיְּסוֹת תִּינוֹק הַבּוֹכֶה, הַיְנוּ בְּחִינָה הַנַּ"ל. מַה שֶּׁהַצַּדִּיקִים מְחַזְּקִים אֶת יִשְׂרָאֵל עַל-יְדֵי הַדְּרָכִים הַקְּדוֹשִׁים הַנַּ"ל וּמְשַׁפְּרִין אוֹתָם עַל-יְדֵי שֶׁמּוֹצְאִין בָּהֶם גַּם עַתָּה נְקֻדּוֹת טוֹבוֹת, שֶׁזֶּהוּ בְּחִינַת הִנָּךְ יָפָה רַעְיָתִי. וּכְמוֹ שֶׁפֵּרֵשׁ רַשִׁ"י שָׁם. וְזֶהוּ בְּחִינַת שִׁפְרָה, שֶׁמְּשַׁפֶּרֶת אֶת הַוָּלָד כַּנַּ"ל. וְזֶהוּ בְּחִינַת פּוּעָה, שֶׁפּוֹעָה וְהוֹגָה וּמְדַבֶּרֶת לַוָּלָד כְּדֶרֶךְ שֶׁמְּפַיְּסִין תִּינוֹק וְכוּ', כִּי כֵן הוּא מַמָּשׁ עִסְקֵי הַצַּדִּיקִים עִם יִשְׂרָאֵל שֶׁפּוֹעִין וְהוֹגִין וּמְדַבְּרִין עִמָּהֶן וְשׁוֹרְקִין וּמְצַפְצְפִין וּמְרַמְּזִין אֲלֵיהֶם לְחַזְּקָם לְעוֹרְרָם וּלְהַגְבִּיהָם וְלַהֲרִימָם מִכָּל מִינֵי נְפִילוֹת וִירִידוֹת וְהַשְׁלָכוֹת שֶׁלָּהֶם שֶׁיִּזָּרְזוּ בְּכָל יוֹם וּבְכָל עֵת לְהִתְעוֹרֵר מֵחָדָשׁ בַּעֲבוֹדַת ה' בְּכָל מַה שֶּׁיּוּכְלוּ לַחֲטֹף. וְהוּא מַמָּשׁ כְּדֶרֶךְ שֶׁמְּפַיְּסִין תִּינוֹק הַבּוֹכֶה, שֶׁזֶּהוּ בְּחִינַת פּוּעָה כַּנַּ"ל. וְהַדְּבָרִים מוּבָנִים לְכָל אֶחָד לְמִי שֶׁיּוֹדֵעַ רַחֲמָנוּת הַצַּדִּיקֵי אֱמֶת עָלֵינוּ אֲשֶׁר עַל יָדָם ה' יִתְבָּרַךְ מְחַזֵּק וּמְנַחֵם אוֹתָנוּ בִּבְחִינַת כְּאִישׁ אֲשֶׁר אִמּוֹ תְּנַחֲמֶנּוּ כֵּן אָנֹכִי אֲנַחֶמְכֶם וְכוּ'. וּפַרְעֹה הָרָשָׁע, שֶׁהוּא הַסִּטְרָא אָחֳרָא, הוּא הַהֵפֶךְ מִכָּל זֶה שֶׁרוֹצֶה רַק לְהַגְבִּיר הָרַע חַס וְשָׁלוֹם, כַּנַּ"ל. וְעַל-כֵּן אָמַר לַמְיַלְּדוֹת הָעִבְרִיּוֹת אֲשֶׁר שֵׁם וְכוּ', שֶׁגּוֹזֵר עֲלֵיהֶם לַעֲשׂוֹת בְּהֵפֶךְ מִזֶּה חַס וְשָׁלוֹם, וְזֶהוּ, "אִם בֵּן הוּא וַהֲמִיתֶּן אֹתוֹ אִם בַּת הִוא וָחָיָה". כִּי בֵּן הוּא בְּחִינַת יִשּׁוּב הַדַּעַת, סִטְרָא דִּדְכוּרָא שֶׁמִּשָּׁם כָּל הַטּוֹב וְהוּא רוֹצֶה לְהָמִית וּלְהַשְׁפִּיל הַטּוֹב בְּחִינַת בֵּן וּלְהַחֲיוֹת סִטְרָא דְּנוּקְבָא, שֶׁמִּשָּׁם עִקַּר אֲחִיזַת הָרַע וְהַדִּינִים, כִּי הוּא בְּחִינַת דַּעַת שֶׁאֵינוֹ מְיֻשָּׁב, בְּחִינַת עַצְבוּת וּמָרָה שְׁחוֹרָה שֶׁרוֹצֶה לְהַגְבִּיר הָרַע עַל הַטּוֹב, לְהַפִּיל עַצְבוּת וּמָרָה שְׁחוֹרָה עַל כָּל אֶחָד שֶׁלֹּא יִהְיֶה נִכָּר הַטּוֹב שֶׁבּוֹ וּלְהָמִית אוֹתוֹ עַל-יְדֵי זֶה חַס וְשָׁלוֹם, אַךְ הַמְיַלְּדוֹת לֹא שָׁמְעוּ אֵלָיו וְלֹא עָשׂוּ כִּדְבַר פַּרְעֹה, "וַתְּחַיֶןָ אֶת הַיְלָדִים", שֶׁעָסְקוּ רַק לְהַחֲיוֹת וּלְחַזֵּק אֶת הַיְלָדִים, שֶׁהֵם בְּנֵי הַנְּעוּרִים הָרוֹצִים לָגֶשֶׁת אֶל הַקֹּדֶשׁ, שֶׁצְּרִיכִין רַק לְהַחֲיוֹתָם וּלְחַזְּקָם בְּכָל מִינֵי חִיּוּת וְהִתְחַזְּקוּת עַל-פִּי הַדְּרָכִים הַנַּ"ל וְעַל-פִּי שְׁאָרֵי דְּרָכִים קְדוֹשִׁים שֶׁשָּׁמַעְנוּ מִמֶּנּוּ זִכְרוֹנוֹ לִבְרָכָה, שֶׁכָּל זֶה הוּא בְּחִינַת וַתְּחַיֶןָ אֶת הַיְלָדִים כַּנַּ"ל:

Temporary google translation

And all the undulations of Egypt and all exiles are known as Egypt (as it is written elsewhere) are all in this respect. What Satan grows best eliminate every Jew Alidi evil canopy it and increase it fast Eve and sadness, God forbid, to avoid capture hooked by it as explained (Article rents) halve Amtzaita Dalma whose exile of the Shechinah is with sadness overcoming Israel etc. See there . And most of redemption is as the name Ibtrc wake mercy and gives the heart righteous truth is watching only the best in Israel and will attempt their amendment be returned to God by it and the same. And that examining each case the names of the validity exile in Egypt and their deliverance by Moses. And everything was lit a above. This is the aspect arose a new king over Egypt, who knew not Joseph Joseph is examining all the good points that each Israeli everyone Nmscin righteous examining Joseph is a general point of Nmscin all good points each (as it is written elsewhere) and all the days of undulations of which are named Egypt . Whenever he examining new king arose etc. That whenever a person overcomes created him again and he called King examination of old and foolish king and from Nmscin all opposition and hindrances that prevent the sharing at any time. That no one is going to destroy us, God forbid, but every generation and every time stand us a new king arose one said the new right and the other said reinstated decrees. And both are true. Stand Whenever laws and prevent new right and Nthdsim decrees that every time you cut, saying talk bad new they migrated really want to prevent and bring down the man by this Torah and prayer, etc., and this is who did not know Joseph made himself as knowledge. make themselves were unable to include the cost of the righteous examination of Joseph that he did good putting all well in Israel and they want overcome confusions new shoot down all of Gd forbid look K. evil is not the best of what really Carichen contrary ditto and that and he applies Egypt the children of Israel slaved Other Side examination of Egypt employers snorting very large by promoting the conversion Shroh and sadness. This is an examination of hard work with a question of extermination Hilcta etc. as it is written in the holy Zohar. that all due melancholic that by no Icolin not study and pray and everything Srotzin do something holy hard and heavy and serious about really. that they embitter the animals just as know each soul

Shifru and Poo-uh are the aspect of the tzadikim of the generation who strengthen Israel with their good points

 and that, and said, king of Egypt, the Hebrew midwives whose first name Puah Shifra where scarlet fever. Childhood Hebrew examination of a prig deal to have Israel history of the sacred they Torah and good deeds that most of the history of the righteous is good deeds as they told the Sages.

This is AR where a Shifra where scarlet fever, which is subordinated and said Sages Spree improves newborn Puah Puah and talking and contemplating innate way women soothing a crying baby. We were examining the above. What righteous strengthen Atisral by holy ways above and Msfrin them by country of ancestry them even better now that it was examining the points you are beautiful my beloved, and as Rashi there. This is an examination of a cow that enhances the newborn Cnl. This is an examination of Pua planing and thinker and talking innate way Smfiisin baby, etc. that also is really a business righteous with Shirel Sfoain and vagina, and our words with them and Burkin and Mtzftzfin and Mrmzin to strengthen them refloated and Lhgbihm and pick them up from all sorts of falls and falls and the consequences of their expedite any day and at any time to reawaken the service of God. whatever they can snatch ., and is actually a way Smfiisin baby crying that it was examining Pua above. And what each one built for those who know the truth righteous pity on us which they blessed God strengthens and comforts us a man whose mother comforted Yes vertical Anhmcm etc. And he repaid evil Satan is the exact opposite of this. Wants only increase the evil, God forbid, ditto. Therefore said midwives Hebrew that name etc. condemning them to do the opposite, God forbid. And this is if Ben is Mittanni that if a girl is a beast that Ben is examining equanimity sitra Ddcora from where all the best and he wants to kill and humiliate the best examination of the age. And to revive sitra Dnokba it was mainly from the grip of evil and laws that the examination of the opinion is not settled by examining the sadness and melancholy wants to boost evil for good topple sadness and bitter Shroh for everyone who will be apparent good in and put him to death by it, God forbid, but the midwives did not hear him and did as Pharaoh and Thiin the children engaged only to revive and strengthen the children are teenagers who want access to the Holy One must only revive them and Sachs all kinds of animals and Htkhzkot according to the above ways, and according to Shari holy ways we heard from him late. It is the examination of each and Thiin the children ditto.

6:19

וְעִקַּר הַגְּאֻלָּה הִיא עַל-יְדֵי זֶה, עַל-יְדֵי שֶׁנִּתְעוֹרְרוּ רַחֲמָיו יִתְבָּרַךְ לְהִסְתַּכֵּל רַק עַל הַטּוֹב, בִּבְחִינַת רָאֹה רָאִיתִי אֶת עֳנִי עַמִּי וְכוּ'. וּכְמוֹ שֶׁדָּרְשׁוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה, רָאֹה רָאִיתִי, שְׁנֵי רְאִיּוֹת רוֹאֶה אֲנִי שֶׁסּוֹפָן לַחֲטֹא וְאַף-עַל-פִּי-כֵן רָאִיתִי אֶת עֳנִי עַמִּי, הַיְנוּ כַּנַּ"ל. שֶׁאַף-עַל-פִּי-כֵן אֲנִי מִסְתַּכֵּל רַק עַל הַטּוֹב שֶׁבָּהֶן וְאֵינִי מִסְתַּכֵּל כְּלָל עַל הָרַע שֶׁבָּהֶן וְעַל-יְדֵי זֶה הֵם רְאוּיִים לַגְּאֻלָּה וְכַנַּ"ל. וְכָל הַוִּכּוּחַ שֶׁהָיָה בֵּין ה' יִתְבָּרַךְ וּבֵין מֹשֶׁה בְּמַרְאֵה הַסְּנֶה הַכֹּל הָיָה בְּעִנְיָן זֶה, כִּי עִנְיָן זֶה לְחַפֵּשׂ תָּמִיד הַטּוֹב שֶׁבְּיִשְׂרָאֵל וּלְלַמֵּד עֲלֵיהֶם זְכוּת תָּמִיד הוּא עִנְיָן גָּבֹהַּ וְעָמֹק מְאֹד מְאֹד. וְיֵשׁ בְּעִנְיָן זֶה מַדְרֵגוֹת רַבּוֹת בֵּין הַצַּדִּיקִים הַגְּדוֹלִים, כְּמוֹ שֶׁמְּבֹאָר לְעֵיל מִזֶּה. וְעַל-כֵּן גַּם מֹשֶׁה רַבֵּנוּ אַף-עַל-פִּי שֶׁהָיָה כֻּלּוֹ טוֹב, לֹא הָיָה יוֹדֵעַ מִתְּחִלָּה עַד הֵיכָן מַגִּיעַ רַחֲמָנוּתוֹ יִתְבָּרַךְ, עַל-כֵּן לֹא הָיָה רוֹצֶה לֵילֵךְ בִּשְׁלִיחוּתוֹ, כִּי רָאָה שֶׁיִּשְׂרָאֵל יְקַלְקְלוּ הַרְבֵּה, אֲבָל ה' יִתְבָּרַךְ טָעַן עִמּוֹ הַרְבֵּה, שֶׁאַף-עַל-פִּי-כֵן הוּא רוֹצֶה לְגָאֳלָם, כִּי הוּא מִסְתַּכֵּל רַק עַל הַטּוֹב וְכַנַּ"ל. וְזֶהוּ בְּחִינַת אוֹת הַמַּטֶּה שֶׁהֶרְאָה לוֹ, שֶׁרָמַז לוֹ שֶׁלֹּא יְדַבֵּר עַל יִשְׂרָאֵל, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה וְכַמּוּבָא בְּפֵרוּשׁ רַשִׁ"י, כִּי הֶרְאָה לוֹ שֶׁבְּקַל חוֹזֵר וְנִתְהַפֵּךְ הַנָּחָשׁ לְמַטֶּה, כְּמוֹ שֶׁכָּתוּב, "שְׁלַח יָדְךָ וֶאֱחֹז בִּזְנָבוֹ וְכוּ' וַיְהִי לְמַטֶּה בְּכַפּוֹ". שֶׁרָמַז לוֹ שֶׁגַּם בְּתֹקֶף זֻהֲמַת הַנָּחָשׁ יְכוֹלִין לֶאֱחֹז בְּאֵיזֶה קָצֶה, לִמְצֹא שָׁם אֵיזֶה נְקֻדָּה טוֹבָה וְעַל-יְדֵי זֶה נִתְהַפֵּךְ לְטוֹבָה מִנָּחָשׁ לְמַטֶּה בִּבְחִינַת וַיְהִי לְמַטֶּה בְּכַפּוֹ וְכַנַּ"ל:

Temporary google translation

And principal redemption is by it. By aroused pity blessed look good only on a see saw poor nations, etc. and as demanded by the Sages saw Ratray two I would eventually see evidence of sin and yet I saw the poor nations were above. Even so, I look only for the best of them and I do not look at all the bad ones. And by this they are worthy of salvation and the same.

This was the argument of Moshe not wanting at first to go redeem Israel, because he didn't know to what extent the mercy of HY reaches

And all the debate was between Gd and Moses mirror bush was all about it. That this matter always look good for Israel and teach them the right always interested high and deep very much. And in this regard Ranking many among the righteous major as written above it. therefore even Moses even though that was all good would know Mthihl extent of the mercy blessed. your husband's estate would not want lilac your mission saw that Israel would spoil a lot. but the name Itbrctan him a lot. that nevertheless is want to redeem them that is looking only for the best and the same.

This is an examination of staff who showed him a letter. Suggesting him not to talk to Israel as they told the Sages and displayed as crumb gift that showed receivable returns and make flip snake down as rewriting Send your hand and hold the tail, etc. And it came to pass down his palm. Hinting he also strongly filth of the snake Icolin held some edge to find him there a good point and We'll go over better by this bottom position and it was a subject below and above.

1:17 וַתִּירֶאןָ הַמְיַלְּדֹת אֶת הָאֱלֹהִים וגומר: And the midwives feared G-d etc..

The tzadikim give life to the people

Likutay Halachos, Laws of Blessing of Thanksgiving 6:58 (continuation from verse 1:1 skipping two lines pertaining the decree to kill the newborn boys)

וְזֶה וַתִּירֶאןָ הַמְיַלְּדֹת אֶת הָאֱלֹקִים וְלֹא עָשׂוּ כַּאֲשֶׁר דִּבֶּר אֲלֵיהֶן פַּרְעֹה מֶלֶךְ מִצְרָיִם וַתְּחַיֶּיןָ אֶת הַיְלָדִים, הַמְיַלְּדוֹת הֵם בְּחִינַת צַדִּיקֵי הַדּוֹר שֶׁהֵם מְיַלְּדוֹת, שֶׁהֵם מוֹלִידִין תַּלְמִידִים הֲגוּנִים בְּיִשְׂרָאֵל שֶׁנֶּחְשְׁבוּ כְּאִלּוּ יְלָדָם כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה, שֶׁהֵם עָשׂוּ בְּהֵפֶךְ מִדַּעַת הַסִּטְרָא אָחֳרָא שֶׁהִיא בְּחִינַת פַּרְעֹה וּמִצְרַיִם שֶׁכָּל עִסְקֵיהֶם לְהַגְבִּיר הָעַצְבוּת בְּכַמָּה נְכָלִים וְעַרְמוּמִיּוּת, הָעִקָּר עַל-יְדֵי טִרְדַּת הַמָּמוֹן וְהַפַּרְנָסָה, וְלִפְעָמִים עַל-יְדֵי סְבָרוֹת הַהֲפוּכוֹת שֶׁלָּהֶם שֶׁנִּמְשָׁכִין מֵהֵיכְלֵי הַתְּמוּרוֹת שֶׁמַּשְׁלִיכִין אֶת הָאָדָם עַל-יְדֵי הַתּוֹכָחָה שֶׁאֵינָהּ כָּרָאוּי שֶׁלָּהֶם וְכוּ'. (וְאֵין כָּאן מְקוֹמוֹ לְהַאֲרִיךְ בָּזֶה וְעַיֵּן בְּמָקוֹם אַחֵר מִזֶּה). אֲבָל הַמְיַלְּדוֹת הַנִּזְכָּרוֹת לְעֵיל בְּחִינַת צַדִּיקֵי אֱמֶת הֵם עוֹשִׂים בְּהֵפֶךְ, שֶׁלֹּא דַּי שֶׁאֵינָם מַשְׁלִיכִין אֶת הָאָדָם בְּדִבְרֵיהֶם כִּרְצוֹן הַסִּטְרָא אָחֳרָא חַס וְשָׁלוֹם, אַף גַּם וַתְּחַיֶּיןָ אֶת הַיְלָדִים, שֶׁהֵם מְחַיִּין אֶת הַיְלָדִים שֶׁהֵם תַּלְמִידֵיהֶם הַנִּלְוִּים אֲלֵיהֶם שֶׁמְּחַיִּין אוֹתָם בְּדִבְרֵיהֶם הָאֲמִתִּיִּים וּמְשִׁיבִין אֶת נַפְשָׁם בְּשִׁבְעָה מְשִׁיבֵי טַעַם וּמְשַׂמְּחִים אוֹתָם בְּכֹחָם וּבְדַרְכֵי עֲצוֹתֵיהֶם הָעֲמֻקּוֹת וְכוּ' וְכַנַּ"ל. וְעַל-כֵּן נִקְרְאוּ הַמְיַלְּדוֹת שִׁפְרָה וּפוּעָה, שִׁפְרָה עַל שֵׁם שֶׁמְּשַׁפֶּרֶת אֶת הַוָּלָד, וּפוּעָה עַל שֵׁם שֶׁפּוֹעָה לַוָּלָד וְכוּ', כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה כִּי כֵן נוֹהֲגִין הַצַּדִּיקִים אֲמִתִּיִּים עִם נַפְשׁוֹת יִשְׂרָאֵל הַנִּלְוִים אֲלֵיהֶם שֶׁמְּשַׁפְּרִין אוֹתָם וּמְיַפִּין אוֹתָם בְּכָל מִינֵי עֵצוֹת לְהַחֲיוֹתָם וּלְחַזְּקָם בְּכָל נְקֻדָּה וּנְקֻדָּה טוֹבָה שֶׁמּוֹצְאִין בָּהֶם וְכוּ', וְכֵן פּוֹעִין אֲלֵיהֶם כְּמוֹ לְיֶלֶד מַמָּשׁ שֶׁשּׁוֹרְקִין וּפוֹעִין לָהֶם לְבַל יַנִּיחוּ לְהַפִּיל עַצְמָן בְּשׁוּם אֹפֶן רַק יִבְטְחוּ בְּחַסְדֵי ה' כִּי לֹא תָמְנוּ וְכוּ'. וּבְגֹדֶל כֹּחַ הַצַּדִּיקִים כִּי לֹא יַעֲזֹב אוֹתָם לְעוֹלָם וְלֹא כַּחֲטָאֵינוּ יַעֲשֶׂה לָנוּ כִּי לְעוֹלָם יֵשׁ תִּקְוָה וְכוּ'. (כַּמְבֹאָר הַרְבֵּה מִזֶּה בִּסְפָרִים קְדוֹשִׁים וּבִפְרָט בִּדְבָרֵינוּ עַיֵּן שָׁם הֵיטֵב):

Temporary google translation

And that, and Tiran midwife the Lord and did as anything which Pharaoh king of Egypt and Thiin children, midwives are examining the righteous of the generation they are from childhood, they Molidin students Decent Israel considered such child as they said Our sages of blessed memory, they did the opposite informed the Other Side which is examining the Pharaoh and Egypt all businesses to increase the sadness in some deceit and cunning, barren by the harassment of money and income, and sometimes by conjecture their make Snmscin tankers changes Smslicin man by the rebuke that is not properly their sheet. (and there is no way to extend it and eye elsewhere it). but the midwives mentioned above examination of the true righteous are doing the opposite, not enough non Mslicin the person in their words as a desire Satan, God forbid, even well Thiin the children, they are our lives the children are students who accompanied the them we lived through in their words true and Msibin their lives in seven respondents tastes and delights them as hot and profundity advice tract etc. and above. And so were the midwives Shifra and Puah, cow named improves the newborn, and Puah named Puah Wald, etc., as they said our rabbis of blessed memory that also is customary righteous true with the people of Israel who accompanied the them Smsfrin them and we mapped them all kinds of tips to revive them and strengthen them in every Nkdh and Nkdh good country of ancestry them, etc., and Foain them like a child really Ssorkin and Foain overthrow them not to let themselves any noses just trust the grace of God that no nomination sheet. And raise righteous power that will not leave them in the world and our sins that we will never have a hope and so on. (Which explains a lot of it in holy books and in particular eye where our words carefully):

2:10 וַתִּקְרָא שְׁמוֹ מֹשֶׁה וַתֹּאמֶר כִּי מִן הַמַּיִם מְשִׁיתִהוּ: And she called his name Moshe and she said because from the water I drew him <misheeseehoo>.

Moshe is named after his occupation of drawing out and extracating those who fell into the treacherous waters

Likutay Halachos, Laws of the Morning Blessings 5:62

יֵשׁ הַרְבֵּה שֶׁכְּבָר קִלְקְלוּ הַרְבֵּה וְיֵשׁ שֶׁקִּלְקְלוּ מְאֹד מְאֹד וְנַעֲשָׂה עִמָּהֶם מַה שֶּׁנַּעֲשָׂה, וְזֶה שָׁכִיחַ בְּיוֹתֵר מְאֹד בִּפְרָט עַתָּה רַחֲמָנָא לִצְלַן, וּצְרִיכִין לְהַעֲלוֹתָם. וְזֶה עִקַּר עֲבוֹדַת מֹשֶׁה רַבֵּנוּ שֶׁעוֹסֵק תָּמִיד לְהַעֲלוֹת מִשְּׁמָד לְרָצוֹן כַּנַּ"ל, כִּי מֹשֶׁה נִקְרָא עַל שֵׁם כִּי מִן הַמַּיִם מְשִׁיתִיהוּ שֶׁמְּרַמֵּז עַל שֵׁם הֶעָתִיד כַּמּוּבָא הַיְנוּ שֶׁמֹּשֶׁה מוֹרִיד אֶת עַצְמוֹ לְתוֹךְ עִמְקֵי מֵימֵי מִצְרַיִם מַיִם הַזֵּדוֹנִים וּמַעֲלֶה מִשָּׁם הַנְּפָשׁוֹת הַנְּפוּלוֹת שֶׁנָּפְלוּ לְתוֹךְ מֵי הַמַּבּוּל מַמָּשׁ רַחֲמָנָא לִצְלַן, כִּי מֹשֶׁה הוּא תִּקּוּן מֵי הַמַּבּוּל כַּמּוּבָן בַּכְּתָבִים עַל פָּסוּק בְּשַׁגָּם הוּא בָּשָׂר, בְּשַׁגָּ"ם דָּא מֹשֶׁה וְכוּ', כִּי גָּלוּת מִצְרַיִם הָיָה לְתַקֵּן חֵטְא דּוֹר הַמַּבּוּל שֶׁבִּשְׁבִיל זֶה הִשְׁלִיכוּ הַבָּנִים לַיְאוֹר וְהֻכְרַח גַּם מֹשֶׁה לֵירֵד לְשָׁם וּמִשָּׁם יָצָא עַל-יְדֵי בַּת פַּרְעֹה דַּיְקָא שֶׁנִּתְגַּיְּרָה אָז, וְעַל שֵׁם זֶה נִקְרָא מֹשֶׁה כַּנַּ"ל לְרַמֵּז שֶׁבְּגֹדֶל כֹּחוֹ שֶׁל מֹשֶׁה שֶׁעָתִיד לְהַעֲלוֹת מִשְּׁמָד לְרָצוֹן, עַל-יְדֵי זֶה כְּשֶׁנּוֹלַד וְיָרַד לִיאוֹר מִצְרַיִם לֹא דַּי שֶׁהַיְאוֹר לֹא יָכוֹל לִבְלֹעַ אוֹתוֹ אַף גַּם בְּגֹדֶל כֹּחוֹ הִכְנִיס הִרְהוּר תְּשׁוּבָה בְּבַת פַּרְעֹה עַד שֶׁנִּתְגַּיְּרָה שֶׁזֶּהוּ בְּחִינַת שֶׁהֶעֱלָה מִשְּׁמָד לְרָצוֹן עַד שֶׁהִיא דַּיְקָא הוֹצִיאָה אוֹתוֹ בְּגַשְׁמִיּוּת מֵהַיְאוֹר וְכוּ' וְנִקְרָא עַל שֵׁם זֶה מֹשֶׁה כִּי מִן הַמַּיִם וְכוּ' וְעַל-כֵּן גַּם עַתָּה כָּל זֶה עִסְקוֹ תָּמִיד לְהוֹצִיא כָּל הַנּוֹפְלִים מִמַּיִם הַזֵּדוֹנִים מִמֵּי הַמַּבּוּל וְכוּ'

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The secret of the Water Castle

Likutay Halachos, Laws of Rosh Hashana 6:3 in the outling

2:14 וַיִּירָא מֹשֶׁה וַיֹּאמַר אָכֵן נוֹדַע הַדָּבָר: And Moshe had fear and he said, “Indeed the matter is known.”

Why are only the Jews in exile because of strife, behold the gentiles there is much more strife?!

Honor and greatness pertains only to Israel, therefore just by them there is a defect by something contrary to honoring others

Therefore the litigator (Satan) sets upon this – to greatly propagate strife in order to withhold the redemption

Likutay Halachos, Laws of One Who Injures His Friend 3:5

3:2 הַסְּנֶה בֹּעֵר בָּאֵשׁ וְהַסְּנֶה אֵינֶנּוּ אֻכָּל: The thornbush burns in fire and the thornbush isn't consumed.

Moshe was shown by the thornbush that even though HY is likened to fire even still Israel can cling to Him

Likutay Halachos, Laws of Chanuka 4:4

3:6 וַיַּסְתֵּר מֹשֶׁה פָּנָיו כִּי יָרֵא מֵהַבִּיט: And Moshe hid his face because he was afraid of looking.

Our conception is only through faith and not through analysis and intellectual understanding

Likutay Halachos, Laws of Divorce 4:4

3:8 וּלְהַעֲלֹתוֹ מִן הָאָרֶץ הַהִוא אֶל אֶרֶץ טוֹבָה וּרְחָבָה אֶל אֶרֶץ זָבַת חָלָב וּדְבָשׁ: And to bring him (the people of Israel) up from that land to a good and expansive land to a land which oozes out mild and honey.

If a person would believe in the greatness of the holiness of the Land of Israel, which the Torah extremely extolled, there would be no obstacle able to prevent him from ascending there

Likutay Halachos, Laws of Blessings on Fruit

3:8 אֶל אֶרֶץ זָבַת חָלָב וּדְבָשׁ: To a land which oozes out milk and honey.

Explanation why honey is permissible even though it is derived from the impure, for HY rectifies it completely by Himself

It is impossible to understand and forbidden to analyze how there are two schemes; on one hand we need to do it, and yet HY does and rectifies everything

From this itself bechira (free choice) is derived, from this that we can not comprehend, and in the future we will in fact comprehend, and therefore there will not be bechira

And because of this whole phenomenon (therefore) repentance helps

Likutay Halachos, Laws of the signs of a kosher domesticate and wild animal 4:37

3:11 מִי אָנֹכִי כִּי אֵלֵךְ וגומר: Who am I that I shall go etc..

Moshe did not agree to go redeem, because he argued that they are not worthy and also he does not have the ability to help themselves

HY hinted to him that his argument stemmed from a defect of imagination

And therefore the water was turned into blood alluding to the matter of daas and imagination

Even though they would foul in the course of time and there would be what there will be, even still through the true tzadikim everything will be rectified

Likutay Halachos, Laws of Messengers 5:19

3:13 הִנֵּה אָנֹכִי בָא אֶל בְּנֵי יִשְׂרָאֵל וְאָמַרְתִּי לָהֶם וגומר: Behold I am coming to the Children of Israel and I will tell them etc..

Moshe requested from HY that He should teach him what to teach Israel; in what way they will merit to hold up in the proper fulfillment of the Torah

HY answered him that this is through the name EHYH, that is one begins anew and repents all the time, repentance on repentance, to renew all the time

To fulfill this remedy it is necessary to completely remove from one's consciousness everything that was until now

Likutay Halachos, Laws of Reading the Torah 6:19

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Messiah will draw this expertise with wondrous revelation

Likutay Halachos, Blessings on the Fruit 5:17

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For the expertise of “rutzoa vishoav” (running and withdrawing) it is necessary to learn all the halachos and holy books of devotion

Likutay Halachos, Laws of Blessings on the Fruit 5:19

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This is a subject of learning for all of us for all generations

The tzadikim who merited in all the generations to what they merited, it was due to this – that they never dispaired

Likutay Halachos, Laws of Overpricing 3

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Everyday must be completely new

Likutay Halachos, Laws of Reading the Torah 6:14

3:13 מַה שְּׁמוֹ מָה אֹמַר אֲלֵהֶם: “What is His name?” What shall I tell them?

Moshe Rabbainu taught Israel secrets of the Torah

Likutay Halachos, Laws of Shaving 3:18

4:1 וְהֵן לֹא יַאֲמִינוּ לִי: And they will not believe me.

The main becheera (free choice) is that one has confusion and problems with the true tzadikim, because otherwise he would pursue them

Through the wondrous novelties and daas that they teach, a person has the ability to know where the truth is at, and pursue them

Therefore Moshe did not want to go redeem, because he knew that they were not rectified enough to have this daas

Likutay Halachos, Laws of Shaving 4:9

4:14 וְרָאֲךָ וְשָׂמַח בְּלִבּוֹ: And he (Aaron) will see you (Moshe) and he will be happy in his heart.

By virtue of his seeing the countenance of the tzadik with joy, without jealousy, he merited for future generations to the priesthood and avoada (service) in the Temple

Likutay Halachos, Laws of Tefillin 6:9

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The entire redemption was with this that Aron submitted himself to the greatness of Moshe

Likutay Halachos, Laws of a Firstborn Kosher Animal 3:6

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Through this that he did not dissent on the true tzadik, and he accepted him upon himself as his Rav, he merited to the priesthood and to teach Israel for all future generations

Likutay Halachos, Laws of the First Sheerings 5:1

4:22 בְּנִי בְכֹרִי יִשְׂרָאֵל: My son, my firstborn, Israel.

Israel is call firstborn on account being first – because the main holiness of Israel is constant renewal

Likutay Halachos, Laws of Redeeming a Firstborn 4:4

5:9 תִּכְבַּד הָעֲבֹדָה עַל הָאֲנָשִׁים: Intensify the labor on the people.

The servitude of fantasizing desire of money

Likutay Halachos, Laws of Idolatry 3:4

5:23 וּמֵאָז בָּאתִי אֶל פַּרְעֹה לְדַבֵּר בִּשְׁמֶךָ הֵרַע לָעָם הַזֶּה: And from when I came to Pharaoh to speak to him in Your name, he did bad to this people.

The closer to the end – the stronger the opposition

Likutay Halachos, Laws of Chalah 4

Na Nach Nachma Nachman MeUman!