Preface to Likutay Moharan - The Greatness and Guarantee of Rabbi Shimon bar Yochai and Rabbi Nachman

Hagiographic Preface

Come and behold the wondrous deeds of the Lord—a marvelous revelation of the profound mystery of the greatness of the divine sage, Rabbi Shimon ben Yochai, of blessed memory:

Rabbi Shimon ben Yochai guaranteed that the Torah would not be forgotten from Israel through his efforts, as stated by our revered sages, of blessed memory (Shabbat 138b. T.N. the word guaranteed is found in Rashi on the verse in Deuteronomy, but not in the Talmud): When our sages entered the vineyard in Yavneh, they said, “The Torah is destined to be forgotten from Israel.” But Rabbi Shimon ben Yochai declared that it would not be forgotten, as it says, 'For it will not be forgotten from the mouth of his progeny', and as it is explained in the Zohar (Naso 124b): “Through this composition, which is the Book of the Zohar, they will emerge from exile.”

Now, come and see, and comprehend the hidden wonders of our holy Torah. For this reason, Rabbi Shimon ben Yochai relied upon the verse, “For it shall not be forgotten from the mouth of his seed” (Deuteronomy 31:21). Indeed, this very verse conceals and alludes to the mystery that through the seed of Yochai—namely, Rabbi Shimon ben Yochai—the Torah will not be forgotten from Israel. For the final letters of the Hebrew words in the verse “For it shall not be forgotten from the mouth of his seed” (Ki Lo Tishakach Mipi Zaro)—י (Yud), ו (Vav), ח (Chet), א (Alef), י (Yud)—spell out the name Yochai. This verse thus reveals and signifies that “it shall not be forgotten from the mouth of his seed,” specifically from the mouth of the seed of Yochai himself, who is alluded to and hidden within this verse, as he is the sage Yochai. Through his seed, as indicated by the final letters of this verse, which refer to Rabbi Shimon ben Yochai, the Torah will not be forgotten, for through the Zohar, they will emerge from exile, as mentioned above.

Know, moreover, that the mystery of Rabbi Shimon himself is alluded to in another verse. For the holy sage Rabbi Shimon embodies the aspect of “A watcher and a holy one descended from heaven” (Daniel 4:10), where the initial letters of the Hebrew words (Ir V’Kaddish Min Shemaya Nachit)—ש (Shin, ע Ayin), ו (Vav), מ (Mem), נ (Nun)—spell out the name Shimon.

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And now, there is “A flowing stream, a fountain of wisdom” (Proverbs 18:4), from which even the watcher and holy one [as above] must draw, like a bird drinking from a flowing spring. Understand this well.

Acronym Explanation - by the English Translator

The verse “A flowing stream, a fountain of wisdom” (Proverbs 18:4) contains a hidden allusion. The initial letters of the Hebrew words Nachal (Nun), Nove’a (Nun), Makor (Mem), Chochmah (Chet) spell out the name NaChMaN, referring to Rabbi Nachman of Breslov, better known as Na Nach Nachma Nachman MayUman.

Fear of Gd - the easy way to ascension

HH

Rabbi Nachman revealed an awesome secret, that the spiritual earth that we live on – i.e. the paradigm of our consciousness is fear of Gd. That means if someone wants to gain higher consciousness he simply has to increase and intensify his fear of Gd, and immediately according to his new heightened fear of Gd he will have that much higher conception (see this in Likutay Halachos, Yoreh Daya II, Laws of a First Born Kosher Animal 4:2). The Ramchal writes that when Rabbi Shimon bar Yochai revealed this secret to his disciples he cried expressing his reservations about revealing it. Rabbi Shimon said that Hashem does not desire for people to just jump and ascend to higher levels, rather Hashem wants people to advance by means of their good deeds, but with this revelation even a wicked person can grab very high and serious levels of Divine consciousness.

Rabbainu revealed that many things that were considered secrets of the Torah in former good times have been revealed and have become part of what can be considered as common knowledge. It seems to humble me that this secret of the significance of Fear of Gd may be one of these secrets of former times which today can made known. Particularly because of the very week minds of today, and the utter vacuum of awareness and belief in Gd, even someone who sets his mind to really conjure the magnitude of Gd to put the fear of the Lord in himself, will not be able to do so very readily, and this itself will demand a full regimen of devotions and good deeds. Thus this great secret will only help him focus and help him gain a foothold and direction, but will not be the immediate solution that was feared.

In any event, not only did Rabbi Shimon already reveal it, and the Ramchal, and hints of this can be found in the teachings of the students of the Baal Shem Tov, but Rabbi Nussun in Likutay Halachos also made it extremely clear, so it is just a question of choice now for everyone, if they truly desire then there it is.

Na Nach Nachma Nachman MayUman

The Virtue of Saying Na Nach Nachma Nachman MayUman 5-9

HH

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For in reality the mentioning of the names of the tzadikim is a very, very wondrous and awesome matter, and is extremely beneficial for the devotion of Hashem Yisburach.

(Yimay Moharnat – The Days of Our Teacher Rabbi Nussun 17).

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The virtue of mentioning their names is unfathomable, and it would consume many folios to explain some of the immeasurable good virtues/benefits/advancements which are produced/grow from this.

(Shaimoas Hatzadikim – The Names of the Tzadikim)

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And this is the aspect of the virtue of mentioning the names of the tzadikim, because in the holy name of each and every tzadik, (in it) is included the entire nature/essence of the tzadik, all of his righteousness, and his Torah, and his good deeds, and all of his virtues and his (spiritual) levels, because the name is his nefesh (-lower soul) and his neshama (-higher soul) as explained above. And therefore through mentioning the name of the tzadik we draw upon ourselves his holiness and his merit, and through this we as well will merit to holiness, and purity, and to return to Him blessed He. For example, when we mention the name of the Tana[1] Rabbi Shimon Bar Yochai, in this name is included all the deeds of this Tana, that he was in the cave for thirteen years and authored the book of the Zohar, and all the stories which are related of him, all of them are included in this holy name – Rabbi Shimon Bar Yochai. And similarly with the other names of the tzadikim.

(Likutay Halachos, Orach Chaim 2, Things that are practiced at a meal 4:6)

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Through mentioning the names of the tzadikim the power of their ruach hakoadesh (-Divine Inspiration) is aroused, and faith in the inception (-new creation) of the world is drawn into the world, through which there is drawn a radiance from the future renewal of the world which will be through this as mentioned above, through which the world will be conducted in the aspect of providence (-hashgacha) and supernatural wonders.

(Likutay Halachos, Orach Chaim 2, Washing Hands for a Meal 4:6).

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In the future there will be aroused a new song of the aspect of the wondrous, the aspect of providence (-hashgacha), because then there will be an administration/policy solely by means of providence (-hashgacha, i.e. there will be no apparent randomness or natural course of events). And this new song which will be aroused in the future is the aspect of a song which is pashoot (-simple, single), kufool (-double), mishoolush (-triple, triangular), miroovuh (-fourfold, square/d), which amount to 72 (Eyen Bais. Y, Y”H, Y”HV, Y”HVH = 10, 15, 21, 26 = 72), the aspect of kindness (-chessed = 72), through which there will be a renewal of the world in the future, the aspect of (Psalms 89:3), “the world is/will be created with kindness <chessed>.[2]”

And know my brother, the reader, that in the matter of the new song which will arouse in the future which is explained in this discourse[3], which is the aspect of the call which waters the Garden where all the fragrances and fears grow, which is the aspect of the call of the worthy rebuker who increases and gives pleasant fragrance in the souls of Israel who hear his rebuke, which is the aspect of Messiah, the aspect of (Genesis 49:15), “and he became a taxed worker,[4]” see there. There is in all this very deep and lofty secrets, secrets of secrets, esoterics of esoterics, very awesome, as could be understood from his (-Rabbi Nachman’s) holy motions when he mentioned the verse (Ruth 4:14), “Blessed is G-d who did not withhold from you a redeemer etc..” For I heard that from his holy motions, of blessed memory, then, and from the pleasantness of the voice and melody that he said this verse, it appeared as though he himself as well was giving praise and thanks to Hashem Yisburach for giving them such a redeemer to engage in the rectification and the redemption of their souls and in the drawing forth of the spirit of Messiah through the drawing forth of such wondrous and awesome rectifications. And (it was) then, on this Rosh Hashana, he related the matter of the melody and the song that will be the Oalum Habuh (-Future World, reward) of all the tzadikim and chasidim (-pious), as is explained elsewhere.[5] And it was understood that this (song which would be the reward of the righteous) is pertinent to the new song which is explained in this discourse.

(The Life of Our Leader Rabbi Nachman 43).

Na Nach Nachma Nachman MayUman!

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[1] Sage of the Mishna.

[2] The entire verse is relevant: “For I have said, a/the world is/will be created with kindness [alternatively: a world of kindness will be created], (in the) Heavens, (you) establish Your faith in them.”

[3] Likutay Moharan volume 2 Torah 8.

[4] Rabbi Nachman revealed (article 10) that “taxed <li-mass>” is like the Hebrew word for rubbing, which is done to bring out the fragrance, and “worker <oavaid>,” is a reference to Oavaid who is mentioned in the end of the Book of Ruth as a scion in the royal lineage of the House of David. The previous verse and the beginning of this verse further allude to the different aspects and steps of this awesome discourse, as revealed by Rabbi Nachman there.

[5] The Life of Our Leader Rabbi Nachman article 267, made into a song: https://www.youtube.com/watch?v=HPoyGWKPO30.

Harvesting the bounty of Heaven - the field - with Song

HH
This morning I was translating Rabbi Nussun's second introduction to Rabbi Nachman's Stories of Ancient Times, and he brings from the Holy Sefer HaBahir (brilliant light) which is quoted in the Zohar

.. And look in the book of the Bahir (62-63, brought) in the omissions (#44) of the Zohar (Torah portion of) Beraishis (265b its place, pg. 49a), for what is written there regarding, "Come my beloved, let us go out to the field (Song of Songs 7:12)" etc.: a parable 

So doing my homework I dutifully checked the source, and saw that Rabbi Nussun skipped over a very interesting revelation on this verse, "do not read it as the field (suddeh) but as the song (sheerah)!" That is where it is where our reunion with HY is happening in the song!

The Ramchal explains (beginning of Adir BaMurom) how the Shechina is in the fields, and that is why the Rashbi and his students would always go out into the fields to study the Torah, and almost all the secrets of the Zohar are from such escapades. The Ramchal says that even when one is sitting in his house, in order to access and be in tune with the supernal worlds he must create for himself the spiritual atmosphere of the field. This is obviously part of why Rabbainu was insistent that everyone goes out every day (especially at night after sleeping and getting up for midnight) into the fields.

From this Sefer HaBahir we have better understanding of what Saba said that often when he used to go out to the fields with other Breslovers, while they were doing their hisbodidus with HY, he was singing and dancing. The field and the song are the same aspect, the song is the completion of the field! Those who plant the field with tears, reap the harvest (michatzdei chakla as explained in Adir BaMurom there) with song!!! Awesome!

Na Nach Nachma Nachman MeUman!

Lag BuOmer

HH
B"H the entire Lag BuOmer I merited to be by Rabbi Shimon, I could have just popped in for a visit or something, but B"H I "threw away my brain" and availed myself to be a simple guest by the tzaddik. Of course there are rewards....

The shuls were kept locked up because otherwise people take advantage, so I was pretty much homeless, and that's good too. The second night Uri offered me a bed instead, but a bed doesn't match up to a beis medrash, so I turned down his offer. But I did dip in their mikva, very cold, B"H.

Just seeing the multitudes of Jews was very warming, when that many Jews come together that in of itself draws tremendous Divine Presence. Awesome, B"H.

Of course there were missionaries very active in trying to sell a dead messiah G"F, but the Nanach had a few stations up and down the hill, and they did a good job keeping the direction as Rabbainu decides.

Maybe for the first time I took a look at the chasidim on the top - in back of the tzion, and I saw some Nanach enjoying the proceedings.

Thank G-d for Nanach to give us direction.

Na Nach Nachma Nachman MeUman!