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 Difference Between the Arizal and the Ramak and the prominence of the Tikunay Zohar

HH

The Life Of Our Leader Rabbi Nachman

364

(25) One time I (Rabbi Nussun) spoke with him (Rabbainu NNNNM) about the Kabballah of the Ar”i (-Lion, acronym, The Godly Rabbi Yitzchok[1]) o.b.m., and he said that the Kabballah of the Arizal is completely in unison with the Kabballah which our Teacher Rav Moshe Kordivero (Rama”k) o.b.m. composed. After some years, it reoccurred that I spoke with him about the Kabballah which the Arizal revealed, and he said that his Kabballah is distant and extremely superior from the Kabballah of the author of the Pardess[2] o.b.m.. And I stood aghast, and I asked him fearfully, “Did I not hear from your (-respectful plural) mouth once that really it is all one?” And he answered, “Presumably if I said that, I knew what I said.” And the words are seemingly incognizable and sealed. However, he who has a heart to understand, can comprehend from afar that everything is correct, and his words are living and enduring, and everything is true and upholding, and correct, and enduring[3], and just. Because in truth certainly everything is one in the immanence (-pineemeyus) of the faith, in the real truth. However, even still, the way of the revelation of the secrets of the Arizal is far and very superior from the ways of the Pardess, even though in real truth it is all one. And it is impossible to elaborate on this matter because (Proverbs 25:2), “The honor of G-d is the hidden matter,” “And the keenly wise will understand (Daniel 12:10).”[4]

(26[5]) He (Rabbi Nachman) related that he knew all the words/matters of the Aitz Chaim, and Pree Aitz Chaim, and all the (other) writings of the Arizal, and the Book of the Zohar, and most importantly the Tikunim (-Tikunay Zohar). And it was understood from his words that this was in the days of his youth. And several times he very radically praised the greatness of the holiness of the Tikunay Zohar. And he would frequently engage in it exceedingly, even the whole year, even not in the days of (the month of) Elul[6]. And he said that in the book of the Tikunim are included all the wisdoms of the world.

Na Nach Nachma Nachman MayUman!

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[1] It is fascinating to note that in The Praises of Rabbi Nachman, part 2, which records the highlights of Rabbainu’s voyage to Israel, including the different tombs of tzadikim he visited, it does not mention that he visited the tomb of the Arizal even though Rabbainu was in Tsfas (-Safed).

[2] One of the classics of the Ramak. Pardess means orchard, alluding to the field of the esoteric. It is also acronym for all of the four main categories of the study of the Torah (pshat, remez, drush, soad).

[3] These adjectives are found in the blessing said after the Shema in the morning prayer.

[4] The Ramchal actually explains very simply and succinctly that the Ramak spoke only in general terms of the Sefiros, whereas the Arizal spoke of their particular qualities as they are manifested in the Partzufim (countenances). See Klach Pischay Chuchmuh – 138 Gates of Wisdom, Gateway 17, and Maamar HaVeekuach (Exposition of Disputation, published in the beginning of Shaaray Ramchal), articles 83-4. Probably Rabbi Nussun did not have access to most of the manuscripts of the Ramchal. It is also probable that even if he had he would still have chosen to conceal the matter and keep the difference amorphous and obscure, for in this way the holy methods retain strong allure and appeal, and they are not reduced to a slotted cold classification. Nevertheless from here we can gain insight into the important role the Ramchal can play in providing much groundwork and background to the holy teachings of Rabbainu. The connection between the Ramchal and Rabbainu is well established and elaborated upon in Likutay Nanach and elsewhere.

[5] Printed in Sichos Huran – The Words of Rabbi Nachman, article 128.

[6] There is a custom to read the entire Tikunay Zohar during the month of Elul until Yom Kippur. See Sichos Huran – The Words of Rabbi Nachman, article 127.

Na Nach Nachma Nachman MayUman!

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

HH

5

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).

6

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)

7

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)

8

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).

9

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.

Real Kindness

HH

The Baal Shem Tov made it known that there is nothing greater than doing even a little favor for someone, and when Rabbainu once spoke about the greatness of the mitzva of hospitality, and his daughter asked him how it was possible to fulfill it, he answered, “What do you think? There’s a guest! A little more tablecloth… another piece of challa…” (Siach Sarfay Kodesh 2:97, and see Bi’air Mayim Chaim, Va’yairu 18:8 cited there). However, don’t think for a moment that this was the entire enterprise of our forefather Abraham and the other holy tzadikim. Rabbainu revealed in Likutay Moharan (Torah-teaching 31) that all charity and kindness is deficient, and is only complete with the essential foundation of faith which is the underlying main factor in the importance of charity. And in Torah-teaching 53 Rabbainu revealed that the reason why the holy tzadikim were so busy running after people to return them to the faith, was to complete and perfect their da’as (holy realization of knowledge), see there. So although it is in fact true that Abraham was very busy doting on his guests and doing his utmost to pamper them, that was a very superficial aspect of what he was really doing. The Zohar revealed that every guest that came his way, immediately he began to pray for them and set out to purify them and rectify them. As soon as they walked into Abrahams property, if they were impure, the ground would split apart from beneath them and they would fall directly into a mikva, and Abraham would commence praying and working to rectify them. This is the real kindness and charity, this is the way of the holy faith.

Na Nach Nachma Nachman MayUman

Don't be like Korach -- warning against neutralizing gender!

HH

Moshe told Korach
 קרח טז:ה) בקר וידע ה' את אשר לו)
In the morning G-d will make known who will serve Him.
Rashi brings a Medrash:
בקר - אמר להם משה: גבולות חלק הקדוש ברוך הוא בעולמו, יכולים אתם להפך בקר לערב? כן תוכלו לבטל את זו, שנאמר (בראשית א) ויהי ערב ויהי בקר... ויבדל. כך (דברי הימים כג) ויבדל אהרן להקדישו וגו' עכ"ל
Moshe told them that HY put borders in His world. Can you change morning into evening? So too can you change this....

The Zohar expounds on this, that the Priesthood which Korach coveted is the aspect of the right (chessed- kindness), whereas a regular leviite is of the aspect of the left (din - judgment). Right and left are not to be changed.

The Torah forbids anyone to be like Korach (17:5).

Thus we learn that one is forbidden to go transgender (besides for the prohibition of castration, and besides for the prohibition of cross-dressing, and besides for all the other moral prohibitions that come part and parcel with this, like not looking at women etc.).

Today especially it is fundamental to be loyal to the true tzadik, and all the movements of feminism, lgbt and the like which wish to contort the standards and roles of the creation are rooted in the sin of Korach - the mutiny, rebellion, and disloyalty to the tzadik.

Na Nach Nachma Nachman MeUman!

Sweet Anger

HH

The holy Zohar in this week's Parsha Tzav (30b) discusses the verse in Psalms (7) ViAi-l (and Gd) zoa-aim (vents anger) bichul (every) yoam (day), main problem being that this appellation of God connotes kindness not appropriate for anger. Rabbi Shimon reveals that Ai-l is actually a reference to the Divine "Niheeroo (shining) dichuchmusuh (of wisdom)" which lashes out everyday to banish all types of lower harsh judgements from prevailing.

We must learn to emulate this Divine practice, and call up on our mental acumen to be strong and commanding and allow us to deal with everything from their vantage of grace and tranquillity and not to give way Gd forbid to disgruntled behavior.

Rabbainu in Sichos Huran (Words of Rabbi Nachman 74) revealed another instance when one must invoke an outbreak of anger and irritation - and that is to provoke and instigate oneself to pray with fervor and passion. See there.

Na Nach Nachma Nachman Me'Uman

Lakewood feeding the klipos R"L

HH

In parshas (portion of the Tora) Shemos (Exodus), Pharaoh says that all the boys born should be thrown in the Ya-or and all the girls born should be given life. The Zohar says that the boys are a reference to the Holy study of God and the girls are a reference to the talmudic method of study similar to that of yeshivos of today where they are busy extrapolating intricacies of laws and don't give so much attention to the Holy Blessed Creator. This the Zohar explains was the real servitude of Egypt. The tribe of Levi remained firm in their belief of God and refused to be slaves to the mental gymnastics and competition taking place by their brothers. The Leviites spent their time singing and praising God and clinging to Him.

The word Ya-or, a reference to the Nile, is spelled with an Aleph, it means, Lake. If you spell Ya-or with an Ayin (as the Ramchal does) it means, Woods. Together you get: Lakewood. This is a clear allusion to the sending of boys to Lakewood, so that they can find girls - to get married. And on a more meaningful level, the servitude to the Talmud instead of hooking up with holiness and Godliness. (thus it is termed the Nile and not Egypt, because the Nile is what feeds Egypt, just as those slaving to the Talmud are R"L feeding the klipos - there is in fact a town Egypt close to Lakewood!).

We must try to be free, free to be Godly. This is the holy way of Na Nach Nachmu Nachman MiUman!

Know Your Warriors

HH

Just saw this little story from Yehoshua Sofer - who goes by the title Abir - as universal master of martial arts - in a system based on the holy letters of the Aleph Beth (you can see videos of him in action on the youtube, and he has weekly classes....) - may HY bless him.

So Y.S. tells over that he would read aloud to Saba from holy books for hours on many nights, and once after reading for some time, Saba was sitting motionless, so he wanted to see whether or not Saba was sleeping, so he tried making a very slight change, instead of saying R' Cheeya he changed the name to that of another holy Sage frequently mentioned together, and immediately Saba sprang up and told him that he shouldn't forgo saying the holy name R' Cheeya, Saba told him all about who R' Cheeya was, many stories, to give him a better idea of who R' Cheeya was and how valuable it is to just say his name. Saba ended by saying, in heaven on judgement day they will ask you מה חמית ומה פשפשת  (questions of how much one merits to fathom of HY and His Torah, in Likutay Moharan volume 2 Torah 7 - Rabbainu says that these are questions pertaining to the highest tzaddik who is in the aspect of Ma"h and "sleeping" see there the story that R' Eliezer was sleeping and R' Yehoshua was awake, and R' Eliezer's sleeping is referring to a very high level of conception of Hashem Yiburach the aspect of the ultimate knowledge of not knowing, the aspect of a son, whereas R' Yehoshua who was awake, was only in the aspect of a servant attaining the knowledge of the absolute Presence of HY), not if you tested R' Yisroel Ber. In this way Saba revealed to YS by an amazing slight hint his high level of the tzaddik who is in the aspect of a son, who is in the aspect of sleeping, as explained in Likutay Moharan.

The Abir has many many more amazing stories he saw and experienced with Saba which he shares in his lessons.

Na Nach Nachma Nachman MeUman!

Nanach vs doomsday

HH

The Zohar Chudush (Parshas Biraishis) says that the 7^th millennial the world will be in a state of destruction and then it will be rebuilt in the 8th, and see the Zohar (Vayikra 16b) that before the resurrection of the dead the world will be in a state of destruction, and then there will be the prophecy of Isaiah (66) “the new sky and the new earth,” from these places and others similar, I get the sense that there very well might be a huge nuclear catastrophe, however it will only occur after the revelation of the truth, and this itself sounds very much like a radioactive strike, because the Sages revealed that Hashem will remove the covering from the sun, and the tzaddikim will bask in its rays and the evildoers will fry and melt in it (also Zecharia 14 seems to describe those who are blasted with radioactivity L”U)…. Bottom line, there's going to be some pretty crazy stuff going down pretty soon (at most a few hundred years)…. Take advantage of Nanach while you still can.

Maybe Nanach is protection, or the ability to adapt to radioactivity - don't test it though until you hear from the Messiah, may he come soon, amen.

Na Nach Nachma Nachman MeUman!

Who are you, and who do you want to be?

HH

The Zohar reveals a  huge secret, the Torah says that when Joseph saw that he couldn't get out of the seduction and grasp of the wife of Poateephar, he left his "beg'ged" - his clothing in her hands and ran away. The Zohar reveals that this "beg'ged" is in reality the most external layer of the body, which is a demon. Basically Joseph left her a plaything, a man toy, a dildo, and the rest of himself ran away. And if we follow the verses according to this revelation we see that the wife of Poateephar wasn't at all satisfied and in desire of this external superficial body, she had wanted Joseph himself.

The Zohar also reveals that Esther did not sleep with King Achashvairosh, only this very external outer layer of her body, which is a demon, Mordechai and Esther would swear, and command it by oath, to go sleep with Achashvairoash, and after it was done and returned to Esther, she would ritually immerse herself and be with Mordechai. The Ramchal in Kinaas Hashem Tzivoas explains that this demon is so external - it is just like eye makeup - that there was no interference from this activity to Esther's holiness and her  relationship with Mordechai, however even still since this layer had done this, it needed ritual immersion.

Today, unfortunately, due to our sins and the great coarseness of the world, not to mention pornography and all the allurements of the entertainment industry, alcohol, drugs - all of these things play directly and exclusively to this "beg'ged" the outer most external layer of our bodies, which has almost no real connection to who we really are, and yet we empower it and give it our full attention and give it to rule and command our lives, may the Holy Merciful One G-d save us.

We must be strong to stand up to this temptation to lust after this superficial encasing, and live true lives.

Na Nach Nachma Nachman MeUman

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!

Secrets of the Torah

HH

Secrets of the Torah

Some people consider the Zohar and the works of the Arizal to be “nistar” (hidden) – the “secrets of the Torah”. However this is a big mistake. The Yosher Divrey Emess (“Straight Words of Truth” an extremely powerful little book composed of two long letters. Recently I found out that I am actually a descendant of this great person. My brother-in-law who is a big Rosh Yeshiva has a great aversion to this amazing book, because he has witnessed some of his best students become broken from it. What a blessing these boys were saved from living lives of mediocrity and tasting in their hearts and souls the utter necessity for true existence. Yes, if it can't break you it can't make you.) contends that this is ridiculous. How can books that are readily available to the public be considered secrets?! Who has a secret that he divulges to anyone interested? The Yosher Divrey Emess asserts that those scholars who have mastered the TaNaCh (Torah and Prophets – Written Torah), the Talmuds, and Medrash, and purport to being complete scholars of the revealed Torah, just deficient in the Concealed Torah, waiting for when they are worthy, these people are completely deluded living in hypocrisy. A person who has not mastered the entire Zohar, works of the Arizal, and other such works can not pretend to be a scholar what so ever. These are books readily available and readily understandible for anyone who sets out to study them and know them. So what then is the Concealed Torah?

Rabbi Nachman says that the secrets of the Torah are such that even when they are spoken and revealed they remain secret. Sometimes they can be grasped by a person only in passing, and later a person will not merit to fathom that which was in his grasp.

The Baal HaSulam explains with a parable, if you see two people whispering, it won't really interest you, but if you hear them whispering your name – that they are whispering about you, then you will be completely intrigued and extremely curious to know what they are saying. When a person studies the Torah and hears his name being whispered – he senses how the Torah he is studying is directly speaking to him personally, he is in essence learning the secrets of the Torah.

[This is where chabad lubavitch philosophy went off. The original holy leaders felt that if they would exhaustively explain and describe their personal attainments, they could somehow jump start their followers to taste their experience. However the true tzaddikim of the generations did not feel that this approach was truthful. Consider explaining to someone how pizza tastes by offering them a ten volume treatise on its ingredients and similarities to other food etc.. Or consider explaining to someone the thrill of a rollercoaster.... The secrets of the Torah are very much levels of personality in the Supernal Man, how can one relate responsibility by skirting it - spoonfeeding someone who should be called to duty?!]

The main secret is: Na Nach Nachma Nachman MeUman!

One Nanach leads to another and more and more B"H! NNNNM!

HH

Yesterday I went to the mikva in preparation for Sfiras HuOmer, even after praying maariv, I almost went to sleep without counting, but as I was preparing for sleep, I said to myself how can I let the day go so empty, so I decided to read a little from the holy Zohar, after reading a few words I already remembered to count the Omer, and I got a bonus too -- I remembered to do Kiddush Levuna!!! So I went to sleep a rather happy Nanach.

NNNNM!

More adventures in the life of Simcha Nanach

BH this morning Airan brought us a full breakfast, and I decided to participate. When it came time for the grace I suggested it should be made on a cup of wine, and B"H the suggestion was taken up, however there was no wine readily available, and I had all about given up on this exemplary expression of blessing, and then Azamra tells me where I can get a cup of wine, and B"H we merited to do the grace on the wine.
About and hour and half later I'm cruising through the daily Chok LiYisroel, and lo and behold, in todays portion of the holy Zohar, we are encouraged and warned that the grace should not be made on an empty table... there should be some bread on the table, and a cup of wine on your right!!!!

So we merited to fulfill the Torah before learning it -- an aspect of Naasseh (we will do) ViNishma (we will then listen)!!!


Na Nach Nachma Nachman MeUman!