Upgrading

 HH

If a person goes from being color blind to being able to see full color, he will see everything so much better - both good things and bad things.

If a skier picks a much steeper slope, he will have much more exhilaration, but will also be faced with much greater challenge and risk.

So when a person rises to a higher spiritual level, it is not all roses, he will also have much greater  perceptions of evil and will be faced with much greater trial tribulations and challenges.

Thus Rabbainu revealed that often a person feels that he has had a terrible descent and fall, and in reality he is being introduced to a higher level.

And thus Rabbainu revealed that no higher level of Torah conception can be achieved without first undergoing a new onslaught of forbidden sexual desires.

Na Nach Nachma Nachman MayUman

Necessity Is The Mother of Invention

HH

Rabbi Nachman gave credence to folklore, he said usually it is distorted and warped, but it in general it has a true source which houses true principles.

So taking the maxim: Necessity is the mother of invention, we can say that when a person desperately needs to attain higher and greater devotion and connection to HY he will invent stronger and more powerful prayers and will to advance.

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

Humility

HH

The Chok Liyisroel on the Torah portion of Va-yichee, Friday (-available in English at echok.org) in the section of mussar - ethics, brings the most awesome revelation from our Sages. That all the hardships and miseries that Jacob suffered, the rape of his daughter Dina, the kidnapping of his prized son Joseph, and many more, were all brought upon him from HY so that he would not have haughtiness over his brother Esau [who was a serial killer, rapist, extortionist etc. on an altogether different level]! #Mindboggling.

Rabbainu said that he could easily put an end to all the strife against him, but he always has to ascend to higher levels to draw close to HY, and strife elevates a person, and there are certain levels are attainable only through being a victim of strife, may HY save us.

All levels are ultimately evaluated and classified according to the humility therein, because humility is the highest trait, and therefore it is the deciding and overall definer of every level (just like a billionaire isn't called a millionaire, so too every level is defined by its highest value). Rabbainu said that he was the humble one of all the tzadikim. Rabbainu was always seeking to be yet even more humble and more humble, to no end at all, to the Ain Sof (the Infinite One who has no end) blessed He.

Rabbainu said that a tzadik can be so great that he has no one to be embarrassed from, just from HY Himself. A tzadik can revel in his inadequacy before HY.


Na Nach Nachma Nachman MayUman!

Great Miracles

HH

In Breslov they always said that the greatest miracles Rabbainu performed were his effective endeavors to save the people from the evil inclination and draw them into holiness and proximity to Hashem Yisburach.

Following this train of thought, that which Rabbainu revealed, and is also found in the Talmud, that when a person successfully withstands some se*ual test or trial he will merit to miracles, the biggest miracles that person can merit to is to be saved from the clutches of evil and impurity and draw closer to Hashem Yisburach. This is actually another revelation of Rabbainu, that before any true meaningful ascent one has to traverse through the trappings of the evil (for many different reasons). Thus these two teachings reinforce one another.

Na Nach Nachma Nachman MeUman! 

The Praises of Rabbi Nachman - part 2 - His Voyage to Israel - 34 to End

HH

Shivchay HuRan

Part 2

34.

And it was already heard from his holy mouth that he said, that there are tzadikim that served (Hashem) and labored until they merited some high level, each one according to his prominence/virtue, like for example by a king whose ministers merit through their service, each one to some prominence, to some high office according to his service. However, of himself he said, that if he were to know that he is now on the same height and level as a year ago, he would not be conciliated ("desirous of") with himself at all, (and he spoke disparagingly of himself regarding the aforementioned matter if he were to remain in the level of the previous year), just, every time he ascends from level to level.

And there is a very great deal to speak about this matter, however, it is impossible to relate all of this in writing whatsoever, only someone who merited to see with his eyes and hear with his ears was able to fathom in his heart a slight bit of this matter, how he never stood on one level anytime, just, immediately he would yearn to ascend to a higher level until he merited etc. and so forth forever. And he was a great novelty in this matter. And all of this is according to our minuscule grasp (-comprehension), but there is more to this, there is in this matter hidden secrets, wondrous wonders, but suffice with this.

35.

And regarding the matter of "the tachlis (-ultimate extent or purpose) of knowing is not to know," he also spoke with us a little a few times how in every knowledge there is this tachlis. And therefore even though one merits to come to this tachlis of not knowing, even still this is not yet the final tachlis, because this is still not the tachlis of the (-all) knowledge just for this knowledge, and it is necessary afterwards to labor to merit to a higher tachlis, to merit to a higher level of the tachlis of not knowing, and so forth forever. (And this is already explained a little in our words elsewhere). And this matter is very extremely deep and hidden. And there is more to this matter, what we heard one time after Passover, and it will explained elsewhere G-d willing (see The Life of Our Leader Rabbi Nachman 282, Rabbainu said that he had just gained knowledge that the tachlis of knowledge is not knowing, means really not knowing, and this is something that seems obvious and cannot be explained, but was a new understanding, and even though he had now attained this understanding he still knows nothing, because previously he had also thought that he had come to this tachlis of not knowing and yet only now he understands that it is to really not know, and he had been very far from this new comprehension, see there).

36.

One time a king sent three men to a country with a secret message to a different king. And they passed through countries where there were opposers to the king.

And the first (of the three men) conducted himself shrewdly, and concealed the matter completely, and he crossed the country and they didn't discern at all that he has (-had) a hidden agenda (/secret message). And the second (of the three men) traversed there, and the people of the country picked up on the matter, and they understood that he has a secret agenda/message and they grabbed/incarcerated him so that he should tell (it to) them. And he acted shrewdly or with might, and he escaped from their hands. The third (of the three men) traversed there, and they also caught on to him, and they figured out that he has a secret, and they incarcerated him, and they tortured him with very profusely with many, many tortures, and all that they did to him, tortures, and torments, and great duress, and (-even still) he didn't say anything, and he withstood the trial and didn't reveal the secret. Until they saw that nothing will work on him and they let him go (because they thought that he presumably doesn't know anything at all), and he passed through and came to the king.

And they were appraising which of the aforementioned three is deserving more reward. Some said, "To the first more is due, because he acted shrewdly to be completely discreet." Some said, "To the second more is due, for they had already figured out his intent and even still he escaped from them with his wisdom etc." as mentioned above. The king said: "To the third is due more reward than all of them, because he was already caught in their stronghold, and certainly he also wanted to be discreet but was unsuccessful, and he was caught in their hands. And they tortured him and made him suffer with such suffering and torture, so that were he to reveal one secret, everyone would have been chasing after him, and even still he stood up to such a test and did not reveal anything, therefore he deserves more reward than all of them. (And the moral is slightly understandable a bit to the understanding).

The End

Na Nach Nachma Nachman Meuman

The Praises of Rabbi Nachman - part 2 - His Voyage to Israel - 33

HH

Shivchay HuRan

Part 2

33.

And after all of this, after he did all the aforementioned devotions with truth and wholeheartedness, and he abounded in fasts and in prayers a very great deal, and in mortifications, and breaking (bodily) desires and vices, and withstood many tests, and all the other aforementioned matters, and he abounded very extremely in hisbodidus - to converse between himself and his Maker -and to express himself in Yiddish (-i.e. his vernacular) etc. as mentioned above, until he merited to a very extremely lofty and supernal level in the utmost of holiness and in the utmost of abnegation and drawing close to Hashem Yisburach, in the level of the greatest of the binay aleyuh (-men of ascent, i.e. who ascend to very high and even Divine paradigms in their devotion to HY). And all of this he merited in his very childhood, because he did not rest at day and did not sleep nor was he passive at night. And he was extremely diligent in his devotion from day to day from the beginning of his childhood and the days of his youth. And he toiled and labored arduously from day to day, until he merited in his very youth to all that was mentioned above, to lofty and awesome holiness and very enormous hasaga (-spiritual conception) etc. in the level of greatest binay aleyuh.

And after he merited to all this, even still he wasn't placated with this, and he did not allow himself to stand. Just, even afterwards, everyday and every hour he longed, and yearned, and pined for Hashem Yisburach as if he did not start yet whatsoever with any devotion in the world. Even after he came from the Land of Israel and merited there to very extremely high and lofty hasaga (-spiritual conception) which is utterly unfathomable, even still from the day that he came from the Land of Israel until the day that he passed away in peace (to) very high above, he always had yearning and longing etc. for Hashem Yisburach as if he still had not started whatsoever.

And to speak of this matter vast folios would not suffice, even what we merited to understand a little of this matter according to what we heard from his holy mouth and we saw with our eyes. Because it was his way every time that he would yearn for Hashem Yisburach, and he was truly lowly in his own eyes, and he had great compassion on himself as if he had still not smelled ever any fragrance of the service of Hashem, and as if he still had not started whatsoever.

And in reality even someone who transgressed the whole entire Torah, Heaven forbid, many, many times, and when this person is aroused in true repentance, at which time (certainly) he certainly has a very broken heart when he looks upon himself where he is in the world, and he has very great compassion on himself with great meekness etc., and there's no need to elaborate on this, on a matter understood of itself, even still, even this compassion and broken heart of the aforementioned baal teshuva (-person repenting), does not reach a thousandth or one ten thousandth of the great compassion and broken heart in great meekness etc. that Rabbainu o.b.m. had, each and every time before he came to some hasaga (-spiritual conception).

And in short, (that) he never rested nor was he still even in the days of his greatness. Even though he had already merited to what he merited, to conception of the Divine, on a very enormous and awesome lofty level, even still he did not suffice himself with this, and he toiled and labored at all times and all hours, and he took upon himself suffering, severe and bitter suffering which are almost unparalleled in this world, and he abounded in many prayers, and pleading, and entreaties, and supplications, and very extremely great and awesome yearning and longing, until he came to a higher hasaga and level. And afterwards, immediately when he merited this hasaga (and) then he was a happy a little. And sometimes we merited to hear from his mouth that he informed us that now he has come to know new things etc. and he was happy then a little. And afterwards, immediately when he merited this, afterwards he began again anew, And he forgot everything that transpired as if he still had not begun at all, and he returned and began anew as if he was starting to go and enter in the holiness of Israel (-a Jew). And sometimes we heard from his holy mouth explicitly that he said in an expression of longing and yearning: "How does one merit to be a Yehoodey (-a Jew)?" And he said this honestly and with great temeemus (-wholeheartedness, sincerity) as if he still did not begin at all. And so it was many times.

And he constantly went and rose from level to level. Even though he merited to extremely lofty and awesome levels high, high above etc., Even still he was never pacified with this at all, and immediately afterwards he would have a broken heart and he had great compassion on himself with great meekness etc. as mentioned above, until he merited to a higher level. And this was his way always until the end.

And many, many times it was his way that he said that now he does not know anything whatsoever, absolutely nothing. And sometimes he swore on this, that he truthfully knows nothing at all (see The Life of Our Leader Rabbi Nachman 215), even though on the previous day or the previous hour he revealed formidable ("ateekim" also connotes very well established in time (like 'antique'), principle, and esoteric) concepts, even still afterwards he said that he does not no anything. And in this matter he was a very extremely great novelty. And he said explicitly of himself that his Torah is a very great novelty, however, his "not knowing" is a phenomenally greater novelty. I.e. the aforementioned matter, that every time it was his way to say that now he does know at all, and see more about this elsewhere (see the next article #35, and see Words of Rabbi Nachman 3 - about the tachlis (ultimate extent or purpose) of knowledge is not knowing. And see The Life of Our Leader Rabbi Nachman 215 and 283).

Na Nach Nachma Nachman Meuman

Nanach on the Torah Portion of Terumah - references to all the original teachings of Rabbi Nachman of Breslov and his disciples

HH

Tiroomu – פרשת תרומה   Donation

25:2 מֵאֵת כָּל אִישׁ אֲשֶׁר יִדְּבֶנּוּ לִבּוֹ תִּקְחוּ וגומר: From every man whose heart is benevolent they should take etc..

The power of charity to arouse hold desire and will which vanquishes even the idolatry

Likutay Halachos, Laws of Blessings of the Morning 5:45

25:16 וְנָתַתָּ אֶל הָאָרֹן אֵת הָעֵדֻת: And you should put in the ark the testament (-the loochoas – tablets).

The reason that the tablets <luchos> are called “testament” is because the Torah is testimony on His Divinity blessed He

Likutay Halachos, Laws of Testimony 4

26:11 וְעָשִׂיתָ קַרְסֵי נְחֹשֶׁת חֲמִשִּׁים: And you should make clasps of copper, fifty.

The fifty clasps connote fifty gates needed to ascend to the side of the holy of holies and to grasp and inculcate that which is perceived from therefore

Likutay Halachos, Laws of Matrimony 4:12

 Na Nach Nachma Nachman MeUman!

The Praises of Rabbi Nachman - part 2 - The Order of His Voyage to the Land of Israel 13-14

HH

Shivchay HuRan

Part 2

13. And Rabbainu o.b.m. said, that he got so into the puerility, and got so used to the childish things, so much so that afterwards when he came to the land of Israel and he wanted to discard it, he was forced to force himself with strengths (of his character) to break and to discard the aforementioned childish things, because it was already difficult for him to discard it because of the great regularity - so much he had gotten into the puerility at first. Also afterwards, when he came from the Land of Israel, he was a wondrous novelty in this matter.
And the enormous superlative greatness of his wisdom in this matter (was) - deep, deep, there has not been heard nor has there been seen such as this, because it is known that before one departs from one level to (the next) level, there needs to be a descent before the ascent etc., and then one needs matters of puerility, to be a completely simple person etc.; and he o.b.m., because all his days he did not stand any time on one level, just every time, everyday and every hour, he would ascend always from level to level, therefore his wisdom in these matters was extremely lofty and deep; "deep, deep, who can realize it (Koheles 7:24)."

14. And then, at that time, it was the war of France (the French Campaign in Egypt and Syria ( 1798–1801) by Napoleon Bonaparte), that France went to the land of the Togar (Ottoman Sultan, as explained previously), to Egypt, and to the land of Israel, and so forth, as is well-known, and when the people of Istanbul heard that the aforementioned war is awakening, and the French are on the way on the sea, thence the holy community of Istanbul did not want to allow any Jew to leave the walls of the city and go out to put out to sea, but Rabbainu o.b.m. did not pay attention to this, and he wanted to act with abandon ("mafkeer") of himself, and he said to the man that was with him: "Know, that I wish to endanger myself even in great and enormous dangers, however, I do not wish to abandon your soul (-life); therefore, if you want, take money for expenses, and return peacefully to your home, and I will travel alone in secrecy and in concealment from the people of Istanbul, because myself I abandon, be what may be etc.." And the aforementioned man refused this, and said, "In the place where my master will be, whether for death or for life, there your servant will be;  and where you go I will go as well."

And Hashem Yisburach in His mercy "He turns around inductions (Job 37:12, a very reoccurring theme in the books of the Ramchal)," brought about in His mercy, that after a day or two it was heard: Being that there in Istanbul was staying a Great Sage from Jerusalem, who collected by hand donations for the poor of the holy city of Jerusalem, and he had been planning on staying there for another year, and suddenly he was aroused and said to the people of Istanbul: "Know, that it has been revealed to me, that I must travel immediately to Jerusalem, because I see, that the days are impending ("stirring and coming") for the (-my) departure from the world, and you (-plural), do not fear the French nation, and you have nothing to worry about for an Israelite to go there (-to Israel), because certainly there will not occur to them any harm, with the help of Hashem, and Hashem will guard them with His mercy until they arrive there, because the place of my burial is already inscribed to be in Jerusalem." 
And immediately they heeded his words, and they went and chartered a large boat, and they announced: "Whoever wants to go on the boat - should board." And many men, and women, and children went, both from the sphardic people and from the ashkenazic people, and Rabbainu o.b.m. also traveled with them on this boat to the Holy Land, and Rabbainu o.b.m. spoke with the aforementioned sage from Jerusalem that he should take him to Jerusalem, because he said, that he does not want to be, not in Tsfas (-Safed) and not in Tiberius, and so they resolved secretly between them.

And as they traveled on the sea there was a very great storm wind which is called "a very great afirtineh (-this word was also used earlier in article 9, it is the Turkish word firtina, and can mean a gust, tempest, hurricane, storm etc.)," and the boat was in great danger; "they rise to the heavens, they descend to the depths etc. (Psalms 107:26)," and no one retained in their heart  (conception) that they would be saved from death, and they were all screaming to Hashem; and it was one night like Yom Kippur mamash, with everyone crying, and confessing, and asking for atonement for their souls, and they said slichos ("veniality"- liturgy special for repentance) and other items of prayers and beseechings; but Rabbainu o.b.m. sat silently. And some people started to tell him, why does he remain silent in a time of such a plight, and he did not answer; however, the wife of the Rav of the holy community of Chutin, who was educated, and cried and screamed the whole night, also began to tell him like those, why is he silent - and presumably, he cursed her, and said to her: "If only you (-plural) would also be quiet, it would be good before you; this is the test: if you will be quiet - the sea will be quiet from you as well." And so it was, and they ceased from screaming and they were quiet, then immediately at daybreak - "He stood up the storm making it silent and their waves were quiet/still. And they were happy etc. (Psalms 107:29-)."

Na Nach Nachma Nachman Meuman

Empathy

HH
Rabbainu revealed that in order for a person to rise to a higher level he first must undergo a descent and fall.
It seems to me that there is a possible way of avoiding this falling, and that is by truly empathizing with the fallen souls and really feeling their predicament, by this one can accomplish the necessary descent that was incumbent for his further ascent.
This method I have termed in the tags,  piggybacking...
Thus e.g. Rabbainu revealed that the way of Moshe in Elul - a time of great ascent - was to bind himself to the very lowest and execrible of Israel.
Na Nach Nachma Nachman Meuman

Do not forgo the benefits of being down low!

HH

Rabbainu revealed in the Story of the Speech-impaired Beggar that the heart (-which Rabbainu revealed is alluding to King David) can't go to the Spring (-Rabbainu?) which is on the top of the mountain because only from the bottom of the mountain can you see what is on top, but once you start climbing it is no longer visible.

So if that is true for the heart of the world, all the more so for us simple people, reciters of King David's psalms, it is very life threatening to go up the mountain - because then we G"F can lose site of Rabbainu Na Nach Nachma Nachman MeUman! So as much as the fraudulent leaders entice with their rosy societies and alluring teachings - we must fear for our very lives and hold our ground at the bottom of the mountain.

Na NaCh Nachma Nachman MeUman

Hierarchy

HH

Korach told Moshe (16:13)
המעט כי העליתנו מארץ זבת חלב ודבר להמיתנו במדבר כי תשתרר עלינו גם השתרר
It is it not enough.... that you make take rule (office) over us as well

The Meshech Chuchma (Litvak Rabbi of Dvinsk) says a beautiful insight. We find in the mishna (Yuma 7:1 and Sota 7:7-8) that when the High Priest or King would read from the Torah before the multitudes, the Torah would be taken out by the President of the Synagogue, who would give it to the Assistant High Priest, who would give it to the High Priest, who would give it to the King. All of this was to bring more honor to the King.

This is what Korach accused Moshe, saying that Moshe was creating new offices and positions between him and the people, only to bring himself all the additional honor which comes with the appointment of every new station.

From this one should learn practically to inculcate different progressions of supernal worlds in his meditations and prayers to G-d. Before speaking to HY, or meditating of His existence, one can gain profoundly heightened consciousness by simply reviewing in his mind quickly the hierarchy of the seven heavens and seven heichulos (chambers).

There is another advantage as well, usually in order to fly one needs to first take some small jumps in progression. Similarly, at least for beginners, it might be hard to bind oneself directly to the Ein Sof B"H immediately, but by first grabbing higher cognizance one at a time, maybe B"H he will be able to go all the way to the Ein Sof B"H.

Na Nach Nachma Nachman MeUman!