Three sets of yichudim corresponding to the three reasons of creation

 HH

This post is a continuation from the three reasons of creation: NaNach: Three reasons God created the world (naanaach.blogspot.com)

These three reasons parallel the three sets of yichudim the Ramchal revealed and delineated[1]. The first set of yichudim the Ramchal says cover most of the kavanoas we have from the Arizal. These pertain to yichudim that happen in the world of Atzeelus (- Divine), where basically everything is united already, and everything is complete and perfect, so it works by itself, and therefore this is not the main area of our kavanoas.

The third and main set of yichudim is to unite the neshama of creation with HY. This of course is complete abnegation to the Ain Soaf blessed He. In order to effect this ultimate yichud a second set of yichudim is required. This is achieved through the historic true tzadikim who lived with the Divine Presence, and thus through them the Divine Presence can be as the neshama to creation, the creation being the body.

 

The first set of yichudim can correspond to the first reason the Ramchal presented for the creation of the world – to give expression of His descriptive titles. Here all the yichudim taking place are the workings of the Divine Attributes and their manifestations.

 

The second set of yichudim can correspond to the second reason the Ramchal presented for the creation of the world – to do goodness to His creation. This set of yichudim is the ultimate stature of the righteous – having the Divine Presence as their neshama.

 

The third set of yichudim can correspond to the third reason the Ramachal presented for the creation of the world – to manifest His unity. In this set of yichudim all of creation abnegates itself to the unity of HY, and His unity reigns supreme.

Na Nach Nachma Nachman MayUman

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[1] End of Kitzur Hakavanos, Adir Bamaroam, and elsewhere.

Three reasons God created the world

 HH

The Ramchal wrote[1] that kabbala has three types of knowledge, each more internal than the other, and this stems from the knowledge of the intended purpose of the creation of the world.

The superficial intention is that the Creator blessed His Name created His world to give place for descriptive titles, that He is called, Merciful and Gracious, Patient, and so forth. Following this intention there is the entire field of knowledge of the Holy Tree with all its branches (-the entire structure of all the worlds). This is called the knowledge of the descriptive titles; to know how many descriptive title there are, i.e. how many attributes, how many sefiros, and in what order they are arranged, and how they derived one from another. This knowledge doesn’t extend outside this border.

The second field of knowledge in the matter of the intention of the creation, is that the Creator blessed is His Name created the world to do good to the created, complete goodness – that they receive by means of merit and not as charity. Therefore He set this entire great arrangement, at the very end, after the evil comes the good, and the evil realm is abolished, and the holy is completed, and then all the souls will receive by their merit. And so it is necessary that sometimes the evil realm rules, or the nations of the world, until Israel is purified. Pursuant to this is the functioning of all the attributes [of the first field of knowledge].  

The third field of knowledge of the intention of creation, which is a very wondrous knowledge, is that the Creator blessed is His Name desired to reveal His unity, to show that “I am first and I am last”, and ultimately every curse will be turned around to be a blessing, and every evil will return to be good. And this is the secret of the verse (Isaiah 12:1) I will praise You Hashem because You were wroth with me etc.. Pursuant to this is the knowledge that all the sefiros – that they all return to the supernal unity of the Ain Soaf blessed He. And this matter has not been understood so much in our generation. And it is truly the main faith of Israel – to know the unity of the Creator blessed is His Name, and to come to this knowledge one needs great effort. And someone who attains this knowledge, he will understand all the matters of this wisdom with great depth. However, someone who doesn’t at least attain knowledge of the second field – certainly he didn’t understand anything.

See follow up post

Na Nach Nachma Nachman MayUman

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[1] Shaaray Ramchal pg. 404.

Blossoms of the Spring - Letter 24

Letter 24

B.H., 12 Eyar 719 (Wednesday, 20 May, 1959). Tiberius.

The desire of my heart more gracious than fine gold and gems, Mr. Z. Shazar, whose soul utterly yearns for the tzadik who opens the tough tendons of our hearts so that we do not get caught in the net of our (bodily) desires and so that we don't sleep away our days and our years. May Hashem lengthen his years with supernal pleasantness, in such a way that he will relinquish and nullify his wisdom and his intellect opposite the sweet light of the daas (-realization of knowledge) of the tzadik the true sage the aspect of Messiah.

Hartziger <dear of the heart> bruder <brother>! Givald <(exclamation of emphasis)> men shluft <we are sleeping>! Beez <until> ven <when> nuch vet men <will we still> shlufin <sleep>? The time goes, and roars, and storms, and runs, and flies (by) ardently, more (fleeting) than the shadow of a bird flying in the air, and (as for) the body it is possible that its day has come now! And what can we do for the final day? There is no wisdom and no counsel just to flee to the true tzadik, the elder of the elders, saba disabin <elder/grandfather of elders/grandfathers>[1], choice of the chosen tzadikim[2], who with his utter powerful greatness and wondrous strength[3] can rectify everything, even souls that are so defected and degenerate that it is impossible in any way to rectify them.

The main battle of Amulaik of every generation is dissent, that the falsehood strengthens against the truth, and just this was our depravation more than all the sins in the world, and of this it is said (Psalms 37:32-3), "The wicked person watches the tzadik expectantly etc. (and seeks to kill him) Hashem will not leave him in his hands!"[4] There is no greater derelict than this (person) who doesn't think of his tachlis (-purpose/end) and what will be of him in the future world – a world eternally long forever and ever, and goes after the (bodily) desires of his heart, and abandon himself from eternal life, and chase after desires of this world which is like a fleeting shadow and full of anger, and pain, and anguish, and misfortune.[5]

The tzadik looks at each one to bring him to the good tachlis (-purpose/end) and to close his eyes from the vanities of this world![6] Even though rebuke is a great thing, to rebuke one’s friend when one sees that he is not acting correctly, even still not every person is worthy to give rebuke, because through criticism of someone who isn’t worthy of giving rebuke, then not only does he not help with his rebuke, but he even spoils the smell of the souls who hear his rebuke, because through his rebuke, he evokes the bad odor of the bad deeds and bad character traits of the men that he rebukes. Like when there something with a bad odor resting stationary, as long as this thing is not moved, its bad odor will not be perceptible, but when this thing begins to be moved, then its bad odor is aroused, similarly when the rebuke isn’t worthy to rebuke, through this the bad odor of the bad conduct and the bad character traits of the people he rebukes are moved and aroused, and he thereby fouls their odor, and through this he weakens their souls. However, the call of the worthy rebuke, it strengthens the power of the soul, because he adds and gives a good smell in the souls through the call of his rebuke, and converts are made and one merits to perfect faith. And through this His glory, blessed He, is very greatly aggrandized.[7] Because the main glory of Hashem Yisburach is when people who are outside of holiness draw themselves inside of holiness, be it converts who converted, or baalay teshuva (people who repent and return to the fold) - because they also were outside, when they draw clos and they are brought inside, this is the main glory of Hashem Yisburach, “And so the name of the Holy Blessed One is exalted and honored above and below (Zohar, Yisro 69a).” And through this peace is drawn into the world![8] This matter of rebuke is from the things I wrote two years ago to the Prime Minister Mr. D. Ben Gurion. Attached here is the receipt for my letter. It is worthwhile to ask from him to show him (-you, in third person, referring to Z.S.) the letter, because it is very fascinating.

I received good tidings, that a special messenger came to my house form the Jewish Agency in Tel Aviv, and offered my daughter Ruth a good job (and) very suitable for her.

Abundant thanks and blessings from the within the depth of (my) heart for all the goodness and kindness he (-you) does with me every time, it is impossible to describe the greatness of our joy from this, because the whole time she did not have any work.

I hereby wish his wellbeing and his success, with love and brotherliness, and unity which is not contingent on anything whatsoever, and supplicate always on his behalf with all (my) heart. Regards to his (-your - third person) honorable, refined, and precious family, they should have life, and I call for peace (-regards) to all those under his auspices. See you.

            The transcriber Yisroel Dov Odesser – House of Zalman Odesser – Tiberias

Sometimes when a person criticizes himself or his friend, and begins to remind the bad things that he did, it is common that he will fall yet more and more, because he is very discouraged, and there are those who fell drastically due to this, and all of this stems from the aspect of improper rebuke which weakens the soul by arousing the bad odor of the sins. Because the main rebuke needs to be in the aspect of “leaning towards kindness[9],” to search and to find in oneself and in his friend, regardless, some good points, and the rebuke will be in the way of kindness, to strengthen oneself and his friend in Hashem Yisburach, and to trust in His enormous mercies, that He has by Him such kindness that all the bad conduct can be reverted into merits, even if he wilfully sinned very profusely Heaven forbid, “Because with Hashem there is kindness and with Him is abundant redemption (Psalms 130:7). Etc.” And the main rebuke will be in such a way that will strengthen himself and his friend to be aroused for Hashem Yisburach, and to begin from now (anew), and to draw close to Him blessed He, and not to cause further damage through his rebuke, that he will fall more Heaven forbid. And for such rebuke, one doesn’t merit, only through binding themselves to the Tzadik who is the aspect of Moshe, that through his rebuke he adds and gives a good aroma in the souls![10]

The world is full of screaming and groaning without measure, and everyone screams (of) money. And every single one screams with crazy cries, as if he is more deficient than the whole world, to the extent that their souls almost depart from the depth of their bitterness. And the main vitality is received from the Tzadik-foundation of the-world who sweetens all the time the bitterness of the world in wondrous ways, and through this (vitality), the bitterness is sweetened by itself with phenomenal mitigations, and everyone according to their proximity to the Tzadik and according to their faith in him, so will their bitterness be sweetened![11]

Faith is the entrance and the gate through which one enters into holiness.[12] And the main faith is to believe in “chidush hu-oalum” (-the novel creation of the world), which is impossible to understand intellectually in any way, just with faith. And the main configuration of faith is through the spirit of prophecy that is received from the true Tzadik who shines the light of faith in the world, even now even (-in the very state of things) now. Because through his holy spirit (/Divine Inspiration), the imagination is clarified, and one merits to faith, to believe in the beginning and the first novel creation, that is in “chidush hu-oalam” (-the novel new creation of the world), that Hashem Yisburach created His world, something from absolutely nothing (-ex nihilo), which is the essential faith!

His (-your, in third person) love and strong passion to hear true words compelled me and pressed me to write additionally what Hashem availed under my quill even in the weakness of my strength, not upon you.

The aforementioned transcriber

Yisroel Dov Odesser - Tiberius

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

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

נ נח נחמ נחמן מאומן      Na Nach Nachma Nachman MayUman

ספר אב"י הנחל

הוצאת נקדות טובות – מוגה מחדש לפי כתב יד של המחבר

לפי המכתבים המקוריים

אבי הנחל – מכתב כד

מכתב כד

ב"ה, י"ב אייר תשי"ט. טבריא

חמדת ליבי הנחמד מפז ומפנינים, מר ז.שזר, שכלתה נפשו להצדיק הפותח גידי קשיות לבנו בל נתפס ברשת תאוותינו ובל נישן ימינו ושנותינו. ה' יאריך שנותיו בנועם העליון, באופן שיסלק ויבטל חכמתו ושכלו נגד מתיקות אור הדעת של הצדיק החכם האמיתי בחינת משיח.

הארציגער ברודער! גיוואהלד, מען שלאפט! ביז ווען נאך וועט מען שלאפין? (אחי הנלבב! זה נורא! כי רדומים כולנו. עד מתי נהיה כולנו בתרדמה?) הזמן הולך והומה וסוער ורץ ופורח מאד, יותר מצילו של עוף הפורח באויר, והגוף אפשר עכשיו בא יומו! ומה נעשה ליום אחרון? אין חכמה ואין עצה כי אם לברוח לצדיק האמת, זקן שבזקנים, סבא דסבין, בחיר מבחירי צדיקיא, שבעוצם גדולתו ונוראות כוחו יכול לתקן הכל, אפילו נפשות פגומות ומקולקלות כל-כך, עד שאי אפשר להם להתקן בשום פנים.

עיקר מלחמת עמלק שבכל דור ודור הוא המחלוקת, שמתגבר השקר נגד האמת, ורק זאת היה בעכרנו יותר מכל העוונות שבעולם, ועל זה נאמר: "צופה רשע לצדיק וכו' ה' לא יעזבנו בידו"! אין מופקר גדול מזה שאינו חושב על תכליתו ומה יהיה ממנו בעלמא דאתי - עולם ארוך ולעולמי עד ולנצח נצחים, והולך אחר תאוות ליבו, ומפקיר עצמו מחיים נצחיים, ורודף אחר תאוות עולם הזה שהוא כצל עובר ומלא כעס ומכאובות ויגון ואנחה.

הצדיק מסתכל בכל אחד להביאו אל התכלית הטוב ולסתום עיניו מהבלי העולם הזה! אף על פי שתוכחה הוא דבר גדול, להוכיח את חברו כשרואה בו שאינו מתנהג כשורה, אף על פי כן לאו כל אדם ראוי להוכיח, כי על ידי תוכחה של מי שאינו ראוי להוכיח, אזי לא די שאינו מועיל בתוכחתו, אף גם הוא מבאיש ריח של הנשמות השומעות תוכחתו, כי על ידי תוכחתו הוא מעורר הריח הרע של המעשים רעים ומידות רעות של האנשים שמוכיחם. כמו כשמונח איזה דבר שיש לו ריח שאינו טוב, כל זמן שאין מזיזין אותו הדבר אין מרגישין הריח רע, אבל כשמתחילין להזיז אותו הדבר אזי מעוררין הריח רע, כמו כן כשהמוכיח אינו ראוי להוכיח, על ידי זה מזיזין  ומעוררים הריח רע של המעשים רעים ומידות רעות של האנשים שהוא מוכיחם ועל כן הוא מבאיש ריחם, ועל ידי זה הוא מחליש הנשמות שלהם. אבל קול המוכיח הראוי, הוא מחזיק כח הנשמה, כי הוא מוסיף ונותן ריח טוב בהנשמות על ידי קול תוכחתו, ונעשין גרים וזוכין לאמונה בשלמות. ועל ידי זה נתרבה כבודו יתברך מאד, כי עיקר כבוד השם יתברך הוא כשבני אדם שהם מחוץ לקדושה מקרבים את עצמם לפנים מהקדושה, הן גרים שמתגיירים, הן בעלי תשובה, שגם הם היו מבחוץ כשמקרבין ומכניסים אותם לפנים זהו עיקר כבוד השם יתברך, "וכדין אתעלא ואתיקר שמא דקדושא בריך הוא עלא ותתא". ועל ידי זה ממשיכים שלום בעולם! ענין זה של תוכחה הוא מהדברים שכתבתי לפני שנתיים לראש הממשלה מר ד. בן גוריון. רצ"פ הקבלה על מכתבי. כדאי שיבקש ממנו שיראה לו המכתב, כי הוא מענין מאד!

קבלתי בשורה טובה שבא לביתי שליח מיוחד מהסוכנות היהודית בתל-אביב.
והזמין את בתי רות לעבודה טובה ומתאימה מאד בשבילה.

רב תודות וברכות מקרב לב עמוק על כל הטוב והחסד שעושה עמדי כל פעם אי אפשר לתאר גודל שמחתנו מזה כי בכל הזמן לא היה לה שום עבודה.

הנני דורש שלומו והצלחתו באהבה ואחוה ואחדות שאינה תלויה בשום דבר כלל, ומעתיר תמיד בעדו בכל לב. דרישת שלום לכבוד משפחתו העדינה ויקרה שיחיו ואקרא לשלום לכל הנלוים אליו. להתראות

המעתיק ישראל דב אודעסר - בית זלמן אודעסר - טבריא.

לפעמים כשאדם מוכיח את עצמו או את חברו ומתחיל להזכיר המעשים רעים שעשה, אזי שכיח שיפול עוד יותר ויותר, כי נופל בדעתו מאד, ויש שנפלו מאד על ידי זה, וכל זה נמשך מבחינת התוכחה שאינה כראוי שמחלשת כוח הנשמה על ידי שמעוררין הריח רע של עוונות. כי עיקר התוכחה צריכה להיות בבחינת "מטה כלפי חסד", לחפש למצוא בעצמו וכן בחברו על כל פנים איזה נקודות טובות והתוכחה תהיה בדרך חסד, לחזק את עצמו ואת חברו בה' יתברך ולבטוח ברחמיו העצומים, שיש אצלו חסד כזה שגם כל המעשים רעים יכולין להתהפך לזכויות אפילו אם הרבה לפשוע מאד חס ושלום, כי עם ה' החסד והרבה עימו פדות וכו'. ועיקר התוכחה תהיה באופן שיחזק את עצמו ואת חברו להתעורר לה' יתברך ולהתחיל מעתה ולהתקרב אליו יתברך ולא שיקלקל יותר על ידי תוכחתו שיפול חס ושלום יותר. ולתוכחה כזאת אין זוכין כי אם על ידי שמקשרין עצמן להצדיק שהוא בחינת משה, שעל ידי תוכחתו מוסיף ונותן ריח טוב בהנשמות!

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

האמונה היא הפתח והשער שדרך בו נכנסין אל הקדושה. ועיקר האמונה הוא להאמין בחידוש בעולם שזה אי אפשר להבין בשכל בשום אופן כי אם באמונה. ועיקר תיקון האמונה הוא על ידי רוח נבואה שמקבלין מהצדיק אמת המאיר אור האמונה בעולם אפילו עתה גם עתה. כי על ידי רוח קדשו נתברר המדמה וזוכין לאמונה להאמין בההתחלה והתחדשות הראשון דהיינו בחידוש עולם שהשם יתברך ברא עולמו יש מאין המוחלט שזה עיקר האמונה!

אהבתו ותשוקתו החזקה לשמוע דיבורים אמיתיים אלצני ודחקוני להוסיף לכתוב את אשר הזמין ה' תחת קולמוסי גם בחלישת כוחי לא עליך.

המעתיק הנ"ל.

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[1] In The Life of Our Leader Rabbi Nachman article 272, Rabbi Nachman is quoted as asserting that he is "saba disabin," and Rabbi Nussun offers a deep insight into this, see there. However, his insight avoids recognition of the most apparent inference to the holy soul who reveals great secrets to Rabbi Shimon Bar Yochai in the Zohar, this soul is attributed to Adam, and this would concur with the Breslov tradition that Rabbi Nachman attained the soul of Adam which had departed from him as he decided to sin. Today it is popular to say that Rabbi Nachman was asserting that he was this exact soul. This may or many not be, I am not privy to such high secrets. The title "saba disabin" most probably denotes a correlation to the Divine Countenance of Erech Anpin which the Zohar also refers to as "saba disabin" (see the explanation in Adir Bamurom page 114), however, one must be very aware not to confuse the two, one being a soul created by G-d, and the latter being an actual Divine Countenance.

[2] Descriptive used in the end of Ullim Litroofuh, Letter of Rabbi Naftoli, and in a few more letters from Saba.

[3] Ullim Litroofuh 435.

[4] Likutay Halachos, Yoreh Daya 1, Meat With Milk end of 5:29.

[5] Oatzar Ha-yeeruh, Fear and Service of Hashem and Breaking All Bad Desires 142 from Likutay Halachos, Choshen Mishpat 2, Hefker and Nichsay Hagair 3.

[6] Likutay Moharan and Tefilos 65.

[7] Likutay Moharan, volume II, Torah-lesson 8.

[8] Likutay Moharan 14.

[9] This is the sixth of the Thirteen Divine Attributes, Tractate Rosh Hashana 17a.

[10] Oatzar Ha-Yirah, Rebuke and to Speak With One’s Friend about Fear of Heaven 1. Aitzoas Yishuroas – Straight Advice, Toachuchuh – rebuke 1. (Summed up from Likutay Halachos, Orach Chaim 1, Tzitzis 5:7).

[11] Ulim Litrufah – Leaves of Healing, letter 66.

[12] Likutay Halachos, Yoreh Daya II, Honor of ones Rabbi and the Talmid Chuchum 3:13.

Na Nach Nachma Nachman MayUman                           נ נח נחמ נחמן מאומן         

Three Causes

HH

The Ramchal revealed that there are three levels to understanding the creation (printed in Shaaray Ramchal page 404). Here is a brief summation.

1.      1. Hashem Yisburach created the world to reveal His attributes.

2.      2. The Goodness of Hashem created the world to do goodness with the creation, by virtue of allowing free will, man can earn his reward respectfully, as he unites with HY.

3.      3. Through creation HY is revealing his utter unity.

These three level can be correlated to the three yichudim (unifications) which the Messiah revealed to the Baal Shem Tov (telling him that they are paramount to the yichudim the Baal Shem Tov did, and simple enough that everyone can do them, and bring the redemption), the exact yichudim the Baal Shem Tov was not allowed to reveal, but he did hint that they address the three paradigms of: Oalum (-world), Neshama (-souls), and Eloakus (-Divine).

1.  1.      Oalum is all the elements in the word, all the attributes (which correspond to the creation, as revealed by the Ramchal in various places.

2.   2.    Neshama (-souls) – for the souls to realize their destiny – all the infinite goodness in store for them.

3.    3.   Eloakus (Divinity) – the ultimate manifestation of the unity of HY.

Previously on this blog I have already showed how these three levels correlate to the three levels of kavana the Ramchal revealed (end of Kitzur Hakavanoas) that one should have especially during the prayers, and these three levels may also be found in the Ramchal’s Yichud Ha-yeeruh.

Na Nach Nachma Nachman MayUman!

The Virtue of Saying Na Nach Nachma Nachman MayUman 66-72 (end at least for the time being)

HH

66

The Torah of Rabbainu, this is Messiah, and more and more and more, “A novelty such as I has never yet been in the world (The Life of Our Leader Rabbi Nachman 247).” We merited to hear the likes of this.

[Visitor: Rabbi Yisroel, What is the name of Messiah? What is the name of Messiah?] Ah? I don’t have strength to speak, let me be. [Visitor: Rabbi Yisroel, the name of Messiah is “Nachman”, or “Na Nach Nachma Nachman”?] “Na Nach Nachma Nachman MayUman.” [Visitor: This is the name of Messiah?] Yes, this is the name of Rabbainu, and all the tzadikim (-including the Messiah) are included in this name, all the Torah, and all the tzadikim, and all… and everything [Visitor: of all the generations?] all the generations.

(Tape 62a)

67

“Na Nach Nachma Nachman MayUman,” this (it) includes the creation of the whole world, and all the Torah and all the tzadikim, yes, in this is included all the Torah and all the tzadikim, and all the wonders, and all the wondrous lights, yes, this is already, Baruch Hashem, he is in this world, “Na Nach Nachma Nachman MayUman.”

(Tape 29b)

68

“Na Nach Nachma Nachman MayUman.” When they accompany/bring the groom and the bride from the chupa (-wedding canopy), they should sing this melody. [Visitor: Yes?] Yes! It will be so beautiful!

(Sichos Saba 25)

69

It will be everywhere, and in all the streets, everywhere they will sing, “Na Nach,” yes. A new song.

(Sichos Saba 25)

70

This is the melody that is new, this is (of/) Rabbainu’s on Rosh Hashana, “Hashem is King/reigns, Hashem reigned, Hashem will reign forever and ever (morning prayers and elsewhere),” this, this is it, this melody. So he informs: “Hashem is King/reigns, Hashem reigned, Hashem will reign forever and ever,” this is the melody. (Saba laughs).

(Sichos Saba 25)

71

[Visitor: Is this good for the nation of Israel to say or to sing this name, “Na Nach”?] Yes! Yes! Yes! [Visitor: This hastens the redemption, that they say or sing his name?]

Yes! Yes! Just that his name should be publicized in the whole world, and this is his name – “Na Nach,” this is the essence, this (it) includes in it the entire redemption, and all the salvations are included in this name. Because the fundamental is contingent on Rabbainu, yes, the main redemption, the essential coming of the Messiah is contingent on the drawing close to the tzadikim (-Sefer Hamidos – published as “Character” entry of Tzadik 151), that the world should know that there are such tzadikim, Rabbainu and his disciples, Rabbainu Hakadoash and his men, this (is) the main redemption is contingent upon, this is permissible to make known and to publicize to the entire nation of Israel, yes.

Until now it was not possible to speak of this, because the world did not want to draw close, but now, even now the way that we are, if we draw close to Rabbainu, Rabbi Nachman, then there will be… Messiah will come and there will be the redemption, and there will be such miracles and wonders that were never in history! Yes, more wonders/wondrous from the exodus from Egypt, and for all the miracles that are in the Torah[1]!

72

There will be a time that the whole world will sing “Na Nach,” yes, in all the market places, everywhere, wherever one goes, with melody, with “Na Nach,” because all the melodies go well with “Na Nach,” all the melodies (that are) in the world. (Saba laughs).

(Tape 77b)

Na Nach Nachma Nachman MayUman!

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[1] See Brachos 12b-13, Zohar Shemos pg. 9, and Likutay Halachos, Yoreh Daya 2, Laws of a Firstborn of a Kosher Animal 4:25.

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.