Likutay Moharan - Torah-teaching 43

Likutay Moharan Volume 1: Torah 43

“The diburim (speeches [teachings]) of the wicked produce ni’uf (licentiousness [degenerate spiritual or physical connection]) in the hearer”

[In the language of our master, Rabbi Nachman of Breslov, of blessed memory]

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Know that the diburim (speeches) of the rosha (wicked person [evil individual]), who is a bar da’as (man of knowledge [intellectual acumen]), produce ni’uf (licentiousness) in the hearer. For zivugim (matings [spiritual or physical unions]) are drawn from da’as (knowledge [spiritual awareness]), as it is written: “And the man knew Chavah his wife” [Genesis 4:1]. And it is written: “Every woman who has known a man” [Numbers 31:17]. But there are two kinds of zivugim (matings): that is, zivug dikdushah (mating of holiness [connection to sanctity]), which is hiskashrus (attachment [connection]) to tzadikim, and to the Torah, and to Hashem, blessed be He—this is drawn from da’as dikdushah (knowledge of holiness). And zivugim (matings) of aveirah (transgression [sin]) are drawn from da’as diklipah (knowledge of the husk [evil force]). And dibbur (speech) is the hisgalus (revelation [expression]) of da’as (knowledge), for one does not know what is in the da’as (knowledge) except through dibbur (speech), as it is written: “And night to night yechaveh (declares) da’as (knowledge)” [Psalms 19:3] [root D-A]. Yechaveh (declares) is from the language of dibbur (speech), meaning that dibbur (speech) speaks what is in the da’as (knowledge). And when a rosha (wicked person) speaks and brings out from his mouth vanities, he produces avirim arsim (poisonous airs [corrupting influences]) of ni’uf (licentiousness). And the hearer, from him, inhales these diburim (speeches) and breathes these neshimos (breaths [spiritual influences]), inserting these avirim (airs) into his body. And therefore, by Bil’am, who is an aspect of da’as diklipah (knowledge of the husk), as our chachamim (sages), of blessed memory, expounded [Sifri, Parshas Vezos Haberochoh; Zohar Shemos 21b, Balak 193b] on the verse: “No one has arisen like Moshe” [Deuteronomy 34:10]: “In Yisrael no one has arisen, but among the nations has arisen.” And who was that? Bil’am [Vayikra Rabbah 9]. And therefore, when Moav took aitzah (counsel [advice]) from Midyan, they said to them: “His ko’ach (power [strength]) is only in the mouth” [referring to Moshe’s power, but also highlighting Bil’am’s similar power]. For the mouth is the hisgalus (revelation) of da’as (knowledge). Moav said: “Also we will come upon them with a man whose ko’ach (power) is in the mouth” [Rashi, Balak]. For he also possessed da’as diklipah (knowledge of the husk), as it is written: “This opposite this, G-d made” [Ecclesiastes 7:14] [implying a parallel between Moshe’s holiness and Bil’am’s negative power]. And it is written: “And knows the da’as (knowledge) of the Most High” [Numbers 24:16]. And our rabboseinu (rabbis), of blessed memory, expounded [Berachos 7a]: That he knew when the Holy One, blessed be He, is angry. For when da’as (knowledge) is not in yishuv (settlement [clarity]), then there is ka’as (anger [divine wrath]). As our rabboseinu (rabbis) said [Pesachim 66b]: “Anyone who is angry, his chochmah (wisdom [spiritual insight]) departs from him.” And therefore, when Moshe our master, peace be upon him, was angry at the officers of the army when they came from Midyan, the da’as (knowledge) departed from him. And Elazar needed to say the laws of immersion of vessels. And when the da’as (knowledge) is complete, then there is no ka’as (anger), as it is written: “They shall not hurt nor destroy in all My holy mountain, for the earth shall be full of de’ah (knowledge)” [Isaiah 11:9]. And Bil’am was looking into da’as diklipah (knowledge of the husk), which is the excesses of upper da’as (knowledge). And when it changes [i.e., when holiness is concealed], he knew that the Holy One, blessed be He, is in ka’as (anger). It emerges that Bil’am is da’as diklipah (knowledge of the husk), and through his diburim (speeches) he produced avirim arsim (poisonous airs) of ni’uf (licentiousness). This is why, when they came from the war of Midyan, it is written: “And Moshe was angry with the officers of the army, and he said, ‘Have you kept every female alive? hein heinah (behold, they were) through the d’var (word [speech]) of Bil’am’” [Numbers 31:14-16]—b’d’var dayka (through the word precisely) [i.e., through Bil’am’s corrupting speech]. And therefore, when they came from the wars of Midyan, it is written: “And the heads of the officers approached Moshe etc. and they said, ‘And we have brought near the offering of Hashem etc., to atone for our nafshos (souls [selves]) before Hashem’” [Numbers 31:48-50]. And our rabboseinu (rabbis), of blessed memory, expounded [Shabbas 64a]: “That thus they said, ‘Even though from the hands of aveirah (transgression) we came out, from the hands of hirhur (thought [evil influence]) we did not come out.’”

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

Bliss of the Century

HH

Rashi brings from the Scriptures and Our Sages o.b.m. that the decree to banish the ten tribes from Israel to be scattered around the world to this very day was because of their rampant imbibition of alcohol. The Talmud says that the high that one gets from alcohol is deducted from his portion in the future world G"f. This certainly applies to the high of drugs. Rabbainu was adamant and particular that even on Shabbos the drinking of alcohol should be extremely restrained and kept in check. Rabbainu revealed in Likutay Moharan (volume 2, Torah-teaching 7 – the very first Torah that Saba learned from Likutay Moharan together with R' Yisroel Karduner) that it is our task and duty to fill the world with people, and people are those with daas – sense and reasoning, and one without daas is likened to an animal, see there.

In our times when a very significant percentage of humanity is very dependent on drugs of all sorts and alcohol, there must be a parallel aspect in holiness, for that is how God runs the world that there is always "zeh li-oomas zeh" – equal opportunity on both sides, and of course the side of holiness will obviously be much much more powerful. Also many have already pointed out that the trend of more and more nakedness and less and less modesty is also apropos to the great spiritual unveiling, as Rabbainu revealed, that many things that were great secrets in the past are already now open and revealed, and many awesome spiritual concepts are readily available and within grasp of the public. There is a responsa from the time of the Gaonim (about 1000 years ago) in answer to a request to reveal some secrets of the Kabala, and the Sage writes that with great awe and trepidation etc. etc. he will begin by telling the names of the Ten Sefiros. This was a great revelation for them that demanded great awe and trepidation, today it is common knowledge not even given a moments thought. Also with regard to music, one of the greatest pleasures in life, as Rabbainu revealed in the story of Ancient Times of the exchanged children, that there are melodies that transcend immeasurably all the pleasures of this world, and elsewhere he revealed how there is an angel with a thousand tongues and each tongue etc. etc. the melody being pleasurable beyond this world. Today thank G-d almost everyone has access and ability to listen to the music of their choice in very high quality, something that in the past was extremely limited to either royalty or public occasions like weddings.

So people really have to start getting with the program, and start to learn how to get the highs which are obviously part and parcel of our times – they must start getting them from Nanach.

There is a tradition by chasidim that there is a special light one gets when learning the commentary of the Muggen Avrohom (on Shulchan Aruch – Code of Jewish Law, also known to frequently site the writings of the Arizal). Where the Shulcha Aruch writes the halacha that it is forbidden to cry on Shabbos, the Muggen Avrohom writes that this prohibition doesn't forbid they crying out of dvaikus (-clinging to Hashem). Here the Muggen Avrohom reveals a little secret, that one can really bliss out on dvaikus – to have tears of ecstasy streaming down ones face, without any drugs or alcohol or anything, just to bliss out on G-d – and this is straight up in the Shulchan Aruch.

Rabbainu revealed that one can sit and feel Hashem Yisburach's looking upon him, to the extent that the person will blanch, all the blood will rush out of his face in humiliation before the Infinite One blessed He. Imagine the ecstasy of such an experience. Rabbainu sited the words of Our Sages o.b.m. that a sigh breaks the body of the sigher, and Rabbainu said that he tested and experienced this, he sighed and witnessed how his strength was depleted – imagine falling into such surrender into the hands of Hashem Yisburach, like a beloved falling languish in surrender into the strong powerful hands of her lover. These are just a few examples, for in fact every word of Rabbainu is a gateway to experience, not just in the future world, but mamash right here and right now the most wondrous ecstasy, euphoria, exhilaration, excitement, elation (the mnemonic is e=5^th letter of the alphabet), bliss and so much more, if one sets his mind to it and is committed to abnegating himself to Hashem Yisburach and His Tzadik Na Nach Nachma Nachman MeUman and to His Torah.

Na Nach Nachma Nachman MeUman!

Slaves of Time

HH

Movies drag a person down into the confines of time. This is something that becomes apparent especially when reading the awesome exposition of Rabbi Nussun in Likutay Halachos (Yoreh Daya 2), Laws of Circumcision (4), where he elaborates on the principles Rabbainu revealed about time, mainly that in reality there is no time, just according to the deficiency of daas, as can be seen with dreams when one isn't cognizant a few minutes can seem like eternity with elaborate plots of tens of years transpiring, so time imposes itself proportionately, so that the more daas one has the less he is restrained by time, and his time includes in it vast inordinate amounts of time of those with lesser daas, and a true tzadik has daas which transcends time altogether. This Rabbainu revealed in his Stories of Ancient Times, the story of the Seven Beggars, the Blind Beggar of the first day, is connected to the sense of sight. Thus the Blind Beggar who merited to transcend time was completely blind of the physicality of this world, which didn't amount in his eyes to even an eyeblink. According to the kabala, sight is a feminine sense, and the person who is seeing is on the receiving end. Rabbi Nussun explains a theme found already in Kabala and chasidus that time is a feminine aspect, time specific, the 28 different time enumerated in Koheles, all of these designations are the female aspects which is the vessel for those specific times, each one in its own right. These times constrain a person in their confines, for in reality there is no time, there is just this aspect that the female is the vessel for those times, to be filled and raised to eternity. Thus Rabbi Nussun asserts it is the duty of the male to raise the female to transcend time. This of course is accomplished through keeping the Torah and Mitzvoas which are the vehicles of transposing this world to the infinite. The letters of the Torah and each mitzva are also the aspect of female vessels, and they bring those that induce them to transcend time and the finite properties of this world. Thus when one put his eyes to see the physical world as it is without looking for the Torah inside, especially television, sports, and movies which are intent on captivating a person to concentrate on the physicality of the screenplay, the observer is dragged and incarcerated more in more into the trappings of time and becomes more and more subservient to the confines of time, like inducing a dream, he puts his consciousness deeper and deeper into deficiency of daas and will suffer the increasing dominance of time.

Na Nach Nachma Nachman MeUman!

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

HH

פרשת ויחי – Portion of Va-yichey <And he (Yaakov) lived>

48:28 וַיְחִי יַעֲקֹב בְּאֶרֶץ מִצְרַיִם שְׁבַע עֶשְׂרֵה שָׁנָה: And Yaakov lived in the land of Egypt seventeen years.

The tzadikim rectify the world by transforming the worst states into the most joyous

Likutay Halachos, Laws of Blessing of Thanksgiving 6:51

48:1 הִנֵּה אָבִיךָ חֹלֶה: Behold your father is sick.

When the tzadikim are sick they illuminate daas (realization of knowledge) in the disciples

Likutay Halachos, Laws of Raishis Hagaiz 3:11

48:8-9 וַיֹּאמֶר מִי אֵלֶּה: {ט} וַיֹּאמֶר יוֹסֵף אֶל אָבִיו בָּנַי הֵם אֲשֶׁר נָתַן לִי אֱלֹהִים בָּזֶה: And he <Yaakov> said, “Who are these?” And Yosef said to his father, “They are my sons which G-d gave me with/in this.

The discussion between Yaakov and Yosef was regarding the matter of seeing the good points that would come from them

Likutay Halachos, Laws of Eruvay Tichumen 6:15

49:1 וַיִּקְרָא יַעֲקֹב אֶל בָּנָיו וגו': And Yaakov called to his sons.

Drawing daas (holy realization of knowledge) into the worldliness

Likutay Halachos, Laws of Partners of property 5

49:1 הֵאָסְפוּ וְאַגִּידָה לָכֶם: Gather and I will tell you.

Yaakov told them that their recourse was that they should have solidarity and peace between themselves

Likutay Halachos, Laws of the Ninth of Av and fast days 4:13

49:1 הֵאָסְפוּ וְאַגִּידָה לָכֶם אֵת אֲשֶׁר יִקְרָא אֶתְכֶם בְּאַחֲרִית הַיָּמִים: Gather and I will tell you that which will occur to you in the end of days.

Not to pressure something to be done prematurely

This is what he rebuked the 3 tribes that their fault was in the aspect of acting to force something untimely

Likutay Halachos, Laws of Gizaila (stealing openly) 5:10

49:2 הִקָּבְצוּ וְשִׁמְעוּ בְּנֵי יַעֲקֹב: Gather and listen Children of Yaakov.

Yaakov merited to establish 12 tribes of which each one had its own unique mindset and they all recognized the Unity of HY, for this is the essential perfection – for the Unity to be recognizable out of a multiple different effective agents.

Likutay Halachos, Laws of Crossbreeding 4:3

49:4 פַּחַז כַּמַּיִם אַל תּוֹתַר: Impetuous like water you can not claim the privileges (of the firstborn).

He rebuked them that they were drawn after ill counsel – for it is necessary to profusely deliberate and settle oneself to attain proper counsel

Likutay Halachos, Laws of the Ninth of Av and fastdays 4:15

49:10 לֹא יָסוּר שֵׁבֶט מִיהוּדָה וּמְחֹקֵק מִבֵּין רַגְלָיו עַד כִּי יָבֹא (שילה) שִׁילוֹ: The scepter will not leave Yehuda and the legal regulator from his progeny until the Shilo (Messiah) comes.

He prophesied about the multitude of books and the invention of the printing press through which the books would infinitely proliferate close to the coming of Messiah, all of them necessary to the world to draw close to HY.

Likutay Halachos, Laws of Ya'yeen Nesech (wine libation) 3:5

Na Nach Nachma Nachman MeUman!

Na Nach on the Torah Portion of Va-Yishlach - references to all the original teachings of Rabbi Nachman of Breslov and his disciples

Va-Yishlach – פרשת וישלח – And he (Yaakov) sent (messengers to Esau)

32:5 עִם לָבָן גַּרְתִּי וָאֵחַר עַד עָתָּה וגומר: With Laban I sojourned and I delayed until now etc..

The kingdom of holiness is built on da'as (holy realization of knowledge) of HY in vessels of the words of the Torah, whereas the evil desires and struggles to amass material wealth and preys on that which was not successfully contained in vessels

Likutay Halachos, Laws of Making Vessels Kosher 3

32:6 וַיְהִי לִי שׁוֹר וַחֲמוֹר: And I got oxen and donkeys.

Yaakov culled everything to holiness

This is what is said by Yaakov when he left the house of Laban, “And I got oxen and donkeys,” because he brought everything to holiness, because in the house of Laban he culled and clarified the selection.

Likutay Halachos, Laws of Interbreeding Animals 2:3

32:8 וַיַּחַץ אֶת הָעָם: And he divided in half the people etc..

When a person doesn't know what to do, at least he should do what he can

Likutay Halachos, Laws of Rosh Chodesh (-First of the Month) 6:52

32:17 וְרֶוַח תָּשִׂימוּ בֵּין עֵדֶר וּבֵין עֵדֶר: And a space you should put between a flock and between a flock.

Separate between hardships and do not consider all the hardships that one befalls, united

Likutay Halachos, Laws of Interbreeding Animals 4:8

32:25 וַיִּוָּתֵר יַעֲקֹב לְבַדּוֹ: And Yaakov remained alone.

One must be very careful to guard his money because procuring it comes at a very high cost even jeopardizing his spirituality

Likutay Halachos, Laws of Lost and Found Objects 3:10

32:25 וַיֵּאָבֵק אִישׁ עִמּוֹ: And a man grappled with him.

The battle of the Ministering Angel of Esau with Yaakov was to intensify the sadness of the exile of the soul

Seeing that he didn't have power over Yaakov himself he hit upon the forthcoming generations to intensify the sadness

Likutay Halachos, Laws of Blessing of Thanksgiving 6:25

32:30 לָמָּה זֶּה תִּשְׁאַל לִשְׁמִי: Why is this you ask for my name?

It is impossible to ascertain the exact challenge from on high

Likutay Halachos, Laws of Ginaiva (theft) 5:24

33:14 וַאֲנִי אֶתְנַהֲלָה לְאִטִּי: And I will proceed at my own slow pace.

Do not pressure to bring about something prematurely

Likutay Halachos, Laws of Gizailu (theft in the open) 5:21

34:14 לֹא נוּכַל לַעֲשׂוֹת הַדָּבָר הַזֶּה לָתֵת אֶת אֲחֹתֵנוּ לְאִישׁ אֲשֶׁר לוֹ עָרְלָה כִּי חֶרְפָּה הִוא לָנוּ: We can not do this thing, to give our sister to a man who has foreskin because it is a disgrace by us.

Fallen love which consumes the heart with promiscuity must be reconnected with the light of the tzadik

Likutay Moharan, Torah-lesson 34

36:31 וְאֵלֶּה הַמְּלָכִים אֲשֶׁר מָלְכוּ בְּאֶרֶץ אֱדוֹם וגומר: And these are the kings who reigned in the land of Edom etc..

Through the death of the kings – the breaking of the vessels – were created all the wrongs and bad desires of the world

Likutay Halachos, Laws of Prayer 4

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The breaking of the vessels was because the vessels weren't able to hold the light

Laws of Falling on the Face (Tachanun) 4:25

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Another reason why the vessels broke was because they were not yet in formation of three columns

Likutay Halachos, Laws of Reciting Shema 1

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The vessels broke because of (their proclamation) “I <annu> will rule <emloach>”

Likutay Halachos, Laws of Buying and Selling 3:9

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The vessels broke because of two much impurity in their composition

Laws of an Object Given to Safekeeping 3:10

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The breaking of the vessels was to get rid of their impurities and bring about purer vessels

Likutay Halachos, Laws of the Prayer of Mincha 7:32

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Originally there was “reeboy <excess> ohr <light>” which the vessels couldn't handle

Likutay Halachos, Laws of Menstruation 2

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How the princess running to the Water Castle (Story of the Beggar Without Hands) relates to the breaking of the vessels

Likutay Halachos, Laws of Worms 4:3

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The loftier the light the less breakage, therefore the lower the person is the more he needs the greatest tzadik

Likutay Halachos, Laws of Tefillin 5:34

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Vessels are constrictions in the nature of the Vacated Space where the Faith is concealed and therefore they pridefully heretical and can not retain light, money is the epitome of this

Likutay Halachos, Laws of an Object Given to Safekeeping 3:10

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The beeroor (Clarifying Selection) is through wisdom and intellect

Likutay Moharan, Torah-lesson 90

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The heresy which stems from the Broken Vessels can be answered and resolved

Likutay Moharan, Torah-lesson 64

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Everything that a person has is because those neetzoatzoas <sparks> kedoashoas <holy> need to be by him at that particular time

Likutay Moharan, Torah-lesson 54

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Torah learning and Prayer raise neetzoatzoas <sparks> of the fallen worlds

Likutay Moharan, Torah-lesson 75

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How to raise the neetzoatzoas <sparks> kedoashoas <holy>

Likutay Moharan, Torah-lesson 94

36:39 וַיִּמְלֹךְ תַּחְתָּיו הֲדַר: And after him reigned Hadar.

Hadar is the light of the rectification of the paradigm of the Divine Name of M.A.

Likutay Halachos, Laws of Signs of a Kosher Animal and Beast 2

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The eight kings of the Broken Vessels were manifested in eight actual kings in this world

Likutay Halachos, Laws of Blessings of the Morning 3:43

Na Nach Nachma Nachman MeUman!

Real Daas - realization of knowledge - to overcome the exile

HH

In Likutay Moharan (Torah 10 and 17) Rabbainu brings from the Talmud (Megila 12b) that exile detracts from a person's daas - realization of knowledge. However in the secular world they point out quite the contrary, that it is the immigrants that excel, and have brought huge progress and innovation.

So put two and two together, and gain daas... that obviously what the secular world considers success is very empty and external achievement. Sure it might be great to have more modern inventions, but ultimately they are just external, they do not touch the person himself. Real daas, is life knowledge, it is the very soul of a person...

When Yaakov went down to Egypt, he first sent ahead to establish a Yeshiva, as Rabbainu explains in Likutay Moharan (volume 2, Torah 5) - a place to gather the faith. When one is in exile it is really a manifestation of the exile of daas, and the main thing is to get a grip on that, and firmly uphold the daas. Not to get caught up in excelling in external success, which is just a further degeneration Gf, but to get to the core, to take hold of the root - grasp onto HY who is Omnipresent - and Whom is THE infinite DAAS - as He gives it over to His tzadik in His Torah.

Rabbi Nussun writes at length how real, real daas is the true realization that we are only in this world for a very brief time, and what we manage to glean from the goodness of HY, His Tzadik, His Torah, His people, His land... will be eternal.

Na Nach Nachma Nachman MeUman!

Hashem and Moshe

HH

Today the most universal way - among the Torah observant Jews - of referring to G-d, is "Hashem". The Ramchal already points out that one should meditate strongly on how Hashem is the same letters as Moshe. Rabbainu revealed that all the exiles are because of lack of daas (realization of knowledge), and daas is the true tzadik, the aspect of Moshe, who is the collective daas of Israel. Thus we see that the Jews are on the path of rectifying this huge defection, which was most apparent by Korach who outright denied the supremacy of Moshe, but had bitter residue and ripples throughout all of Israel throughout the ages, and by referring to G-d as His Name - Hashem, in the letters of His true tzadik Moshe, slowly Israel rectifies itself, and fully acknowledges the critical role of the true tzadik Moshe.

Na Nach Nachma Nachman MeUman!

Blossoms of the Springs - Letter 4

Letter 4

B.H., 3 Shevat 718 (Friday, January 24, 1958), Tiberius.

In honor of the possessor of a rich soul, more precious than gems, the pleasant Mr. Z. Shazar. May Hashem protect him and give him a long life satiated with eternal joy and pleasantness.

It was joy to the heart and great delight to the soul for me, the even from Divine Providence that I merited to visit his chamber, brothers sitting even (-with G-d – Rashi, Psalms 133) together, with one heart, a true heart, I was very moved by the heartfelt attention.

I managed to get to know a little of the virtue of his refined soul, more than our meetings in Tiberius last year.

In truth, I say to him, that I do not divert my consciousness of him, he is ingrained in my heart and mind always, as well as, how I will merit to reveal and to illuminate to him the light of the daas (-realization of knowledge) of the light of lights, cached and hidden, Rabbainu Hakadosh (-our holy Rebbe) za.tza.l. which radiates in all the worlds. I will send him some selections of his holy discourses:

He said, I will lead you (plural) in a new way which was never in the world (Life of Our Leader Rabbi Nachman 264). How is it possible for them not to oppose me, being that I go in a new way that as of yet no man has went in it ever etc., even though it is an (extremely) ancient way, even still it is completely new (Life of Our Leader Rabbi Nachman 392). He said, if the Bal Shem Tov would hear my Torah it would be a novelty to him as well, if Ra.sh.b.i. (Rabbi Shimon Bar Yochai) would hear my Torah it would also be a novelty even then (Life of Our Leader Rabbi Nachman 381). I want to reveal and imbue fear (of Heaven) in my men, wondrous fear (of Heaven) that as of yet there has never been fear (of Heaven) such as this in the world (Life of Our Leader Rabbi Nachman 296).

He said regarding the renown leader whom are fraudulent; because upon the ‘bal duvur’ (litigator – Satan) it is very difficult to labor with the entire world to mislead them from the straight (-upright) way, therefore he placed one renown leader in a certain place and one renown leader in a certain place (Life of Our Leader Rabbi Nachman 537).

He said regarding the men of his persuasion, that it is difficult for them to elevate themselves to lead with rabbinate and superiority, because I imbued them with abundant truth, more than sufficient (Life of Our Leader Rabbi Nachman 538). The most inferior of my men I lead him in the way of a very great tzadik etc. (Life of Our Leader Rabbi Nachman 314). Whoever will draw close to the men of my persuasion, and even he who just touches them, will certainly be a truly kosher (-upright) person, and not just a kosher person, but even a very great tzadik, he will be, he who merits to draw close to my men (Life of Our Leader Rabbi Nachman 322). He said, I am a river which purifies (from) all stains (Life of Our Leader Rabbi Nachman 332).

I am a very beautiful and wondrous tree with very wondrous branches, and below I am set in the ground mamash (Life of Our Leader Rabbi Nachman 245). If I desired to reveal of myself – the entire world would run after me (Life of Our Leader Rabbi Nachman 246). I know clearly that I am the sole leader of the generation, and there is no leader like me (Life of Our Leader Rabbi Nachman 258). There will yet come a time when you will be very rueful for having in your hands such a wondrous novelty and you abandoned him etc. (Life of Our Leader Rabbi Nachman 259).

I have already finished, and I will finish (Life of Our Leader Rabbi Nachman 229, 322). In the future the entire world will be men of Breslov. “I will put in you (plural) lev <a heart> bussar <of flesh> (Yechezkel 11:19, 36:26)” - letters (of ‘lev busar’ are the same as:) Breslov (Life of Our Leader Rabbi Nachman 339).

The bal duvur (-litigator – Satan) overpowers a person, and doesn’t allow him to draw close to the true tzadik from whom everyone nurtures, however, as long as he is still included in Israel and did not leave entirely, then there is still hope for him to draw close to him (-the true tzadik) (Likutay Moharan II 45).

A person needs to examine deeply, and recognize the greatness of the Creator through each and every item of creation, until he comes to the aspect of the tachlis (-ultimate purpose) of that item. And people of low stature, like ourselves today, whom are all on a very inferior level, whom are unable to come to this knowledge, we should yearn and long greatly, “Who would give (-if only) that we had a leader of the generation, a faithful shepherd, who could illuminate even in us, the knowledge and conception of the Creator blessed He, without any separating partition, in order that we merit to come to the tachlis” (Likutay Moharan II 39). Even someone who fell terribly and is stuck in the bottom of hell, everyone can receive life from holiness wherever they are, therefore there truly is no despair in the world, and the main thing is, “From the belly of hell I screamed (Jonah 2),” because even a scream from the bottom of hell is never lost, and he should scream and scream before Hashem Yisburach always, be what may be, until Hashem looks and Hashem sees from Heaven (Meshivas Nefesh – Restoration of the Soul 42, Likutay Moharan II 78).

The essential perfection of the tzadik is to be able to show he who is lofty and is under the impression that he is on a supernal level – to show him that he is the opposite. And similarly, to he who is below, on a low level, to show him that he has yet to have lost hope, and even from there he can attach himself to Him blessed He, to return to Him, for there is no despair in the world whatsoever (Likutay Moharan II 68).

And contrivances are not necessary at all, for the main thing is just timeemus (-straightforward wholeheartedness), and pisheetus (-simplicity), and complete faith in Hashem Yisburach and the true tzadik. Fortunate is he who goes with timeemus (Psalms 119). Fortunate is he who merits to draw close to the true tzadik, fortunate is he, fortunate is his lot. And the Bal Duvur (-litigator – Satan) put his heart to this very much to confuse the world, and he established in the world many fraudulent renown leaders. And also between the true tzadikim he inserted strife, to the extent that no one knows where the truth is (Likutay Moharan II 78).

Once, Rabbainu Hakadosh za.tza.l. sat together with his disciple the holy rav, the Maggid (-preacher) of Teerhuveetzeh who was an old man, and had previously been from the elite disciples of the Baal Shem Tov za.tza.l., a friend of the Maggid of Mezritch (-the primary disciple of the Besh”t), and he (Rabbainu) grasped the beard of the aforementioned Maggid in an endearing fashion, and said to him, “A novelty like me has never yet been in the world (Life of Our Leader Rabbi Nachman 247), the world needs me very very much, because the world is not able to be without me whatsoever (ibid 248), I have the ability to return the whole world to propriety, not only the simple people, but even all the tzadikim and great men I can return them to propriety, because also the tzadikim need to be returned to propriety, and not only holy Israelites but even all the nations of the world, all of them, I can return them to Hashem Yisburach,and I could return them to Hashem Yisburach to lead them close to the religion of Israel,however it is sufficient for a servant to be as his Master (Life of Our Leader Rabbi Nachman 251).

He said, behold, also he who touches me a bit, even with a small finger – there is no measure to his virtue (Life of Our Leader Rabbi Nachman 300). What have you (-there is no need for you) to contemplate strategies, you only need to provide stones and mortar, and I build from them wondrous and awesome structures. And he protracted the word “structures” to aggrandize the praise of the wonders of the splendor of the awesome structures he builds with this (Life of Our Leader Rabbi Nachman 293). And he said, behold I am a treasure house of fear of Heaven, so why are they not avidly running after me to receive it. And they asked him, how is it possible to receive, and he answered, with the mouth and the heart, it is necessary to tunnel and request (ibid 294-5). True tzadikim reveal His Divinity blessed He to all that traverse the world. Even to the extremely alienated, that is the wicked and pagans (Likutay Moharan 33), for this is the main glory of Hashem Yisburach, when the overly alienated draw themselves close to the service of Hashem Yisburach, because then the glory of His Name blessed He is magnified and elevated (Likutay Moharan 59), therefore every person has to endeavor very much to draw those who are distanced, close to Hashem Yisburach (Likutay Moharan 62). And also no person should despair of himself from drawing close to the service of Hashem Yisburach due to having very distanced from Hashem Yisburach through his many sins, even though he abounded in doing evil Heaven forbid, because on the contrary, the more he is distant – through him the glory of Hashem Yisburach is made greater, when he strives to return and to draw close to Him blessed He (see also Likutay Halachos, Yoreh Dayah, Laws of Interest 5:24), for this is His main glory blessed He. However, this is impossible – for one distant from a Hashem to draw close properly, except by means of the true tzadik (Words of Rabbi Nachman – Sichos Huran 111, and various places in Likutay Halachos)!

I am confident that he will read this collection very attentively and he will instill them in the depth of his heart. I would be very happy if it would be possible to reply to me with his thoughts on this. He who holds him in esteem, and respects him, and prays for his well being and health always, inquires his well being and goodness in truth, and inquires the well being of all those in his company.

Yisroel Dov Odesser – House of Zalman Odesser – Tiberius

Na Nach Nachma Nachman MeUman!

ספר אב"י הנחל - הוצאת נקודות טובות - מכתב ד:

ב"ה, ג' שבט תשי"ח, טבריא

לכבוד בעל נפש עשירה יקרה מפנינים, מר ז.שזר הנעים. ישמרהו ה' ויחייהו לאורך ימים בשובע שמחות ונעימות נצח

לשמחת לב ועונג נפש רב היה לי הסיבה מהשגחה העליונה שזכיתי לבקר בהיכלו בשבת אחים גם יחד בלב אחד לב אמת, התרגשתי מאד על היחס הלבבי.

הספקתי להכיר קצת את מעלת נפשו העדינה יותר מהפגישות שלנו בטבריה אשתקד.

באמת אומר לו כי אינני מסיח דעתי ממנו, הוא נחקק בליבי ומוחי תמיד, ואיך אזכה לגלות ולהאיר לו אור הדעת של אור האורות הגנוז וצפון של רבינו הקדוש זצ"ל המאיר בכל העולמות. הנני שולח לו כמה קטעים משיחותיו הקדושות:

אמר, אני אוליך אתכם בדרך חדש שלא היה מעולם. איך אפשר שלא יחלוקו עלי מאחר שאני הולך בדרך חדש שעדיין לא הלך אדם בו מעולם וכו'. אף על פי שהוא דרך ישן מאד אף על פי כן הוא חדש לגמרי. אמר, אם היה הבעל שם טוב שומע תורתי היה אצלו גם כן חידוש, אם היה רשב"י שומע תורתי היה גם כן חידוש גם אז. אני רוצה לגלות ולהכניס יראה באנשי, יראה נפלאה שעדיין לא היתה יראה כזאת בעולם.

אמר, לעניין המפורסמים של שקר, כי על הבעל דבר קשה מאד לטרוח עם כל העולם להטעותם מדרך הישר, על כן העמיד מפורסם אחד במקום פלוני ומפורסם אחד במקום פלוני.

אמר על אנשי שלומו שקשה להם שירימו עצמן להנהיג ברבנות והתנשאות מחמת שהכנסתי בהם אמת הרבה יותר מדי. הפחות שבאנשי אני מוליך אותו בדרך של צדיק גדול מאד וכו'. מי שיתקרב לאנשי שלומי ואפילו מי שרק יגע בהם בוודאי יהיה איש כשר באמת, ולא איש כשר בלבד כי אם אפילו צדיק גדול מאד יהיה מי שיזכה להתקרב לאנשים שלי. אמר אני נהר המטהר מכל הכתמים.

אני אילן נאה ונפלא מאד עם ענפים נפלאים מאד, ולמטה אני מונח בארץ ממש. אם הייתי רוצה לגלות מאיתי - היו כל העולם רצין אחרי. אני יודע בברור שאני מנהיג הדור יחידי בעולם ואין מנהיג כמוני. עוד יהיה זמן שתהיו מתגעגעים מאד על שהיה בידיכם חידוש נפלא כזה ועזבתם אותו וכו.'

כבר גמרתי ואגמור. לעתיד יהיה כל העולם אנשי ברסלב. "ונתתי לכם לב בשר" - אותיות ברסלב.

הבעל דבר מתגבר על האדם, ואינו מניח אותו להתקרב אל הצדיק האמת שממנו יונקים הכל, אך כל זמן שהוא עדיין בתוך כלל ישראל ולא יצא לגמרי, אז עדיין יש לו תקוה להתקרב אליו.

צריך האדם להעמיק עיונו לדעת ולהכיר גדולת הבורא על ידי כל דבר ודבר מהבריאה, עד אשר יבוא לבחינת התכלית של אותו הדבר. וקטני ערך כמונו היום שכולנו במדרגה פחותה מאד שאי אפשר לנו לבוא לידיעה זאת, יש לנו לכסוף ולהשתוקק מאד מי יתן והיה לנו מנהיג הדור רועה נאמן שיוכל להאיר גם בנו ידיעת והשגת הבורא יתברך בלי שום מסך המבדיל, כדי שנזכה לבוא אל התכלית. אפילו מי שנפל מאד ומונח בשאול תחתיות חס ושלום, אף על פי כן יש לו תקוה גדולה על ידי הצדיק הגדול האמיתי, כי על ידו יכולים הכל לקבל חיות מהקדושה בכל מקום שהם, על כן באמת אין שום יאוש בעולם, והעיקר הוא "מבטן שאול שועתי", כי גם צעקה משאול תחתיות אינה נאבדת לעולם, ויצעק ויצעק לפני ה' יתברך תמיד יהיה איך שיהיה עד אשר ישקיף וירא ה' משמיים.

עיקר שלמות הצדיק הוא שיוכל להראות למי שהוא למעלה ונדמה לו שהוא במדרגה עליונה - יהיה מראה לו שהוא ההיפוך. וכן למי שהוא למטה במדרגה התחתונה יהיה מראה לו שעדיין לא אבדה תקותו וגם משם יוכל לדבק עצמו אליו יתברך לשוב אליו, כי אין שום יאוש בעולם כלל.

חכמות אין צריכים כלל, והעיקר הוא רק תמימות ופשיטות ואמונה שלמה בה' יתברך ובהצדיק האמת. אשרי ההולך בתמימות. אשרי למי שזוכה להתקרב להצדיק האמת, אשרי לו אשרי חלקו. והבעל דבר שם ליבו על זה מאד לבלבל את העולם, והקים בעולם מפורסמים הרבה של שקר. וגם בין הצדיקים האמיתיים הכניס מחלוקת עד שאין אחד יודע היכן האמת.

פעם אחת ישב רבינו הקדוש זצ"ל יחד עם תלמידו הרב הקדוש המגיד מטירהאוויצע שהיה איש זקן והיה מקודם מגדולי תלמידי הבעל שם טוב זצ"ל, חבר להמגיד ממעזריטש, ותפס בזקנו של המגיד הנ"ל בדרך חיבה ואמר לו, חידוש כמוני עוד לא היה בעולם, אותי צריכים כל העולם מאד מאד, כי העולם אין יכולין להיות בלעדי כלל, יש לאל ידי להחזיר כל העולם למוטב, כי גם הצדיקים צריכים להחזירם למוטב, ולא מבעיא ישראל קדושים, אלא כל האומות העולם כולם אני יכול לחזירם לה' יתברך, והייתי יכול להחזירם לה' יתברך להוליכם סמוך לדת ישראל, אך דיו לעבד להיות כרבו.

אמר, הלא גם מי שנוגע בי מעט אפילו באצבע קטנה - אין לשער מעלתו. מה לכם לחשוב מחשבות, אין אתם צריכים רק לתת אבנים וסיד, ואני בונה מהם בנינים נפלאים ונוראים. ומשך מאד תיבת "בנינים" כמפליג בשבח נפלאות תפארת הבנינים הנוראים שבונה מזה ואמר, הלא אני אוצר של יראת שמים ומדוע לא יהיו להוטים ורצים אחרי לקבלו. ושאלו אותו, איך אפשר לקבל, והשיב, עם הפה והלב צריכים לחתור ולבקש. צדיקי אמת הם מגלין אלקותו ומלכותו יתברך לכל באי עולם. אפילו להרחוקים מאד מאד שהם הרשעים והעכו"ם, שזה עיקר כבוד ה' יתברך כשהרחוקים ביותר מקרבין את עצמם לעבודת ה'  יתברך כי אז נתגדל כבוד שמו יתברך ונתעלה, על כן צריך כל אדם להשתדל מאד לקרב הרחוקים לה' יתברך. וגם אין לשום אדם ליאש את עצמו מלהתקרב לעבודת ה' יתברך מחמת שנתרחק מאד מה' יתברך על ידי חטאיו המרובים, אף שהרבה לעשות הרע חס ושלום, כי אדרבא כל מה שהוא רחוק ביותר - על ידו יתגדל כבוד ה' יתברך ביותר כשישתדל לשוב ולהתקרב אליו יתברך, כי זה עיקר כבודו יתברך. אבל זה אי אפשר שיתקרב הרחוק לה' כראוי כי אם על ידי הצדיק האמת!

אני בטוח כי יקרא את הליקוט הזה בעיון רב ויכניסם בעמק ליבו. הייתי שמח מאד אם היה אפשר להשיב לי את דעתו עליו. מוקירו ומכבדו ומתפלל עבור שלומו ובריאותו תמיד, דורש שלומו וטובתו באמת ודורש שלום כל הנלוים אליו.

ישראל דב אודסר - בית זלמן אודסר - טבריא