AI analogies to devotion

 HH

When using ai you need to pick a model. Today we stand almost at the very end, before us went all the great tzadikim and we choose which to follow and so forth. For a while one model stood head and shoulders above the rest, it really worked well while the others languished (now many are catching up), that is like Rabbainu - Rabbi Nachman - Na Nach Nachma Nachman MayUman. 

If you have an idea, you bring it to ai, and la viola, it can make a whole program or website out of it. This is what Rabbainu said that we just need to bring to him the mud and he will build splendid buildings....

Na Nach Nachma Nachman MayUman

The Virtue of Saying Na Nach Nachma Nachman MayUman! 1-4

HH

1

Through mentioning the name of the tzadik we draw upon ourselves his holiness and his merit. And through this we also will merit to holiness, and purity, and to return to Him blessed He.

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

2

Through mentioning the names of the tzadikim, through this one arouses their “risheemoo” (-lasting impression and mark).

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

3

Through mentioning the names of the tzadikim it is possible to bring a change in Maaseh Biraishis (-the Work of Creation/(Beginning)), that is, to change (the laws of) nature.

(Sefer Hamidos (-published as “Character”), entry of Tzadik 20)

4

Because the main remembrance that is left of all the tzadikim is their holy names, that leave their remembrance in the world for blessing. Therefore, through the mentioning of their holy names, which His name blessed He is partnered in their names, through this the imagination is clarified, because their holy names (which) are an aspect of memory, which is (in) the aspect of the imagination, therefore the imagination is clarified through the mention of the holy names of the tzadikim, for all their avoaduh (-work in the duty, devotion, and worship of Hashem) was to clarify the imagination etc. as explained above. Therefore the mention of their names is extremely mesuegal (-propitious) for this, because their very names are the aspect of the clarification of the imagination, because their names are the aspect of the rectification of the memory which is the rectification of the imagination which is where the memory is, as explained above.

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

Na Nach Nachma Nachman MayUman!

The Praises of Rabbi Nachman 14-16

HH

Shivchay Huran

14-16

14. And every single thing that he wanted to do in the devotion of Hashem was extremely difficult for him with all types of heaviness in the world. And at first it was very difficult for him to sit alone in a designated house for some consecutive hours to engage in the service of Hashem, and this matter was very difficult for him in the beginning. However, he of blessed memory would force himself exceedingly and he broke his desires, and he sat for many hours everyday in hisbodidus in a designated room. And similarly it was very extremely difficult for him the devotion that he had to do everyday, and it was so difficult for him to the extent that it was not at all possible to carry the yoke due to its great heaviness, that it was very extremely heavy and difficult for him, and just by this aitzu (remedy, recourse, scheme) he carried upon himself the yoke of the devotion, that is, that everyday he would think in his mind that he has nothing but this day alone, and he didn't look at the morrow or the future whatsoever, just as if he doesn't have but this day alone, and hence he was able to carry upon himself the yoke of the devotion of that day alone, because for one day alone a person can accept upon himself all types of devotions in the world, since it is only for one day alone, and when he finished the devotion of that day, then on the morrow he returned and accepted upon himself the devotion of that next day; and this is what he used to do always, that he would not think in his mind just that day alone, and through this he was able to carry upon himself the yoke of his devotion, which was extremely heavy upon him, and without this he was not able to bear it whatsoever since he abounded in the service of Hashem tremendously with many types of devotions every day, and everything with great labor and exertion and very great heaviness to the extent that it was not possible to carry upon himself such a yoke except through the aforementioned aitzu, that he would not think in his mind except that day alone as mentioned above.

15. And he was very very frequent with nedarim (-vows), that many times, when the day came he accepted upon himself with a vow the whole order of the devotion that he desired to do on that day, and afterwards even though it was extremely difficult for him he was forced to do it because of the vow, and he did this many many times. And similarly with all types of fences (-restrictions) and safeguards of abstinence from some (bodily) desire or some character trait, he was very frequent with vows many times, and many times he made an oath (shivoo-uh) binikeetas (while holding) chaifetz (an article - such as a Torah scroll, such an oath has much greater severity) over something, in order that he be strong to abstain from that thing that he wanted to abstain (himself from).

16. And the utter greatness of the magnitude of the virtue/high level of his holiness and breaking the general (bodily) desire, which includes all the bad desires, which is the s*xual desire, is impossible to explain or relate. And he said, that he had innumerable tests, but in reality it is not a test at all, because he said that this is not a desire whatsoever (t.n. this seems to be analogous to what Rabbainu says in Likutay Moharan volume 2 Torah-teaching 119 that perhaps there is "this world," but it doesn't seem so, see there, and see Sichos Huran article 50, this world is nothing etc. see there, and since Rabbainu revealed (Likutay Moharan 36) that the main test of this world is this desire, and here Rabbainu says that it is in fact not a desire at all, it comes out that this world is likewise). And he said, to whoever is just a true scholar, even a pagan, just because he is a true scholar, it is befitting that by him this desire is not considered a desire whatsoever. And he said, that whoever is knowledgeable in the science of dissection (of the body) and knows the order of the limbs of a person according to the science of dissection, it is fitting that he should be disgusted by this desire with the utmost disgust. And in the matter of the repulsiveness of this desire he spoke exorbitantly, a great deal of this matter which is impossible to explain because of forgetfulness, and the general upshot is - that he tremendously repulsed this desire in the utmost repulsion, to the extent that he decreed and said, that whoever is a bit of a true scholar, this desire is not considered a test whatsoever.

However, also before he merited to this, that this desire would be completely nullified and repulsed by him, also before this, also then he had many (many) great and very awesome tests in this desire which is impossible to explain in detail, because in his very youth, when the blood boils (-with hormones), he had many (many) innumerable great tests in this desire, that he had the ability to fulfill his desire and he was in very extremely great danger, but he was mighty strong and he surmounted his inclination and quashed his desire many (many) times, and even still he would not distance himself a second time to run from a test, just on the contrary, he desired tests, and he would pray to Hashem Yisburach to summon for him tests, because how is it possible for him to do a sin Heaven forbid and transgress the desire of Hashem Yisburach(?!), only if he would become crazy Heaven forbid at that time, but since he would have some sort of intellect (in the world) at the time of the test, certainly he would be able to withstand it according to the greatness of the strength of his heart that he was extremely strong in Hashem; and even still when he was confronted with the test, he was in very great danger, and he would scream to Hashem Yisburach profusely until he merited to surmount his inclination and to be saved, and even still he did not distance himself from a test another time, even though at the time of the test it was extremely difficult for him as mentioned above. And so it was many (many) times, extremely numerous to no measure, and Hashem Yisburach was to his succor, and he merited to surmount his inclination and to break the conflagration of the inferno of this general desire, and he was very, very extremely holy in abstinence from this desire with great abstinence and very great and awesome holiness.

And he said, that the bal duvur (-litigator, evil-inclination, Satan) wanted to leave him be with everything, just that he should acquiesce in one matter, but he said the opposite: that he would leave everything, just that matter he does not want to leave from breaking it, that is, that the bal duvur (-litigator...) was willing to leave him be to break all the (bodily) desires, just (on condition) that he acquiesce to him in one matter, that probably being the aforementioned general desire, for the main evil inclination is in this desire, but he of blessed memory, said the opposite - that he would leave everything without breaking it, just this desire he wants to break completely.

And so he was accustomed from the onset, that his entire aspiration and all his exertion was just to break at first this general desire, and he did not pay attention at all in the beginning to breaking the desire of eating, just on the contrary, at the beginning he would eat a very, very great deal, much more than other people, and he said that then he drew all the desires into the desire of eating, and afterwards he broke as well this desire of eating. And he had many types of exertions, and devotions, and battles, and tests innumerable before he broke the aforementioned general desire, and many (many) prayers, and beseeching, and crying, and talks that he prayed and beseeched and poured out his heart before Hashem Yisburach in many (many) types of beseechings, and appeasements, and conciliations that Hashem Yisburach should be to his aid to be saved from this desire, until he merited to withstand all the tests, and he sanctified himself immensely with the abstinence of this desire to no calculable measure or estimation, until he merited to break this desire completely, to the extent that it was wondrous by him someone who considered it hard to break this desire,  because he said, that this is not a desire at all, and he would abound to speak about this matter, in the matter of nullifying and repulsing this desire.

And he said, that it is impossible to speak of this with people that are already coarse in this matter, because their blood is already so mixed up to the extent that their mind is mixed up until they cannot understand at all, and it does not enter their heart whatsoever that it is possible to repulse this desire, therefore it is impossible to speak of this a lot. However, in reality, whoever is a bit of a true scholar, can easily repulse this desire completely, because he said, that this is not a test whatsoever for someone who is just a true scholar as mentioned above. And he said, that there must be in all of this a secret, because in reality it is not a desire whatsoever. And he boasted of himself profusely of his great strength in breaking this desire, and he was very immensely and awesomely holy in this matter, and he said of himself, that he has no (bodily) desire whatsoever, and he said, that by him male and female are equal, that is, that he does not have any battle brought on by any manner of (desirous) thought when he sees or when he speaks with a woman, because everything is the same by him.

Na Nach Nachma Nachman Meuman

The Praises of Rabbi Nachman 11-13

HH

Shivchay Huran

11-13

11. And some times he would be speaking before Hashem Yisburach words of beseeching and supplication from his heart and it occurred to him while he was speaking nice arguments and fitting and articulate prayers, and they were good in his eyes and he would write them to have by him to remember, in order that he could also pray them frequently afterwards. And so he was accustomed in this matter to speak between himself and his Creator very very copiously, and all the prayers were that he should merit to draw close to Hashem Yisburach, and he had great arguments to Hashem Yisburach on this.

12. ‎And even still it seemed to him always that he was not being looked at at all and he was not being heard at all, just on the contrary, it seemed to him that he was being alienated from His service blessed He with all types of alienation as if he was not desired at all whatsoever. Because he would see the changing and passing of many many days and years and he was still distant from a Hashem Yisburach, and still had not merited to be drawn any closer, therefore it seemed in his eyes that his words were not being heard at all and absolutely no attention was being given to him, just on the contrary, he was being alienated with all types of alienation from His service blessed He. But even still he would strengthen himself tremendously and would not leave his place. And there were times that he was disheartened because he saw that he prays, pleads, and implores so much that he should be drawn close to the service of Hashem Yisburach but was not looked upon at all, and because of this he fell sometimes disheartened and he would not speak so much between himself and his Creator for some days. Afterwards he would be conscious of himself and would be embarrassed of himself that he suspected His attributes/conduct blessed He, because in reality certainly Hashem Yisburach is gracious and merciful etc. and certainly He desires to draw him close etc. and he returned and strengthened his resolve, and he began again to plead and speak before Hashem Yisburach as mentioned above. And so it was many times.

13. And he would do all types of simple devotions of service of Hashem without any smarts ("chuchmos") and all with great secrecy/modesty. And immediately upon going outside he would purposely do all types of childish things, all types of silliness and prancing and other similar things (which are called in Yiddish far shaitkait) until it was not possible for it to occur to anyone that he desired the service of Hashem.

And in the beginning in his childhood he was accustomed to taking some large coins and he would change them for small ones, and he would enter the synagogue secretly through the window and so forth and he took with him the book "Shaaray (gates of) Tzion (Zion)," and he would say the lishaim (for the sake of) yichud (unification) for doing a mitzva (a declaration stating one's intent in doing the deed is for the sake Heaven to unify the Divine Names with proper fulfillment of the deed with love and fear and in the name of all of Israel), and he took one small coin and threw it into the "matan (given) bisaiser (in secrecy) (i.e. a charity box designated as such)." And afterwards he made himself as if he was abstracted from it, and afterwards he returned and said the aforementioned lishaim yichud and returned and threw one penny into the "matan bisaiser." And so he returned and did many times until he threw all the pennies into the "matan bisaiser," and upon every single penny he said the aforementioned lishaim yichud. And his intention was in order to do many mitzvos, because his devotion was with absolute simplicity without any smarts ("chuchmos")  whatsoever.

And similarly he would do and serve Hashem Yisburach with all types of absolutely simple devotions without any smarts (-chuchmos) whatsoever, even though in reality he was enormously wise with very extreme superlative wisdom even in his childhood and in his youth as was widely known to all who knew him, even still he did not use any smarts whatsoever in the service of Hashem and was just accustomed to doing all the simple devotions of the world. That is, studying a lot of Torah, good deeds, and abundant prayers and supplications, and very abundant hisbodidus, to speak and express his words before Him blessed He as mentioned above, and so forth. And this was his essential phenomenally great wisdom, because from his utter superlative wisdom he merited immediately to this wisdom that no wisdom whatsoever is necessary for the service of Hashem. Because this is the fundamental greatest wisdom of all (as is explained in our words many times), not to be smart at all in the service of Hashem, just (to conduct) with unfeigned wholeheartedness and simplicity without any smarts (-chuchmos) whatsoever.

Na Nach Nachma Nachman Meuman

The Praises of Rabbi Nachman 4-7

HH

Shivchay Huran

4-7

4. Also in his childhood he began to study with very tremendous diligence in his studies, and he would pay the teacher from his (own) pocket three large coins for every daf (-two sides of a page) of Talmud that he would learn with him, besides for the tuition of the tutelage that is father paid the teacher, he himself of blessed memory would give the teacher from his own (money) three large coins for every single daf, in order that the teacher would force himself to learn with him many dafim (pages) of Talmud every day. And so it was, that the teacher would learn with him many, many dafim every single day, and he would pay him as mentioned previously three large coins for every single daf besides for the tuition of tutelage.

5. ‎And so he entered into the devotion of Hashem, and all his devotion was with very extremely great secrecy/modesty, to the extent that absolutely no one new of him at all, because he was very concealed and hidden. And all his devotion was in concealment with great privacy. And his main devotion at first was with great simplicity without any smarts whatsoever, just with absolute simplicity, and every single thing that he did, everything was with great exertion and with great force and mesiras nefesh (self-sacrifice). And there is no matter of devotion which came to him easily, just every single thing came to him with very great exertion, that he would exert himself many times for every single matter of the devotion of Hashem. And he had many, many ups and downs, thousands and myriads beyond measure and reckoning.

And it was very extremely difficult and heavy upon him to begin to enter the devotion of Hashem to accept upon himself the yolk of His devotion blessed He. And he would frequently begin for a few days to engage in the devotion of Hashem, and afterwards would fall from it, and would return to begin, and would return and fall. And so it was many, many times until one time (t.n. there is a dream regarding this) he gained conviction that he would be very strong, that he would hold to devotion of a Hashem forever, and he would not look upon anything in the world. And from then on his heart was strengthened in Hashem, but even still even afterwards he constantly had very, very many ups and downs, just that afterwards he was strong that he would not let up His devotion blessed He forever, even though at times he will have a descent, even still he would strengthen himself in the devotion of Hashem Yisburach as much as he can.

6. And he used to begin each time anew, that is when he would sometimes fall from his level he would not despair of himself because of this, rather he would say that he would start anew as if he did not begin yet at all to enter His devotion blessed He, just now he is starting new. So it was every single time, always he used to begin anew, and he had many beginnings in one day, for even in one day sometimes he fell from his devotion and would begin anew, and so forth many times in one day.

7. And he studied with tremendous diligence and he learned a very great deal; "shas (Talmud)," and "poskim (halachic deciders)," and "Ta.Na.Ch. (Torah, Neveim-prophets, Kesuvim-scriptures)," and "Ain Yaakov (an anthology of the agada of the Talmud with commentaries)," and the books of the Zohar, and Tikunay Zohar, and all the "Kisvay (writings of) Hu-Ari (The lion, also acronym Rabbi Isaac (Luria)) o.b.m., and a vast amount of the other books, and "sifray (books of) mussar (ethics)," very abundantly.

And he said: that all the small books that speak of mussar (ethics), all of them where in his father's house. And he studied from all of them. He also learned a lot of "Raishis Chuchmuh (Beginning of Knowledge, a work of ethics authored by a disciple of the Ramak, based on Kabbalah)," and he said explicitly: that he learned the book Raishis Chuchmuh countless times (t.n. see the Words of Yisroel Dov Odesser where he tells over about R' Tzvi Hersch Rosenthal who was very keen on this work).

And the greatness of his vast proficiency in all the books as can be seen ostensibly somewhat, was without limit, and especially in the books of Ta.Na.Ch. and Ain Yaakov and all the Kisvay Hu-Ari and the books of the Zohar and Tikunim there is no one in the world to be found of his caliber. Because the whole Torah in its entirety was ready before him, fluent in his mouth, like a set table mamash, like something placed before the person before his eyes so that he could take for himself what he desires, similarly all the holy books were mamash set before the eyes of his holy intellect whenever he desired. And a bit of this can be seen and discerned in his holy books.

Na Nach Nachma Nachman Meuman!

The Praises of Rabbi Nachman 1-3

HH

Shivchay Huran

1-3

Shivchay Huran

The Praises of Rabbi Nachman

1. In his childhood it occurred to him to have abstinence from this world and he desired to break the desire for eating, however he still had small intellect and it seemed to him that this is impossible, for him to forego from his eating, from what he was accustomed to eat in the morning and in the afternoon etc.. therefore he settled with himself that he would swallow everything that he ate, that is that he would not chew what he ate, just swallow it the way it was, in order that he should not derive any taste from his eating. And he did this, and his throat became swollen (which is called gishvellen). And he said that he was just six years old. And this practice I heard as a great feat of a very extremely great tzadik who practice this (t.n. this is related of the Chasam Sofer who lived around that time), that he would swallow his food without chewing, however he of blessed memory, practiced this when he was 6 years old.

2. Also when he sat before his teacher to learn in his childhood, he wanted to fulfill (Psalms 16:8), "I set YHVH before me always," and he exerted himself to picture before his eyes the name YHVH blessed He, and because his thoughts were busy with this, he did not know what he was learning, and his teacher would be angry at him. And even still, his entire childhood he would do very many childish things, that is, silly things, and jumping, and hikes (which are called far shait), and he was very wont to this.

3. Afterwards he grew older, and when he became bar mitzvah, his uncle the holy Rav our teacher Rav Efraim za.tza.l., the head of the bais din (court) of the holy community of Sidilkov, called him over and told him the verse (Psalms 2:7), "I have given birth to you today" (because this is said the day that a a man becomes bar mitzvah as is brought down in the holy books (see Rashi there, and Zohar Chudush 10)). And he told him a few sparse words of ethics (mussar) and it was very extremely precious in his eyes "like finding a huge treasure/spoils (Psalms 119:162)." And afterwards he entered the chupa (wedding canopy), and immediately upon his leaving the chupa he was extremely impassioned and yearned extremely for the devotion of Hashem Yisburach and he entered (advanced into) the devotion of Hashem from day to day.

Na Nach Nachma Nachman Meuman

Devotion to Hashem even when one has absolutely no strength

HH
Serving HY demand tremendous strength, all we can muster and then a whole lot more. For some this is just physical exertion, swaying and screaming and so forth, and for those more advanced it is riling up all of one's concentration with full intensity in His quest.

So what happens when Gf a person is sick and without strength? Even completely incapacitated Gf a person should ponder why he should be any different than the great tzadikim who certainly underwent similar situations, and yet when they lay weak, they were completely holy and replete with Divine Inspiration, so even in these circumstances the person's mindset will determine where he's really at. He may not be able to pray or study, but he can certainly place his thought and consciousness to the very utmost highest holiness.

Na Nach Nachma Nachman Me'Uman

Starting up your engine

HH

When I was a kid many people would have to spend a long time every day at the ignition of their cars trying to get them started, this was daily trials and tribulations, and it was not infrequent that they were simply unsuccessful and that was that. This is something I haven't seen in a very long time - even computer problems - like unsaved documents being deleted - are B"H much much more rare things of the past. And I see all of this as a sign of the times that today one can connect so powerfully and meaningfully to HY without any arduous preparations and the like, one can simply turn aside and speak to HY and really get through, whereas in previous good times it wasn't so simple, devotion of HY demanded much much more, it was a very demanding discipline, very taxing and demanding, and not necessarily fulfilling. Be appreciative and take advantage...

Na Nach Nachma Nachman MeUman!  

Real Real Effort

HH

In Sichos HuRan (Words of Rabbi Nachman) article 121, Rabbainu belittled the effort of the chasidim. He likened their great show of enthusiasm and shouting out in prayer to the charade he played when he was captive on the pirate ship and every man was required to help pull up the anchor, and so Rabbainu was forced to show dramatic effort as if he was pulling with all his might. The chasidim were on fire - they were praying with Rabbainu, and yet Rabbainu said that it was all external and superficial. One must really jolt himself intensely - to beam inside a glimpse of the awesome magnitude of HY, way way and beyond our puny cognizance. There's a great deal more to be said about this, but I'm happy that I've finally at least got this down, because I've been wanting to post about it for a long time, from here on let the reader know for himself the true score and what he must strive to achieve...

BH now I merit to expound a little more.

See Sichos HuRan (Words of Rabbi Nachman) article 170, Rabbi Nussun asked Rabbainu how is it that we see people serving HY with great effort and they fail to attain the levels of the tzaddikim, and Rabbainu answered him that apparently they aren't really expending true effort, see there. Because when one really gives all he has to the devotion of HY, he will merit to get a "jolt" a true realization and awakening beyond the scope of his small consciousness.

Many people feel they are incapable or exempt from attaining high levels of dvaikus (binding) to HY and Torah knowledge. But the reality is that even the smartest and most talented person is quite insignificant and infinitesimal in the arena of true spiritual attainment (- the greatest olympic athlete can only do so much with his body, whereas one who has help even from the lowest angel of the lowest world can fly and carry about as he pleases with ease). The main thing, which every person is capable of and must strive for, is to truly light up his soul in the truth of HY, and according to how much one merits to do so, so will he rise and include himself in the unity of HY.

Na Nach Nachma Nachman MeUman!

How low can you go?

HH

Some people have a real hard time in this world, it just isn't worth it to them, they even contemplate suicide G"F. This is nothing for the tzaddik. The tzaddik has absolutely no enjoyment or benefit from this world, the tzaddik begins his sorrows when he ceases to even be able to project for himself a future world. Rabbainu says that a Jew only begins to enter the devotion of G-d when he reaches this state -- not having any portion what so ever, at which point the person takes upon himself the service of HY for this alone, for the glorification of HY, without having any thoughts of personal benefit or promotion. This is where it all begins!

Na Nach Nachma Nachman MeUman!

role playing

HH anyone with understanding of the kabbala knows that the devotions to G-d are enacted with role playing. For example on Shabbos night we are eating in representation of the Shechina eating from the mouth of Zero Anpin and in the day we are eating in representation of Zero Anpin....
It's best to be Nanach!

Nanach: The Pillar Of Royalty

Duvid Hamelech brought us Tehilim. Tehilim were part of Klal Yisroel way before Duvid Hamelech, except Duvid Hamelech being the King of Israel with all eyes on him, with a complete solid powerful nation behind him and everyone looking up to him, really made Tehilim a recognized fundamental avoda (they did not know at the time that Tehilim is gematria Na Nach Nachmu Nachmun MayUman, that was revealed thousands of years later by a great descendant of Duvid Hamelech, Na Nach Nachmu Nachmun MayUman, himself!). Duvid Hamelech, whom the Zohar and Gemura state merited that the halacha is always like him, and who revealed the inner core understanding of the discussions of the sages (גלי מסכתא), dedicated his time primarily to hisbodudus, conversing with his soul and heart - speaking to G-d Almighty. The leading Rabbi's of the time were very disturbed by this, for they understood that the whole nation emulated Duvid Hamelech, and they feared that the people would begin to follow the ways of their King, and start dedicating their time and efforts to connecting with the One Holy and Blessed is He, and thereby forgo the primary attention to the study of the Holy Tora. Duvid Hamelech attributed all his success and his very life; the beating of his heart and coursing of his blood, his triumph's over his internal and external enemies, and everything in the whole creation, to his conversations with G-d, Duvid Hamelech viewed the Tora, as G-d's word answering him and speaking to him guiding him and leading him to closer intimacy. The Rabbi's, especially Achitophel and Mipheeboshes, felt that it was very dangerous for the people to actually study the holy Tora in such a personal way, they had achieved great levels of knowledge and glory by enslaving themselves (and as the talmud says regarding one of these sages, he would hold himself back from going to the bathroom (thus of course contaminating and distorting the holy lessons he was learning) to Talmudic style of pilpul, mastering it (to the extant that they could choose whether to consider something pure or impure, kosher or treiph, and prove whichever side they desired). They wanted to make sure that the Jewish Nation would follow their servitude and reject the Pure Holy Devotion of Dovid Hamelech, where one forms a personal relationship with the One who loves him unconditionaly. In order to achieve their goals, the sages began to publicly embarrass Duvid Hamelech. Whenever Duvid Hamelech would come the Beis Hamedrash (study hall) they would make fun of his ways, saying how can one know the Tora if he 'wastes' so much time outside the Beis Medrash (in truth it does waste the time, allowing one to elevated himself above time). So the sages would tear apart everything Duvid Hamelech would say, mocking him and his learning. The sages searched for any way they could undermine Duvid Hamelech and his holy ways of devotion. When Duvid Hamelech sinned with Bat Sheva, a sin the Talmud says can barely be considered as a sin, only so much as it was necessary for Duvid Hamelech to show and reveal a new amazing way of serving G-d even for a sinner, a way of repentance very precious to G-d. The sages however pounced at the opportunity to publicly condemn Duvid Hamelech, stating that he was an evil sinner G-d forbid. To this day, especially the gentiles speak of Duvid Hamelech (even on his holy tomb) disrespectfully because of those sages. [The Meshech Chuchma says that if not for those sages no one would even have know anything about what had happened, thus taking out the main brunt of what had done, but those rabbis were michallel hashem, desecrated G-d's name by publicizing their version of what had happened]. The fact remains, that the Written Torah, the Zohar and the Talmud all proclaim the righteousness and correctness of Duvid Hamelech, and completely vilify the sages who opposed him.
So let us examine how Duvid Hamelech promoted his true way of devotion. It could not be in promoted in debates conducted in the Beis Medrash, for the Rabbi's there were not interested in the truth, on the contrary they were just looking to ridicule anything Duvid Hamelech said. Duvid Hamelech's main claim and promotion is delivered in the Tehilim where he beseeches: טעמו וראו כי טוב, taste it and you'll see that it's good. He didn't fight or argue, he just proclaimed that the truth is self evidence, and that anyone that begins to follow the correct path till know for himself it's validity. Lies and falsehood do not have endurance, but the truth is enduring, it is the signature of G-d. Yaakov Uvinu is the representation of truth, he is called תמים, which has the same numrerical value as Na Nach Nachmu Nachmun MayUman. His countenance is engraved on the Merkava.
Rabbi Nachman, a great descendant of Duvid Hamelech, and the Father of the Mushiach (as R"N said that Mushiach will born from his posterity), also endured the hardships and travails of Duvid Hamelech. Rabbi Nachman showed and proved to the world that it is necessary for us to follow a new way of devotion to G-d, a way that is entirely new, yet in fact the old way. A way that is new to us every day, and hopefully every minute and second. This is a way that is so true and so real that it unites a person to G-d exactly in his or her juxtaposition at any given moment. Understandably all the opposition that G-d included in creation are threatened by such true devotion, and in fact they become part of the devotion, as taught by Our Master Na Nach Nachmu Nachmun MayUman.
Duvid Hamelech lives forever, he is the crowned and anointed one of G-d, he wanted everyone in Israel to be a king over themselves. G-d created man in His image, that is that man has free choice to do as he pleases, good or bad. The True leaders of Klal Yisroel, emulated G-d, and taught and let Klal Yisroel in His way. Thus probable the primary teaching of Rabbi Nachman the Main Leader of Klal Yisroel, is that a person must do hisbodudus and make his own personal connection to G-d, a person must seek G-d and the answers to all his questions and quests, on his own!!!! Hashem Yisborach and The Tzadik are most definitely there for you, but they wish you to develop more responsibility, personality, and character, not to unload it under the guise of spiritual sacrifice. People want a living Rabbi, they hire him for x amount of dollars and x amount of honor etc. and in return the Rabbi approves of their pitiful society and answers all their responsibility questions. If people wanted a Rabbi who would give them more responsibility from them and demand from them to arise from society and dedicate themselves completely to the worship of G-d, G-d would send them hidden tzadikim to guide them, just as H"Y sent R' Yisroel Karduner to the Saba.
Rabbi Nachman said clearly, that even in his thing there would arise fake rabbi's. Until this generation no one every was able to pull off such a craziness, to put himself in Rabbi Nachman's place.
There is a story, I think I saw it in ShiAyris Yitzchok, a Jew walked into a Breslov shteibel in Poland, he walked over to one of the holy mispallelim and told him that he was a transgressor who even was violating Shabbos, and now he wanted to repent and was seeking guidance. Imagine someone approaching one of the 'gedolim' with such a request, they would know exactly what to do. This holy Breslover chasid replied that he really had no clue, he was not after all blessed like Rabbi Nachman with the ability to see the man's soul, therefore all that he could advise was for the transgressor to begin following the doctrines of Rabbi Nachman, to discuss his situation alone with G-d and to see how G-d would direct him. Not one person in the shteibel had any other advise, and there were people there who probably could see souls, people who truly were the leaders of the generation, following Rabbi Nachmans ways with complete misiras nefesh, often starving and enduring ridicule and embarrassment hard for us to fathom. They knew that for a person to get on the right track, the person would have to follow Rabbi Nachman and follow it in the way the person understood it for himself.
In our generation we have seen the fulfillment of Rabbi Nachmans warning, as students of the weaker Mesora's of Breslov (elsewhere we have explained the three main mesorahs of Breslov, the primary one being that of the Saba, from R' Yisroel Karduner, from R' Moshe Breslevor, from R' Nussun), one after the other started their own 'breslov' cults. One of my friends got sucked into one such cult, their leader, although professing to be the tzadik of the generation does not even arise for Chatzos (this Shikker is unwilling to go to sleep the first part of the night so he stays up the whole night and goes too sleep around Netz!) one of the most fundamental concerns of a true Breslover Chasid. In any event my friend oggles to me how every day he feels completely new etc.. So I ask him if he's getting up every night for chatzos, and he says that he's not yet holding there, so I tell him how can you truthfully say that your life is so excitingly refreshing when you don't even anticipate the next day by arising to start it at chatzos?! This is but an example of the shekker - falsehood - that is self evident.
These fake rabbis are inhibiting Klal yisroel from achieving their unique status, that each and every one is unique and precious in their own way. In Likutay Moharan we learn that it is often not so much the fault of the rabbi, for they have such a powerful urge and lust for power they practically have no free choice. It is the fault of the people that give them the power. The Saba said, we do not need the Rabbis the people will choose. In our day people are starting to learn and seek their independence, they have lost a lot of the fear of standing out and being different, and have gained a strong desire to be themselves. People are searching for Nanach!!!
The Nanach is completely independent and free to serve G-d how he\she understand for themselves. The word anarchy, is composed of a prefix an, which means no, and arch, meaning king - no king, but in our case we translate the prefix as ani- I, thus stating that the new Jewish Anarchy gives each and every one of us the status of King! That is what real Breslov is about, and anyone that comes to power as a Nanach, knows for himself that this is what G-d had intended for his holy children!

Divrey Tora. Find G-d In Your Tora Study. Party.

At the end of shmone esray we say 'psach leebee bisorusecha' פתח לבי בתורתך, this could be interpretted as the following, open the 'bee' בי, in your Tora. The 'bee' בי, refferring to G-d as it says: כי בי ירבו ימיך. That is we are praying that G-d should allow us to find Him in His holy Tora (which is His name). This is a very important pshat-kavana to have, for this is the true intent required when studying the holy Tora.

Rabbi Nachman once asked Rabbi Nussun how his Shabbosim were. So Rabbi Nussun said that sometimes he experienced some fear and awe of G-d. Rabbi Nachman then told Rabbi Nussun that the main thing on Shabbos is to be very happy and joyous. Previously I have already published on nanach.net a story regarding this (a simple person who hardly even knew he was Jewish, but he would throw a huge party every Shabbos, and Heaven was very pleased with this, equating his devotion to that of the leading holy men of his generation). As we know, Likutay Moharan is the beginning of the redemption, and Na Nach Nachmu Nachmun MayUman, which is Rabbainu's signature on the seventh line of the Petek, is in itself a complete aspect of redemption, so it therefor understood that the Nanach are living in an aspect of Shabbos. It is thus understood that the Nanach main avoda-devotion, is not to be serious and working on fear, but to be extremely joyous and happy. So party on.