The Greatness of HY

 HH

Rabbainu spoke of the importance of contemplating the greatness of HY. This avoda is placed prominently at the beginning of the holy work Sichos Huran. In Likutay Moharan, Rabbainu states that one who has achieved any conception of the greatness of HY will scoff at the greatest temptations of the flesh, and even if he were to be presented with an opportunity to privately fulfill the most lustful cravings, he would not even consider it.

In the story of ancient times, of the son of a king and a son of a maidservant who were exchanged, the son of the king comes to a certain level of understanding of the greatness of HY when he says, on the contrary - "Just the reverse. If it is so, that Hashem Yisburach can indeed do such a thing, that they should exchange a king's son, and such things should befall him - do I turn myself to behave this way?! Is it right, what I have done? Does it befit me that I should behave thus, the way I have done?" And he began to have great anguish and strong remorse over the evil deeds he had done. 

[certainly today we can see HY's greatness, with JB et al...]

When contemplating HY one can interject every so often a technique used in hypnosis, stating in the mind or out load, double or ten times stronger.

One chasidic master upon contemplating the greatness of HY was seized with so much fear, all but two of his teeth fell out, and he referred to those teeth as the wicked ones....

Rabbainu was always shaking from fear of HY, so much so, that when he rested his hand on the table, it also shook, as did the people leaning on it.

May we merit, in merit of the holy Petek Na Nach Nachma Nachman MayUman

Blossoms of the Spring - Letter 26

BH 1^st day of Rosh Chodesh (-beginning of the month of) Tamuz 719 (Monday, July 6, 1959), Tiberias

My heart, the pleasant Mr. Z. Shazar, who roams and wanders in all the gates to search for the call of the songs and verses/riddles of the true Tzadik who reveals the real truth in the world to its utmost perfection, and nullifies the root of the grasp of falsehood in the root of its roots, fortunate is he (-you, in third person), fortunate is one who spends all his days in yearning and longing and desiring this. Peace (-Shalom) and long life.

There is a Tzadik, great, wondrous and extremely awesome, who is is a great and wondrous sage, and he has perfection of speech, an extremely awesome and powerful mouth, in utter perfection, and he is a very wondrous advocate and speaker, and he can say wondrous riddles/verses and songs/poetry so that there is not to be found any creature in the world that wouldn’t desire to hear him, and with these songs/poems and riddles/verses that he knows, they have in them all the wisdoms upon which are contingent the essential life and sustenance of the entire world with all the creations (all of them). And specifically this Tzadik appears in the eyes of the world like a stutterer, because the words of the world which are not praises of Hashem Yisburach do not have perfection, therefore he is speech impaired with these words of the world which do not have perfection. However, in reality he is not a stutterer whatsoever, rather on the contrary, he is a wondrous advocate and speaker with great perfection which has no further perfection, just, because of the utter greatness, way out, perfection of his prowess and his extremely high, and powerful, and awesome level, and similarly because of the powerful overwhelming oblivion and obscurity of this world, therefore he appears in the eyes of the world as a stutterer. And when the people of the world begin to take stock of their affairs, that is, to give thought to rectify the good life which was ruined by them, then everyone admits to the truth, that the entire rectification of all the tzadikim, and also the rectification of all who traverse the world is contingent solely on this Tzadik with the speech impediment![1]

All that is found in our words, any praise of the extremely holy and awesome Rabbainu o.b.m., it is necessary to know that it is all considered as nothing, and it isn’t even like a drop in the ocean, because it is impossible to relate his praise whatsoever. Because he was hidden in the utmost hiddenness from human intellect, and even great tzadikim, it is not possible for them to conceive a fraction of his stature, and we do not have any conception or grasp of him whatsoever, except through the few wondrous Torah-teachings that he revealed in his holy books and the awesome stories. Fortunate is one born of a woman that merited to such prominence which is high, high, and above, what the mouth can not speak nor the heart ponder. Fortunate is the man who has such a great merit to have his thoughts perambulate in the words of the holy and the awesome Rabbainu o.b.m. who has no equal, and from them (-the Torah-teachings) each person according to the fathoms of his heart can understand a tiny little bit where his (Rabbainu’s) exalted power and holiness reaches, to no end.[2]

Through drawing close to the true Tzadik, one merits to see the doorways how to get out of the darkness he is trapped in, (and) also he makes a doorway so that others as well can get out of their darkness, if they desire to leave.[3]

Due to my weakness, not upon you, I was compelled to conclude, and I call for peace (Shalom) with intense love, and eternal love, to him and to all that is his.   The transcriber and the organizer

Yisroel Dov Odesser - Tiberias

      House of Zalman Odesser

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[1] See the Legendary Tales of Ancient Times, The Story of the Seven Beggars, the third beggar/day.

[2] The Life of Our Leader Rabbi Nachman, article 83.

[3] Oatzar Ha-Yirah, Repentance 27 – there it says these things regarding the attainment of truth. Saba interchanged “truth” for the drawing close to the true Tzadik. Throughout the letters Saba does this often, interchanging the prerequisite, whatever it may be, to the drawing close to Rabbainu, usually I did not get around to noting it.

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

מכתב כו

ב"ה, א' דר"ח תמוז תשי"ט, טבריא

ליבי הנעים, מר ז.שזר, המשוטט ומתפזר בכל השערים לחפש את קול השירים והחידות של הצדיק האמת שמגלה אמיתת האמת בעולם עד תכלית שלמותו, ומבטל שורש אחיזת השקר בשורש שורשו, אשרי לו, אשרי המבלה כל ימיו להתגעגע ולהשתוקק ולכסוף לזה. שלום וחיים ארוכים.

יש צדיק גדול נפלא ונורא מאד,שהוא חכם גדול ונפלא ויש לו שלמות הדיבור, פה נורא ונשגב מאד בתכלית השלמות, והוא מליץ ודברן נפלא מאד ויכול לדבר חידות ושירים נפלאים עד שאין נמצא שום נברא בעולם שלא ירצה לשמוע אותו, ובאלו השירים והחידות שהוא יודע יש בהם כל החכמות שבהם תלוי עיקר חיות וקיום כל העולם עם כל הנבראים כולם. וזה הצדיק דייקא נראה בעיני העולם ככבד פה, מחמת שהדיבורים של העולם שאינם שבחים לה' יתברך אין בהם שלמות, על כן הוא כבד פה מאלו הדיבורים של העולם שאין בהם שלמות. אבל באמת אינו כבד פה כלל, רק אדרבא הוא מליץ ודברן נפלא בשלמות גדול שאין שלמות אחריו, רק מחמת גודל הפלגת שלמות מעלתו ומדרגתו הגבוה והעצומה והנוראה מאד, וכן מחמת תוקף התגברות ההעלמה והסתרה של זה העולם, על כן הוא נראה בעיני העולם ככבד פה. וכשמתחילים בני העולם לפקח על עסקיהם, היינו לחשוב מחשבות לתקן החיים טובים שנתקלקלו אצלם, אז כולם מודים על האמת שכל התיקון של כל הצדיקים וכן התיקון של כל באי עולם תלוי רק בהצדיק הכבד פה הזה!

כל מה שנמצא בדברינו איזה שבח על רבינו ז"ל הקדוש והנורא מאד, צריכין לידע שהכל נחשב כלא, ואינו אפילו כטיפה מן הים הגדול, כי אי אפשר לספר בשבחו כלל. כי היה נעלם בתכלית ההעלם משכל אנושי, ואפילו צדיקים גדולים אי אפשר להם להשיג מקצת מעלתו, ואין לנו שום השגה ותפיסא בו כלל, כי אם על ידי קצת התורות הנפלאים שגילה בספריו הקדושים והמעשיות הנוראות. אשרי ילוד אישה שזכה למעלה כזאת העולה למעלה למעלה מה שאין הפה יכול לדבר והלב לחשוב. אשרי האיש אשר יש לו זכות גדול כזה שיהיו מחשבותיו משוטטות בדברי רבינו ז"ל הקדוש והנורא אשר אין ערוך אליו, ומהם יכול כל חד כפום מה דמשער בלביה להבין קצת מעט מזעיר עד היכן מגיע רום תקפו וקדושתו עד אין תכלית.

על ידי התקרבות לצדיק האמת זוכין לראות את הפתחים איך לצאת מהחושך שניצוד בו, גם עושה פתח שיצאו גם אחרים מן החושך שלהם אם ירצו לצאת.

מפאת חולשתי לא עליך הוכרחתי לסיים, ואקרא לשלום באהבה עזה ואהבת עולם לו ולכל אשר לו.

המעתיק והמסדר

ישראל דב אודעסר טבריא

בית זלמן אודעסר

The Words of Rabbi Nachman - articles 1-3

WORDS OF RABBI NACHMAN

 

1

"Because I know that Hashem is great and our Master (is greater than) all gods (Psalms 135:5)." King David r.i.p. said, "because I know," specifically I know,[1] because the greatness of the Creator blessed He is impossible to relate to one's friend, and even to oneself it is impossible to relate from one day to the next day according to what shines for him and flares for him on that day, he cannot tell over to himself on the second day the brilliance and the sparkling illumination of His greatness blessed He that he had yesterday. Therefore he said, "because I know," specifically I[2] know, because it is impossible to relate whatsoever.

 

And he said that what is written afterwards: "All that Hashem desired He did in the Heavens and the Earth etc.," This is a completely different matter, and completely divergent from the praise of "because I know." Because his intent with these words "because I know" is impossible to relate whatsoever, and it is very, extremely high, "high above high (Koheles 5:7)," what is impossible for a mouth to relate, just specifically I know as explained above. And as it is written in the Zohar (volume 1 page 103): "known in the gates is her husband (Aishes Chayil - a woman of valor, Proverbs 31:23)," - 'Everyone according to the falcons of their heart', as explained elsewhere (see Likutay Moharan 72, and Likutay Halachos, Rosh Chodesh 3:11, and Pirya Virivya 3:16).

 

2

It is very good to throw oneself upon Hashem Yisburach and to rely upon Him. And my way is: when the day comes, I give over all the movements of mine end of my children and does all those contingent on me upon Hashem, that all should be as His desire blessed He, and this is very good. Also then there is no need to worry and to think whatsoever if the behaviour is proper or not, since it is reliant upon Him blessed He. And if He blessed He desires in a different way - he is complaisant to behave in a different way as He desires blessed He.[3]

And similarly, when Shabbos or Yom Tov arrive, then I give over all the behaviour and all the matters and all the movements of that Shabbos or Yom Tov to Hashem Yisburach, that everything should be as His will blessed He. And then, however the conduct is on that Shabbos or Yom Tov no longer thinks or worries whatsoever maybe he did not fulfill the obligation in the conduct of the Holiness of that day, since he already gave everything over to Hashem Yisburach, and relied upon Him blessed He alone.[4]

 

 

3

And he spoke of the inordinate dramatic greatness of the Creator blessed is His Name, and it is impossible to explain this in writing. And he said[5]: That to the greatness of the Creator blessed He there is no measure, because there are awesome things happening in the world, extremely wondrous and awesome and they are not known whatsoever, that is, that we still do not know any knowledge whatsoever, absolutely nothing. And also what is brought (Bicheenoas Oalum[6]) “the apex [tachlis] of knowledge [ha-yideyuh] is that we will not [sheloa] know [naidah][7][8],” that is also applicable to every single (level of) knowledge, that is, that even when one reaches the apex of that knowledge, that is, not to know, even still this is not the apex. Because this apex is just in that knowledge, but in the knowledge higher than it, he still has not started in it whatsoever, and so forth higher (and) higher. Hence never will one know anything, whatsoever not, and even still this is not the apex, because he still hasn’t started whatsoever to know of the knowledge above this knowledge that he has reached its apex of not knowing etc..[9][10]

 

Also he spoke of the inordinate dramatic greatness of the virtue of repentance, and even when one falls drastically Heaven forbid, and everyone falls to where they fall may the Merciful One save us, even still it is forbidden to give up on oneself, because repentance is higher, above the Torah[11], therefore there is not any despair in the world, because if one merits there will be made from his sins an entirely different affair, just as our Sages o.b.m. said (Yuma 86: regarding repentance out of love) that the sins are turned around into merits. And there is in this matter secretive secrets[12], just the general principle is that from all the falls and descents of the world may the Merciful One save us, it is possible to return to Him blessed He easily, “because to His greatness there is no measure (Psalms 145:3).[13]” And the main thing which all is contingent upon, is that one should despair of himself from screaming to Hashem and to supplicate and to pray to Him blessed He always.[14]

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[1] In the Psalms (145:6) of Ashray, recited three times a day, the verse (6) says, “And the might of Your awesomeness they will say, and Your greatness I will relate.” Here too, when it comes to the greatness of Hashem, the verse reverts to the singular, I will relate, whereas regarding the awesomeness of Hashem the verse writes, they, the many (However the Targum renders both to the many, possibly viewing the aleph as extra, as is found often, or perhaps interpreting: what I will relate they will relate). The question is, what is the difference between the awesomeness that can be discussed by the many, as opposed to the greatness which cannot? Perhaps, awesomeness is of the aspect of constrictions, whereas greatness is the aspect of kindness which is unconstrained. This differentiation can explain the verse quoted here by Rabbainu. As Rabbainu points out, regarding knowledge of the greatness of Hashem it says I, whereas the end of the very same verse speaks of “our”, “Our Master is greater than all the gods,” because when talking about gods, that is, foreign powers, there is already a multiple presence in the world, unlike the absolute unity which is the paradigm of the beginning of the verse. This is the secret of ani (-I, the Malchus) having the same letters as ain (-nothing, the highest paradigm of Kessehr), of ain the verse says (Deuteronomy 32:39) there is no god with me. This is explained at length in Adir Bamurom (Michon Ramchal 361-).

Even still this verse seemingly refutes what Rabbainu says here, because the verse says that he will relate the greatness, whereas Rabbainu explained that it is impossible. Perhaps the answer is that for this reason the verse doesn’t use the simple conjugation: asapehr – I will relate, but: asaprehnuh – which is translated as, I will tell it over, however in Hebrew we find that the letter Nun at the end of the word comes to lessen and downgrade, so the verse is really saying I will tell a little of it over, because to tell it all over is impossible, but still whatever can be told over must be told over.

[2] In article 3, Rabbainu explains the concept of the apex of knowledge which is to not know. The subject in the aphorism is “we”, even though Rabbainu applied it to himself, it is possible that is only because he was relating it over, whereas just for himself, perhaps it is possible that the apex of knowledge can be actual knowledge, because it would be in attainment of absolute unity with G-d, and G-d and His knowledge are one (see Likutay Moharan, Torah-teaching 65 that a person in prayer can reach, for some limited time, the tachlis of one). However, this knowledge itself is called not knowing, as explained in Likutay Moharan, Torah-teaching 4:9. That being said, it is probable that this apex of not knowing, is really referring to the aforementioned state of prayer and abnegation which is the aspect of not knowing. This is the secret of raising ani (-I, Malchus) to ain (-nothing, Kessehr), as mentioned previously in the notes. Also see the note on article 3 which gives a Kabbalistic label to that apex of not knowing as Raisha diloa isyaadah, see there.

[3] Here Rabbainu shows how to go in the Way of Unity (of Hashem, Derech Ha-Yichud) of before the sin of Adam, which will be the way of the future. See Adir Bamaroam of the Ramchal (page 414, Spinner): “because originally they were almost like angels whose behavior is after the root, so it was that besides from the mitzva they were commanded, they were to go just according to the movement of the root. And this is the secret of (Yichezkel 1:12) ‘to where there will be the spirit going they go’. And then they were literally like someone who goes with closed eyes leaning on someone who brings him (see the Legendary Story of Ancient Times of The Seven Beggars, the fifth day, tells of a blind person guiding the moon). And therefore, then (Genesis 2:15) ‘and He placed him <va-ya-nee-chayhoo> in the Garden of Eden’, in the secret of ‘menoocha’ (-same root as the placement, meaning rest, and connotes prophecy), because he was behaving just according to the supernal illumination reaching him every second, and according to what he received, that is what he did.” See all of this awesome revelation at length there, and the Ramchal states explicitly that this is achievable even today, just that it doesn’t come easy.

This also might be the difference in the level of Baal Shem Tov and his successor the Magid of Mezritch. Because we know that the Maggid did every single movement, however tiny and infinitesimal,  according to Divine unifications, so in what way did he pale before his master the Besht? Maybe it had to do with this concept of abnegating oneself completely to the root.

[4] This entire article is brought in article 238, where it preceded by something tangential.

[5] See The Life of Our Leader Rabbi Nachman, article 67, this was said on the way from Breslov to Uman. Rabbi Nachman said, “Hashem Yisburach is extremely great and it is not known at all etc.” and Rabbi Nussun questioned him, that he had already said previously that he had come to the knowledge of the apex of knowledge is not knowing, and Rabbainu answered him, “from when I left Breslov until here I already also do not know.” Rabbi Nussun points out there the awesome alacrity of the Rabbainu’s growth and ascent, that in such a short span of time, while travelling, he had reached the apex of a completely knew level of knowledge.

[6] This is a holy work of ethics by Rabbi Yidaye-yuh son of Avrohom Hapneenee known as Bedehrshee (1270-1340) it is styled with chapters and verses somewhat like Proverbs and Koheles.

The verse referred to here is in Part 8, Chapter 2, Verse 19/16:

ותכלית מה שנדע בך שלא נדעך – And the utmost of what we can know of You (is) that we can/will not know You.

[7] The subject in this aphorism is “we”, see the note about this at the beginning of the very first article.

[8] It is my impression that this is what the Kabballah calls Raisha [head] diloa [that is not] Isyaadah [known]. Just to give a very brief and rudimentary idea of this head, I will write a few lines. Every paradigm at every level is composed of ten sfiros. These ten sfiros can be classified as five Divine Countenances [partzufim]. The highest Countenance, of Kesser – Crown, is Ehrech (-long-healing-ruling) Anpin (-countenance). However, there is an even higher Countenance which crowns Ehrech, that of Atik. The seven lower sfiros of Atik are enclothed in Ehrech, they correspond to the seven thousand years of the world. The higher sfiros remain above Ehrech, and they are called in the Zohar and in the Lurianic Kabbala, Raisha Diloa Isyaadah. Rabbi Chaim Vital discusses at great length the intricacies of the “sfaikoas” – doubts – of this head. The Ramchal revealed the nature of these doubts and why they are so important. The Ramchal says (Klach Pischay Chuchmah 86, Adir Bamurom, Michon Ramchal 303) that they are not simple doubts due to obscurity, rather on the contrary, this head processes the infinite possibilities of associations of all of time, mixing and matching them, and creates from them an eternal paradigm where are the particles of time shine. Thus, it is impossible in time to actually grasp these processes, and one who attempts will be confronted with the aforementioned doubts. Thus, this head is the bridge between the highest level of one paradigm, taking it up into the paradigm above it. When a person merits to have conception of this head, on whatever level he is on, he will truly not know, and he will be preparing to rise to a higher paradigm altogether, whose lowest level encompasses and dwarfs the entire entity of the lower paradigm.

See also the notes on The Praises of Rabbi Nachman, cited below, which cites Likutay Moharan, Torah-teaching 83, that the apex of not knowing is the place of the world, see there.

[9] See The Praises of Rabbi Nachman, Part II article 35 and my footnotes there.

[10] It comes out, that one who knows, is really far from knowledge, whereas one who does not know is much closer. This is a little similar to a rule given by the Baal Shem Tov (Tzufnas Panayach 112:4, Letter to his son, Toldoas Yaakov Yosef on Mishpatim 69:4) that one who feels/thinks he is close to Hashem is far, and one who feels far is in reality close. See Restoration of the Soul, article 78.

[11] In a very general sense, repentance is attributed to the Sefirah of Beenah whereas Torah is attributed to the Sefirah of Tiferess, which is third below Beenah. Also see the Zohar (Vayikra 69b), When HY created the world He wanted to create people, He sought the counsel of the Torah etc., the Torah responded saying how man would sin and anger Gd, and in the continuation of the Zohar there, it says how HY created Repentance before the world so that when man sins they can repent. And see a similar inference in the Psikta of Rav Kahana (25), which seemingly favors the approach of repentance over the approach of Torah. See also Likutay Halachos, Orach Chaim, Laws of the Night Prayer 4:9, that through repentance one merits to abnegate to the tachlis (ultimate purpose) which is above the Torah, for all the Torah comes from there, see there.

This needs further explanation because there are aspects of Torah which are much higher than Beena and which can also bring one to complete abnegation, and these teachings themselves are Torah. Rabbainu’s generalization is referring to the role of the “Mishpat” (-laws of the) Torah being the ruling force of this world. This is the aforementioned sefirah of Tiferess which takes on the full countenance (-partzuf) of Zair Anpin (-the Small Countenance), and is represented by the letter vav in YHVH, under the V is the letter H (-the female partzuf of Rachel), which corresponds to all of G-d’s kingdom in this world. Thus this world’s affairs are directly ruled by these last two letters VH. Above these two is another H (-the female partzuf of Mother), this is the paradigm of repentance, and it encompasses the last two. Thus even though a person in this world is directly governed by the Laws of the Torah, ultimately both the Laws of the Torah and the person, are governed by the realm of Repentance.

The secret of how this works, very possibly the secrets Rabbainu referred to here, is explained in a few places by the Ramchal (particularly beautifully in Adir Bamarom, Michon Ramchal 335-). The ruling of the world under the Laws of the Torah allows for a person to have becheera (-free choice) to do bad, just as HY allowed for the presence of the appearance of evil in the world, but ultimately HY is pure goodness, and everything will be reverted to be good. This very system of the Torah was with this tachlis (-end goal), to be reverted to complete goodness. Even though the system of “Mishpat” and free choice seemingly could not be guaranteed to turn out good, it is steered in this direction by the upper realms, where there is never a trace of evil, and these realms dominate the lower realms bringing them to this realization. Thus, ultimately everything will turn out for the best, and the main thing is to just hold out with prayer to HY.

[12] Rabbainu can be referring to many concepts here. In the previous note I explained one underlying secret which explains why the bad doesn’t define the person trying to return, because he is on the path of pure goodness, see there. In the holy books of Breslov many reasons are given to explain the gains that are only made possible by being G-d forbid in a fallen and bad place. Sometimes this can trigger a person to make an amazing and complete comeback. Sometimes it could be to help save and rescue other souls stuck there. Sometimes it could be to test and prove his tenacity, ultimately bringing him much higher. When in such a state G-d forbid, even the slightest nuance and attempt to do good is incredibly powerful. These and others can be found in Restoration of the Soul.

[13] This might be the link between the two paragraphs of this article. In the first paragraph Rabbainu spoke of the greatness of Hashem, and then in the second he went on to speak of the greatness of repentance, possibly because the latter is contingent on the former, the amazing nature and ability to repent is due to the greatness of Hashem.

The greatness of Hashem facilitating repentance can refer to different aspects. Primarily it means that He is readily found everywhere, even in the most impure places one can find Him, because nothing exists outside of Hashem, so anywhere in existence, no matter how impure, exists only by G-d’s sustenance, and therefore no matter where a person is he can find Hashem and make an instantaneous complete transition to holiness. The greatness of Hashem also means that He is forgiving, and it means that He is looking out for the sinners best interest in infinite ways.

[14] See The Life of Our Leader Rabbi Nachman article 565: Providing they do not despair of themselves from screaming and prayer and requesting etc., just to engage in screaming and prayer and supplication etc. and not to tire ever etc. because the main repentance is screaming and crying out to Hashem Yisburach.

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Na Nach Nachma Nachman MayUman

The Five Levels of Pleasure and Peace - a few ideas put together

The Five Levels of Pleasure is a hierarchy that the late Rabbi Noach Weinberg (my grandfather’s younger brother) devised which delineates each level culminating with the highest level of the pleasure of the Divine. Already on a lower level of pleasure, the pleasure of having children, my uncle points out that people don’t know how to capitalize on this pleasure, and life goes by bereft and often even on the contrary, people are greatly pained by their children. So my uncle introduces the Yiddish word: kvel, which means to simply sit and reap in the sensation of the goodness being graced before you, like when a one looks lovingly at someone, kvelling is the practice of doing just that. This is really beautiful, and when it comes to the highest level of pleasure of the Divine, one really needs to do this, and in this sense it is classically known as divaikus (clinging, bonding, attachment).

So after such a beautiful presentation proving and selecting divaikus as the highest pleasure and purpose of intent, and also pointing out how people categorically ignore and do not even know to capitalize on the real pleasures, and pointing out the need to do things like kvelling, one would think, ok this guy has it all figured out he must be putting it into action. But no, not in his institution of Aish Hatorah, or in any institution that I know of today (with the exclusion of meditation and yoga, which maybe some can consider to be an attempt at divaikus), do they have a program to proactively seek divaikus. There are sessions for all types of subjects and studies, even sessions to teach of divaikus, but to actually commit to achieving and even living a life of divaikus everyone shirks away.

Peace, everyone knows that you can’t force peace, force and peace are opposites. Some people try to get around this by trying to cultivate peace with incentives, to make it worthwhile for both parties to be at peace. But what type of incentive can rival the vitality and the industry of hatred? Money or sensual pleasures, are often very insufficient to keep hate at bay. And when the money and pleasure are coming from people whose lives are so empty and meaningless, what appeal do they have? The recipient can hope to gain the “good life” of the donor?!

So ultimately peace has to come from each individual, first one must gain inner peace, peace in his home, and then he can pray and promote peace in the world (-see this in Likutay Moharan, Torah-lesson 14). Also when a person reaches a standard of living which has a vitality much more powerful than hatred, then just his presence alone will force the other side to submit to him. In the Story of Ancient Times of the Seven Beggars, Rabbainu revealed different aspects of his good life that he had, these are not only incentives for peace, but they actually induce peace, because without the teeth to actually dig into these paradigms that Rabbainu revealed, one will only be able to shirk away humbled. It has been said that when a person see someone very great, in his mind he sees a reflection of himself. This is true of seeing a great person whose greatness is superficial and self aggrandizement, such a great person who knew how to successfully achieve the empty pleasures of this world. When looking on such a great person, a person will see in his mind a reflection of his own self. However when a person looks at a truly great person, then he will see how much he himself is in the dark and how his own personal immense deficiencies. So the more people up their game and begin to achieve the true pleasures of life, the pleasures of the Divine, the more everyone else will follow suit, and the more peace will reign.

Na Nach Nachma Nachman MayUman!