Likutay Moharan - Torah-teaching 25

Torah 25: A Vessel That Is Not Worth the Damage

The language of our rabbi, of blessed memory

And they said to him: Show us a vessel that is not worth the chabalah [damage] it causes. He brought a budyah [mat, symbolizing dim’yon, root d.m.h]. They spread it, and it did not enter the gate. He said to them: Bring a marah [saw] and sisru [break down] the gate and wall. [Rashi: Show us a vessel that is not worth the chabalah [damage] it causes – a vessel whose value is less than the harm it inflicts. budyah – a mat. Did not enter the gate – it was too long and wide for the opening. Bring a marah and sisru – break down the opening and the wall to let it pass.]

For when the Temple was destroyed, the shamir [worm that cuts stone], nopheth tzufim [honeycomb], and amanah [faithfulness] ceased [Mishnah Sotah 9:12].

1. For every person must bring himself out from the dim’yon [imagination, root d.m.h] and ascend to the sechel [intellect]. And when he goes after the dim’yon, this is the aspect of stubbornness of heart, that he goes after the dim’yon within his heart. And when he goes out from the stubbornness of the heart and breaks his heart of stone, this is the aspect of the shamir [worm that cuts stone], by which the stone is subdued. And he does not go after desires of the dim’yon and he goes after the sechel. And as long as he has not brought his sechel to actualization, that is, brought it to actualization, then his sechel is still sechel b’koach [potential intellect], even though he has already broken the dim’yon. Then the establishment of his sechel is set up, for when this rises, this falls [Rashi on Genesis 25:19]. But the sechel is still sechel b’koach.

And afterwards, when he investigates with his sechel and brings it to actualization, then it is sechel b’po’al [actualized intellect], and this is the aspect of nopheth tzufim [honeycomb], as it is written: “Honey shall drop from your lips” [Song of Songs 4:11], for he brings the sweetness of his sechel from potential to actualization [and this is: your lips is the aspect of bringing from potential to actualization, which is the aspect of speech].

And afterwards, when he attains with his sechel all that a human can attain, then his sechel is sechel hanikneh [acquired intellect, unified knowledge after death], as the sages wrote: there is sechel b’koach, sechel b’po’al, and sechel hanikneh. And the main existence of a person after his death is only sechel hanikneh, and this is his remnant after death. And this is the aspect of amanah [faithfulness], for amanah is an expression of enduring existence, for sechel hanikneh is the existence of a person after his death. And sechel hanikneh is called that which a person knows many things in one knowledge, for before, he needs to know many preliminaries before he knows any thing, and afterwards, when he attains the thing, he discards his preliminaries and knows the thing in one knowledge. And the main fountain of wisdom came forth from the Temple, for there they offered the sacrifices, which are the animality and the power of dim’yon, as it is written: “The sacrifices of G-d are a broken spirit” [Psalms 51:19], for the breaking of dim’yon is the sacrifices. And therefore our sages, of blessed memory, said: When the Temple was destroyed, the shamir ceased, and so on [Mishnah Sotah 9:12], and when the Temple is rebuilt, then it will be fulfilled: “And a fountain shall come forth from the house of Hashem” [Joel 4:18].

2. And know that in every world and world, and in every level and level, there are dim’yonos [imaginations], and these are the klipos [husks/shells, impure forces obstructing holiness] that precede the fruit and surround the holiness, as it is written: “Around the wicked walk” [Psalms 12:9]. And when a person moves from level to level, then he must go through these dim’yonos in order to reach the holiness. And immediately when he ascends to the level, then the klipos in the level awaken and surround him, and he must subdue them and break them and purify that place from the klipos.

3. And know that no two people are equal to each other, for all souls are one above the other, and this one is a garment to that one. And the inner aspect of the lower one becomes a garment and outer aspect for the outer aspect of the higher one. Therefore, when one desires to ascend from his level to a higher level, then the person standing in the higher level goes and moves to a yet higher level, for it is impossible for two people to be in one level. And it is only the inner aspect of the higher person that moves, and the outer aspect remains. And also the person in the lower level, it is only his inner aspect that moves and ascends, and the inner aspect of the lower one becomes the outer aspect for the outer aspect of the higher one.

And even though the klipah [husk/shell] in the higher level was already broken by the person in the higher level, nevertheless, when the inner aspect of the higher one moves from there and the inner aspect of the lower one ascends, then the klipah returns and awakens, for it is not subdued except before the light of the inner aspect of the higher one, but before the lower one, even before his inner aspect, it has strength to awaken against him. And therefore he must break it and subdue it anew.

And inner aspect and outer aspect are two kinds of services: the service of Torah, prayer, and mitzvos [commandments] are the inner aspect, and the service of eating, drinking, and other bodily needs are the outer aspect. And the service of the outer aspect, that is, eating and drinking, of the person standing in the higher level is more illuminating and refined than the services of the inner aspect, that is, Torah and prayer, of the person standing in the lower level. And therefore the inner aspect of the lower one becomes a garment for the outer aspect of the higher one.

And this is the explanation of: “Throne of glory exalted” [Jeremiah 17:12]. Throne is the aspect of the inner aspect, an expression of itkasyah [concealment]; glory is the outer aspect and garment, as it is written: Rabbi Yochanan called his garment [his glory] [Shabbat 113a]. Exalted from the first – that is, when he is elevated and ascends from the first level, and then it is made from inner aspect to outer aspect. And therefore the place of our sanctuary must sanctify the place anew, for the klipos return and awaken, as above.

4. And it is impossible to subdue the klipos [husks/shells, impure forces], that is, the dim’yonos [imaginations], thoughts, desires, confusions, and hindrances in the level, except through the greatness of the Creator. As it is brought in the kavanos [Kabbalistic intentions revealed by the Arizal] of “Hoadoo – Give thanks to Hashem, call in His name” at the beginning of Shacharis, that this psalm was established to subdue the klipos in Yetzirah, for they awaken against Asiyah that ascends to Yetzirah, and through proclaiming the greatness of the Creator, they are subdued [see there]. For the inner aspect of Yetzirah ascends to Beriyah, and the inner aspect of Asiyah ascends and clothes the outer aspect of Yetzirah [see there].

And the revelation of the greatness of the Creator is through tzedakah [charity] that one gives to a worthy poor person, for the essence of the greatness and splendor is the revelation of the gvanin [colors, divine attributes] [Zohar Beshalach 62a, Trumah 152a]. And silver and gold are these gvanin, for supernal gvanin are clothed in them. And the supernal gvanin clothed in silver and gold do not shine except when they come to the Israelite, for there is their place, and they are included one in another and these gvanin shine, as it is written: “Israel in whom I will be glorified” [Isaiah 49:3], for the place of the gvanin is only with the Israelite. And when the gvanin shine, then the Holy One, blessed be He, is magnified and glorified through them, as it is written: “To Me the silver and to Me the gold” [Haggai 2:8]. And it is made from them ‘garments of salvation’, salvation is gazing upon, as it is written: “They looked to Hashem” [Zohar Yitro 90a; see there], because of the splendor, all gaze upon it, for all desire to gaze upon it.

But as long as the silver and gold are with the nations, then the light of the gvanin is hidden, and they do not shine, for their place is not there, for their place is only with the Israelite, in the aspect of: “Israel in whom I will be glorified” [Isaiah 49:3], for there is the splendor of the gvanin. And therefore the nations desire the money of Israel, even though the nations have much silver and gold, they desire the dinar of a Jew as if they had never seen money. And this is because the silver and gold that are under their hands, the gvanin do not shine, and the grace does not rest on their money, for the essence of the splendor and the grace is revealed only with Israel. And therefore they are called rashim [poor], as it is written: “Be careful with the authorities” [Avos 2:3], for they are poor and impoverished, for they have no benefit from their money, as if they were poor, and they desire the money of Israel, for on the money of the Israelite rests the splendor and the grace, and all desire to gaze upon the splendor and the grace.

But know, immediately when the nation receives money from Israel, immediately the grace and splendor within the money are hidden. And therefore the nation, each time, demands other money from Israel and forgets the money it already received, for the grace is hidden when it comes to the hand of the nation. And this is: “They draw near only at the time of their benefit” [Avos 2:3 (the same excerpt as above)], and this is the aspect of: “Grace in the eyes of Hashem” [Genesis 6:8], the eyes of Hashem are the supernal gvanin, which are the aspect of silver and gold, there is the essence of the grace and the splendor. And this is what Avimelech said to Sarah: “Behold, I have given a thousand silver to your brother, behold, it is for you a covering of eyes” [Genesis 20:16], that is: When the money went out from the hand of the nation to the hand of the Israelite, immediately the gvanin were revealed and became the aspect of ‘garments of salvation’, that is, a covering of eyes that all gaze upon, for all desire to gaze upon them.

And through tzedakah that one gives from his money, all his money is rectified, and the gvanin are revealed and shine, and all his money is made in the aspect of: “To Me the silver and to Me the gold” [Haggai 2:8], as it is written: “Garments of salvation, a mantle of righteousness He has wrapped me” [Isaiah 61:10]. And even the money that the nations take from us is considered tzedakah, as our sages, of blessed memory, said: “And your taskmasters righteousness” [Isaiah 3:6, Bava Batra 9a]. And this is: “Your eyes, pools in Heshbon” [Song of Songs 7:5], your eyes, this is the gvanin, the aspect of silver and gold, are blessed through tzedakah, for every prutah joins to a great account [Bava Batra 9a]. And even through the money that comes into the hand of the nations, called (same verse of Song of Songs) bas rabim (daughter of many), this too is considered tzedakah, as it is written: “And your taskmasters righteousness” [Isaiah 3:6]. And this is specifically at (same verse) shaar bas rabim (the gate of the daughter of many), when it is still at the gate, before it comes to the hand of the nation, the grace still rests on the money, but afterwards the grace is hidden, as above.

And this is what the elders of the house of the furnace said: Show us a vessel that is not worth the chabalah [damage] it causes. He brought a budyah [mat, symbolizing dim’yon, root d.m.h] and spread it, and it did not enter the gate. And he said to them: Bring a marah [saw] and sisru [break down] the door with the wall. Explanation: budyah, this is inventions of the heart, that which he invents from his heart, that is, the dim’yon [imagination], as above, that is, the aspect of stubbornness of heart, as above. When this power of dim’yon in the heart prevails and spreads over the person who ascends from the lower level to the higher level, and this klipah [husk/shell], which is the dim’yon, is not worth before its eyes the damage and chabalah that is already damaged from the person who was in the higher level, and nevertheless it prevails afterwards, as above.

And it did not enter the gate, that is, the person cannot enter the gate of holiness, which is the sechel [intellect], because of the prevalence of the dim’yon. And the advised counsel for this is the breaking down of the door, which is the dim’yon, which is the impurity, as it is said: “The one who comes to be impure, they open for him” [Yoma 38b], and it is the aspect of: “At the door sin crouches” [Genesis 4:7].

And they are the aspect of the wall, ko tel [Zohar Mishpatim 116a], ko is the aspect of the holy name, which is the aspect of the gvanin [colors, divine attributes], as it is written: “Hashem my light” [Psalms 27:1], which is the lights of the gvanin, “and my salvation,” which is the aspect of ‘garments of salvation’, as above, and it is a mound that all turn to [Zohar Mishpatim 116a], and they desire to gaze upon it [Zohar Va’yigash 210a]. [From Torah 24 to here, the language of our rabbi, of blessed memory.]

5. Also know that in order to subdue the klipah [husk/shell] that surrounds in every level, as above, for this he must arouse the joy of a mitzvah [commandment] upon himself, that is, that he rejoices through his remembering that he merited to approach Hashem, blessed be He, and merited to approach the tzadikim [righteous ones] who bring him closer to Hashem, blessed be He. And through this joy, he breaks the klipah and enters the second level.

(Regarding section 1): Sacrifices of G-d are a broken spirit, for breaking of the dim’yon [imagination] is the sacrifices, and so on [Psalms 51:19]. And this is the aspect of leaning on the sacrifices, for the sacrifices are brought from animals, which are the aspect of the power of dim’yon, for the animal also has the power of dim’yon. And when a person goes after the dim’yon in the heart, that is, after his desires, Heaven forbid, which come from the power of dim’yon, this is an actual animalistic act, for the animal also has the power of dim’yon. And therefore when a person sins, Heaven forbid, and all sins come through the power of dim’yon, from which all desires are drawn, therefore he must bring a sacrifice from animals and must lean on it and confess all his sins on the sacrifice at the time of leaning. And through this, all the sins and all the power of dim’yon are drawn onto the animal, which is the aspect of dim’yon, as above [Menachos 93a]. And they slaughter the animal for a sacrifice, and through this the dim’yon is subdued and broken.

(Regarding sections 2 and 3): It is explained there that when a person moves from level to level, then he must go through these dim’yonos in order to reach the holiness, and immediately when he ascends to the second level, then the klipos in the level awaken and surround him, and he must subdue them anew, and so on [see there]. And even though the klipah in the higher level was already broken, and so on, nevertheless when the inner aspect of the higher one moves from there and the inner aspect of the lower one ascends, then the klipah returns and awakens, and so on [see there]. And he said then in this language: And in this many pious err, that suddenly it seems to them that they have fallen from the service of Hashem. And in truth, this is not a fall at all, but because they must ascend from level to level, and then the klipos, which are the desires and confusions and dim’yonos and thoughts and hindrances, awaken and prevail anew, as above. Therefore they must strengthen themselves each time anew to return and subdue and break the klipos and hindrances, and so on, that are in every level and level anew. But in truth, this is not a fall at all, as above.

(Regarding section 3): And know that no two people are equal, and so on, therefore when one desires to ascend from his level to a higher level, then the person standing in that higher level goes and moves to a yet higher level, and so on. And he said then in this language: And this is the aspect of lifting, that one elevates and raises his fellow, for through this person in the lower level ascending from level to level, through this he raised and elevated his fellow who is in the higher level to ascend to a yet higher level, and so his fellow’s fellow who is yet higher than his fellow ascended yet higher upward, and so upward and upward, for it is impossible for two people to be in one level, as above.

After he said the above teaching, and there he designates and calls all the desires of the evil inclination by the name of the power of dim’yon [imagination, root d.m.h]. He said then: One must call it and designate it another name, that is, the master of the thing and the evil inclination, one must call it another name, that is, not to call it anymore by the name of evil inclination, but by the name of the power of dim’yon. And he said this in a jesting manner, but I understood that he had a complete intention in this, and I did not merit to understand his intention in this.

The Spirit of Prophecy at the End of Times

 HH

Scripture says (see e.g. Joel 3:1) that at the end of days HY will culture a spirit of prophecy in the world so that even the children will prophesize. It seems to me that this began at the same time as the advent of tv and movies, all the venues of the make believe, of the imagination and fantasy, settings of day dreaming, these are all parallels corelating to putting one's mind in the spiritual realms. And now with the advent of the meta world, and idea which really became strong with the movie of the matrix, and is now becoming more of a (false) reality, this is a sure sign that such a thing can now readily be achieved in holiness, the portal is now becoming accessible to actually live in a spiritual reality of absolute rapture.

May we be saved from what we need to be saved from, and merit to what we can merit.

Na Nach Nachma Nachman MayUman

Blossoms of the Spring - Letter 24

Letter 24

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

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

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

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

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

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

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

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

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

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

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

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

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

The aforementioned transcriber

Yisroel Dov Odesser - Tiberius

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

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

נ נח נחמ נחמן מאומן      Na Nach Nachma Nachman MayUman

ספר אב"י הנחל

הוצאת נקדות טובות – מוגה מחדש לפי כתב יד של המחבר

לפי המכתבים המקוריים

אבי הנחל – מכתב כד

מכתב כד

ב"ה, י"ב אייר תשי"ט. טבריא

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

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

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

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

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

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

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

המעתיק ישראל דב אודעסר - בית זלמן אודעסר - טבריא.

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

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

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

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

המעתיק הנ"ל.

---

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

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

[3] Ullim Litroofuh 435.

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

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

[6] Likutay Moharan and Tefilos 65.

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

[8] Likutay Moharan 14.

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

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

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

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

Na Nach Nachma Nachman MayUman                           נ נח נחמ נחמן מאומן         

Whimsical Fantasy of a Guy Beating Temptation

HH

Imagine

A guy is tested, so he turns to the Evil Side and says, if I am going to sin G-d forbid, let it at least be with someone beautiful, so the Evil Side obliges, leaving him alone for a bit until shortly thereafter he proceeds to challenge the guy by means of an extremely beautiful woman. So the guy turns to HY and says, such a test with such a beautiful woman is worthy of a true Torah sage, how can a simple person like me stand a chance? So HY acknowledges his argument, and holds of the temptations of the Evil Side for a bit, while he super expedites the guys total mastery of the entire Torah, where upon the guy is again faced with the challenge of the Evil Side. So the guy turns to himself and says, such a Torah scholar and such a successful escapee, certainly it does not become me to fall now. And the guy prevails.

End of Story.

Na Nach Nachma Nachman MayUman! 

Gain perspective

HH

In Proverbs it says “In all your ways know Him,” Ruvuh said (Brachos) this refers even to endeavors of sin. Many commentaries have elaborated on this. Here I will present one practical approach. Even when a person is convinced that he needs to do something wrong he should approach it with the intent to do good. For example, a person might feel that he needs to watch a movie or television, even though he knows that this is the epitome of the sitra-achra (-evil realm), for Rabbainu has revealed that today the main affair of the sitra-achra is imagination and fantasy. The actual world we live in, our holy sages have already made clear that it is all a façade, and they tried to share with us how to live the true reality of the Torah. However television and movies further enshrouds the world in layers of void and emptiness that subject a person to live in wishy-washy paradigms of delusion. All of this a person knows, and yet he might still need his fix, he might not be able to just break out cold turkey. So the aitzuh (-recourse, advice) is that before he sits down in capitulation, he should make a little disclaimer, and say a few words to his Creator. Let him turn to HY and express his intent, that even though he knows that he shouldn’t be watching this, even still in order to give himself a well needed break from the stresses of the day and all the responsibilities weighing upon him, he feels that this is what he needs, and by watching this he will be able to unwind and regain his breath and strength to get back in their etc..” With this little rejoinder a person will gain eternally, for just the fact that he spoke honest heartfelt words to HY is precious beyond measure, and also now he has steered himself to actually strive to accomplish good objectives, and maybe even he will come to conclude that to reach this clear objective he is better off watching a different show, something more educational and softer on the soul, and in the future he will definitely slowly aim to achieve his stated objective in a better, holier fashion. He will avoid watching shows that are just frivolous and licentious, and he will avoid shows that have vulgar language which completely destroys all holy boundaries and brings death and destruction, may the holy Merciful One save us. He will start to only watch shows that he can find in them some justification and purpose. Eventually he may merit to wean himself off the tube completely B”H.

Na Nach Nachma Nachman MayUman!

Watching TV and movies is like playing dolls

HH

This I heard in the name of my late uncle R. Noach Weinberg of Aish Hatorah.

This seems to me very attributable to rabbis.... Personally I would say that it is like daydreaming, and we need Na Nach to fix our imagination and fantasy - as revealed in Likutay Moharan volume 2 Torah 8.

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!

Hypocrisy outside from inside

HH
Many are astounded at the sheer ludicrous conduct of the haters of Israel. Like the U.N. deciding that the Western Wall isn't Jewish, their support of an education which is full of hatred and incitement, and putting Suadia Arabia at the head of women's rights!?.

And similarly so many other things, like the leftists strong advocacy for Islam, when according to Islam they would be slaughtered.

How do such crazy policies have any standing whatsoever?!

The answer is that it is empowered by everyone on their own personal paradigm. When people do not live the truth they invite the world to run in a similar hypocritical fashion.

Among many ultra right they sing the final words of Samson - I will avenge my eyes from the Pilishtim/palistinians - with so much fervor and excitement, even as they are falling in the very mistake which was the downfall of Samson - he went after his eyes (as revealed in the Talmud). This highlights the point of this post. The entire fantasy and flimsy imagination of the tv, movies, media is this power which is bringing down Israel, and to combat it Israel needs to get out of its bondage, and strengthen in truth and reality, real reality of Torah. But as long as people are still slaves to the aforementioned fantasies, they empower the world to follow suit on the global level. Even as the people are astounded and amazed at falsehood and hypocrisy, it is being fueled internally by they themselves.

Na Nach Nachma Nachman Me'Uman

The ward for the insane

HH Rabbainu said that now we have to call the yetehr hurah (evil inclination) something else, that it "dimyoan" (imagination/fantasy), at that moment the root of the modern day acquittal of pleading insanity was planted. Previously there was no such thing, someone who committed a crime especially an atrocity would be summarily executed, all of the sudden today we are making differentiations - that is what Rabbainu introduced.

Many if not most of the rabbis today, I think it would be rash to simply call them evil, Rabbainu revealed that they have an enormous inclination to rule, they almost don't have a choice in the matter, in other words they are deluded to the extent that they would be sooner sentenced to a crazy ward than being convicted of purely evil intent.

What are they even thinking, putting their stomachs into the equation? When we have true tzaddikim, especially Na Nach Nachma Nachman Me'Uman who transcended any paradigm familiar to us, we have absolutely no inkling of an idea of their greatness, what they achieved, what they comprehended, what they revealed, the suffering they endured continuously, etc. etc.... And then along comes some bright rabbi and takes the masses under his delusions...

These rabbis are not just the cause of the exile, they are the exile! The exile of the daas (holy realization of knowledge).

Na Nach Nachma Nachman Me'Uman

Overcoming fantasy

HH

This guy would fantasize that a certain someone would do certain forbidden things with him. Then he confronted this fantasy: How would he allow and empower this certain someone to bring him down? The object of his fantasy is in reality so puny, and he is letting it rule over him!

Na Nach Nachma Nachman MeUman!