The Praises of Rabbi Nachman - part 2 - His Voyage to Israel - 34 to End

HH

Shivchay HuRan

Part 2

34.

And it was already heard from his holy mouth that he said, that there are tzadikim that served (Hashem) and labored until they merited some high level, each one according to his prominence/virtue, like for example by a king whose ministers merit through their service, each one to some prominence, to some high office according to his service. However, of himself he said, that if he were to know that he is now on the same height and level as a year ago, he would not be conciliated ("desirous of") with himself at all, (and he spoke disparagingly of himself regarding the aforementioned matter if he were to remain in the level of the previous year), just, every time he ascends from level to level.

And there is a very great deal to speak about this matter, however, it is impossible to relate all of this in writing whatsoever, only someone who merited to see with his eyes and hear with his ears was able to fathom in his heart a slight bit of this matter, how he never stood on one level anytime, just, immediately he would yearn to ascend to a higher level until he merited etc. and so forth forever. And he was a great novelty in this matter. And all of this is according to our minuscule grasp (-comprehension), but there is more to this, there is in this matter hidden secrets, wondrous wonders, but suffice with this.

35.

And regarding the matter of "the tachlis (-ultimate extent or purpose) of knowing is not to know," he also spoke with us a little a few times how in every knowledge there is this tachlis. And therefore even though one merits to come to this tachlis of not knowing, even still this is not yet the final tachlis, because this is still not the tachlis of the (-all) knowledge just for this knowledge, and it is necessary afterwards to labor to merit to a higher tachlis, to merit to a higher level of the tachlis of not knowing, and so forth forever. (And this is already explained a little in our words elsewhere). And this matter is very extremely deep and hidden. And there is more to this matter, what we heard one time after Passover, and it will explained elsewhere G-d willing (see The Life of Our Leader Rabbi Nachman 282, Rabbainu said that he had just gained knowledge that the tachlis of knowledge is not knowing, means really not knowing, and this is something that seems obvious and cannot be explained, but was a new understanding, and even though he had now attained this understanding he still knows nothing, because previously he had also thought that he had come to this tachlis of not knowing and yet only now he understands that it is to really not know, and he had been very far from this new comprehension, see there).

36.

One time a king sent three men to a country with a secret message to a different king. And they passed through countries where there were opposers to the king.

And the first (of the three men) conducted himself shrewdly, and concealed the matter completely, and he crossed the country and they didn't discern at all that he has (-had) a hidden agenda (/secret message). And the second (of the three men) traversed there, and the people of the country picked up on the matter, and they understood that he has a secret agenda/message and they grabbed/incarcerated him so that he should tell (it to) them. And he acted shrewdly or with might, and he escaped from their hands. The third (of the three men) traversed there, and they also caught on to him, and they figured out that he has a secret, and they incarcerated him, and they tortured him with very profusely with many, many tortures, and all that they did to him, tortures, and torments, and great duress, and (-even still) he didn't say anything, and he withstood the trial and didn't reveal the secret. Until they saw that nothing will work on him and they let him go (because they thought that he presumably doesn't know anything at all), and he passed through and came to the king.

And they were appraising which of the aforementioned three is deserving more reward. Some said, "To the first more is due, because he acted shrewdly to be completely discreet." Some said, "To the second more is due, for they had already figured out his intent and even still he escaped from them with his wisdom etc." as mentioned above. The king said: "To the third is due more reward than all of them, because he was already caught in their stronghold, and certainly he also wanted to be discreet but was unsuccessful, and he was caught in their hands. And they tortured him and made him suffer with such suffering and torture, so that were he to reveal one secret, everyone would have been chasing after him, and even still he stood up to such a test and did not reveal anything, therefore he deserves more reward than all of them. (And the moral is slightly understandable a bit to the understanding).

The End

Na Nach Nachma Nachman Meuman

Daas - Realization of Knowledge - of the Evil Realm

HH

The holy Zohar says that the evil realm is castrated (/impotent, sterile) and can not produce offspring. However we do find in scriptures children attributed to the evil, as in e.g. Psalms (37:28) The children of the wicked are cut off, the Ramchal says in Adir Bamurom that this means that even though they have children, the children are not viable, and will not live. Rabbainu revealed in Likutay Moharan (volume 2, Torah 37) that a person who isn't holy and just chases after his desires, and leaves his wealth to his children, is likened to a person that defecates on himself and cleans the feces with more feces, for his children are really the aspect of feces GF, because they come from the superfluous waste of his brain, and are just like the vanity of his wealth, likened to excrement GF, see there. Thus we see that the children born to the wicked are an aspect of void. Like the holy Zohar says about the people that study Torah without purity that they create heavens and earths of void GF. That means that their conjugation is like they are relieving themselves on their partners, and in fact today there is a sick fe*ish k*nk for such a thing, because in reality that is what all of p*rn*graphy is – and even knowing this will not help those stuck in it's putrid disgusting grip, as explained in the Words of Rabbi Nachman (Sichos Huran 304), and therefore it is better not to even talk of it at all.

When I was in Uman a little while ago I was shmoozing with this kid, and I was explaining to him the concept that daas (realization of knowledge) is only for the good, because in the realm of evil there is nor real unity in conjugation, which is what daas is – the unification of Chuchma (wisdom-father) and Beena (understanding-mother). And after our whole talk the kid says let's see what Rabbainu says, and he opens a Likutay Moharan straight to Torah 43, where Rabbainu says, “know that there is daas of klipa (evil husks-forces)….” That was like hitting a brick wall. Even still it would seem that Rabbainu is not coming to dispute what is explained in the holy books that the daas of the klipa is simply a collection of the the chusudim (kindnesses- from the side of chuchmu) and givooroas (mights – from the side of wisdom) and does not have any unifying or cumulative power from the two sides. And the bar daas (-one possessing daas) that Rabbainu talks about there, would be someone who produces such offspring as described above – that are in reality void.

Na Nach Nachma Nachman MeUman!