Names of Key Tzaddikim – The Short List

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Names of Key Tzaddikim – The Short List


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Na Nach Nachma Nachman MeUman!

Honesty and humility

HH Rabbi Nachman revealed that there are two things: truth and humility. There are many levels and depths of truth they are the values that G-d signs in creation. Their place and existence is in humility. No one can see G-d because in His infinite humility He will never show Himself, He will just show His Attributes. When a person completely abnegates himself, he slips under the veil and all of G-d's attributes radiate now from him, and thus he knows G-d firsthand. This is the way the Jews received the Torah on Purim (קיימו מה שקיבלו כבר). This is why Moshes name is not mentioned in this weeks portion because he told G-d that he needed to see the Jewish people as his Torah and erase himself as not (32:32 if not ersae me now.... Read from left to right it spells I am Nachman and the acronym spells out from Uman!). Na Nach Nachma Nachman Me'Uman!

Parshas Chukas

Last weeks Parsha - Chukas has direct information fundamental for Nanach.
1-3. The verse says that the people spoke against G-d (elokim) and Moshe, Rashi comments that the people equated Moshe to G-d! These people are referred to as the generation of knowledge, that means that when you are really really smart, that's when you begin to suspect that the tzadik is very close to G-d, and there is danger of even equating the tzadik to G-d. This needs explanation, true the Tzadik is very close to G-d and completely above our comprehension, but how can the tzadik be equated to G-d?
A second question is: When the people repented the verse relates that they told Moshe that they sinned by speaking against Hashem (YHVH) and Moshe, it seems that the people were still equating Moshe to G-d.
The answer to these questions I believe is, obviously the people never equated Moshe to G-d himself, when they spoke against G-d and Moshe, they referred to G-d by His attribute Elokim, Moshe Rabbainu is in fact referred to, by G-d Himself, as Eesh HuElokim, the master of Elokim. Thus it seems that the sin the people erred was by judging the prediciment they were in, as under the attribute of Elokim in which case they were equating the status of Moshe to that which they were undergoing. Upon repenting they realized that they were in fact under the eye of Hashem himself, YHVH, in which case there is no room at all for any equation.
We learn from this the utter supremecy of the tzadik, and the necessity to always view our lives as run by Hashem Himself.
The people upon repenting, even after they realized that their lives were being conducted by G-d Himself, knew that they were at the hands of Moshe, thus they went to Moshe, and confessed to Moshe their sins (Rabbi Nachman teaches the necessity to confess before the Tzadik, c.f. Likutay Moharan Tora 4, this is just one of the fundamental princibles the christians borrowed from the Jews, mistorted terribly, and after the Jews did not merit to retain their own, the practice was acreditted to the mistorted) pleaing with Moshe for him to pray to G-d and save them. That is the atitude we must have. Know that everything is completely from G-d Himself, and know that it is G-d's will that we subject ourselves to His Tzadik.

4. The Israelites sing a song of praise and thanks to G-d, they do not mention G-d name in it, Rashi explains that since they were unable to mention the name of Moshe (because Moshe was punished on their account, when he hit the rock, so it is out of place to mention him when praising G-d for the miracle of the rock), therefore they were unable to mention the name of G-d! Rashi gives a parable to someone inviting the king, the king replies if my friend is there, I will attend, if my friend is not there I will not be there either!
This makes it quite clear that we have to put the holy name Na Nach Nachmu Nachmun MayUman everywhere, so that G-d will grace us with His presence everywhere!
This is one of the reasons that often when you tell someone Nanach, they will reply Hashem, for by you saying Nanach, you have made it possible to mention the name of Hashem, who is always present just waiting for us to so to speak allow Him in.

Drinking On Purim

In Parsha Ki Sisa (32:32) Moshe Rabainu tells Hashem Yisborach that if He doesn't forgive Klal Yisroel etc. Vi-eem Ayin Michaynee Nu Meesifrichu, which many already know, if read from left to right, reads, Ani Nachman, and the acronym is MayUman. This was a huge madraiga of Moshe Rabainu to sacrafice his very existence, his name in the Tora, for the sake of Klal Yisroel. The Ariza"l says that the letters of michaynee nu can spell out may noach, because Noach did not have this self sacrafice for his generation, and thus Moshe Rabainu brought tremendous rectification of the problems of the Generation of the Flood.
Our Rabbis teach that since Moshe Rabainu told Hashem to take his name out of the Tora, even though he said it conditionaly, his name is not mentioned in Parshas Titzaveh, why Titzave wil Bez"h be discussed. This is a huge advancement for Moshe in which he is given qualities of the hiddeness and concealement of Hashem, just as Hashem is unseen and it is forbidden to just say His name, so to in Parshas Titzave Moshe Rabainu remains unseen and unmentioned (this is also the case in the Hagada Shel Pesach, but there the main reason is that tradition says that the Hagada was authored by Eliyahu Hanuvee, who is considered to be the voice of Moshe, therefore Moshe's name isn't mentioned, because he's doing the talking. This is because the whole idea of the Seder is to comemerate that night in Egypt when Moshe brought all the Jews together and began to take them out of Egypt. So the most integral part of the Seder is to be with Moshe Rabainu. That is why the Na Nach's capatalize on this Awsome occasion to sing and dance Na Nach, to make clear our loyalty with our redeamer, nishmas moshe, and to make clear our belief that Na Nach is in actuality freedom from all slavery and bondage!).
Parshas Titzave discusses the clothing of the Kohanim and other topics of the building and functioning of the mishkan. The mishkan was a testimony to G-d having forgiven the sin of the golden calf. In actuallity every jew is a microcosm of the mishkan which is a microcosm of creation, if not for the sin of the golden calf this would have been the working reality. Moshe Rabainu, is the daas of Klal Yisroel, and he would have been completely connected to each and everyones personal mikdash. Because of the sin they were unworthy, but because of Moshe's great devotion to G-d and Klal Yisroel he remains available to conduct the utopian way, so that in Parshas Titzave when there is discussion to the secondary mode, of how the Kohanim are going to do the service, Moshe isn't mentioned.
At the end of Parshas Titzave there is an allusion to the deaths of Nuduv and Avihu (29:43 Rashi) who died because they drank wine prior to entering the mishkan. Why did these tzadikim, who were in certain aspects greater than Moshe Rabainu, conduct themselves in such a seemingly impropiate manner? Our Rabbi's say that nowadays if one wants to bring wine libations on the alter how can he do so? He should bring wine to the throats of the Tzadikim. This is the concept that the Tzadikim are in themselves the mishkan. Therefore Nuduv and Avihu were operating on a level of devotion to G-d that they would drink the wine themselves, and this was higher than for them to bring it on the alter. The problem was that they wanted to bring the Kitores in the mishkan to elevate all of Klal Yisroel to their level, but that was uncalled for, and it was ruling before their master Moshe Rabainu who's in charge of Klal Yisroel.
Purim, our Rabbis teach is the utopia of the secondary, Yom Hakeepurim, which literaly means the day that is like Purim. On Yom Kipur the Kohen Gadol would enter the Holy of Holiest. On Purim we reach the level where each and everyone of us is the mikdash, so we drink the wine ourselves, but it forbiden for us to bring the incence (those who understand...) we must negate ourselve to accept the true daas of our Master Na Nach Nachmu Nachmun MayUman!! This is the final tikun of Noah, because Noah saw the whole world disobeying G-d and he saw the holocaust and complete anhilation of the world, can one imagine what his sentiments were?! Noah didn't withstand the ordeal and he got drunk etc.. Rabainu Na Nach Nachmu Nachmun MayUman knows the whole deal and even still holds steadfast in complete belief and faith in the goodness and oneness of G-d. Thus it is through him that we can succeed in restoring the Kingdom Of G-d in such a way that every jew is a Mikdash, and we will drink to this until we know of no other way!
[The acronym of Na Nach Nachmu Nachmun MayUman has a numerical value of 240, Rabbi Nachman taught that the last letters of Sheva Yepol Tzadik Vikum spell out Amulaik, however this can not be the complete tikun because the verse says Raishis Guyim Amulaik, the complete tikun and obliteration of amulaik therefore is in the raishis, the first letters of Na Nach which have a numerical value equivalent to Amulaik].