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HH
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For in reality
the mentioning of the names of the tzadikim is a very, very wondrous and
awesome matter, and is extremely beneficial for the devotion of Hashem Yisburach.
(Yimay Moharnat
– The Days of Our Teacher Rabbi Nussun 17).
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The virtue of
mentioning their names is unfathomable, and it would consume many folios to
explain some of the immeasurable good virtues/benefits/advancements which are
produced/grow from this.
(Shaimoas Hatzadikim
– The Names of the Tzadikim)
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And this is the
aspect of the virtue of mentioning the names of the tzadikim, because in the
holy name of each and every tzadik, (in it) is included the entire nature/essence
of the tzadik, all of his righteousness, and his Torah, and his good deeds, and
all of his virtues and his (spiritual) levels, because the name is his nefesh
(-lower soul) and his neshama (-higher soul) as explained above. And therefore
through mentioning the name of the tzadik we draw upon ourselves his holiness
and his merit, and through this we as well will merit to holiness, and purity,
and to return to Him blessed He. For example, when we mention the name of the
Tana[1] Rabbi
Shimon Bar Yochai, in this name is included all the deeds of this Tana, that he
was in the cave for thirteen years and authored the book of the Zohar, and all
the stories which are related of him, all of them are included in this holy
name – Rabbi Shimon Bar Yochai. And similarly with the other names of the
tzadikim.
(Likutay
Halachos, Orach Chaim 2, Things that are practiced at a meal 4:6)
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Through
mentioning the names of the tzadikim the power of their ruach hakoadesh
(-Divine Inspiration) is aroused, and faith in the inception (-new creation) of
the world is drawn into the world, through which there is drawn a radiance from
the future renewal of the world which will be through this as mentioned above,
through which the world will be conducted in the aspect of providence (-hashgacha)
and supernatural wonders.
(Likutay
Halachos, Orach Chaim 2, Washing Hands for a Meal 4:6).
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In the future
there will be aroused a new song of the aspect of the wondrous, the aspect of
providence (-hashgacha), because then there will be an
administration/policy solely by means of providence (-hashgacha, i.e. there
will be no apparent randomness or natural course of events). And this new song
which will be aroused in the future is the aspect of a song which is pashoot
(-simple, single), kufool (-double), mishoolush (-triple, triangular),
miroovuh (-fourfold, square/d), which amount to 72 (Eyen Bais.
Y, Y”H, Y”HV, Y”HVH = 10, 15, 21, 26 = 72), the aspect of kindness (-chessed
= 72), through which there will be a renewal of the world in the future, the
aspect of (Psalms 89:3), “the world is/will be created with kindness <chessed>.[2]”
And know my brother,
the reader, that in the matter of the new song which will arouse in the future
which is explained in this discourse[3],
which is the aspect of the call which waters the Garden where all the
fragrances and fears grow, which is the aspect of the call of the worthy rebuker
who increases and gives pleasant fragrance in the souls of Israel who hear his
rebuke, which is the aspect of Messiah, the aspect of (Genesis 49:15), “and he
became a taxed worker,[4]” see
there. There is in all this very deep and lofty secrets, secrets of secrets, esoterics
of esoterics, very awesome, as could be understood from his (-Rabbi Nachman’s)
holy motions when he mentioned the verse (Ruth 4:14), “Blessed is G-d who did
not withhold from you a redeemer etc..” For I heard that from his holy motions,
of blessed memory, then, and from the pleasantness of the voice and melody that
he said this verse, it appeared as though he himself as well was giving praise
and thanks to Hashem Yisburach for giving them such a redeemer to engage in the
rectification and the redemption of their souls and in the drawing forth of the
spirit of Messiah through the drawing forth of such wondrous and awesome
rectifications. And (it was) then, on this Rosh Hashana, he related the matter
of the melody and the song that will be the Oalum Habuh (-Future World, reward)
of all the tzadikim and chasidim (-pious), as is explained elsewhere.[5] And
it was understood that this (song which would be the reward of the righteous) is
pertinent to the new song which is explained in this discourse.
(The Life of
Our Leader Rabbi Nachman 43).
Na Nach Nachma
Nachman MayUman!
[1] Sage
of the Mishna.
[2] The
entire verse is relevant: “For I have said, a/the world is/will be
created with kindness [alternatively: a world of kindness will be
created], (in the) Heavens, (you) establish Your faith in them.”
[3]
Likutay Moharan volume 2 Torah 8.
[4] Rabbi
Nachman revealed (article 10) that “taxed <li-mass>” is like the Hebrew word
for rubbing, which is done to bring out the fragrance, and “worker
<oavaid>,” is a reference to Oavaid who is mentioned in the end of the
Book of Ruth as a scion in the royal lineage of the House of David. The previous
verse and the beginning of this verse further allude to the different aspects
and steps of this awesome discourse, as revealed by Rabbi Nachman there.
[5] The
Life of Our Leader Rabbi Nachman article 267, made into a song: https://www.youtube.com/watch?v=HPoyGWKPO30.
