The Three Yichudim the Baal Shem Tov Received From Messiah Correspond

 HH

This post follows a previous post: NaNach: Three sets of yichudim corresponding to the three reasons of creation (naanaach.blogspot.com)

There’s a famous letter from the Baal Shem Tov (to his brother in law) in which he writes:

And I asked (the mouth of – directly) Messiah: “When will the master (/mister) come?” And he replied: “With this you will know, when your teachings will be publicized and revealed in the world, and when ‘your wellsprings will spread outside (Proverbs 5:16)’ what I taught you and you perceived, and they too can do yichudim and ascensions like you, and then all the klipos (-evil husks) will cease, and there will be an auspicious and salvatory time. And I was troubled with this, and I had great anguish at such a length of time, when can this possibly be? However, from what I learned when I was there, three segueloas (- a segula is something which is propitious for some type of effect), and three holy names, and they are easy to teach and explain, my sentiments were assuaged, and I thought: It is possible [-here there is a repetition of the previous line: However, from what I learned…], they also will be able – the men of my age, to come to the level and aspect like me, that is, with their ability to ascend, and they will learn and perceive like me, but permission was not granted for all the days of my life to reveal this. However, this I will inform you, and Hashem will be to your succor, before Hashem should be your way, and do not stray when you pray and you learn, and every single word and what leaves your mouth, have intention to unify (-HY), because in every single letter there are worlds and neshamoas and Divinity, and the letters ascend and they tie together and unite and form a word, and they make a real unification with/in the Divine. So include your neshama with them in every single aspect of what was stated above. And all the worlds are united as one, and ascend, and a great joy and delight is made, boundless. With your understanding of the joy of a groom and bride, in a small and coarse (comparison), and all the more so in such a supernal level. And certainly Hashem will be to your succor, and everywhere you turn you will be successful and percipient, ‘give to the wise and they will be more wise’ (Proverbs 9:9).

 

The general belief is, that the Baal Shem Tov was not granted permission to reveal the shortcuts he received from on high, but he left hints in this paragraph to attaining them.

The Baal Shem Tov clearly states the objective is to unify the worlds, and neshamoas, and the Divine. These three directly correspond to the three sets of unifications established by the Ramchal. The unification of the Divine, is the first set which is primarily covered by the Arizal as explained above. The unification of the neshamoas, is the second set, which is based on connecting our souls to the true tzadikim and effecting their power, as explained above. The unification of the worlds, is the third set of yichudim, where all the worlds are united as one and absolutely abnegated to the unity of HY.

 

The Baal Shem Tov wrote that it only he could reveal it, it would be easy for everyone to accomplish. It is impossible for us to know what constitutes ‘easy’, perhaps the clear and methodological presentation of the Ramchal, had it been known in those times, would have been considered ‘easy’. In any case, it definitely brings things much closer.

Na Nach Nachma Nachman MayUman

Pidyon Nefesh - Redemption of the Soul by means of charity for spreading Na NaCh NaChMa NaChMaN MAyUMaN

Pidyon Nefesh Prayer

Lishaim Yichud Kudsha Brich Hoo Ooshcheentay - For the sake of uniting the Holy One Blessed He and His Shechina (Divine Presence),

I am hereby binding myself in this Pid'yon Nefesh to all the true righteous ones in our generation and to all the true righteous ones who are deceased, the holy ones that are buried in the ground, and specifically to our rabbi who is holy and righteous, a foundation of the world, a flowing stream, a source of wisdom, our Rabbi, Nachman the son of Faiga, son of Simcha, NA NACH NACHMA NACHMAN MEUMAN, and to all the true tzadikim dwellers of the dust, the holy ones whom are in the earth, may their merit protect us and over all of Yisroel, Amen!

Take some Tzedakah money (designated for the dissemination of Na Nach Nachma Nachman MeUman). Hold it with two hands, and say the following, inserting the full name where indicated.

Mu’oas, Vi’ais ha’yikoom ashehr bi’raglayhem.
[Money, ‘and the possessions by (/that keep them on) their feet’, Deut. 11:6]

Tzedek yikru’aihoo li’ragloa
[‘righteousness He called to (where) his (Avraham’s) feet (went)’, Isa. 41:2]

Tzedek malchoosuh kadeesha
[‘righteousness is the kingdom of holiness’, Tikunay Zohar 17b]

Deenuh dimalchoosuh deenuh
['the law of the kingdom is the law.' Gitin 10b]

Shoaresh hadeeneem beenuh
[‘The root of judgments is in Binah (understanding)’, Kisvay Arizal]

Annee beenuh lee givooruh
['I am Binah, strength is mine.' Proverbs 8:14]

Ain ha’deen nimtak elluh bishorshoa
[‘Judgment can only be sweetened at its root’. Zohar 3:141]

Shloashuh yudaye’im bibeenuh
[Three 'hands' in Binah:]

Yud hagidoaluh, yud hachazukuh, yud hurumuh
[the great hand (Chessed/kindness), the strong hand (Gevurah/strength), the exalted hand (Tiferes/Beauty).]

Shuloash pi’umim yud gematria shaim shel mem bais
[Three times 'hand' is gematria the Name of 42 (letters).]

Mem bais shebi’yitzeeruh: Shaim shel Unuh Bikoa’ach
[The 42 that is in (the world of) Yetzirah, the Name of Ana BiKoach.]

Mem bais shebibreyuh: Shnay pi’umim Ek’yeh
[The 42 that is in (the world of) Breyah, two times EHY”H.]

Mem bais shebi’atzeeloos: Havay’uh (pushoot), bimeeloo’oa, oomeeloy dimeeloy
[The 42 that is in (the world of) Atzilus, Y-H-V-H (as is), spelled out, and the spelling spelled out.]

Yihee rutzoan meelifunnechuh
[May there be will from before You,]

She’yoomtikoo hadeeneem vihagivooroas hakushoas
[that all harsh judgments and gevooroas (severities) be sweetened]

may’al (person's name, son/daughter of – mother’s name)
[from upon (so-and-so - son/daughter of <mother’s name>),]

Ahl yiday pelleh el’yoan (Pettek El’yon)
[By means of the Supreme Wonder,]

Sheh’hoo chassudeem gidoaleem
[which is great kindnesses]

Vi’rachameem gimooreem oopishooteem
[and absolute and simple mercy]

Sheh’ain boa taroavess deen klahl, umain
[which doesn’t have in it any mixture of judgment whatsoever. Amen.]

Pid’yon is a sweetening of judgments, and it saves from all hardships, because the main healing is through pid’yon specifically, because (Ex. 21:19): ‘virapoa yirapay (and he shall surely heal him)’ (with the two words) have the numerical value of ‘pidyon nefesh (soul)’. Likutay Moharan, volume 2, Torah-teaching 3

Additional Prayer (translated by Eliyahu Levine):

May it find favour before You that all the harsh decrees and severities be sweetened from upon {upon so-and-so the son of so-and-so} by the Supreme Wonder (Pele Elion) who is great loving kindness, complete and simple mercy with no admixture of severity at all. King, Redeemer and Helper; rescuer and savior, and sustainer and answerer and who is merciful at all times of distress and suffering; have compassion on the sick person {upon so-and-so the son of so-and-so}. Redeem him speedily from all his distress, from all kinds of illnesses and affliction and aches and pains. Sweeten and nullify all the harsh decrees from upon him in the merit of the money for her redemption. Have mercy upon us and consider the money that is given me as if the money had reached the hands of the holy tzaddikim who know how to do the redemption and thus to sweeten and cancel all the harsh decrees by taking into their hands the money in which the severe decrees have a hold. Therefore I give over my hands and all the intentions of my heart and mind to those tzaddikim. May my actions be considered as their actions, my hands as their hands and my mouth as their mouth. And let their intentions have our good in mind so as to redeem us properly through this money which came into my hands; may they sweeten and nullify all the harsh decrees from upon {upon so-and-so the son of so-and-so} in their heavenly source, in the supernal Binah. And may the harsh decrees from This World of Asiyah be sweetened by the three hands (right, left and both clasped together) in the world of Yetzirah which add up to fortytwo (three hands multiplied by forteen joints on each hand) which correspond to the initial letters in the prayer of Rebbe Nachunia ben Hakana, 'Anna Bekoach':

Anna Bekoach Prayer:

Anna bekoa'ach, gedoolas yemeencha tateer tzeroora
We beg You, with the strength of the greatness of Your right hand untie the bundle (of our sins).

Kabbel reenass amcha, sagvainoo taharainoo noara
Accept the song of Your People; strengthen us, purify us o Awesome One.

Nuh Geebor dorshai yichoodcha kivavas shumraim
Please Strong One, those who search for Your Oneness, like the pupil of an eye, guard them.

Burchaim taharaim, rachamaim tzidkuscha tamid gumlaim
Bless them, purify them, show them mercy, may Your righteousness always reward them.

Chasin, Kadoash biroav toovcha na'hel adassecha
Powerful Holy One with Your abundant goodness, guide Your congregation.

Yucheed Gayeh, Li'amcha pinai zoachrai kidushasecha
Unique One, Exalted One, to Your People turn, to those who proclaim Your holiness.

Shavasainoo, kabbail ooshma tza'akasainoo yoadaya taalopmoas
Accept our screams and hear our cries knower of mysteries.

Burooch Shaim kivoad malchoosoa li'oalum vuh'edd
Blessed is the Name of His glorious kingdom for ever and ever.

And in the world of Beriyah may all the harsh decrees be sweetened through the three hands which allude to the two Names of God. (Ehyeh, 21 YHV 21) that add up to forty-two. And in Atzilut they will be sweetened by the Name YHVH, in its simple four-letter form, its expanded form and its expanded expansion, which add up to fortytwo. Please, have mercy Merciful One on this sick person Arouse all the three hands in the Supernal Binah in all the Three worlds, Atzilut, Beriyah and Yetzirah. These three hands are called 'the great hand, 'the strong hand' and 'the high hand' and through this sweeten and nullify all the harsh decrees in This World of Asiyah from upon this sick person and from all the Jewish People and redeem this person quickly from all the troubles and all the harsh judgments that were decreed upon him even if it is after the decree has been sealed and send him a full cure speedily from Heaven, a spiritual cure and a physical cure, together with all sick ones of the Jewish People; and show me and teach me at all times when someone brings me money for a redemption, that I merit to know exactly how much money this person needs to give for his redemption, according to the harsh decrees that have a hold on him. Also have mercy on the person who brings the money so that he will not be miserly but rather he will give enough so that all the harsh decrees will leave him and reach and to rise to the three holy and supernal hands and let the decrees be sweetened in their heavenly source in Supernal Bina. For it is clear and known for You that I do not know how to behave in this matter. The One full of Mercy, have compassion on this poor generation for which there is no one who can stand up for us. Have mercy on all the People of Israel, the Jewish People and on this sick person and sweeten and nullify all the harsh decrees from upon him and from upon all the Jewish People. Cure him speedily. Bring him a full recovery. Return him to his former strength and enliven him in the near future and arouse his heart to really return to You. Be full of mercy towards him for You are the Master of compassion. Redeem the Jewish People, Israel from all its troubles for we have no-one to rely on other than Our Father in Heaven, as it says: "Israel will hope to the Lord for loving kindness is with the Lord and much redemption and He will redeem the Jewish People from all its iniquities". Amen. So may it be Your will.

Na NaCh NaChMa NaChMaN MAyUMaN

Breslov Teaching in English

The Virtue of Saying Na Nach Nachma Nachman MayUman 41-50

HH

41

Rabbainu Hakadosh reveals to us here that he is the main thing, he reveals this to the whole world, (also) to the Jews and also to gentiles and also to the whole world: “Na Nach Nachma Nachman MayUman.” And someone who says this, he grasps, he enters the root of the creation, this is the root of the Torah, of the entire creation. “Na Nach,” this is single (pashoot), double (cafool), triple (mishoolush), quadruple (miroovuh), “Na Nach,” and also it has in it ten letters, this is the ten types of melody which he revealed for rectifying the defection of the bris (-circumcision, covenant), ten letters is (-are) ten types of melody and the song which is single (pashoot), double (cafool), triple (mishoolush), quadruple (miroovuh) together, yes.

(Sichos Saba 12:6)

42

Just to mention the name of Rabbainu, “Na Nach Nachma Nachman MayUman” – this is sufficient! All the cures are here, this is everything. The gentiles will worry, they have what to worry about, but we, we don’t have to worry. “What? Broken? I can fix (him/it) immediately, to make (him/it) new!” (Saba laughs).

(Tape 28b)

43

And now we have already Rabbainu Hakadosh, it has already been revealed in the world that there is Rabbainu Hakadosh, “Na Nach Nachma Nachman MayUman,” this Rabbainu revealed, he is greater and higher than everything, there has never yet been such a novelty, wonders such as these have never yet been in the world, just now in the time of redemption Rabbainu began to be revealed in the world.

(Tape 44a)

44

[Visitor: If I say, “Na Nach” for him, it is beneficial?] Yes. Just to mention Rabbainu o.b.m.’s name, “Na Nach Nachma Nachman MayUman,” this is a mitigation, and this (it) heals, and strengthens, and renews the whole world, this is just with one word (/statement)!

(Tape 701a)

45

He should say, “Na Nach,” this is a cure, and atonement, and everything, this is the entire Torah, “Na Nach Nachma Nachman MayUman,” this is the whole entire Torah, included in this are all the tzadikim and the whole Torah.

(Tape 44a)

46

[Visitor: How many times a day is it necessary to say, “Na Nach”?] Constantly, without end and without bounds, without limit, without end. [All the time?] Yes, “Na Nach” is, it has power, it opens all the gates, all the gates of mercy, all the gates of prayer, all the gates of repentance, all the Torah!

(Tape 75b)

47

And also if there is difficulty giving birth, and there is no choice, then the doctors tell the woman giving birth,  they say (to her) that she should say, “Na Nach,” he repeats this, he teaches them how to say (it). (Saba laughs).

(Sichos Saba 28a)

48

There was a miracle, a gentile woman, a woman went into labor, to give birth, so the child didn’t want to come out, yes, so there was a Jewish woman there, she told her (the woman in labor): “Say ‘Na Nach Nachma Nachman MayUman’,” and she said it, and immediately the child was born.

(Tape 65b)

49

“Na Nach,” then everything is good, just “Na Nach Nachma Nachman MayUman,” this is everything, all the Torah, and all of Israel, and everything, all the cures and all the salvations, everything in one word (/statement).

(Tape 77b)

50

[Visitor: But today a Jew on the street who wants to draw close to Rabbainu but doesn’t know a book of the Torah and doesn’t know anything] noo (-Yiddish prompt – so, get to the point) [Is this for him, to draw close to Rabbainu through the mentioning of his name, what is written in the Petek, will this open (things) for him, help him to draw close to the tzadik?]

Yes, yes, yes, (that) he should mention in all times of distress, and at all times, and at every hour: “Na Nach,” (that) he should sing this, and (that) he should be happy! Yes. This is an easy thing, and this is the fundamental of everything, because the main thing is Rabbainu, Rabbi Nachman. “Na Nach Nachma Nachman,” this is “single (pashoot), double (cafool), triple (mishoolush), quadruple (miroovuh),” and this (set of) ten letters is (the embodiment) of the ten types of melodies which he revealed, everything is contingent on this, the entire redemption. Just to say in the morning, “Na Nach,” verbally, “Na Nach,” to sing happily, yes, “Na Nach.” And through this everyone will be drawn to Rabbainu, and this is the main redemption, the main redemption is Rabbainu. This name: “Na Nach,” this is the main redemption, “Na Nach Nachma Nachman MayUman,” on this is contingent all… the main redemption. And this is propitious (-a segula) for everyone, in general and in particular, everyone should pray and say verbally: “In the merit of, the merit of Rabbainu Hakadosh should protect (over) us and (over) all of Israel, the merit of: ‘Na Nach Nachma Nachman MayUman’.” Yes.

(Sichos Saba 27)

Na Nach Nachma Nachman MayUman!

The Virtue of Saying Na Nach Nachma Nachman MayUman 15-19

HH

15

“Na NaCh NaChMuh NaChMaN MayUman.” This is a melody of single (pashoot), double (cafool), triple (mishoolush), fourfold (miroovuh), with the ten letters of the name, “Na Nach” – “Na NaCh NaChMa NaChMaN,” this is ten letters, ten letters correlating the ten types of melody that he revealed for the rectification of the bris (-circumcision, covenant), “teekoon ha’kla’lee (-general/comprehensive rectification)”, ten types of melody, ten chapters of Psalms.[1]

(Sichos Saba 28a)

16

There still had never been such a signature, and not in the life of Rabbainu, it was just revealed in this Petek, a new revelation! That he, he is the song that will be revealed in the future: single (pashoot), double (cafool), triple (mishoolush), fourfold (miroovuh) – “Na NaCh NaChMuh NaChMaN MayUman.” This is a new revelation! This… the redemption, the entire redemption is contingent on it!

If it was we who said this, then what? What? Who are we? What? I say it is like this, and someone else says it like this (-a different way), yes, but what Rabbainu Hakadosh revealed is still not a drop in the ocean, he made known just a little which retains the many, just a little, a bit, a drop of the ocean of his greatness. For he knew how we need him, his every single word, in order to be acquainted (/recognize) Hashem Yisburach, and to merit to fear of Heaven, and faith, and truth, yes, there will be a new world!

(Sichos Saba 31)

17

And through faith one merits to the future renewal of the world, and then there will arouse the aforementioned new song, and this is (what is says about Moses): “and he jumped up ten cubits,” this is the aspect of the future song[2] which is a song which is single (pashoot) etc., which is ten letters, the aspect of ten cubits.

18

[Visitor: But Saba should reveal to us the secret of this.] The secret? [visitor: we don’t understand the secret.] The secret is… it is possible to understand that Rabbainu Hakados reveals… there is in the Zohar (Tikun 21), in Likutay Moharan (volume 1 Torah 49, volume 2 Torah 8), that there is a song that (it) will return the entire world to Hashem Yisburach and to the Torah, through this song. So Rabbainu reveals that he is this song – “Na Nach Nachma Nachman.” This song is: single (pashoot), double (cufool), triple (mishoolush), quadruple (miroovuh). “Na” this is single (pashoot), “NaCh” – double (cufool), “NaChMuh” – triple (mishoolush), “NaChMaN” – quadruple (miroovuh). And also it has ten letters, “Na NaCh NaChMuh NaChMaN,” this is ten letters, this corresponds the ten types of melodies that he revealed, this being propitious (-a segula) for (-to save from) defection of the bris (-covenant, circumcision), this is the “Teekoon Haklalee (-general/comprehensive rectification),” ten types of melody.

(Sichos Saba 28a)

19

[Visitor: The world (-everyone) has to say “Na Nach Nachma Nachman MayUman”? They have to say this? What will draw them close to Rabbainu?] This… it is necessary to understand that this is propitious (-a segula), because he is the root of the redemption, and he is the root of all the souls of Israel, and he is the general aggregate of the entire Torah and all the tzadikim that were from the creation of the world, he is (-portrays, reflects, represents) Moshe Rabbainu, he is Abraham, Isaac, and Jacob, he is all the tzadikim. The choice of the creation!

(Sichos Saba 12b)[3]

Na Nach Nachma Nachman MayUman!

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[1] See the wording of the “hiskashrus” (-bonding – to Rabbainu) printed in many publications before the Tikun Haklali which is based on the prayer of Rabbi Nussun: “and in their (-the ten Psalms) merit and their power I should merit to reveal all the ten types of melody etc. which are the song which is single, double, triple, fourfold etc..” Thus we learn that the ten Psalms of the Tikun Haklali are really only the way to reveal the actual song of Na Nach Nachma Nachman MayUman.

[2] Rabbainu explained that music is composed of up and downs, hence jumping can allude to music.

[3] See more regarding the utter magnitude of his greatness, and what he testified about himself, what no one born of woman merited to, in the book The Life of Our Leader Rabbi Nachman, in the sections regarding “The Greatness of the Awesomeness of His Conception/Attainment,” and “The Virtue/Height of His Torah,”and comprehend a little from afar if you have the mental faculty.

Holy Yearning Soul Factory

HH

There is a Breslov tradition that one of the ways we can bring the final redemption is by utilizing a devotion Rabbainu promoted and of which Rabbainu revealed awesome secrets. This is the devotion of expressing yearning and longing for Hashem Yisburach and everything holy. Rabbainu revealed (Likutay Moharan, Torah-teaching 31[1]) that when one yearns for something he creates a soul bikoach (-potential, dormant) and by expressing the yearning verbally that soul is brought into the world bifoa'el (-actual, working). The soul created is in the form of the yearning that created it, if the yearning was holy, then a holy soul will now be set out into the world and attach itself to someone and motivate that person to holiness, and if G"f the yearning was for something not holy, likewise, a soul will go out etc.. The most ruthless evil criminal may be impervious and impregnable to any treatment or conditioning, but can be breached and overtaken by a soul created by a simple expression of holy yearning.

Unfortunately, too many people are expressing their desires for the pleasures of the flesh, sending out terrible persuasions to remain enslaved to the emptiness of this physical world, whereas with regard to good deeds and holiness, even when people do some amazing kindnesses or reach and accomplish new heights in purity of mind and spirit, they do not moan, rave, and extol excitingly about it, and the feat remains a nice plateau without being given the ability to spread its wings and bring the whole world around to its attainment, or to motivate others to reach even greater heights.

Thus we find in the Story of Ancient Times of A Lost Princess, the princess alluding to the Shechina – the Divine Presence, tells the second to the king, "It is impossible for you to take me out, unless you choose for yourself a place and remain there for a full year, and all that year you must long for me that you should take me out, and whenever you have free time, you must only long, desire, and hope to take me out."

Take two minutes every day, devoted solely to speaking out your love, yearning, longing, need, and desire for Hashem Yisburach and everything holy. Set an alarm clock so that you don't pass it up, give yourself an extra minute to first say:

Lishaim (for the sake of) Yeechued (unifying) Koodshu Breech Hoo (Hashem Yisburach) OoShicheentay (with His Divine Presence), bidicheeloo (with fear/awe) ooricheemoo (and with love), ooricheemoo (and with love) oodicheeloo (and with fear/awe), li-yachaid (to unify) shaim (the name) Yud Kay (Y"H) bi (with) Vuv Kay (V"H), bishaim (in the name of) kul (all of) Yisroel (Israel); Hereby, I bind myself to all the true tzadikim of our generation, and to all the true tzadikim dwellers of the dust, holy ones who are in the earth, and specifically to Rabbainu Hakadoash (our holy Rebbe), tzadik foundation of the world, N'achal (stream) N'oavaya (gushing) M'ikor (source) Ch'uchmu (wisdom) [acronym Nachman], Rabbainu Na Nach Nachma Nachman MayUman in my desires, yearning, longing, thought, speech, and actions, so that they be desirous and meritorious before Hashem Yisburach, and so that the expressed yearning create souls bikoach and bifoaal which go out and arouse holy yearning in others. With love for all my fellow Jews as we are commanded to love one another as ourselves.

"Veehee (and may) noa'am (the pleasantness of) Adoan"ai (Hashem) Eloahainoo (our Gd) ulainoo (be upon us), oomaasay yudainoo (and the work of our hands) koaninuh ulainoo (be established for us), oomaasay yudainoo (and the work of our hands) koaninaihoo (be established) [Psalms 90:17]."

And now/then let loose, and start pumping holy souls into the world.

Na Nach Nachma Nachman MayUman

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[1] A synopsis of this is teaching is brought down in Outpouring of the Soul, article 56, with more material on the matter.

The Praises of Rabbi Nachman - part 2 - His Voyage to Israel 22-23

HH

Shivchay Haran

Part 2

22. And the utter enormity of the dangers that they had on their return is impossible to relate, because they were on this battleship which was full of Ishmaelites, and they were just two Jews alone. And the way of the Ishmaelites, especially men of war, is to grab Jews and sell them in distant places as slaves, and Rabbainu o.b.m. had great fear of this.

And he (Rabbainu) said that he started to think to himself what he would do if they took him to some place on the sea where there is no Jew and they would sell him there, and who would know from this? And he was greatly distressed, how would he be able to fulfill there the Commandments of the Torah? And he began to contemplate this in his mind, until he merited to come to the hasaga (-conception, attainment) that he could serve Hashem Yisburach even when he would be unable Heaven forbid to fulfill the mitzvahs. Because he attained conception of the devotion of the Forefathers of the World that they had before the giving of the Torah, that they fulfilled all the mitzvos even though they did not do the mitzvos in their simple plain form, like our forefather Jacob who fulfilled the mitzva of Tefilin by means of the rods which he pealed, as is known (Zohar Va'yaitzay 162:), until he attained conception of how to fulfill all the mitzvos in this way when he would be incapacitated in the place where they would sell him Heaven forbid (see The Life of Our Leader Rabbi Nachman 142).

And immediately when he merited to this conception, Hashem Yisburach helped him, and the boat came and arrived on Ohr (-the light, in this case referring to the night when we search for chumetz by candle light, see the beginning of Tractate Pesachim at length, and Likutay Moharan volume 2, Torah-teaching 83 why this specific night is called light) of the fourteenth of (the month of) Nissan (the day preceding Passover) at a large city that stands on an island in the sea, where there is a "prominent large city (Jonah 3:3)" by the name of Rhodes (-largest of the Dodecanese islands of Greece), and they recognized that this was a city of (-where there were) Israel (-Jews). And they had great joy, because they could buy here matzos for Passover and (wine for the) four cups.

However, they did not conceive that the captain and the Ishmaelites would allow them to enter this city, because they saw and understood that the Ishmaelites desired to grab them and kidnap them, and possibly they themselves would sell them as mentioned above.

23. And in the morning, which was erev (-day preceding) Pesach, the captain traveled with some of the Ishmaelites on the small boat into the city. And they came before him and they requested from him bread to eat, and they spoke to him with gestures, and he replied to them with gestures and told them that there were Jews here and you (-plural) can buy bread for yourselves. And Hashem Yisburach in His mercies, Whom in His hands are the hearts of kings and aristocrats (Proverbs 21:1), diverted/unsettled his heart and confused his mind until he let out of his mouth without equanimity, and said that he would take one of them in order to buy bread for them.

And promptly the man who was with Rabbainu traveled with him. And he came to the city, and one of his (-the Captain's) Ishmaelites followed him (-the man) to guard him that he should not ran away. And his way to the city was also extremely dangerous, because it was time of great war, and they could easily have grabbed him (under suspicion) that he is one of the spies, because it was recognizable on him that he was not from their country but from a very distant country. However, in the kindnesses of Hashem he passed all the guards of the gates, and they did not do anything to him, until he came to the chief Chacham (-Sefardic title for Rabbi, meaning wise man or sage) and he (the man) told him what happened to them, and that they were trapped in a battleship. However, he himself did not know what to relate, because they themselves did not know the intentions of the captain what he wanted to do with them, however, in general he told him that they were just about in captivity Heaven forbid, and they were in danger. And by him (the man) this hour (-the time he spent speaking with the Chacham) was (-felt like) lengthy like many hours. And the Chacham desired to hear stories of the war and so forth, and he (-the Chacham) said time and again: "Do not fear." But he (-the man) was greatly distressed.

And he (-the man) had intended to buy matzos and wine, and to return himself to the boat. However, Hashem Yisburach sent to him in his thoughts, being that when they were in the lodgings in Tiberias they heard of Rabbi Tzvi Horker, that his wife was from a Franken (-Sephardic) family and that she has great lineage, and he (-someone in Tiberias) said that she has a brother in Rhodes, a great sage and tzadik. And this came to his mind, however, he did not know his name, he knew just the name of the wife of the aforementioned Rabbi Tzvi. And promptly and immediately he asked about this Chacham that has a sister in Tiberias. And immediately they sent (/him) to the aforementioned Chacham, and the man of Rabbainu o.b.m. came to him. And they already had told the Chacham everything that they had heard from the mouth of the man in the house of the first Chacham mentioned above.  And immediately upon his arrival by this Chacham, he (-the Chacham) said to him: "There is nothing to fear, and stories you will tell me G-d willing at the (Passover) Seder."

And he (-Rabbainu's man) had great bafflement/incredulity in his heart, because it did not occur to him that the salvation would be so fast so that he would merit to be here for the Seder. And this Chacham said to him: "Know that we already precluded this captain with the boat until he allows you to leave from the boat, and money will be needed to be given to him as much as he wants, and 'it is good to give thanks to Hashem (Psalms 92:2)' who saved you, and did wondrous miracles and wonders with you that you merited to come here, and that the captain's mind would be confused and he would allow you to enter the city. Because this captain is an infamous pirate and he is rooted in his evil, because his lineage is from the five lords of the Philistines (Joshua 13:3 and throughout Scriptures), for so he signs his name. And presently there isn't time to hear stories. Come with me to the doctor (-barber surgeon) to give you a haircut in honor of the holiday." And so it was, they took him immediately and they gave him a haircut, and bathed him, and gave him coffee to drink.

And he (-the second Chacham) asked him, "Who is the second person?" 

And he (Rabbainu's man) said to him, "Have you heard of the Baal Shem Tov?"

And he replied, "Yes," because the books of the gaon (prodigy especially in Torah) the chusid (-pious) the Av (-father, that is Head justice of the) Bais Din (Jewish court) of the holy community (of the city) of Polnoah (-Rabbi Yaakov Yosef of Polnoah za.tza.l., from the greatest and most important rabbis of his generation. Originally he was an opponent (misnaged) to the Baal Shem Tov, but after, he drew close to him and was from his greatest disciples. He wrote what is reputed to  be the first book based on the  chasidus of the Baal Shem Tov, Toldos Yaakov Yosef in 5540-1780, and other books. He passed away roughly in the  year 5542-1782), were to be found there. And he (Rabbainu's man) said to him that, "he (-Rabbainu) is his (-the Baal Shem Tov's great) grandson, and he is also the grandson of Rabbi Nachman Hordainker, and of his own right he is a sage as you shall see with your (own) eyes." And this was doubly joyous for the Chacham, because he said, even to redeem simple people is a great mitzvah and especially that Hashem summoned for him to redeem such a great man, and with such prominent lineage from holy stock. And he (-the Chacham) hurried himself with some more men to travel to him (-Rabbainu).

However, in the meantime it happened that some Ishmaelites offended/struck each other, and they quarreled one another until many Ishmaelites were killed between them in the marketplace. And immediately upon hearing this, the aforementioned Chacham with all his men fled to his courtyard, and also the aforementioned man of Rabbainu they took with them as well, and they closed themselves securely shut (-as in Joshua 6:1), and they did not go outside for approximately some hours, and they were not able to travel to him because the day had already declined (-as in Jeremiah 6:4).

And the Chacham spoke up and said to him: "Know that from my youth I am engaged in Torah (study), and devotion (-of Hashem), and mitzvos, and good deeds, and it can be presumed that I have reward for this, besides for the portion in the future world that I have together with all of Israel. (All of) this I give to you as collateral, if Heaven forbid I do not endeavor and do my utmost to get you (-plural) out - let entirely everything be lost. And my intention is not to boast before you, just so that you believe me that I am not abandoning you Heaven forbid, however, there is no time to engage in this today. Therefore, take with you matzos, both shemura matza, and other matzos if you will want to eat, and from the most choice good wine, and vegetables, and other articles that are related to the Seder. And the aforementioned man traveled by himself and returned to the large boat where Rabbainu o.b.m. was alone.

And upon his arrival at the large boat which stood far from the city, immediately when Rabbainu heard his voice (/noise of his arrival) he rejoiced immensely with great joy, and he ran up to him, and said to him: "Baruch (-blessed is) Hashem that I see you alive, because I said (-thought) maybe they drowned you at sea and they will also drown me at sea, but now Baruch Hashem who gives strength to the weary, because I did not have any more strength to endure the suffering until you came, for I said (-thought) I would die until you came." Because Rabbainu o.b.m. had extremely pining eyes (-as in Deuteronomy 28:65) during all those hours that the man parted from him, and he remained alone on the boat, and he stood and waited expectantly, and his eyes pined the whole day for his arrival. And they prayed, and arranged the Seder properly, and they ate and drank, and the man told him all the things mentioned above, and he rejoiced with great happiness.

And on the first day of Passover the order came that they should take the boat to the city and tie it to the dock. And they were there on the boat for the second night as well, and on the second day the man that was with Rabbainu o.b.m. went to the city to the synagogue to pray, and after he left the synagogue he went with the Chacham to his house to eat the feast of the holiday, and they ate and drank. And during the feast the Chacham said Torah (-holy teachings), what he himself had been michadesh (-brought to light), and also in the name of others, and also from the tzadikim of our generation that are in our country. And he asked the aforementioned man that he should say Torah as well from Rabbainu o.b.m., and he (Rabbainu's man) said something in his (Rabbainu's) name, and he (-the Chacham) had very great satisfaction, and he said (Bava Metzia 83b, 84b - said upon great satisfaction of being vindicated on his deduction), "Rejoice my innards etc.."

And after the feast he returned to the boat, and the gabbai (-sexton) followed him and carried delicacies for Rabbainu o.b.m.. and when the aforementioned man  arrived on the boat his face had the appearance of someone who is sad and depressed. And when Rabbainu o.b.m. saw him it seemed to him that it must be that the situation had reversed, and who knows what the day will bring, and he was not able to eat, out of distress. And in reality this was because the Chacham had forced him to drink a lot of wine and was intoxicated, and because of this his face looked drawn when he came to Rabbainu. And Rabbainu asked him, but he didn't answer anything. Just afterwards, the man went to sleep for some hours, and afterwards he got up from the sleep gleefully, and he said to Rabbainu, "You (-respectful plural) didn't know that they intoxicated me, because they forced me to drink too much because of his joy." And he recounted everything to him, how the Chacham treated him, and he (Rabbainu) rejoiced and was gratified. And then he (Rabbainu) ate his feast.

Na Nach Nachma Nachman Meuman

Na Nach on the Torah Portion of Shimoas - all the original teachings of Rabbi Nachman of Breslov and his disciples

BOOK of SHIMOAS – שמות – Names - Exodus

SHIMOAS – שמות – Names - Exodus

1:1 וְאֵלֶּה שְׁמוֹת בְּנֵי יִשְׂרָאֵל הַבָּאִים מִצְרָיְמָה וגומר: And these are the names of the Children of Israel whom are coming to Egypt etc..

At the beginning of the subject of the exile there is mention of the names of the Children of Israel to make it clear that our essential endurance in exile is through these tzadikim

Likutay Halachos, Laws of Blessing of Thanksgiving 6:57

וְזֶה וְאֵלֶּה שְׁמוֹת בְּנֵי יִשְׂרָאֵל הַבָּאִים מִצְרָיְמָה אֶת יַעֲקֹב וְכוּ', שֶׁכְּשֶׁהִתְחִיל לְסַפֵּר גָּלוּת מִצְרַיִם וּגְאֻלָּתָם הִתְחִיל מִשְּׁמוֹת בְּנֵי יִשְׂרָאֵל שֶׁבָּאִים לְשָׁם, לְהוֹרוֹת שֶׁכָּל עִקַּר קִיּוּמָם בַּגָּלוּת וּגְאֻלָּתָם מִשָּׁם, הַכֹּל הָיָה בְּכֹחַ שְׁמוֹת בְּנֵי יִשְׂרָאֵל שֶׁהֵם רְאוּבֵן שִׁמְעוֹן וְלֵוִי וְכוּ', שֶׁכָּל שְׁמוֹתָם נִקְרְאוּ עַל שֵׁם שִׂמְחַת יִשְׂרָאֵל שֶׁעַל-יְדֵי זֶה מְבָרְרִין מֵהֵיכְלֵי הַתְּמוּרוֹת עַד שֶׁמַּשִּיגִין אוֹר הָאֵין סוֹף וְכוּ' שֶׁזֶּה עִקַּר תַּכְלִית הַגְּאֻלָּה לָדַעַת וּלְהַכִּיר אוֹתוֹ יִתְבָּרַךְ כְּמוֹ שֶׁכָּתוּב וִידַעְתֶּם כִּי אֲנִי ה' הַמּוֹצִיא אֶתְכֶם וְכוּ'. כִּי בִּשְׁבִיל זֶה הִקְדִּים ה' יִתְבָּרַךְ שֶׁיֵּרְדוּ יַעֲקֹב וּבָנָיו הַצַּדִּיקִים בְּעַצְמָן מִצְרַיְמָה, כִּי עַל-יְדֵי קְדֻשָּׁתָם הָעֲצוּמָה שֶׁהָיָה מִטָּה שְׁלֵמָה שֶׁהֵם גִּלּוּ אֱלֹקוּתוֹ בָּעוֹלָם שֶׁזֶּהוּ עִקַּר הַשִּמְחָה וְהַחִיּוּת כַּנַּ"ל, עַל-יְדֵי זֶה הָיָה לָהֶם כֹּחַ לִסְבֹּל מְרִירוּת הַגָּלוּת וְלִבְלִי לְהִשְׁתַּקֵּעַ שָׁם. כִּי עִקַּר מְרִירוּת הַגָּלוּת הוּא הָעַצְבוּת כַּנַּ"ל וְכָל מַה שֶּׁמַּכְבִּידִין הַגָּלוּת מִתְגַּבֵּר הָעַצְבוּת יוֹתֵר, וְכֵן כָּל מַה שֶּׁמִּתְגַּבֵּר הָעַצְבוּת שֶׁהוּא גָּלוּת הַשְּׁכִינָה מִתְגַּבֵּר גָּלוּת וְהָעַבְדוּת הַגַּשְׁמִי יוֹתֵר, וְאִם כֵּן מֵאַיִן יָבוֹא עֶזְרֵנוּ, אַךְ כָּל הַקִּיּוּם בַּגָּלוּת וְהַתִּקְוָה לָצֵאת מִשָּׁם הוּא עַל-יְדֵי הַצַּדִּיקִים יַעֲקֹב וּבָנָיו שֶׁיָּרְדוּ מִצְרַיְמָה שֶׁהֵם שְׁמוֹת בְּנֵי יִשְׂרָאֵל הַנִּזְכָּרִים לְעֵיל, שֶׁבְּכֹחָם הַגָּדוֹל יְכוֹלִים לְהַמְשִׁיךְ אֱלֹקוּתוֹ יִתְבָּרַךְ וּלְהַחֲיוֹת וּלְשַׂמֵּחַ נַפְשׁוֹת כָּל יִשְׂרָאֵל בְּכֹחָם וַעֲצוֹתָם הָעֲמֻקּוֹת שֶׁעַל-יְדֵי זֶה מַעֲלִין הַמַּלְכוּת בְּכָל פַּעַם עַד שֶׁזּוֹכִין לְכָל הַנַּ"ל שֶׁזֶּהוּ עִקַּר בְּחִינַת הַגְּאֻלָּה בְּחִינַת כִּי בְשִׂמְחָה תֵצֵאוּ וְכוּ' כַּנַּ"ל. וְזֶהוּ וְיוֹסֵף הָיָה בְמִצְרָיִם, כִּי עִקַּר הַקִּיּוּם וְהַתִּקְוָה הִוא עַל-יְדֵי בְּחִינַת יוֹסֵף הַצַּדִּיק שֶׁהוּא בְּחִינַת אִישׁ אֲשֶׁר רוּחַ בּוֹ שֶׁיּוֹדֵעַ בְּכָל פַּעַם לְנַשֵּׁב עַל לֵב בְּנֵי יִשְׂרָאֵל וּלְנַפֵּחַ הָעַפְרוּרִית שֶׁהוּא בְּחִינַת עַצְבוּת מִלִּבָּם וּלְהַלְהִיב לִבָּם לַה' יִתְבָּרַךְ בְּהַדְרָגָה וּבְמִדָּה וְכוּ', כִּי הוּא יוֹדֵעַ לַהֲפֹךְ כָּל הַיָּגוֹן וַאֲנָחָה לְשָׂשׂוֹן וְשִׂמְחָה וְכוּ' כַּנַּ"ל. וְזֶה וַיְהִי כָּל יֹצְאֵי יֶרֶךְ יַעֲקֹב שִׁבְעִים נָפֶשׁ, בְּחִינַת שִׁבְעִים פָּנִים לַתּוֹרָה שֶׁהֵם שִׁבְעִים אַנְפִּין נְהוֹרִין שֶׁזֶּה בְּחִינַת שִׂמְחָה בְּחִינַת מְבַקְשֵׁי פָנֶיךָ יַעֲקֹב וְכוּ'. (כְּמוֹ שֶׁמְּבֹאָר בְּהַתּוֹרָה "צִוִּיתָ צֶדֶק" עַיֵּן שָׁם). וְזֶה וְיוֹסֵף הָיָה בְמִצְרָיִם, כִּי הָעִקָּר עַל-יְדֵי וְיוֹסֵף הָיָה בְמִצְרָיִם שֶׁהִקְדִּים ה' יִתְבָּרַךְ רְפוּאָה לַמַּכָּה לִשְׁלֹחַ מִקֹּדֶם אֶת יוֹסֵף לְמִצְרַיִם וְנִמְכַּר לְעֶבֶד שֶׁהוּא בְּחִינַת מְרִירַת הָעַצְבוּת שֶׁהוּא בְּחִינַת עַבְדוּת וְכוּ', וְעָמַד בַּנִּסָּיוֹן וְהִתְחַזֵּק גַּם שָׁם בְּשִׂמְחָה כְּמוֹ שֶׁכָּתוּב וַיְהִי יוֹסֵף אִישׁ מַצְלִיחַ כְּמוֹ שֶׁמְּבֹאָר בַּמִּדְרָשׁ הַנַּ"ל שֶׁהָיָה מְפַזֵּז וּמְרַקֵּד. כִּי בִּמְרִירַת הַגָּלוּת כְּשֶׁמִּתְגַּבֵּר הָעַצְבוּת בְּיוֹתֵר זֶהוּ עִקַּר הָעֵצָה לַעֲשׂוֹת מִלֵּי דִּשְׁטוּתָא כְּדֵי לְשַׂמֵּחַ אֶת נַפְשׁוֹ בִּמְרִירוּת כָּזֶה:

Temporary google translate

And that those names Israel came into Egypt, Jacob, etc., Scshthil tell the Egyptian exile and Galtm started the names of the children of Israel who come there to instruct all futile existence in exile and Galtm away, everything would force the names of the children of Israel that they Reuben, Simeon and Levi, etc., all deaths were named joy of Israel that by Mbrrin tankers changes to Smsigin infinite light, etc. it moved to purpose gala to know and recognize him blessed as it is written, and you shall know that I am the Lord brought you out sheet. That for it ahead of the Almighty fell Jacob and his righteous themselves Egypt, that by dedicating them to the petition which was down a whole they discover Alkoto the world that this is futile joy and vitality as above, by this they had the power to suffering the bitterness of exile and never to settle there. That barren bitterness exile is sadness ditto everything Smcbidin exile overcomes sadness more, and all that reinforces the sadness is to discover the Divine Presence Increased exile and slavery material more, and if so, where can we helped, but the whole of existence in exile and hope to leave it by the righteous Jacob and his sons descended into Egypt they the names of the children of Israel referred to above, lead to the largest can continue Alkoto blessed to revive and delight people all of Israel as hot and profundity that by Atzotm we must monarchy at a time until all this will Szocin moved examining Gala examining that gladly go out, etc. See above. And that Joseph was in Egypt that barren existence and the hope is by examining Joseph that he was examining a man whose spirit it knows whenever blow to the heart of the children of Israel, and the volume gritty it is examining the sadness from their hearts and inspire their hearts to God Almighty gradually infinitely etc., because he knows that on the contrary all sorrow and sigh for joy and happiness, etc. The same. and it came to pass any Arranging special hip Jacob were seventy souls, examining seventy faces to the Torah are seventy scale Nhorin it is examining happy examining asylum face Jacob etc. (like Beer Bhtorh "thou hast commanded justice" Ein there). and it and Joseph was in Egypt that barren by and Joseph was in Egypt ahead of the Almighty Medicine Mecca send promotes Joseph to Egypt and sold render it examining Avatar sadness which is examining slavery etc., and was trying and was up there, too, gladly as it is written, and Joseph was a successful man like Beer midrash above "for he was dancing and dancing. The bitterness of exile when sadness overcomes most This is futile to Mali Dstota advice to cheer the soul bitterly like this:

וּכְמוֹ שֶׁכָּתוּב בְּדָוִד שֶׁהָיָה מְשַׁנֶּה טַעֲמוֹ לִפְנֵי אֲבִימֶלֶךְ שֶׁהָיָה שָׁם בְּסַכָּנָה גְּדוֹלָה בְּגָלוּת גָּדוֹל וְעַל-כֵּן עָשָׂה שָׁם מַעֲשֵׂה שְׁטוּת וַיְתָו עַל דַּלְתוֹת הַשַּׁעַר וַיֹּרֶד רִירוֹ עַל זְקָנוֹ וְכוּ'. וְעַל-כֵּן עִקַּר קִיּוּמָם בְּמִצְרַיִם וִיצִיאָתָם מִשָּׁם הָיְתָה עַל-יְדֵי וְיוֹסֵף הָיָה בְמִצְרָיִם, שֶׁהִקְדִּים לִשְׁלֹחַ אֶת יוֹסֵף הַצַּדִּיק לְשָׁם וְכַנַּ"ל. וְזֶה וַיְמָרֲרוּ אֶת חַיֵּיהֶם בַּעֲבֹדָה קָשָׁה בְּחֹמֶר וּבִלְבֵנִים וְכוּ', כִּי עִקַּר מְרִירַת הַגָּלוּת הוּא בְּחִינַת עַבְדוּת שֶׁנִּמְשָׁךְ מִזֻּהֲמַת הַנָּחָשׁ מִבְּחִינַת בְּעִצָּבוֹן תֹּאכֲלֶנָּה, בְּחִינַת הִתְגַּבְּרוּת הָעַצְבוּת כַּנַּ"ל, שֶׁהוּא בְּחִינַת טִיט הַיָּוֵן שֶׁעַל זֶה צָעַק דָּוִד טָבַעְתִּי בִּיוֵן מְצוּלָה וְאֵין מָעֳמָד וְכוּ' הַצִּלֵינִי מִטִּיט וְאַל אֶטְבָּעָה וְכוּ'. וְזֶה שֶׁכָּתוּב בַּזֹּהַר הַקָּדוֹשׁ בַּעֲבֹדָה קָשָׁה, בְּקֻשְׁיָא. בְּחֹמֶר, בְּחֻמְרָא דִּשְׁמַעְתְּתָא. וּבִלְבֵנִים, בְּלִבּוּן הִלְכְתָא, כִּי זֶה עִקַּר מְרִירַת הַגָּלוּת שֶׁמְּבַלְבֵּל הַשִּמְחָה בּוֹ יִתְבָּרַךְ שֶׁהוּא בְּחִינַת אֱמוּנָה הַקְּדוֹשָׁה אַנְפִּין נְהוֹרִין כַּנַּ"ל עַל-יְדֵי הַקֻּשְׁיוֹת וְהַבִּלְבּוּלִים וְכוּ' שֶׁזֶּהוּ בְּחִינַת חֻמְרָא דִּשְׁמַעְתְּתָא וְלִבּוּן דְּהִלְכְתָא, כִּי עִקַּר בְּחִינַת אֲסוּקָא שְׁמַעְתְּתָא אַלִּבָּא דְּהִלְכְתָא הוּא לְבָרֵר וּלְלַבֵּן עֵצוֹת אֲמִתִּיּוֹת לַעֲבוֹדַת הַבּוֹרֵא יִתְבָּרַךְ לָצֵאת מִזֻּהֲמָא דְּהַאי עָלְמָא שְׁפֵלָה וּלְהִתְקָרֵב אֵלָיו יִתְבָּרַךְ כִּי לֹא הַמִּדְרָשׁ הוּא הָעִקָּר אֶלָּא הַמַּעֲשֶׂה. וּבִשְׁבִיל זֶה עִקַּר הַהִתְקָרְבוּת לְתַלְמִידֵי חֲכָמִים וּלְצַדִּיקִים אֲמִתִּיִּים כְּדֵי שֶׁהֵם יוֹרוּ לָנוּ אֶת הַדֶּרֶךְ אֲשֶׁר נֵלֵךְ בָּהּ וְאֶת הַמַּעֲשֶׂה אֲשֶׁר נַעֲשֶׂה בְּכָל עֵת בְּאֹפֶן שֶׁיִּזְכֶּה כָּל אֶחָד לָצֵאת מִמַּה שֶּׁצָּרִיךְ לָצֵאת וּלְהִתְקָרֵב וְלָשׁוּב לַה' יִתְבָּרַךְ. אֲבָל הַסִּטְרָא אָחֳרָא בְּחִינַת מְרִירַת הַגָּלוּת שֶׁהִיא הָעַצְבוּת מִתְגַּבֵּר כָּל כָּךְ וּמְמָרֵר אֶת חַיֵּי יִשְׂרָאֵל בְּקֻשְׁיוֹת וּבִלְבּוּלֵי הָאֱמוּנָה וּבְבִלְבּוּלֵי עֵצוֹת עַד שֶׁאֵינָם יוֹדְעִים לְלַבֵּן הַהֲלָכָה וְהַדֶּרֶךְ וְהַהִלּוּךְ לָשׁוּב לַה' יִתְבָּרַךְ. וְזֶה וּבְכָל עֲבֹדָה בַּשָּדֶה שֶׁהוּא תַּאֲוַת מָמוֹן וְטִרְדַּת הַפַּרְנָסָה שֶׁמֻּכְרָחִין לָצֵאת מֵאֹהֶל תּוֹרָה לָצֵאת מִבֵּית הַמִּדְרָשׁ אֶל הַשָּדֶה לַעֲסֹק בְּפַרְנָסָה, עַד שֶׁמַּטְרִידוֹ בְּכָל עֲבוֹדָה בַּשָּדֶה וּמְסִיתוֹ וּמַדִּיחוֹ מִלִּקְבֹעַ עִתִּים לַתּוֹרָה עַל כָּל פָּנִים. וְזֶה אֵת כָּל עֲבֹדָתָם אֲשֶׁר עָבְדוּ בָהֶם בְּפָרֶךְ, וְדָרְשׁוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה בְּפֶה רַךְ שֶׁבַּתְּחִלָּה נִכְנַס עִמּוֹ הַבַּעַל דָּבָר וְהַסִּטְרָא אָחֳרָא בְּפֶה רַךְ וּמִתְלַבֵּשׁ בְּמִצְווֹת. וְאוֹמֵר לוֹ הֲלֹא אִי אֶפְשָׁר לֵישֵׁב בְּבֵית הַמִּדְרָשׁ כָּל יוֹם וְהַהֶכְרֵחַ לָצֵאת אֶל הַשָּדֶה לַעֲסֹק בִּמְלָאכָה וּמַשָּא וּמַתָּן, וְכִי אַתָּה רוֹצֶה לָמוּת אוֹ לִהְיוֹת עָנִי וּמְקַבֵּל וְכוּ', עַד שֶׁמַּשְׁלִיכוֹ בְּתוֹךְ עֹמֶק טִיט הַיָּוֵן שֶׁהוּא אַנְפִּין חֲשׁוֹכִין מְרִירַת הָעַצְבוּת שֶׁל הַמָּמוֹן בְּחִינַת בְּעִצָּבוֹן תֹּאכֲלֶנָּה, עַד שֶׁאֲפִלּוּ כְּשֶׁמַּרְוִיחַ מָמוֹן אֵינוֹ מַסְפִּיק לוֹ כָּל יָמָיו כִּי מִשְׁתּוֹקֵק בְּכָל פַּעַם יוֹתֵר, וְכָל מַה שֶּׁמַּרְבֶּה נְכָסִים מַרְבֶּה דְּאָגָה, כִּי מְסִיתוֹ לִבְנוֹת פִּתֹם וְרַעְמְסֵס שֶׁהֵם בִּנְיָנִים גְּדוֹלִים וּגְבוֹהִים שֶׁבּוֹנִים לְעַצְמָם כְּמוֹ שֶׁכָּתוּב הַבֹּנִים חֳרָבוֹת לָמוֹ וּכְתִיב קִרְבָּם בָּתֵּימוֹ לְעוֹלָם וְכוּ':

Temporary google translate

And as David had written a year before Abimelech taste great danger there was a large exile and therefore did something stupid name and his home on the doors of the gate and dropped arbitrarily beard and so on. Therefore futile existence in Egypt and they left off was by and Joseph was in Egypt ahead to launch the Joseph there and the same. And that and made their lives bitter worked hard clay and bricks etc., that moved Avatar exile is examining slavery lasted polluting Snake terms of neuron eat, examining overcoming sadness as above, which is examining the clay Hyun this annular David shouted intelligence husks and no status etc. Celina mud and drown etc. And it is written in the holy Zohar worked hard, Bksia. Khmer, Hamra Dsmatta. And whites, Pup the queen, because it moved Avatar exile confuses joy to the Creator, which is the aspect of faith Holy Countenance Nhorin as above by hardness and confusions etc. It is the examination of Hamra Dsmatta and Levon Dhlcta that moved examining Asoka Smatta ALBA Dhlcta is to clarify advice, real ones serving the Creator blessed leave Mzhma Dhai Alma lowland and get closer to him that no study is futile, but action. and for this fruitless rapprochement scholars and righteous true to that euro us the way that we choose it and the act which is done whenever noticeably win each exit than enough to go out and get close and return her God. but Satan examining Avatar exile is sadness overcome that and make the lives of Israel's hardness and confusion of faith and confusion tips to not know Laban theory and the way and our way of return to God Almighty. and that every working field he Mortgages money and harassing income Smcrhin leave Mahal turn exit from the study to the field of business livelihood, to disturbing any field work and incited jokes Mlkba sometimes Torah anyway. and it all you've worked that worked them hard, and demanded that our rabbis of blessed memory mouth soft starters came with her husband something and Satan mouth soft and dresses commandments. and tell him non impossible to settle in the study hall every day and the need to go out into the field of business work and negotiation, and that you want to die or be poor and receive etc., to the dumps in the valley clay because he scale Hsocin Avatar sadness of money examining neuron eat until dark when earning money is not enough for him all his life that craves more at a time, and what a lot of assets often worry that incited build coal and Ramses are large buildings and high build themselves as boys Swords written spelling Krebs negotiations and world themes etc:

1:8 וַיָּקָם מֶלֶךְ חָדָשׁ עַל מִצְרָיִם וגומר: And a new king arose over Egypt etc..

The exiles function as a challenge to knock a person down into depression through the bad, the opposite of the good points they have

Likutay Halachos, Laws of Eruv for boundaries 6:18

וְכָל הַגָּלֻיּוֹת, מִצְרַיִם וְכֵן כָּל הַגָּלֻיּוֹת שֶׁמְּכֻנִּים בְּשֵׁם מִצְרַיִם, כְּמוֹ שֶׁמְּבֹאָר בְּמָקוֹם אַחֵר ), כֻּלָּם הֵם בִּבְחִינָה זֹאת. מַה שֶּׁהַסִּטְרָא אָחֳרָא מִתְגַּבֶּרֶת לְהַעֲלִים אֶת הַטּוֹב שֶׁבְּכָל אֶחָד מִיִּשְׂרָאֵל עַל-יְדֵי הָרַע הַחוֹפֶה עָלָיו וּלְהַגְבִּיר עָלָיו מָרָה שְׁחוֹרָה וְעַצְבוּת כְּדֵי לְלָכְדוֹ בְּרִשְׁתָּם חַס וְשָׁלוֹם, עַל-יְדֵי זֶה, כַּמְבֹאָר סִימָן כד) בְּהַתּוֹרָה "אֶמְצָעִיתָא דְּעָלְמָא", שֶׁעִקַּר גָּלוּת הַשְּׁכִינָה הִיא כְּשֶׁהָעַצְבוּת מִתְגַּבֶּרֶת עַל יִשְׂרָאֵל וְכוּ', עַיֵּן שָׁם. וְעִקַּר הַגְּאֻלָּה הִיא כְּשֶׁה' יִתְבָּרַךְ מִתְעוֹרֵר בְּרַחֲמָיו וְנוֹתֵן בְּלֵב הַצַּדִּיק הָאֱמֶת שֶׁיִּסְתַּכֵּל רַק עַל הַטּוֹב שֶׁבְּיִשְׂרָאֵל וְיִשְׁתַּדֵּל בְּתִקּוּנָם לְהַחֲזִירָם לַה' יִתְבָּרַךְ עַל-יְדֵי זֶה וְכַנַּ"ל. וְזֶה בְּחִינַת כָּל פָּרָשַׁת שְׁמוֹת שֶׁמְּדַבֵּר מִתֹּקֶף גָּלוּת מִצְרַיִם וּמִגְּאֻלָּתָם עַל-יְדֵי מֹשֶׁה. וְהַכֹּל הוּא בִּבְחִינָה הַנַּ"ל. וְזֶה בְּחִינַת וַיָּקָם מֶלֶךְ חָדָשׁ עַל מִצְרַיִם אֲשֶׁר לֹא יָדַע אֶת יוֹסֵף. יוֹסֵף הוּא בְּחִינַת כָּל הַנְּקֻדּוֹת טוֹבוֹת שֶׁיֵּשׁ בְּכָל אֶחָד מִיִּשְׂרָאֵל שֶׁכֻּלָּם נִמְשָׁכִין מֵהַצַּדִּיק בְּחִינַת יוֹסֵף, שֶׁהוּא נְקֻדָּה הַכְּלָלִית שֶׁמִּמֶּנּוּ נִמְשָׁכִין כָּל הַנְּקֻדּוֹת טוֹבוֹת שֶׁבְּכָל אֶחָד, כְּמוֹ שֶׁמְּבֹאָר בְּמָקוֹם אַחֵר ) וּבְכָל יְמֵי הַגָּלֻיּוֹת, שֶׁכֻּלָּם מְכֻנִּים בְּשֵׁם מִצְרַיִם, בְּכָל פַּעַם הוּא בְּחִינַת וַיָּקָם מֶלֶךְ חָדָשׁ וְכוּ', כִּי בְּכָל פַּעַם יִצְרוֹ שֶׁל אָדָם מִתְגַּבֵּר עָלָיו מֵחָדָשׁ וְהוּא נִקְרָא מֶלֶךְ, בְּחִינַת מֶלֶךְ זָקֵן וּכְסִיל. וּמִמֶּנּוּ נִמְשָׁכִין כָּל הַהִתְנַגְּדוּת וְהַמְּנִיעוֹת שֶׁל הַמּוֹנְעִים וְהַחוֹלְקִים הָעוֹמְדִים בְּכָל פַּעַם, כִּי לֹא אֶחָד בִּלְבַד עוֹמֵד עָלֵינוּ לְכַלּוֹתֵנוּ חַס וְשָׁלוֹם, אֶלָּא שֶׁבְּכָל דּוֹר וָדוֹר וּבְכָל פַּעַם עוֹמְדִים עָלֵינוּ בִּבְחִינַת וַיָּקָם מֶלֶךְ חָדָשׁ. חַד אָמַר, חָדָשׁ מַמָּשׁ. וְחַד אָמַר, שֶׁנִּתְחַדְּשׁוּ גְּזֵרוֹתָיו. וּשְׁנֵיהֶם אֱמֶת. שֶׁעוֹמְדִים בְּכָל פַּעַם חוֹלְקִים וּמוֹנְעִים חֲדָשִׁים מַמָּשׁ וְגַם נִתְחַדְּשִׁין גְּזֵרוֹתָיו, שֶׁבְּכָל פַּעַם גּוֹזְרִים וְאוֹמְרִים דִּבּוּרִים רָעִים חֲדָשִׁים, שֶׁהֵם כְּנֶגֶד הָאֱמֶת שֶׁרוֹצִים לִמְנֹעַ וּלְהַפִּיל אֶת הָאָדָם עַל-יְדֵי זֶה מִתּוֹרָה וּתְפִלָּה וְכוּ'. וְזֶהוּ 'אֲשֶׁר לֹא יָדַע אֶת יוֹסֵף', עָשָׂה אֶת עַצְמוֹ כְּלֹא יָדַע. שֶׁעוֹשִׂים אֶת עַצְמָם כְּאִלּוּ לֹא יָדְעוּ כְּלָל אֶת מַעֲלוֹת הַצַּדִּיק בְּחִינַת יוֹסֵף, שֶׁהוּא כְּלַל הַטּוֹב שֶׁהִכְנִיס כָּל כָּךְ טוֹב בְּיִשְׂרָאֵל וְהֵם רוֹצִים לְהִתְגַּבֵּר לְבִלְבּוּלִים חֲדָשִׁים לְהַפִּיל אֶת כָּל אֶחָד חַס וְשָׁלוֹם, לְהִסְתַּכֵּל רַק עַל הָרַע לֹא עַל הַטּוֹב מַה שֶּׁבֶּאֱמֶת צְרִיכִין לְהֵפֶךְ כַּנַּ"ל. וְזֶהוּ, "וַיַּעֲבִידוּ מִצְרַיִם אֶת בְּנֵי יִשְׂרָאֵל בְּפָרֶךְ". שֶׁהַסִּטְרָא אָחֳרָא, בְּחִינַת מִצְרַיִם, מַעֲבִידִים בִּכְבֵדוּת גָּדוֹל מְאֹד עַל-יְדֵי רִבּוּי הַמָּרָה שְׁחוֹרָה וְהָעַצְבוּת. וְזֶהוּ בְּחִינַת בַּעֲבוֹדָה קָשָׁה, בְּקֻשְׁיָא בְּחֹמֶר הִלְכְתָא וְכוּ', כְּמוֹ שֶׁאִיתָא בַּזֹּהַר הַקָּדוֹשׁ. כִּי הַכֹּל מֵחֲמַת הַמָּרָה שְׁחוֹרָה, שֶׁעַל-יְדֵי זֶה אֵין יְכוֹלִין לֹא לִלְמֹד וְלֹא לְהִתְפַּלֵּל וְכָל מַה שֶּׁרוֹצִין לַעֲשׂוֹת אֵיזֶה דָּבָר שֶׁבִּקְדֻשָּׁה קָשֶׁה וְכָבֵד וְחָמוּר עָלָיו מְאֹד, כִּי הֵם מְמָרְרִים אֶת הַחִיּוּת מַמָּשׁ, כַּאֲשֶׁר יוֹדֵעַ כָּל אֶחָד בְּנַפְשׁוֹ. וְזֶהוּ, "וַיֹּאמֶר מֶלֶךְ מִצְרַיִם לַמְיַלְּדוֹת הָעִבְרִיּוֹת אֲשֶׁר שֵׁם הָאַחַת שִׁפְרָה וְשֵׁם הַשֵּׁנִית פּוּעָה". מְיַלְּדוֹת הָעִבְרִיּוֹת זֶה בְּחִינַת צַדִּיקֵי הַדּוֹר שֶׁעוֹסְקִים לְהוֹלִיד בְּיִשְׂרָאֵל תּוֹלָדוֹת קְדוֹשׁוֹת, שֶׁהֵם תּוֹרָה וּמַעֲשִׂים טוֹבִים, כִּי עִקַּר תּוֹלְדוֹתֵיהֶן שֶׁל צַדִּיקִים הוּא מַעֲשִׂים טוֹבִים, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה. וְזֶהוּ, אֲשֶׁר שֵׁם אַחַת שִׁפְרָה וְשֵׁם הַשֵּׁנִית פּוּעָה. וְאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה, שִׁפְרָה, שֶׁמְּשַׁפֶּרֶת הַוָּלָד. פּוּעָה, שֶׁפּוֹעָה וּמְדַבֶּרֶת וְהוֹגָה לַוָּלָד כְּדֶרֶךְ הַנָּשִׁים הַמְפַיְּסוֹת תִּינוֹק הַבּוֹכֶה, הַיְנוּ בְּחִינָה הַנַּ"ל. מַה שֶּׁהַצַּדִּיקִים מְחַזְּקִים אֶת יִשְׂרָאֵל עַל-יְדֵי הַדְּרָכִים הַקְּדוֹשִׁים הַנַּ"ל וּמְשַׁפְּרִין אוֹתָם עַל-יְדֵי שֶׁמּוֹצְאִין בָּהֶם גַּם עַתָּה נְקֻדּוֹת טוֹבוֹת, שֶׁזֶּהוּ בְּחִינַת הִנָּךְ יָפָה רַעְיָתִי. וּכְמוֹ שֶׁפֵּרֵשׁ רַשִׁ"י שָׁם. וְזֶהוּ בְּחִינַת שִׁפְרָה, שֶׁמְּשַׁפֶּרֶת אֶת הַוָּלָד כַּנַּ"ל. וְזֶהוּ בְּחִינַת פּוּעָה, שֶׁפּוֹעָה וְהוֹגָה וּמְדַבֶּרֶת לַוָּלָד כְּדֶרֶךְ שֶׁמְּפַיְּסִין תִּינוֹק וְכוּ', כִּי כֵן הוּא מַמָּשׁ עִסְקֵי הַצַּדִּיקִים עִם יִשְׂרָאֵל שֶׁפּוֹעִין וְהוֹגִין וּמְדַבְּרִין עִמָּהֶן וְשׁוֹרְקִין וּמְצַפְצְפִין וּמְרַמְּזִין אֲלֵיהֶם לְחַזְּקָם לְעוֹרְרָם וּלְהַגְבִּיהָם וְלַהֲרִימָם מִכָּל מִינֵי נְפִילוֹת וִירִידוֹת וְהַשְׁלָכוֹת שֶׁלָּהֶם שֶׁיִּזָּרְזוּ בְּכָל יוֹם וּבְכָל עֵת לְהִתְעוֹרֵר מֵחָדָשׁ בַּעֲבוֹדַת ה' בְּכָל מַה שֶּׁיּוּכְלוּ לַחֲטֹף. וְהוּא מַמָּשׁ כְּדֶרֶךְ שֶׁמְּפַיְּסִין תִּינוֹק הַבּוֹכֶה, שֶׁזֶּהוּ בְּחִינַת פּוּעָה כַּנַּ"ל. וְהַדְּבָרִים מוּבָנִים לְכָל אֶחָד לְמִי שֶׁיּוֹדֵעַ רַחֲמָנוּת הַצַּדִּיקֵי אֱמֶת עָלֵינוּ אֲשֶׁר עַל יָדָם ה' יִתְבָּרַךְ מְחַזֵּק וּמְנַחֵם אוֹתָנוּ בִּבְחִינַת כְּאִישׁ אֲשֶׁר אִמּוֹ תְּנַחֲמֶנּוּ כֵּן אָנֹכִי אֲנַחֶמְכֶם וְכוּ'. וּפַרְעֹה הָרָשָׁע, שֶׁהוּא הַסִּטְרָא אָחֳרָא, הוּא הַהֵפֶךְ מִכָּל זֶה שֶׁרוֹצֶה רַק לְהַגְבִּיר הָרַע חַס וְשָׁלוֹם, כַּנַּ"ל. וְעַל-כֵּן אָמַר לַמְיַלְּדוֹת הָעִבְרִיּוֹת אֲשֶׁר שֵׁם וְכוּ', שֶׁגּוֹזֵר עֲלֵיהֶם לַעֲשׂוֹת בְּהֵפֶךְ מִזֶּה חַס וְשָׁלוֹם, וְזֶהוּ, "אִם בֵּן הוּא וַהֲמִיתֶּן אֹתוֹ אִם בַּת הִוא וָחָיָה". כִּי בֵּן הוּא בְּחִינַת יִשּׁוּב הַדַּעַת, סִטְרָא דִּדְכוּרָא שֶׁמִּשָּׁם כָּל הַטּוֹב וְהוּא רוֹצֶה לְהָמִית וּלְהַשְׁפִּיל הַטּוֹב בְּחִינַת בֵּן וּלְהַחֲיוֹת סִטְרָא דְּנוּקְבָא, שֶׁמִּשָּׁם עִקַּר אֲחִיזַת הָרַע וְהַדִּינִים, כִּי הוּא בְּחִינַת דַּעַת שֶׁאֵינוֹ מְיֻשָּׁב, בְּחִינַת עַצְבוּת וּמָרָה שְׁחוֹרָה שֶׁרוֹצֶה לְהַגְבִּיר הָרַע עַל הַטּוֹב, לְהַפִּיל עַצְבוּת וּמָרָה שְׁחוֹרָה עַל כָּל אֶחָד שֶׁלֹּא יִהְיֶה נִכָּר הַטּוֹב שֶׁבּוֹ וּלְהָמִית אוֹתוֹ עַל-יְדֵי זֶה חַס וְשָׁלוֹם, אַךְ הַמְיַלְּדוֹת לֹא שָׁמְעוּ אֵלָיו וְלֹא עָשׂוּ כִּדְבַר פַּרְעֹה, "וַתְּחַיֶןָ אֶת הַיְלָדִים", שֶׁעָסְקוּ רַק לְהַחֲיוֹת וּלְחַזֵּק אֶת הַיְלָדִים, שֶׁהֵם בְּנֵי הַנְּעוּרִים הָרוֹצִים לָגֶשֶׁת אֶל הַקֹּדֶשׁ, שֶׁצְּרִיכִין רַק לְהַחֲיוֹתָם וּלְחַזְּקָם בְּכָל מִינֵי חִיּוּת וְהִתְחַזְּקוּת עַל-פִּי הַדְּרָכִים הַנַּ"ל וְעַל-פִּי שְׁאָרֵי דְּרָכִים קְדוֹשִׁים שֶׁשָּׁמַעְנוּ מִמֶּנּוּ זִכְרוֹנוֹ לִבְרָכָה, שֶׁכָּל זֶה הוּא בְּחִינַת וַתְּחַיֶןָ אֶת הַיְלָדִים כַּנַּ"ל:

Temporary google translation

And all the undulations of Egypt and all exiles are known as Egypt (as it is written elsewhere) are all in this respect. What Satan grows best eliminate every Jew Alidi evil canopy it and increase it fast Eve and sadness, God forbid, to avoid capture hooked by it as explained (Article rents) halve Amtzaita Dalma whose exile of the Shechinah is with sadness overcoming Israel etc. See there . And most of redemption is as the name Ibtrc wake mercy and gives the heart righteous truth is watching only the best in Israel and will attempt their amendment be returned to God by it and the same. And that examining each case the names of the validity exile in Egypt and their deliverance by Moses. And everything was lit a above. This is the aspect arose a new king over Egypt, who knew not Joseph Joseph is examining all the good points that each Israeli everyone Nmscin righteous examining Joseph is a general point of Nmscin all good points each (as it is written elsewhere) and all the days of undulations of which are named Egypt . Whenever he examining new king arose etc. That whenever a person overcomes created him again and he called King examination of old and foolish king and from Nmscin all opposition and hindrances that prevent the sharing at any time. That no one is going to destroy us, God forbid, but every generation and every time stand us a new king arose one said the new right and the other said reinstated decrees. And both are true. Stand Whenever laws and prevent new right and Nthdsim decrees that every time you cut, saying talk bad new they migrated really want to prevent and bring down the man by this Torah and prayer, etc., and this is who did not know Joseph made himself as knowledge. make themselves were unable to include the cost of the righteous examination of Joseph that he did good putting all well in Israel and they want overcome confusions new shoot down all of Gd forbid look K. evil is not the best of what really Carichen contrary ditto and that and he applies Egypt the children of Israel slaved Other Side examination of Egypt employers snorting very large by promoting the conversion Shroh and sadness. This is an examination of hard work with a question of extermination Hilcta etc. as it is written in the holy Zohar. that all due melancholic that by no Icolin not study and pray and everything Srotzin do something holy hard and heavy and serious about really. that they embitter the animals just as know each soul

Shifru and Poo-uh are the aspect of the tzadikim of the generation who strengthen Israel with their good points

 and that, and said, king of Egypt, the Hebrew midwives whose first name Puah Shifra where scarlet fever. Childhood Hebrew examination of a prig deal to have Israel history of the sacred they Torah and good deeds that most of the history of the righteous is good deeds as they told the Sages.

This is AR where a Shifra where scarlet fever, which is subordinated and said Sages Spree improves newborn Puah Puah and talking and contemplating innate way women soothing a crying baby. We were examining the above. What righteous strengthen Atisral by holy ways above and Msfrin them by country of ancestry them even better now that it was examining the points you are beautiful my beloved, and as Rashi there. This is an examination of a cow that enhances the newborn Cnl. This is an examination of Pua planing and thinker and talking innate way Smfiisin baby, etc. that also is really a business righteous with Shirel Sfoain and vagina, and our words with them and Burkin and Mtzftzfin and Mrmzin to strengthen them refloated and Lhgbihm and pick them up from all sorts of falls and falls and the consequences of their expedite any day and at any time to reawaken the service of God. whatever they can snatch ., and is actually a way Smfiisin baby crying that it was examining Pua above. And what each one built for those who know the truth righteous pity on us which they blessed God strengthens and comforts us a man whose mother comforted Yes vertical Anhmcm etc. And he repaid evil Satan is the exact opposite of this. Wants only increase the evil, God forbid, ditto. Therefore said midwives Hebrew that name etc. condemning them to do the opposite, God forbid. And this is if Ben is Mittanni that if a girl is a beast that Ben is examining equanimity sitra Ddcora from where all the best and he wants to kill and humiliate the best examination of the age. And to revive sitra Dnokba it was mainly from the grip of evil and laws that the examination of the opinion is not settled by examining the sadness and melancholy wants to boost evil for good topple sadness and bitter Shroh for everyone who will be apparent good in and put him to death by it, God forbid, but the midwives did not hear him and did as Pharaoh and Thiin the children engaged only to revive and strengthen the children are teenagers who want access to the Holy One must only revive them and Sachs all kinds of animals and Htkhzkot according to the above ways, and according to Shari holy ways we heard from him late. It is the examination of each and Thiin the children ditto.

6:19

וְעִקַּר הַגְּאֻלָּה הִיא עַל-יְדֵי זֶה, עַל-יְדֵי שֶׁנִּתְעוֹרְרוּ רַחֲמָיו יִתְבָּרַךְ לְהִסְתַּכֵּל רַק עַל הַטּוֹב, בִּבְחִינַת רָאֹה רָאִיתִי אֶת עֳנִי עַמִּי וְכוּ'. וּכְמוֹ שֶׁדָּרְשׁוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה, רָאֹה רָאִיתִי, שְׁנֵי רְאִיּוֹת רוֹאֶה אֲנִי שֶׁסּוֹפָן לַחֲטֹא וְאַף-עַל-פִּי-כֵן רָאִיתִי אֶת עֳנִי עַמִּי, הַיְנוּ כַּנַּ"ל. שֶׁאַף-עַל-פִּי-כֵן אֲנִי מִסְתַּכֵּל רַק עַל הַטּוֹב שֶׁבָּהֶן וְאֵינִי מִסְתַּכֵּל כְּלָל עַל הָרַע שֶׁבָּהֶן וְעַל-יְדֵי זֶה הֵם רְאוּיִים לַגְּאֻלָּה וְכַנַּ"ל. וְכָל הַוִּכּוּחַ שֶׁהָיָה בֵּין ה' יִתְבָּרַךְ וּבֵין מֹשֶׁה בְּמַרְאֵה הַסְּנֶה הַכֹּל הָיָה בְּעִנְיָן זֶה, כִּי עִנְיָן זֶה לְחַפֵּשׂ תָּמִיד הַטּוֹב שֶׁבְּיִשְׂרָאֵל וּלְלַמֵּד עֲלֵיהֶם זְכוּת תָּמִיד הוּא עִנְיָן גָּבֹהַּ וְעָמֹק מְאֹד מְאֹד. וְיֵשׁ בְּעִנְיָן זֶה מַדְרֵגוֹת רַבּוֹת בֵּין הַצַּדִּיקִים הַגְּדוֹלִים, כְּמוֹ שֶׁמְּבֹאָר לְעֵיל מִזֶּה. וְעַל-כֵּן גַּם מֹשֶׁה רַבֵּנוּ אַף-עַל-פִּי שֶׁהָיָה כֻּלּוֹ טוֹב, לֹא הָיָה יוֹדֵעַ מִתְּחִלָּה עַד הֵיכָן מַגִּיעַ רַחֲמָנוּתוֹ יִתְבָּרַךְ, עַל-כֵּן לֹא הָיָה רוֹצֶה לֵילֵךְ בִּשְׁלִיחוּתוֹ, כִּי רָאָה שֶׁיִּשְׂרָאֵל יְקַלְקְלוּ הַרְבֵּה, אֲבָל ה' יִתְבָּרַךְ טָעַן עִמּוֹ הַרְבֵּה, שֶׁאַף-עַל-פִּי-כֵן הוּא רוֹצֶה לְגָאֳלָם, כִּי הוּא מִסְתַּכֵּל רַק עַל הַטּוֹב וְכַנַּ"ל. וְזֶהוּ בְּחִינַת אוֹת הַמַּטֶּה שֶׁהֶרְאָה לוֹ, שֶׁרָמַז לוֹ שֶׁלֹּא יְדַבֵּר עַל יִשְׂרָאֵל, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה וְכַמּוּבָא בְּפֵרוּשׁ רַשִׁ"י, כִּי הֶרְאָה לוֹ שֶׁבְּקַל חוֹזֵר וְנִתְהַפֵּךְ הַנָּחָשׁ לְמַטֶּה, כְּמוֹ שֶׁכָּתוּב, "שְׁלַח יָדְךָ וֶאֱחֹז בִּזְנָבוֹ וְכוּ' וַיְהִי לְמַטֶּה בְּכַפּוֹ". שֶׁרָמַז לוֹ שֶׁגַּם בְּתֹקֶף זֻהֲמַת הַנָּחָשׁ יְכוֹלִין לֶאֱחֹז בְּאֵיזֶה קָצֶה, לִמְצֹא שָׁם אֵיזֶה נְקֻדָּה טוֹבָה וְעַל-יְדֵי זֶה נִתְהַפֵּךְ לְטוֹבָה מִנָּחָשׁ לְמַטֶּה בִּבְחִינַת וַיְהִי לְמַטֶּה בְּכַפּוֹ וְכַנַּ"ל:

Temporary google translation

And principal redemption is by it. By aroused pity blessed look good only on a see saw poor nations, etc. and as demanded by the Sages saw Ratray two I would eventually see evidence of sin and yet I saw the poor nations were above. Even so, I look only for the best of them and I do not look at all the bad ones. And by this they are worthy of salvation and the same.

This was the argument of Moshe not wanting at first to go redeem Israel, because he didn't know to what extent the mercy of HY reaches

And all the debate was between Gd and Moses mirror bush was all about it. That this matter always look good for Israel and teach them the right always interested high and deep very much. And in this regard Ranking many among the righteous major as written above it. therefore even Moses even though that was all good would know Mthihl extent of the mercy blessed. your husband's estate would not want lilac your mission saw that Israel would spoil a lot. but the name Itbrctan him a lot. that nevertheless is want to redeem them that is looking only for the best and the same.

This is an examination of staff who showed him a letter. Suggesting him not to talk to Israel as they told the Sages and displayed as crumb gift that showed receivable returns and make flip snake down as rewriting Send your hand and hold the tail, etc. And it came to pass down his palm. Hinting he also strongly filth of the snake Icolin held some edge to find him there a good point and We'll go over better by this bottom position and it was a subject below and above.

1:17 וַתִּירֶאןָ הַמְיַלְּדֹת אֶת הָאֱלֹהִים וגומר: And the midwives feared G-d etc..

The tzadikim give life to the people

Likutay Halachos, Laws of Blessing of Thanksgiving 6:58 (continuation from verse 1:1 skipping two lines pertaining the decree to kill the newborn boys)

וְזֶה וַתִּירֶאןָ הַמְיַלְּדֹת אֶת הָאֱלֹקִים וְלֹא עָשׂוּ כַּאֲשֶׁר דִּבֶּר אֲלֵיהֶן פַּרְעֹה מֶלֶךְ מִצְרָיִם וַתְּחַיֶּיןָ אֶת הַיְלָדִים, הַמְיַלְּדוֹת הֵם בְּחִינַת צַדִּיקֵי הַדּוֹר שֶׁהֵם מְיַלְּדוֹת, שֶׁהֵם מוֹלִידִין תַּלְמִידִים הֲגוּנִים בְּיִשְׂרָאֵל שֶׁנֶּחְשְׁבוּ כְּאִלּוּ יְלָדָם כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה, שֶׁהֵם עָשׂוּ בְּהֵפֶךְ מִדַּעַת הַסִּטְרָא אָחֳרָא שֶׁהִיא בְּחִינַת פַּרְעֹה וּמִצְרַיִם שֶׁכָּל עִסְקֵיהֶם לְהַגְבִּיר הָעַצְבוּת בְּכַמָּה נְכָלִים וְעַרְמוּמִיּוּת, הָעִקָּר עַל-יְדֵי טִרְדַּת הַמָּמוֹן וְהַפַּרְנָסָה, וְלִפְעָמִים עַל-יְדֵי סְבָרוֹת הַהֲפוּכוֹת שֶׁלָּהֶם שֶׁנִּמְשָׁכִין מֵהֵיכְלֵי הַתְּמוּרוֹת שֶׁמַּשְׁלִיכִין אֶת הָאָדָם עַל-יְדֵי הַתּוֹכָחָה שֶׁאֵינָהּ כָּרָאוּי שֶׁלָּהֶם וְכוּ'. (וְאֵין כָּאן מְקוֹמוֹ לְהַאֲרִיךְ בָּזֶה וְעַיֵּן בְּמָקוֹם אַחֵר מִזֶּה). אֲבָל הַמְיַלְּדוֹת הַנִּזְכָּרוֹת לְעֵיל בְּחִינַת צַדִּיקֵי אֱמֶת הֵם עוֹשִׂים בְּהֵפֶךְ, שֶׁלֹּא דַּי שֶׁאֵינָם מַשְׁלִיכִין אֶת הָאָדָם בְּדִבְרֵיהֶם כִּרְצוֹן הַסִּטְרָא אָחֳרָא חַס וְשָׁלוֹם, אַף גַּם וַתְּחַיֶּיןָ אֶת הַיְלָדִים, שֶׁהֵם מְחַיִּין אֶת הַיְלָדִים שֶׁהֵם תַּלְמִידֵיהֶם הַנִּלְוִּים אֲלֵיהֶם שֶׁמְּחַיִּין אוֹתָם בְּדִבְרֵיהֶם הָאֲמִתִּיִּים וּמְשִׁיבִין אֶת נַפְשָׁם בְּשִׁבְעָה מְשִׁיבֵי טַעַם וּמְשַׂמְּחִים אוֹתָם בְּכֹחָם וּבְדַרְכֵי עֲצוֹתֵיהֶם הָעֲמֻקּוֹת וְכוּ' וְכַנַּ"ל. וְעַל-כֵּן נִקְרְאוּ הַמְיַלְּדוֹת שִׁפְרָה וּפוּעָה, שִׁפְרָה עַל שֵׁם שֶׁמְּשַׁפֶּרֶת אֶת הַוָּלָד, וּפוּעָה עַל שֵׁם שֶׁפּוֹעָה לַוָּלָד וְכוּ', כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה כִּי כֵן נוֹהֲגִין הַצַּדִּיקִים אֲמִתִּיִּים עִם נַפְשׁוֹת יִשְׂרָאֵל הַנִּלְוִים אֲלֵיהֶם שֶׁמְּשַׁפְּרִין אוֹתָם וּמְיַפִּין אוֹתָם בְּכָל מִינֵי עֵצוֹת לְהַחֲיוֹתָם וּלְחַזְּקָם בְּכָל נְקֻדָּה וּנְקֻדָּה טוֹבָה שֶׁמּוֹצְאִין בָּהֶם וְכוּ', וְכֵן פּוֹעִין אֲלֵיהֶם כְּמוֹ לְיֶלֶד מַמָּשׁ שֶׁשּׁוֹרְקִין וּפוֹעִין לָהֶם לְבַל יַנִּיחוּ לְהַפִּיל עַצְמָן בְּשׁוּם אֹפֶן רַק יִבְטְחוּ בְּחַסְדֵי ה' כִּי לֹא תָמְנוּ וְכוּ'. וּבְגֹדֶל כֹּחַ הַצַּדִּיקִים כִּי לֹא יַעֲזֹב אוֹתָם לְעוֹלָם וְלֹא כַּחֲטָאֵינוּ יַעֲשֶׂה לָנוּ כִּי לְעוֹלָם יֵשׁ תִּקְוָה וְכוּ'. (כַּמְבֹאָר הַרְבֵּה מִזֶּה בִּסְפָרִים קְדוֹשִׁים וּבִפְרָט בִּדְבָרֵינוּ עַיֵּן שָׁם הֵיטֵב):

Temporary google translation

And that, and Tiran midwife the Lord and did as anything which Pharaoh king of Egypt and Thiin children, midwives are examining the righteous of the generation they are from childhood, they Molidin students Decent Israel considered such child as they said Our sages of blessed memory, they did the opposite informed the Other Side which is examining the Pharaoh and Egypt all businesses to increase the sadness in some deceit and cunning, barren by the harassment of money and income, and sometimes by conjecture their make Snmscin tankers changes Smslicin man by the rebuke that is not properly their sheet. (and there is no way to extend it and eye elsewhere it). but the midwives mentioned above examination of the true righteous are doing the opposite, not enough non Mslicin the person in their words as a desire Satan, God forbid, even well Thiin the children, they are our lives the children are students who accompanied the them we lived through in their words true and Msibin their lives in seven respondents tastes and delights them as hot and profundity advice tract etc. and above. And so were the midwives Shifra and Puah, cow named improves the newborn, and Puah named Puah Wald, etc., as they said our rabbis of blessed memory that also is customary righteous true with the people of Israel who accompanied the them Smsfrin them and we mapped them all kinds of tips to revive them and strengthen them in every Nkdh and Nkdh good country of ancestry them, etc., and Foain them like a child really Ssorkin and Foain overthrow them not to let themselves any noses just trust the grace of God that no nomination sheet. And raise righteous power that will not leave them in the world and our sins that we will never have a hope and so on. (Which explains a lot of it in holy books and in particular eye where our words carefully):

2:10 וַתִּקְרָא שְׁמוֹ מֹשֶׁה וַתֹּאמֶר כִּי מִן הַמַּיִם מְשִׁיתִהוּ: And she called his name Moshe and she said because from the water I drew him <misheeseehoo>.

Moshe is named after his occupation of drawing out and extracating those who fell into the treacherous waters

Likutay Halachos, Laws of the Morning Blessings 5:62

יֵשׁ הַרְבֵּה שֶׁכְּבָר קִלְקְלוּ הַרְבֵּה וְיֵשׁ שֶׁקִּלְקְלוּ מְאֹד מְאֹד וְנַעֲשָׂה עִמָּהֶם מַה שֶּׁנַּעֲשָׂה, וְזֶה שָׁכִיחַ בְּיוֹתֵר מְאֹד בִּפְרָט עַתָּה רַחֲמָנָא לִצְלַן, וּצְרִיכִין לְהַעֲלוֹתָם. וְזֶה עִקַּר עֲבוֹדַת מֹשֶׁה רַבֵּנוּ שֶׁעוֹסֵק תָּמִיד לְהַעֲלוֹת מִשְּׁמָד לְרָצוֹן כַּנַּ"ל, כִּי מֹשֶׁה נִקְרָא עַל שֵׁם כִּי מִן הַמַּיִם מְשִׁיתִיהוּ שֶׁמְּרַמֵּז עַל שֵׁם הֶעָתִיד כַּמּוּבָא הַיְנוּ שֶׁמֹּשֶׁה מוֹרִיד אֶת עַצְמוֹ לְתוֹךְ עִמְקֵי מֵימֵי מִצְרַיִם מַיִם הַזֵּדוֹנִים וּמַעֲלֶה מִשָּׁם הַנְּפָשׁוֹת הַנְּפוּלוֹת שֶׁנָּפְלוּ לְתוֹךְ מֵי הַמַּבּוּל מַמָּשׁ רַחֲמָנָא לִצְלַן, כִּי מֹשֶׁה הוּא תִּקּוּן מֵי הַמַּבּוּל כַּמּוּבָן בַּכְּתָבִים עַל פָּסוּק בְּשַׁגָּם הוּא בָּשָׂר, בְּשַׁגָּ"ם דָּא מֹשֶׁה וְכוּ', כִּי גָּלוּת מִצְרַיִם הָיָה לְתַקֵּן חֵטְא דּוֹר הַמַּבּוּל שֶׁבִּשְׁבִיל זֶה הִשְׁלִיכוּ הַבָּנִים לַיְאוֹר וְהֻכְרַח גַּם מֹשֶׁה לֵירֵד לְשָׁם וּמִשָּׁם יָצָא עַל-יְדֵי בַּת פַּרְעֹה דַּיְקָא שֶׁנִּתְגַּיְּרָה אָז, וְעַל שֵׁם זֶה נִקְרָא מֹשֶׁה כַּנַּ"ל לְרַמֵּז שֶׁבְּגֹדֶל כֹּחוֹ שֶׁל מֹשֶׁה שֶׁעָתִיד לְהַעֲלוֹת מִשְּׁמָד לְרָצוֹן, עַל-יְדֵי זֶה כְּשֶׁנּוֹלַד וְיָרַד לִיאוֹר מִצְרַיִם לֹא דַּי שֶׁהַיְאוֹר לֹא יָכוֹל לִבְלֹעַ אוֹתוֹ אַף גַּם בְּגֹדֶל כֹּחוֹ הִכְנִיס הִרְהוּר תְּשׁוּבָה בְּבַת פַּרְעֹה עַד שֶׁנִּתְגַּיְּרָה שֶׁזֶּהוּ בְּחִינַת שֶׁהֶעֱלָה מִשְּׁמָד לְרָצוֹן עַד שֶׁהִיא דַּיְקָא הוֹצִיאָה אוֹתוֹ בְּגַשְׁמִיּוּת מֵהַיְאוֹר וְכוּ' וְנִקְרָא עַל שֵׁם זֶה מֹשֶׁה כִּי מִן הַמַּיִם וְכוּ' וְעַל-כֵּן גַּם עַתָּה כָּל זֶה עִסְקוֹ תָּמִיד לְהוֹצִיא כָּל הַנּוֹפְלִים מִמַּיִם הַזֵּדוֹנִים מִמֵּי הַמַּבּוּל וְכוּ'

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The secret of the Water Castle

Likutay Halachos, Laws of Rosh Hashana 6:3 in the outling

2:14 וַיִּירָא מֹשֶׁה וַיֹּאמַר אָכֵן נוֹדַע הַדָּבָר: And Moshe had fear and he said, “Indeed the matter is known.”

Why are only the Jews in exile because of strife, behold the gentiles there is much more strife?!

Honor and greatness pertains only to Israel, therefore just by them there is a defect by something contrary to honoring others

Therefore the litigator (Satan) sets upon this – to greatly propagate strife in order to withhold the redemption

Likutay Halachos, Laws of One Who Injures His Friend 3:5

3:2 הַסְּנֶה בֹּעֵר בָּאֵשׁ וְהַסְּנֶה אֵינֶנּוּ אֻכָּל: The thornbush burns in fire and the thornbush isn't consumed.

Moshe was shown by the thornbush that even though HY is likened to fire even still Israel can cling to Him

Likutay Halachos, Laws of Chanuka 4:4

3:6 וַיַּסְתֵּר מֹשֶׁה פָּנָיו כִּי יָרֵא מֵהַבִּיט: And Moshe hid his face because he was afraid of looking.

Our conception is only through faith and not through analysis and intellectual understanding

Likutay Halachos, Laws of Divorce 4:4

3:8 וּלְהַעֲלֹתוֹ מִן הָאָרֶץ הַהִוא אֶל אֶרֶץ טוֹבָה וּרְחָבָה אֶל אֶרֶץ זָבַת חָלָב וּדְבָשׁ: And to bring him (the people of Israel) up from that land to a good and expansive land to a land which oozes out mild and honey.

If a person would believe in the greatness of the holiness of the Land of Israel, which the Torah extremely extolled, there would be no obstacle able to prevent him from ascending there

Likutay Halachos, Laws of Blessings on Fruit

3:8 אֶל אֶרֶץ זָבַת חָלָב וּדְבָשׁ: To a land which oozes out milk and honey.

Explanation why honey is permissible even though it is derived from the impure, for HY rectifies it completely by Himself

It is impossible to understand and forbidden to analyze how there are two schemes; on one hand we need to do it, and yet HY does and rectifies everything

From this itself bechira (free choice) is derived, from this that we can not comprehend, and in the future we will in fact comprehend, and therefore there will not be bechira

And because of this whole phenomenon (therefore) repentance helps

Likutay Halachos, Laws of the signs of a kosher domesticate and wild animal 4:37

3:11 מִי אָנֹכִי כִּי אֵלֵךְ וגומר: Who am I that I shall go etc..

Moshe did not agree to go redeem, because he argued that they are not worthy and also he does not have the ability to help themselves

HY hinted to him that his argument stemmed from a defect of imagination

And therefore the water was turned into blood alluding to the matter of daas and imagination

Even though they would foul in the course of time and there would be what there will be, even still through the true tzadikim everything will be rectified

Likutay Halachos, Laws of Messengers 5:19

3:13 הִנֵּה אָנֹכִי בָא אֶל בְּנֵי יִשְׂרָאֵל וְאָמַרְתִּי לָהֶם וגומר: Behold I am coming to the Children of Israel and I will tell them etc..

Moshe requested from HY that He should teach him what to teach Israel; in what way they will merit to hold up in the proper fulfillment of the Torah

HY answered him that this is through the name EHYH, that is one begins anew and repents all the time, repentance on repentance, to renew all the time

To fulfill this remedy it is necessary to completely remove from one's consciousness everything that was until now

Likutay Halachos, Laws of Reading the Torah 6:19

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Messiah will draw this expertise with wondrous revelation

Likutay Halachos, Blessings on the Fruit 5:17

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For the expertise of “rutzoa vishoav” (running and withdrawing) it is necessary to learn all the halachos and holy books of devotion

Likutay Halachos, Laws of Blessings on the Fruit 5:19

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This is a subject of learning for all of us for all generations

The tzadikim who merited in all the generations to what they merited, it was due to this – that they never dispaired

Likutay Halachos, Laws of Overpricing 3

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Everyday must be completely new

Likutay Halachos, Laws of Reading the Torah 6:14

3:13 מַה שְּׁמוֹ מָה אֹמַר אֲלֵהֶם: “What is His name?” What shall I tell them?

Moshe Rabbainu taught Israel secrets of the Torah

Likutay Halachos, Laws of Shaving 3:18

4:1 וְהֵן לֹא יַאֲמִינוּ לִי: And they will not believe me.

The main becheera (free choice) is that one has confusion and problems with the true tzadikim, because otherwise he would pursue them

Through the wondrous novelties and daas that they teach, a person has the ability to know where the truth is at, and pursue them

Therefore Moshe did not want to go redeem, because he knew that they were not rectified enough to have this daas

Likutay Halachos, Laws of Shaving 4:9

4:14 וְרָאֲךָ וְשָׂמַח בְּלִבּוֹ: And he (Aaron) will see you (Moshe) and he will be happy in his heart.

By virtue of his seeing the countenance of the tzadik with joy, without jealousy, he merited for future generations to the priesthood and avoada (service) in the Temple

Likutay Halachos, Laws of Tefillin 6:9

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The entire redemption was with this that Aron submitted himself to the greatness of Moshe

Likutay Halachos, Laws of a Firstborn Kosher Animal 3:6

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Through this that he did not dissent on the true tzadik, and he accepted him upon himself as his Rav, he merited to the priesthood and to teach Israel for all future generations

Likutay Halachos, Laws of the First Sheerings 5:1

4:22 בְּנִי בְכֹרִי יִשְׂרָאֵל: My son, my firstborn, Israel.

Israel is call firstborn on account being first – because the main holiness of Israel is constant renewal

Likutay Halachos, Laws of Redeeming a Firstborn 4:4

5:9 תִּכְבַּד הָעֲבֹדָה עַל הָאֲנָשִׁים: Intensify the labor on the people.

The servitude of fantasizing desire of money

Likutay Halachos, Laws of Idolatry 3:4

5:23 וּמֵאָז בָּאתִי אֶל פַּרְעֹה לְדַבֵּר בִּשְׁמֶךָ הֵרַע לָעָם הַזֶּה: And from when I came to Pharaoh to speak to him in Your name, he did bad to this people.

The closer to the end – the stronger the opposition

Likutay Halachos, Laws of Chalah 4

Na Nach Nachma Nachman MeUman!