Three Causes

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The Ramchal revealed that there are three levels to understanding the creation (printed in Shaaray Ramchal page 404). Here is a brief summation.

1.      1. Hashem Yisburach created the world to reveal His attributes.

2.      2. The Goodness of Hashem created the world to do goodness with the creation, by virtue of allowing free will, man can earn his reward respectfully, as he unites with HY.

3.      3. Through creation HY is revealing his utter unity.

These three level can be correlated to the three yichudim (unifications) which the Messiah revealed to the Baal Shem Tov (telling him that they are paramount to the yichudim the Baal Shem Tov did, and simple enough that everyone can do them, and bring the redemption), the exact yichudim the Baal Shem Tov was not allowed to reveal, but he did hint that they address the three paradigms of: Oalum (-world), Neshama (-souls), and Eloakus (-Divine).

1.  1.      Oalum is all the elements in the word, all the attributes (which correspond to the creation, as revealed by the Ramchal in various places.

2.   2.    Neshama (-souls) – for the souls to realize their destiny – all the infinite goodness in store for them.

3.    3.   Eloakus (Divinity) – the ultimate manifestation of the unity of HY.

Previously on this blog I have already showed how these three levels correlate to the three levels of kavana the Ramchal revealed (end of Kitzur Hakavanoas) that one should have especially during the prayers, and these three levels may also be found in the Ramchal’s Yichud Ha-yeeruh.

Na Nach Nachma Nachman MayUman!

The Virtue of Saying Na Nach Nachma Nachman MayUman - and the great level Rabbi Nachman attained

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(This article is not so relevant to the subject matter)

I heard in his (Rabbi Nachman’s) name that he said, that he attained “yecheeduh[1]” (-the 5^th and highest level of the soul) in its utmost supernal level[2]. Because it is known that the “nefesh[3]” (lowest level of the soul) of the “neshumuh[4]” (3^rd level) is higher than the “yecheeduh” of the “ruach[5]” (-the second level of the soul), and similarly with all of them[6]; and he attained “yecheeduh” in its utmost supernal level (-yecheeduh of yecheeduh)[7]. And he said: “It comes out, that I know ‘a little’, and I stand on a lofty level, nevertheless I still want more, because who knows, perhaps there is yet ‘higher above higher (Ecclesiastes 5:7)’ until no end (-infinitely) etc. etc..

(The Life of Our Leader Rabbi Nachman 267)

Once, he lifted his hands until his shoulders and he lowered them from his shoulders downwards, and he said, “All the tzadikim are by me from here to here,” that is, from his shoulders down[8], and afterwards he lifted his hand(s) above his head and lowered them from there close to his head until his shoulders, and he, “and I am from here till (here),” that is, from the head until the shoulders, and the matter is primal/esoteric. And look in the writings of the Arizal, and comprehend (this), if you have the mental faculty (“eyes) to understand from there[9] the greatness of man when he merits to do the will of his Creator until he completes the tzelem Elokeem (-image of Gd) perfectly.

(The Life of Our Leader Rabbi Nachman 266).

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He (Rabbi Nachman) said: I will sing a song of the future which will be the Oalum Habuh (-future world, reward) of all the tzadikim and chasidim (-pious).

Na Nach Nachma Nachman MayUman!

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[1] “Yecheeduh” literally means single, sole, solitary, because this part of the soul is completely one with the One G-d.

[2] Every soul has five general levels, and each level as well has these five levels on its own scale.

[3] The “nefesh” resides in the liver and blood, as it is the life force of the body.

[4] “Neshumuh” resides in brain and intellect, and it is the highest level of the regular levels of the soul, because the two above it are “makeefeem” - peripheries. Neshumuh has the same root as breath, for it is like a breath directly from the mouth of G-d so to speak.

[5] “Ruach” means spirit, and it resides in the heart, and fluctuates between the lower nefesh and the higher neshumuh, hence the name – ruach-spirit.

[6] Every level of the 5 levels of the soul, also has five levels, and the highest level of each level is still lower than the lowest level of the level above it.

[7] This is a very enigmatic revelation, because according to the Arizal, even the Messiah will only attain such a level after the complete redemption, and according to the Zohar, were such a high level of the soul to be in the world, it would dramatically change the entire world. Therefore great Kabbalists admitted they didn’t understand what Rabbi Nachman meant, and we take his words on faith until we merit to understand them.

[8] See Samuel 1:9:2, and see Tractate Niddah end of 24b.

[9] The difference between the head and the rest of the body is enormous, for all thought and intelligence is almost exclusively in the head, as well as all of the senses other than touch.

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

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Shivchay HuRan

Part 2

34.

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

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

35.

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

36.

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

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

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

The End

Na Nach Nachma Nachman Meuman