Fundamental letter of Rabbi Shimshon Barski a descendant of Rabbi Nachman of Breslov and a historic prominent Breslover

BH Tuesday (of the Torah portion of) Bihaaloaschuh 692 (June 14, 1932), Uman

To the honorable, my friend and my pal from way back, Yitzchok Meir n”y (may his light shine) Korman.

Your letter sent to me with R’ Avrohom Sofer, I received, and what you write that the suppression of your writing to me is due to my short response to the questions asked of me, the answer to this I wrote last week in (his/) a letter to our friend Yitzchok Breiter, because he also wrote to me that the suppression of his writing is because of that mentioned above. And even still I will write to you as well, a little of what I wrote to our aforementioned friend Yitzchok, because really, if you look well properly at my short responses, you will find in them much more reasoning than can be found in the long responses from the rest of the men of our persuasion (“anash”) who write at great length, because the medrash (-exposition) is not the main thing,

However, I know our fellows (“anash”) of Poland, that they love letters with abundant homilies (“drushoas”), and they desire to be written to them of great supernal “hasagoas” (spiritual conceptions), and they do not look at themselves if they find in the letters with the expositions and conceptions mentioned above, simple true information to know how to actually and practically behave, both, when it is good and when in distress, both, in matters of the world and in matters of Heaven, both, in ascent and in descent, this being the main intent of all the homilies and of all the conceptions.

And I can’t stand the aforementioned way, to write and speak of great and wondrous conceptions, rather to speak of timeemoos (unsophisticated wholesomeness) and simplicity, which (there) are included all that is needed for every person on every level and in every time, and so it is understood and explained in all the books of Adumor (-acronym for, Our Master and Our Teacher and our Rabbi – Na Nach Nachma Nachman MayUman) o.b.m. to all those who look in them with a true eye and with abnegation of his own intellect, and this is the intended gist of Adumor (-Our Master and Our Teacher and our Rabbi – Na Nach Nachma Nachman MayUman) o.b.m., because the main thing is practical application for every person.

And regarding the keebootz (-get together) that you write to me that they are drawing close from the whole country Poland to one place for Rosh Hashana, and they are conducting all the good practices like in Uman for Rosh Hashana, certainly this is a very precious thing, however, this matter also has an enormous danger that there shouldn’t sprout from this Heaven forbid any sort of appointment to any person of the keebootz (-gathering), which is worse than everything, and every single one of the keebootz needs to be extremely wary of this, that he/there shouldn’t be a catalyst for this Heaven forbid, and that he shouldn’t have a part in this – with any false humility… because until the coming of our Messiah it is forbidden to accept upon oneself any appointment or leadership of any person, even if he is of our fellowship (“anash”), just the holy view of Adumor (-Our Master and Our Teacher and our Rabbi – Na Nach Nachma Nachman MayUman) o.b.m. hiddenly cached in his holy books, he is the head and the leader of all who desire to draw close to the truth.

And certainly, someone who is more proficient in the essence of the intention of Adumor (-Our Master and Our Teacher and our Rabbi – Na Nach Nachma Nachman MayUman) o.b.m., Hashem Yisburach has merited him with extra strength to explain his (-the) words of Adumor (-Our Master and Our Teacher and our Rabbi – Na Nach Nachma Nachman MayUman) o.b.m., and to arouse with this whoever listens to his words to draw close to the truth, certainly it is necessary to receive more/phenomenally from him, but all in the way of a friend and pal, not in the way of a head and leader Heaven forbid.

And regarding your wife who needs healing, without promising, when I merit to be on the holy tzion (-tomb, of Rabbainu Na Nach Nachma Nachman MayUman) I will mention her for favor, may Hashem Yisburach send her a complete healing amongst all the rest of the sick of Israel, and with this I will end my words.

Your friend who wishes your wellbeing, material and spiritual, Shimsho Yichiel Aspalin Barski

ב"ה ג' בהעלותך תרצ"ב אומין

להנכבד ידידי וחבירי מאז יצחק מאיר נ"י קארמאן

מכתבך הנשלח לי ע"י ר' אברהם סופר קבלתי ומה שאתה כותב כי מניעת כתיבתך אלי הוא מחמת קיצור תשובתי על השאלות הנשאלין מאתי, התירוץ על זה כתבתי בשבוע העבר במכתבו לידידנו יצחק ברייטערם הוא כתב אלי כי מניעת כתיבתו הוא מחמת הנ"ל, ואעפי"כ אכתוב לך ג"כ קצת ממה שכתבתי לידידינו יצחק הנ"ל, כי באמת באם הסתכלו היטב כראוי בתשובתי הקצרות תמצאו בם טעם יותר הרבה, משמוצאים בהתשובות הגדולות משאר אנ"ש הכותבים באריכות גדול, כי לא המדרש עיקר,

אבל אני יודע את אנ"ש מפולין כי הם אוהבים מכתבים עם דרשות רבות ורוצים שיכתבו להם מהשגות גדולות ועליונות, ואינם מסתכלים בעצמם אם הם מוצאים בהמכתבים עם הדרשות והשגות הנ"ל ידיעות פשוטות ואמיתיות לידע איך להתנהג לעובדא ולמעשה בין בטובו ובין בעיקו, בין במילא דעלמא בין במילא דשמייא, בין בעלי' בין בירידה, אשר זה עיקר המכוון מכל הדרשות ומכל השגות,

ואני איני סובל הדרך הנ"ל לכתוב ולדבר מהשגות גדולות ונפלאות כי אם לדבר מתמימות ופשיטות אשר שם כלול כל הנצרך לכל אדם בכל דרגא ובכל זמן, וכן מובא ומבואר בכל ספרי אדומו"ר ז"ל לכל מי שמסתכל בם בעין אמת ובביטול שכל עצמו וזה הוא תוכן המכוון של אדומו"ר ז"ל כי העיקר לעובדא ולמעשה לכל אדם.

ומעניין הקיבוץ שאתה כותב לי שמתקרבים מכל מדינת פולין למקום אחד על ר"ה ומתנהגים בכל העובדות טובות כמו באומין על ר"ה בוודאי זה דבר יקר מאד, אבל יש בענין זה ג"כ סכנה גדולה שלא יצמח מזה ח"ו איזה התמנות לאיזה איש מהקיבוץ אשר זה גרוע מהכל וכל אחד מהקיבוץ צריך ליזהר בזה מאד שלא יהיו גורם לזה ח"ו ושלא יהי' לו חלק בזה באיזה ענווה פסולה... כי עד ביאת משיחנו אסור לקבל על עצמו שום התמנות ומנהיגות של שום אדם אפילו אם הוא מאנ"ש רק דעתו הקדושה של אדומו"ר ז"ל הגנוז בספריו הקדושים הוא הראש והמנהיג, של כל מי שרוצה להתקרב אל האמת.

ובוודאי מי שבקי יותר בתוכן כוונתו של אדומו"ר ז"ל השי"ת זיכהו בכוח יותר להסביר דבריו של אדומו"ר ז"ל, ולעורר בזה למי שציית לדבריו להתקרב אל האמת, בוודאי צריכין לקבל ממנו ביותר, אבל הכל בדרך ריע וחבר, לא בדרך ראש ומנהיג ח"ו.

ואודות זוגתך הצריכה לרפואה בל"נ כשאזכה להיות על הציון הק' אזכיר אותה לטובה השי"ת ישלח לה רפואה שלימה בתשח"י ובזה אסיים דברי.

ידידך הדו"ש בגו"ח (-לכאורה צ"ל בגו"ר) שמשון יחיאל אספאלין בארסקי

#shimshonbarski #yitzchokbreiter #breslov #nanach #nanachnachmanachmanmayuman #rabbis #rabbinachman #sophistication #letter #yitzchokmeirkorman

Burial of Nachman Shabsai Nanach - post from 7/17/09

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A large group of Nanach sang Na Nach Nachmu Nachman Meuman at the burial of our dear friend Nachman Shabsai at Har Haminuchos (there were probably around 150 people there, many others only found out after, I only found out by a clear act of divine providence).

 Someone testified that before the petira Nachman Shabsai recited Shema Yisroel and many other verses of faith, and then his Mother and sister (?) sang Na Nach Nachmu Nachman Meuman passionately, and NS passed on to the better world.

Some of the chaverim made sure to inform him that he had indeed passed on, and others swore him to go straight to Rabbainu.

The Keren Nanach Truck also took part in the funeral procession.

Amongst NS virtues that were spoken of were his great simple complete faith, sincerety, and simplicity. NS would say the Tikun Klali extremely slowly word by word not concerned at all about the time passing, amazing people with his patience. He was always chearing people up and strengthing them and bringing them great happiness. There were poignant stories related.

May his memory be a blessing, may he merit to be in the company of the true Nanach.
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Great blessings of Na Nach Nachmu Nachman Meuman!

The Praises of Rabbi Nachman - part 2 - His Voyage to Israel - 33

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Shivchay HuRan

Part 2

33.

And after all of this, after he did all the aforementioned devotions with truth and wholeheartedness, and he abounded in fasts and in prayers a very great deal, and in mortifications, and breaking (bodily) desires and vices, and withstood many tests, and all the other aforementioned matters, and he abounded very extremely in hisbodidus - to converse between himself and his Maker -and to express himself in Yiddish (-i.e. his vernacular) etc. as mentioned above, until he merited to a very extremely lofty and supernal level in the utmost of holiness and in the utmost of abnegation and drawing close to Hashem Yisburach, in the level of the greatest of the binay aleyuh (-men of ascent, i.e. who ascend to very high and even Divine paradigms in their devotion to HY). And all of this he merited in his very childhood, because he did not rest at day and did not sleep nor was he passive at night. And he was extremely diligent in his devotion from day to day from the beginning of his childhood and the days of his youth. And he toiled and labored arduously from day to day, until he merited in his very youth to all that was mentioned above, to lofty and awesome holiness and very enormous hasaga (-spiritual conception) etc. in the level of greatest binay aleyuh.

And after he merited to all this, even still he wasn't placated with this, and he did not allow himself to stand. Just, even afterwards, everyday and every hour he longed, and yearned, and pined for Hashem Yisburach as if he did not start yet whatsoever with any devotion in the world. Even after he came from the Land of Israel and merited there to very extremely high and lofty hasaga (-spiritual conception) which is utterly unfathomable, even still from the day that he came from the Land of Israel until the day that he passed away in peace (to) very high above, he always had yearning and longing etc. for Hashem Yisburach as if he still had not started whatsoever.

And to speak of this matter vast folios would not suffice, even what we merited to understand a little of this matter according to what we heard from his holy mouth and we saw with our eyes. Because it was his way every time that he would yearn for Hashem Yisburach, and he was truly lowly in his own eyes, and he had great compassion on himself as if he had still not smelled ever any fragrance of the service of Hashem, and as if he still had not started whatsoever.

And in reality even someone who transgressed the whole entire Torah, Heaven forbid, many, many times, and when this person is aroused in true repentance, at which time (certainly) he certainly has a very broken heart when he looks upon himself where he is in the world, and he has very great compassion on himself with great meekness etc., and there's no need to elaborate on this, on a matter understood of itself, even still, even this compassion and broken heart of the aforementioned baal teshuva (-person repenting), does not reach a thousandth or one ten thousandth of the great compassion and broken heart in great meekness etc. that Rabbainu o.b.m. had, each and every time before he came to some hasaga (-spiritual conception).

And in short, (that) he never rested nor was he still even in the days of his greatness. Even though he had already merited to what he merited, to conception of the Divine, on a very enormous and awesome lofty level, even still he did not suffice himself with this, and he toiled and labored at all times and all hours, and he took upon himself suffering, severe and bitter suffering which are almost unparalleled in this world, and he abounded in many prayers, and pleading, and entreaties, and supplications, and very extremely great and awesome yearning and longing, until he came to a higher hasaga and level. And afterwards, immediately when he merited this hasaga (and) then he was a happy a little. And sometimes we merited to hear from his mouth that he informed us that now he has come to know new things etc. and he was happy then a little. And afterwards, immediately when he merited this, afterwards he began again anew, And he forgot everything that transpired as if he still had not begun at all, and he returned and began anew as if he was starting to go and enter in the holiness of Israel (-a Jew). And sometimes we heard from his holy mouth explicitly that he said in an expression of longing and yearning: "How does one merit to be a Yehoodey (-a Jew)?" And he said this honestly and with great temeemus (-wholeheartedness, sincerity) as if he still did not begin at all. And so it was many times.

And he constantly went and rose from level to level. Even though he merited to extremely lofty and awesome levels high, high above etc., Even still he was never pacified with this at all, and immediately afterwards he would have a broken heart and he had great compassion on himself with great meekness etc. as mentioned above, until he merited to a higher level. And this was his way always until the end.

And many, many times it was his way that he said that now he does not know anything whatsoever, absolutely nothing. And sometimes he swore on this, that he truthfully knows nothing at all (see The Life of Our Leader Rabbi Nachman 215), even though on the previous day or the previous hour he revealed formidable ("ateekim" also connotes very well established in time (like 'antique'), principle, and esoteric) concepts, even still afterwards he said that he does not no anything. And in this matter he was a very extremely great novelty. And he said explicitly of himself that his Torah is a very great novelty, however, his "not knowing" is a phenomenally greater novelty. I.e. the aforementioned matter, that every time it was his way to say that now he does know at all, and see more about this elsewhere (see the next article #35, and see Words of Rabbi Nachman 3 - about the tachlis (ultimate extent or purpose) of knowledge is not knowing. And see The Life of Our Leader Rabbi Nachman 215 and 283).

Na Nach Nachma Nachman Meuman

Nanach On The Torah Portion of Bishalach - references to all the original teachings of Rabbi Nachman of Breslov and his disciples

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Bishalach – פרשת בשלח – When <Pharoah> Sent <the Jews>

13:17-18 וַיְהִי בְּשַׁלַּח פַּרְעֹה אֶת הָעָם וְלֹא נָחָם וגומר וַחֲמֻשִׁים עָלוּ בְנֵי יִשְׂרָאֵל מֵאֶרֶץ מִצְרָיִם: And it was when Pharaoh sent the nation and (G-d) did not lead etc. and with provisions/arms/one fifth the Children of Israel ascended from the land of Egypt.

Leaving the Haichulay Hatimooroas (Chambers of Exchange) it is necessary to establish the means to receive the light of the risheemoo (notable residue) of the light, and through this it is possible to retain a holy stance

This matter transpires over everyone who desires to draw HY

Likutay Halachos, Laws of Eeshoos (matrimony) 4:12

13:19 וַיִּקַּח מֹשֶׁה אֶת עַצְמוֹת יוֹסֵף עִמּוֹ: And Moshe took the bones of Yosef with him.

The main redemption is through the power of the true tzadik

Likutay Halachos, Laws of Redeeming a Firstborn 5:15

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Our main endurance is by the power of the tzadikim interred in the earth

Likutay Halachos, Laws of Making Vessels Kosher 4:4

14:5 מַה זֹּאת עָשִׂינוּ כִּי שִׁלַּחְנוּ אֶת יִשְׂרָאֵל מֵעָבְדֵנוּ: What is this that we did, that we sent Israel from serving us?

After the evil realm capitulated and sent Israel free and vomited from its very core (releasing and contributing to the realm of holiness, it returned and reawakened because it was not nullified completely

Likutay Halachos, Laws of Chol Hamoed (intermediate holidays) 4:3

14:9 וַיִּרְדְּפוּ מִצְרַיִם אַחֲרֵיהֶם וַיַּשִּׂיגוּ אוֹתָם וגומר: And the Egyptian chased after them and they reached them etc..

Pharaoh and his army chase after every man who desires to come close to Hashem Yisburach

In such circumstances a person must not look back at the enemy rather he must do what is upon him and scream to Hashem Yisburach

Likutay Halachos, Laws of Sending Away from a Nest 4:5

14:10 וַיִּירְאוּ מְאֹד וַיִּצְעֲקוּ בְנֵי יִשְׂרָאֵל אֶל יְהוָֹה: And they were very frightened, and the Children of Israel screamed to Hashem.

The main thing a person is tested with, is by this that HY first gives him a radiating countenance and then hides His countenance

The main test and aspect of this is in the matter of parnassa (livelihood)

Likutay Halachos, Laws of Collecting Debt from Orphans 5:3

14:15 מַה תִּצְעַק אֵלָי: Why do you scream to me?

The splitting of sea was due to their abnegating their views and believing

Likutay Halachos, Laws of Passover 7:19

14:31 וַיַּרְא יִשְׂרָאֵל אֶת הַיָּד הַגְּדֹלָה אֲשֶׁר עָשָׂה ה' בְּמִצְרַיִם וַיִּירְאוּ הָעָם אֶת השם: And Israel saw the great hand which Hashem dealt upon Egypt and the nation were awed by Hashem.

The main thing is fear of Hashem Yisburach and only through this is it possible to recognize Him Blessed He

The plagues and miracles which happened to Egypt were in order that through this they should come to fear Hashem Yisburach, and Israel in fact thereby achieved this

Likutay Halachos, Laws of Firstborn Kosher Animal 4

14:31 וַיַּאֲמִינוּ בהשם: And they believed in Hashem.

Faith is in the matter that the intellect does not understand, and at every level there is new faith

Likutay Halachos, Laws of Rosh Chodesh (First of the Month) 6

14:31 וַיַּאֲמִינוּ בהשם וּבְמֹשֶׁה עַבְדּוֹ: And they believed in Hashem and in Moshe His servant.

Even after very lofty hasagoas (conceptions) one needs simple wholesome faith

Likutay Halachos, Laws of Shaving 3:18

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Belief in Sages is a must, and only through belief in Sages is it possible to come to belief in Hashem Yisburach

Likutay Halachos, Laws of Making Vessels Kosher 2

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The main faith is through belief in Sages

Likutay Halachos, Laws of Passover 6

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Faith extends past where there is already no knowledge

Likutay Halachos, Laws of Shavuos (Swearing Oaths) 2:14

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The main thing in every generation is belief in Sages

Likutay Halachos, Laws of Rosh Chodesh (First of the Month) 6:34

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One who does not have faith is Sages, can not have complete faith in Hashem Yisburach

The Days of Rabbi Nussun (Yimay Moharnat), volume 2, article 77

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The main defect in da'as (holy realization of knowledge) and the sanctity of the bris (circumcision and conjugation) is through lack of faith in Sages

Likutay Halachos, Laws of Menstruation 2:11

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Without faith the world couldn't function

Likutay Halachos, Laws of Shaving 4

15:2 זֶה אֵלִי: This is my G-d:

Through the power of Moshe even the very lowest attained great spiritual conception and the maidservant by the sea prophesied

Likutay Moharan, volume 2, Torah 39

15:23 וַיָּבֹאוּ מָרָתָה וְלֹא יָכְלוּ לִשְׁתֹּת מַיִם מִמָּרָה: And they came to Murru (bitter) and they couldn't drink the water from Murru.

Before one can draw close to holiness he must undergo all types of bitterness (murru), in accordance to the strength of his endurence.

Likutay Halachos, Laws of Washing Hands for a Meal 6:17

16:4 הִנְנִי מַמְטִיר לָכֶם לֶחֶם מִן הַשָּׁמָיִם וגומר: I will hereby rain down for you (plural) bread from the heavens etc..

The manna had no dross or impurities that needed to be culled

Likutay Halachos, Laws of a Meal 5:6

16:4 הִנְנִי מַמְטִיר לָכֶם לֶחֶם מִן הַשָּׁמָיִם וגומר לְמַעַן אֲנַסֶּנּוּ וגומר: I will hereby rain down for you (plural) bread from the heavens etc. in order to test them.

Through beetuchoan (trust in G-d) the manna came down to them

Likutay Halachos, Laws of Business 4:2

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It is necessary to minimize the pleasures of eating

Likutay Halachos, Laws of Washing Hands for a Meal 6:93

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In the Torah portion of Bishalach, the Torah tells over the matter of the Bi-air <well> which is known from the books of truth (see Medrash Talpeyoas, entry of wine) that also:

with the waters of the Bi-air <well> they tasted the taste of all the beverages.

Koachvay Ohr, end of Seechoas <words> Viseepoorim <and stories>

16:25 וַיֹּאמֶר מֹשֶׁה אִכְלֻהוּ הַיּוֹם כִּי שַׁבָּת הַיּוֹם וגומר: And Moshe said eat it today because today is Shabbos etc..

Eating on Shabbos is entirely Divine and abolishes enemies like a fast

Likutay Moharan, Torah-Lesson 57

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Eating on Shabbos is entirely Divine and one should eat for Shabbos alone

Likutay Moharan, Torah-Lesson 125

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The main honor accorded to Shabbos is through eating

Likutay Moharan, Torah-Lesson 277

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One should be extremely happy and celebrate Shabbos without any worries or concerns

Likutay Moharan, volume 2, Torah-Lesson 17

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Rabbi Nachman greatly exhorted to greatly rejoice and feast on Shabbos

Life of Our Leader Rabbi Nachman, article 32

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Through the eating on Shabbos there is revelation that everything is by Divine Will

Likutay Halachos, Laws of Shabbos 2

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The main thing on Shabbos is to be happy and also the eating is very precious

Likutay Halachos, Laws of boundaries 5:40

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The main pride Hashem had from the mitzvos (commandments) is particularly at its feast, and this is the matter of the meals of Shabbos

Likutay Halachos, Laws of Grace After Meals 4:7

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To be by tzadikim for Shabbos and through them attain the holiness of Shabbos

Likutay Halachos, Laws of Boundaries 5:39

16:32 מְלֹא הָעֹמֶר מִמֶּנּוּ לְמִשְׁמֶרֶת לְדֹרֹתֵיכֶם לְמַעַן יִרְאוּ אֶת הַלֶּחֶם: Fill an oamehr (-a measure) of it <the manna> for safekeeping for your generations, in order that they see the bread.

Likutay Halachos, Laws of Eruvay Tichoomin 6:27

17:7 עַל רִיב בְּנֵי יִשְׂרָאֵל וְעַל נַסֹּתָם אֶת ה' וגומר: On account of the dispute of the Children of Israel and on account of their testing Hashem etc..

The tests of Israel in the desert where they did not have sufficient faith was due to moachin dikatnus (small mindedness – lower/childish consciousness) – invalid humility

Likutay Halachos, Laws of Tefillin 6:31

17:7 הֲיֵשׁ ה' בְּקִרְבֵּנוּ אִם אָיִן: Is Hashem in our midst or not.

Through Amulaik they were aroused to scream and beseech “A-yay <where>,” and therefore Moshe raised his hands, because it is impossible to speak explicitly there only in hints, to search for the glory of Hashem which is found even there

Likutay Halachos, Laws of Collecting Debt from Orphans 3:9

17:8 וַיָּבֹא עֲמָלֵק וַיִּלָּחֶם עִם יִשְׂרָאֵל בִּרְפִידִם: And Amulaik came and fought with Israel in Rifeedeem.

Amulaik causes a person to forget all the goodness that HY did, and gives him to feel as if HY doesn't give him anything and therefore to be derelict in prayer

Likutay Halachos, Laws of Inheritance 4:11

___________

17:11 וְהָיָה כַּאֲשֶׁר יָרִים מֹשֶׁה יָדוֹ וְגָבַר יִשְׂרָאֵל: And it was when Moshe would raise his hand and so Israel prevailed.

Amulaik were heretical in the very essence of G-d and attributed everything to nature, and their subjugation is by with the raising of the 28 bones/components of the hands to the daas (holy realization of knowledge), to know that all is by Hashgacha (Divine Providence)

Likutay Halachos, Laws of Washing Hands in the Morning 2

_______________

Salvation from Amulaik and his seductions is through the gathering by the tzadik and paying attention to the hints he gives

Likutay Halachos, Laws of Washing Hands 6:88

17:12 וַיְהִי יָדָיו אֱמוּנָה עַד בֹּא הַשָּׁמֶשׁ: And his hands were (outstretched in) faith until the setting of the sun.

The main faith is to fulfill mitzvos (commandments) with simplicity

Divaikus (binding to HY) is not attainable without practical mitzvos, and doing the mitzvos itself is divaikus

Likutay Halachos, Laws of Succah 6:12

17:16 מִלְחָמָה לַה' בַּעֲמָלֵק מִדֹּר דֹּר: A battle of Hashem with Amulaik from generation to generation.

Amulaik knows the power of the true tzadik to be able to restore even the lowest of the low, and therefore he sets all types of rabbis and strife between them, all so as to hide the true tzadik

Likutay Halachos, Laws of Gifts and Gifts of a Shchiv Mayra 3:4-

Na Nach Nachma Nachman MeUman!

The Praises of Rabbi Nachman 11-13

HH

Shivchay Huran

11-13

11. And some times he would be speaking before Hashem Yisburach words of beseeching and supplication from his heart and it occurred to him while he was speaking nice arguments and fitting and articulate prayers, and they were good in his eyes and he would write them to have by him to remember, in order that he could also pray them frequently afterwards. And so he was accustomed in this matter to speak between himself and his Creator very very copiously, and all the prayers were that he should merit to draw close to Hashem Yisburach, and he had great arguments to Hashem Yisburach on this.

12. ‎And even still it seemed to him always that he was not being looked at at all and he was not being heard at all, just on the contrary, it seemed to him that he was being alienated from His service blessed He with all types of alienation as if he was not desired at all whatsoever. Because he would see the changing and passing of many many days and years and he was still distant from a Hashem Yisburach, and still had not merited to be drawn any closer, therefore it seemed in his eyes that his words were not being heard at all and absolutely no attention was being given to him, just on the contrary, he was being alienated with all types of alienation from His service blessed He. But even still he would strengthen himself tremendously and would not leave his place. And there were times that he was disheartened because he saw that he prays, pleads, and implores so much that he should be drawn close to the service of Hashem Yisburach but was not looked upon at all, and because of this he fell sometimes disheartened and he would not speak so much between himself and his Creator for some days. Afterwards he would be conscious of himself and would be embarrassed of himself that he suspected His attributes/conduct blessed He, because in reality certainly Hashem Yisburach is gracious and merciful etc. and certainly He desires to draw him close etc. and he returned and strengthened his resolve, and he began again to plead and speak before Hashem Yisburach as mentioned above. And so it was many times.

13. And he would do all types of simple devotions of service of Hashem without any smarts ("chuchmos") and all with great secrecy/modesty. And immediately upon going outside he would purposely do all types of childish things, all types of silliness and prancing and other similar things (which are called in Yiddish far shaitkait) until it was not possible for it to occur to anyone that he desired the service of Hashem.

And in the beginning in his childhood he was accustomed to taking some large coins and he would change them for small ones, and he would enter the synagogue secretly through the window and so forth and he took with him the book "Shaaray (gates of) Tzion (Zion)," and he would say the lishaim (for the sake of) yichud (unification) for doing a mitzva (a declaration stating one's intent in doing the deed is for the sake Heaven to unify the Divine Names with proper fulfillment of the deed with love and fear and in the name of all of Israel), and he took one small coin and threw it into the "matan (given) bisaiser (in secrecy) (i.e. a charity box designated as such)." And afterwards he made himself as if he was abstracted from it, and afterwards he returned and said the aforementioned lishaim yichud and returned and threw one penny into the "matan bisaiser." And so he returned and did many times until he threw all the pennies into the "matan bisaiser," and upon every single penny he said the aforementioned lishaim yichud. And his intention was in order to do many mitzvos, because his devotion was with absolute simplicity without any smarts ("chuchmos")  whatsoever.

And similarly he would do and serve Hashem Yisburach with all types of absolutely simple devotions without any smarts (-chuchmos) whatsoever, even though in reality he was enormously wise with very extreme superlative wisdom even in his childhood and in his youth as was widely known to all who knew him, even still he did not use any smarts whatsoever in the service of Hashem and was just accustomed to doing all the simple devotions of the world. That is, studying a lot of Torah, good deeds, and abundant prayers and supplications, and very abundant hisbodidus, to speak and express his words before Him blessed He as mentioned above, and so forth. And this was his essential phenomenally great wisdom, because from his utter superlative wisdom he merited immediately to this wisdom that no wisdom whatsoever is necessary for the service of Hashem. Because this is the fundamental greatest wisdom of all (as is explained in our words many times), not to be smart at all in the service of Hashem, just (to conduct) with unfeigned wholeheartedness and simplicity without any smarts (-chuchmos) whatsoever.

Na Nach Nachma Nachman Meuman

The Praises of Rabbi Nachman 4-7

HH

Shivchay Huran

4-7

4. Also in his childhood he began to study with very tremendous diligence in his studies, and he would pay the teacher from his (own) pocket three large coins for every daf (-two sides of a page) of Talmud that he would learn with him, besides for the tuition of the tutelage that is father paid the teacher, he himself of blessed memory would give the teacher from his own (money) three large coins for every single daf, in order that the teacher would force himself to learn with him many dafim (pages) of Talmud every day. And so it was, that the teacher would learn with him many, many dafim every single day, and he would pay him as mentioned previously three large coins for every single daf besides for the tuition of tutelage.

5. ‎And so he entered into the devotion of Hashem, and all his devotion was with very extremely great secrecy/modesty, to the extent that absolutely no one new of him at all, because he was very concealed and hidden. And all his devotion was in concealment with great privacy. And his main devotion at first was with great simplicity without any smarts whatsoever, just with absolute simplicity, and every single thing that he did, everything was with great exertion and with great force and mesiras nefesh (self-sacrifice). And there is no matter of devotion which came to him easily, just every single thing came to him with very great exertion, that he would exert himself many times for every single matter of the devotion of Hashem. And he had many, many ups and downs, thousands and myriads beyond measure and reckoning.

And it was very extremely difficult and heavy upon him to begin to enter the devotion of Hashem to accept upon himself the yolk of His devotion blessed He. And he would frequently begin for a few days to engage in the devotion of Hashem, and afterwards would fall from it, and would return to begin, and would return and fall. And so it was many, many times until one time (t.n. there is a dream regarding this) he gained conviction that he would be very strong, that he would hold to devotion of a Hashem forever, and he would not look upon anything in the world. And from then on his heart was strengthened in Hashem, but even still even afterwards he constantly had very, very many ups and downs, just that afterwards he was strong that he would not let up His devotion blessed He forever, even though at times he will have a descent, even still he would strengthen himself in the devotion of Hashem Yisburach as much as he can.

6. And he used to begin each time anew, that is when he would sometimes fall from his level he would not despair of himself because of this, rather he would say that he would start anew as if he did not begin yet at all to enter His devotion blessed He, just now he is starting new. So it was every single time, always he used to begin anew, and he had many beginnings in one day, for even in one day sometimes he fell from his devotion and would begin anew, and so forth many times in one day.

7. And he studied with tremendous diligence and he learned a very great deal; "shas (Talmud)," and "poskim (halachic deciders)," and "Ta.Na.Ch. (Torah, Neveim-prophets, Kesuvim-scriptures)," and "Ain Yaakov (an anthology of the agada of the Talmud with commentaries)," and the books of the Zohar, and Tikunay Zohar, and all the "Kisvay (writings of) Hu-Ari (The lion, also acronym Rabbi Isaac (Luria)) o.b.m., and a vast amount of the other books, and "sifray (books of) mussar (ethics)," very abundantly.

And he said: that all the small books that speak of mussar (ethics), all of them where in his father's house. And he studied from all of them. He also learned a lot of "Raishis Chuchmuh (Beginning of Knowledge, a work of ethics authored by a disciple of the Ramak, based on Kabbalah)," and he said explicitly: that he learned the book Raishis Chuchmuh countless times (t.n. see the Words of Yisroel Dov Odesser where he tells over about R' Tzvi Hersch Rosenthal who was very keen on this work).

And the greatness of his vast proficiency in all the books as can be seen ostensibly somewhat, was without limit, and especially in the books of Ta.Na.Ch. and Ain Yaakov and all the Kisvay Hu-Ari and the books of the Zohar and Tikunim there is no one in the world to be found of his caliber. Because the whole Torah in its entirety was ready before him, fluent in his mouth, like a set table mamash, like something placed before the person before his eyes so that he could take for himself what he desires, similarly all the holy books were mamash set before the eyes of his holy intellect whenever he desired. And a bit of this can be seen and discerned in his holy books.

Na Nach Nachma Nachman Meuman!

Blossoms of the Spring - Letter 16

Letter 16[1]

B.H., 8 Tishray 719 (Monday, 22 September, 1958), Tel-Aviv. 28 Ben Atar.

To my beloved who throws and rolls himself in slime and mud for the sake of the point of truth, Mr. Z. Shazar, Hashem is with you and will not desert you and will not abandon you do not fear and do not cower![2]

It is upon us to praise <ulainoo lishabai-ach> and to say the complete hallel[3] and the great hallel[4] that we merited in our days to such a true Rebbe and leader who is a cure for all our wounds be what they might be, and through him there is already hope for our destiny even for the worst of the worst etc.. And if only the world would merit in any event even now to bask in his light the world would already come to its rectification completely.

Hashem Yisburach sends after us and calls us all the time and hints to us holy intimations to draw close to Him Yisburach[5], and it is necessary to deepen and greaten one's cognizance at this to understand His clues[6]. Sometimes a person is extremely aroused with great arousal[7] to attach and bond to the tzadik in whom is contingent all the holiness of his Judaism and his entire complete rectification, but the bal duvur (-litigator-Satan-evil inclination) assails (/hassles) this very much[8]. Until he causes that the person is alienated and banished from the holiness of his Judaism to a desolate desert region an extremely dangerous place, and he waylays him to catch him in his trap[9], and then it is possible for him to something stupefying and what appears to be truly crazy, and there is no human intellect which concurs to this – how it is possible to conceive such a thing, however, even still, due to his true arousal Hashem gives him success, and he merits to traverse all the fences and obstructions, and to break all of them, until he merits to complete the matter completely[10].

The greatest wisdom of all wisdoms (is) – not to be wise at all, just to be wholehearted and straight with simplicity[11]. Even someone who has a truly great mind, needs to cast away all the erudition and engage in the devotion of Hashem with simplicity and wholeheartedness, and it is necessary even to behave and do things which appear like madness in order to do His will blessed He, because it is necessary to roll in all types of mire and mud for the sake of the service of Hashem and His commandments, and not specifically for an actual mitzva, but every matter that has in it the will of Hashem Yisburach is called a mitzva, and it is necessary to roll oneself in all types of mire and mud in order to do some desire and nachas (-gratification) for Hashem Yisburach. And when one's love is that strong for Hashem Yisburach then he is the aspect of a very dear and beloved son of Hashem Yisburach, and through this he merits to search in the hidden treasure of the king which are extremely hidden and concealed, until he merits that it is revealed to him the aspect of (why there are) righteous with bad fortune (and) wicked with good fortune, and he merits to raise the justice which fell to the abyss and rectify it[12], because he merits to attain conception of (why there are) righteous with bad fortune (and) wicked with good fortune which is seemingly a distortion of justice. And now that he merits to attain conception and understand this – this is the aspect of the rectification of the justice[13]. All the essential rectification of the world is contingent upon this – that there should be nullified from the world all the ways of the evil wisdoms from which stem as well all types of heresy and apostasy[14], and to truly bond to the true tzadik who can rectify everything even in all the places and matters which transpire over us. This will relieve/console/comfort us from our occupation/deeds[15], this is our salvation, this is our hope, this is our joy for all eternity[16].

When a person follows his intellect and acumen he can fall into many errors and failure, and come to hands of great evil Heaven forbid, because the essence of Judaism is to go with wholeheartedness and simplicity without any shrewdness, and not to pay any attention whatsoever to one's personal honor, just; if this subsumes the honor of Hashem Yisburach he should do it, and if not – (he should) not. Then certainly he will never founder[17].

The main might is in the heart. For he whose heart is strong has no fear from any person or anything and he perform deeds of awesome might and conquer harsh battles due to the strength and courage of his heart[18]. There are those who transgress so many sins until they fell into the aspect of hasturuh <hiddenness> shebisoach <which is in> hasturuh <hiddenness>, in thousands and myriads of hiddenness. And because of this, it seems to them that they no longer have hope Heaven forbid. However, the tzadik can arouse even him and apprise him of Hashem Yisburach, that he also has hope, until he returns to the truth and draws close to Hashem Yisburach. For in reality with the power of the true tzadik, all can draw close to Hashem Yisburach always, at all time, however they are, and wherever they are[19].

It is forbidden for a person to despair of himself Heaven forbid, and even if he fell to where he fell, and his fall and descent is very extremely huge Heaven forbid, and he is situated in nethermost hell mamash Heaven forbid, even still he should not despair of himself in any way in the world, because the true tzadik has the power to give life and to raise those that fell severely, to strengthen them and to give them courage, to arouse them and to awaken them, and to reveal to them that Hashem is still accompanying them, and with them[20], and by them, and close to them. And so too the converse, the tzadik needs to show those that are on a high level that they still no absolutely nothing of the knowledge of Him blessed He[21]! If you believe that it is possible to ruin, believe that it is possible to fix[22]. Hashem Yisburach desires kindness and desires to draw close the distanced even though they are not worthy of being drawn close, however, they can not draw close except through drawing close to the tzadik, for his (-their) main eternal rectification is through him[23]!

Before one draws close to the tzadik his heart is sealed, and his eared are plugged, and his eyes are blind from seeing the truth, however, when he attaches himself to the tzadik and receives from him aitzos (-remedies, advice, recourse), then his heart, and eyes, and ears are opened, and he sees, and hears, and understands the truth, and merits to repentance[24].

Through being drawn close to the tzadik and going in the ways of his counsel – through this truth is ingrained in him, and he merits to faith, and prayer, and miracles, and the Land of Israel, and through this will come the redemption[25].

The misnagdim (-antagonists) and the wicked who oppose the true tzadik, they receive their ruach chaim (-life spirit, pulse) from the Rav (-formal rabbi) of the Kleepuh (-husks, evil forces). Because there is a Rav of the Kleepuh and the Other (-evil) Realm against the Rav of Holiness, because this opposite this G-d made (Koheles 7:14), and therefore they are great in their time, because the life spirit which is drawn from the Rav of the Kleepuh is the aspect of a storm wind which is great in its time, but it is just for a brief time and in the end it ceases and is forgone, and therefore they (even) in their lifetime are called dead, because they don't have the true life spirit of holiness which is drawn through the true tzadik specifically[26]. The tzadik hears all the sighs of those attached to him, because from his life goes out to each one[27]. The tzadik reveals His Divinity and His Kingship blessed He to all who traverse the world, even to those who are very extremely distant, they being the wicked and pagans, for this is the main greatness of the Holy One Blessed He, because the main greatness of the Holy One Blessed He is when even the very alienated, and even the pagans, know that there is a G-d, Ruler, and Lord[28].

            The transcriber who is give over and bound by his soul, day and night, when I go to sleep and when I rise, always praying for his well-being and his success, blessing him with a good final seal[29] for blessing and good and lengthy life, true life.

Yisroel Dov Odesser

Wishes of Shalom and a good seal to his wife, and sister, and all those affiliated with him.

---

[1] This letter contains most of letter 132.

[2] See Deuteronomy 1:21, 31:8, Joshua 1:9, and elsewhere.

[3] Hallel – Melodious Praise - is said on holidays, it is composed of Psalms 113-118, however on some holidays two of the Psalms are omitted, thus the term full Hallel denotes all of them.

[4] Namely Psalm 136, as explained in Pesachim 118a.

[5] Rimzay Hamaseyos, Story 9 of a Wise Man and a Simple Man, from Likutay Aitzos, Mahadura Basra, Temimus 8.

[6] Likutay Moharan 54:2.

[7] Rimzay Hamaseyos, Story 10 of a Burgher and a Pauper, from Likutay Aitzos, Mahadura Basra, Yira and Avodas Hashem 38 – this is continued after short interjections cited in the next footnotes.

[8] Rimzay Hamaseyos, Story 8 of a Rabbi and an Only Son.

[9]  Rimzay Hamaseyos, Story 10, from Likutay Aitzos, Mahadura Basra, Yira and Avodas Hashem 39.

[10] RImzay Hamaseyos, Story 10 of a Burgher and a Pauper, from Likutay Aitzos, Mahadura Basra, Yira and Avodas Hashem 38.

[11] Likutay Aitzos, Temeemoos 4.

[12] Kitzur Likutay Moharan, volume 2, 5:18.

[13] Kitzur Likutay Moharan, volume 2, 5:15.

[14] Rimzay Hamaaseyos, Story 9 of a Wise Man and a Simple Man.

[15] Genesis 5:29.

[16] (Oatzar Ha-yeeru, Tzadik 119 – from Likutay Halachos, Ya-yeen Nesech 4:28).

[17] Likutay Moharan, volume 2, Torah 12.

[18] Kitzur Likutay Moharan 249; Likutay Aitzoas, Hischazkus 24; Restoration of the Soul 24.

[19] Likutay Aitzoas, Hischazkus 12; Restoration of the Soul 12.

[20] The difference between the two words "eetum" and "eemum" is explained by the Vilna Gaon in the beginning of the Torah portion of Buluk.

[21] Likutay Aitzoas, Hischazkus 29.

[22] Likutay Moharan, volume 2, Torah 112.

[23] Kitzur Likutay Moharan 5; Likutay Aitzoas, Tzadik 8.

[24] Kitzur Likutay Moharan 7; Likutay Aitzoas, Tzadik 10.

[25] Kitzur Likutay Moharan 7; Likutay Aitzoas, Truth and Faith 5, Tzadik 9.

[26] Kitzur Likutay Moharan 8:3. Likutay Aitzoas, Tzadik 12.

[27] Likutay Aitzoas, Tzadik 13.

[28] Likutay Aitzoas, Tzadik 16.

[29] "Gimar Chaseemuh Toavuh" – is said after Rosh Hashana when the righteous are inscribed for life, and they just await the final seal.

Na Nach Nachma Nachman MeUman!

ספר אבי הנחל, הוצאת נקדות טובות - מוגה מחדש לפי כתב יד של המחבר - לפי המכתבים המקוריים

אב"י הנחל

מכתב טז

ב"ה, ח' תשרי תשי"ט, תל-אביב. בן עטר 28

לאהובי המשליך ומגלגל עצמו ברפש וטיט בשביל נקודת האמת, מר ז.שזר, ה' עימך לא יעזבך ולא יטשך אל תירא ואל תחת!

עלינו לשבח ולומר הלל שלם והלל הגדול שזכינו בימינו לרבי ומנהיג אמת כזה שהוא הרפואה לכל מכותינו יהיה איך שיהיה, ועל ידו יש כבר תקוה לאחריתנו אפילו להגרוע שבגרועים וכו'. ואלמלא זכו העולם על כל פנים גם עכשיו להנות מאורו כבר היה העולם בא לידי תיקונו בשלמות.

ה' יתברך שולח אחרינו וקורא אותנו בכל עת ומרמז לנו רמזים קדושים להתקרב אליו יתברך, וצריך להעמיק ולהגדיל מחשבתו בזה להבין רמיזותיו. לפעמים נתעורר האדם מאד בהתעוררות גדול להתדבק ולהתקשר להצדיק שבו תלוי כל קדושת יהדותו וכל תיקונו בשלמות, רק שהבעל דבר מתגרה מאד בזה. עד שגורם שנתרחק ונתגרש האדם מקדושת יהדותו למקום מדבר שממה מקום מסוכן מאד, ואורב עליו לתפסו במצודתו, ואזי יכול לעשות דבר מבוהל ומה שנראה באמת לשיגעון, ואין שום שכל אדם שיסכים לזה איך שיוכל להשיג דבר זה, אך אף על פי כן מחמת ההתעוררות אמיתי שלו ה' מצליח בידו וזוכה לעבור על כל הגדרים והמניעות ולשבר את כולם עד שזוכה לגמור הדבר בשלמות.

החכמה הגדולה שבכל החכמות לבלי להיות חכם כלל, רק להיות תם וישר בפשיטות. אפילו מי שיש לו מוח גדול באמת, צריך להשליך כל החכמות ולעסוק בעבודתו יתברך בפשיטות ובתמימות, וצריך אפילו להתנהג ולעשות דברים הנראים כשיגעון כדי לעשות רצונו יתברך, כי צריכין להתגלגל בכל מיני רפש וטיט בשביל עבודת ה' ומצוותיו, ולאו דווקא בשביל מצוה ממש, אלא כל דבר שיש בו רצון ה' יתברך נקרא מצוה, וצריך לגלגל עצמו בכל מיני רפש וטיט כדי לעשות איזה רצון ונחת לה' יתברך. וכשאהבתו חזקה כל כך לה' יתברך אז הוא בחינת בן יקיר וחביב מאד לה' יתברך ועל ידי זה זוכה לחפש בגניזא דמלכא הגנוזים וצפונים ביותר, עד שזוכה שנתגלה לו בחינת צדיק ורע לו, רשע וטוב לו, וזוכה להעלות המשפט שנפל עד התהום ולתקנו, כי זוכה להשיג צדיק ורע לו רשע וטוב לו, שזה נראה כעיוות המשפט. ועכשיו כשזוכה להשיג ולהבין זאת זה בחינת תיקון המשפט. כל עיקר תיקון העולם תלוי בזה שיתבטלו מן העולם כל דרכי החכמות הרעות שמהם נמשכים גם כן כל מיני כפירות ואפיקורסות, ולהתקשר באמת אל הצדיק האמת שיכול לתקן הכל אפילו בכל המקומות והעניינים העוברים עלינו. זה ינחמנו ממעשינו, זה ישועתינו, זה תקותיו, זה שמחתנו לנצח נצחים.

כשאדם הולך אחר שכלו וחכמתו יוכל ליפול בטעותים ומכשולות רבים ולבוא לידי רעות גדולות חס ושלום, כי עיקר היהדות הוא לילך בתמימות ובפשיטות בלי שום חכמות, ולבלי להשגיח כלל על כבוד עצמו, רק אם יש בזה כבוד ה' יתברך יעשה, ואם לאו - לא. אז בוודאי לא יכשל לעולם.

עיקר הגבורה הוא בלב. כי מי שליבו חזק אינו מתירא משום אדם ומשום דבר והוא יכול לעשות גבורות נוראות ולכבוש מלחמות חזקות על ידי חוזק ואומץ ליבו. יש שעברו עברות כל כך עד שנפלו בבחינת הסתרה שבתוך הסתרה באלפים ורבבות הסתרות. ומחמת זה נדמה להם שאין להם עוד תקוה חס ושלום. אבל הצדיק יכול לעורר גם אותו ולהודיעו מה' יתברך שיש לו תקוה גם כן עד שישוב אל האמת ויתקרב לה' יתברך. כי באמת בכוח הצדיק האמת הכל יכולים להתקרב לה' יתברך תמיד בכל עת, איך שהם בכל מקום שהם.

אסור לאדם לייאש עצמו חס ושלום, ואפילו אם נפל למקום שנפל ונפילתו וירידתו גדולה מאד מאד רחמנא ליצלן, ומונח בשאול תחתיות ממש חס ושלום, אף על פי כן אל יתייאש עצמו בשום אופן בעולם, כי הצדיק האמת יש לו כוח להחיות ולהרים את אלו שנפלו מאד לחזקם ולאמצם לעוררם ולהקיצם ולגלות להם כי עדיין ה' איתם עימם ואצלם וקרוב להם. וכן להפך, צריך הצדיק להראות לאלו שהם במדרגה גדולה, שעדיין אינם יודעים כלל בידיעתו יתברך! אם אתה מאמין שיכולים לקלקל תאמין שיכולים לתקן. ה' יתברך חפץ חסד הוא ורוצה לקרב המרוחקים אף על פי שאין ראויים לקרבם, אבל אין יכולים להתקרב כי אם על ידי התקרבות להצדיק שעל ידו עיקר תיקונו לנצח!

קודם שמקורב להצדיק אזי ליבו אטום ואזניו סתומים ועיניו עורים מלראות האמת, אבל כשמדבק עצמו להצדיק ומקבל ממנו עצות אזי נפתח לבבו ועיניו ואזניו ורואה ושומע ומבין האמת וזוכה לתשובה.

על ידי התקרבות להצדיק וילך בדרך עצתו על ידי זה נחקק בו אמת, וזוכה לאמונה ותפילה וניסים וארץ ישראל ועל ידי זה תבוא הגאולה.

המתנגדים והרשעים החולקים על הצדיק האמת הם מקבלין הרוח חיים שלהם מהרב דקליפה. כי יש רב דקליפה וסטרא אחרא כנגד הרב דקדושה, כי את זה לעומת זה עשה אלוקים, ועל כן הם גדולים בשעתן, כי הרוח חיים הנמשך מהרב דקליפה הוא בחינת רוח סערה שהוא גדול בשעתיה אבל הוא רק לפי שעה ולבסוף כלה ונאבד, ועל כן הם בחייהם קרויים מתים, כי אין להם רוח חיים האמיתי דקדושה שנמשך על ידי הצדיק האמת דייקא. הצדיק שומע כל האנחות של הדבוקים בו כי ממנו תוצאות חיים לכל אחד. הצדיק מגלה אלקותו ומלכותו יתברך לכל באי עולם אפילו להרחוקים מאד מאד שהם הרשעים והעכו"ם, שזה עיקר גדולתו של הקדוש ברוך הוא, כי עיקר גדולתו של הקדוש ברוך הוא שגם הרחוקים מאד ואפילו העכו"ם ידעו שיש אלוקים שליט ומושל.

המעתיק המסור וקשור בנפשו יומם ולילה בשכבי ובקומי, מתפלל תמיד לשלומו והצלחתו, מברכו בגמר חתימה טובה לברכה וחיים טובים וארוכים, חיים אמיתיים.

ישראל דב אודעסר

דרישת שלום וחתימה טובה לרעייתו ואחותו וכל הנלווים אליו.