When suffering can Gf drive a person over the edge

HH
Rabbi Nussun in Likutay Halachos (Yoreh Daya 2, Circumcision 5:20) discusses a person's breaking point, where the suffering instead of bringing him closer to HY will drive him away GF. This he asserts however, is primarily due to other people's interjection, preventing him from abnegating himself to HY and returning from the nullification with renewed Gd knowledge, and what even the worst natural calamities may the Merciful One save us cannot do, these people can do, if the person isn't Ironclad fast and strong in HY and His tzadik Na Nach Nachma Nachman Meuman.

The Praises of Rabbi Nachman 24-27 end of part 1

HH

Shivchay Huran

24-27 end of Part 1

24. Also they understood from his words that he spoke with them, that in his youth when he toiled and labored for the service of Hashem, he had many (many) types of mortification, and according to what was heard and understood from his words, (that) he had all types of mortifications that there are in the world, be it rolling in the snow etc. and so forth. And he said, that the mortification of restraining oneself not to scratch himself at all, this is the overly greatest mortification, that is, when a person is being bit (-irritated) by the things found close to his skin, and it is the way of everyone to scratch themselves whenever they feel the biting (-itching); and he accepted this as a mortification, to force himself not to scratch at all, not with his hand and not with his body and not with any limb, and he said, that this is a very great mortification, for the person is inert, and then the biting/itching grows stronger, and he is forbidden to move his hands or any limb, just to feel every bite in his mind, and it is a very great mortification. (And I have already heard this from other people, that this is a very great mortification). And he of blessed memory did everything, all the types of modifications that there are in the world, and everything - with temeemus (wholesomeness, wholeheartedness, simplicity, unfeigned) and truth, until he merited to what he merited, fortunate is he.

Also in the matter of suffering, which befall upon most tzadikim, mamash (-literally) there is not heard and there is not seen a peer of suffering like him, and it is impossible to relate and to explain. And he was full of suffering from inside and out. And in the beginning, before the end of his days, he had enormous and terrible suffering, which has no counterpart suffering in the world. And he related, that his suffering are in his hand (-control); whenever he desires - he accepts them upon himself, and these sufferings come upon him, and when he desires to get rid of them - they depart from upon him (t.n. the Talmud, Bava Metzeyuh 84a relates this of Rabbi Eluzar son of Rabbi Shimon bar Yochai). And the enormity of the harshness and the weight of the sufferings was immeasurable.

They said over in his name that he said, that in the hour (-time) that the sufferings come upon him, from the utter magnitude of the superlative pain and very, very excruciating agony, he was just about able to bite a tree with his teeth from the enormous pain (like a person does when he has formidable suffering, that from the sheer enormity of the suffering he gnashes his teeth; and upon him of blessed memory the suffering was so intense and harsh, to the extent that at the time of the suffering he was able to cut through wood with his teeth from the enormous pain). However the greatness and massiveness of the harsh and enormous suffering that he had at the end of his days for three consecutive years, were yet much, much greater and harsher manifold ("double and quadruple"), unfathomable and beyond any reckoning. And a little of this will be explained elsewhere (see The Life of Our Leader Rabbi Nachman, the section addressing his trip to Lemberg and the section of his trip and stay in Uman, and The Days of Our Teacher Rabbi Nussun), if it is Hashem's will, a slight fringe. And there is still a lot more to relate, but we omitted most of it, even of the little that we know, because even this little (that we know) is a lot to tell over, and many folios would be insufficient, and further revelation will be in yet a future time to explain more, with the help of Hashem Yisburach.

25. The general synopsis (is) - that in all matters of holiness and aestheticism, be it with (bodily) desires, or be it with character traits, or be it with matters of exertion and devotions and labor and suffering etc. for His sake blessed He, (with) absolutely everything he was a very wondrous and awesome novelty, and he was divested of all the (bodily) desires and of all vices in the utmost, to the extent that there was no remnants by him of any (bodily) desire or vice, any nuance in the world, and he merited to a very, very awesome level, the pinnacle of heights, and it is impossible to speak at all of the utter magnitude of his superlative stature, because the more one elaborates - he detracts; and everything that we related until now, even though all the aforementioned stories are considered a degradation opposite him, according to the enormous stature that he merited to afterwards, even still we related all of this regarding his devotion and his ways in the days of his childhood, so that we should know and be cognizant of how there is free choice ("bicheeruh chufshees"), and every person can merit, if he wants, to a very superlative level, even though it seems to him that the devotion is difficult and heavy upon him and they do not allow him to enter at all in His devotion blessed He, because the desires and the vices pursue him tremendously, even still he needs to be stubborn in his devotion, and not to pay attention to all of this, because in these stories a smart person will understand from his own reasoning how also on the holy awesome Rebbe za.tza.viku.l. there transpired as well all impediments and the heaviness mentioned above, and he traversed through all this, and even still he merited to break everything, because he truly wanted His devotion blessed He, and he chose life in truth, until he merited what he merited. And he said, that even if he was not from the progeny of the Godly Baal Shem Tov za.tza.viku.l. just even if he was from a lowly family of Israel, he would also have merited to what he merited through the utter power of his devotion and his toil, that he toiled and labored very, very much in His service blessed He.

26. And he had strong grievance on those people who think that the main stature of the tzadik and the attainment he merited is through virtue of their neshama (-soul) alone, because he has a very lofty soul, and he said, that the matter is not so, just what is essential is contingent on good deeds, and exertion, and devotions. And he said explicitly, that every person in the world can merit to an overly lofty level, because the matter is not contingent except on the free choice of the person alone, if he desires to have mercy on himself and to resolve for himself very well what is good before him in truth etc., and everything (is) - according to the abundance of the deed.

27. And therefore even the awesome miracles that we saw from Rabbainu o.b.m., we are not engaged in relating them, because this is not praise of him whatsoever according to his enormous, superlative prominence, we just related what is pertinent to His devotion blessed He, in order to arouse the sagacious who desires the truth, because there is no excuse in the world, and every person can merit to lofty heights, if he goes and conducts in the ways of Rabbainu o.b.m. which are explained here in this book. And the main thing (is) - to be very regular in very copious prayers and supplications, and specifically to speak between oneself and his Creator in the vernacular, to abound in conversation before Him blessed He, to conciliate Him, and to appease Him blessed He, and to beseech before Him that He should draw him close to His devotion in truth. And this note is sufficient for all who desire the truth.

End of Part 1

Na Nach Nachma Nachman Meuman

Blossoms of the Spring - Letter 20

Letter 20

B.H., 27 Adar 2, 719 (Monday, 6 April, 1959).

My heart my heart light of my eyes, Mr. Z. Shazar, the sweet and pleasant, who longs and desires to dwell in the tent of the truth which is found in the mountain of gold and fortress of jewels[1], fortunate is his lot. Abundant Shalom to him and to his household and to all of his company for true and eternal lengthy days, amen.

Our awesome Rebbe o.b.m. once said to Rabbi Nussun o.b.m., "Ich <I> hub <have> ayech arayen ginart in zak arayen <grasped/taken you into inside my sack>," Rabbi Nussun replied, "far bund mich goot <tie me well>!"[2]

Hartziger <of the heart> bruder <brother> givald <alas, woe, far out – an exclamation to bring to attention>, vus shvaygen mir <why are we silent>, az <when> mir <we> hubin <have> azellicheh zoacheh givven <merited to such a thing>, that we came to this world at this time[3] when there shines such a Light of Lights of the most pristine immaculate brilliance, such an awesome novelty of novelties that never was in history, and he is undisclosed, and very hidden and concealed from all the worlds, and we merited with the wondrous kindnesses of Hashem at this time in our days, in our days in the utter deluge of darkness, and void, and emptiness[4] there is already found such a novel new secret which gives life and sustains all the souls of the world even the most deplorable that there is no more execrable than them – with every single word, and he reveals and informs every one wherever he is, wherever he is, at all times at every moment, that Hashem is by him, and with him, and very extremely close to him. We are fortunate, how good is our portion etc.[5] that we know of such supreme treasures. Awaken and sing in praise dwellers of the earth[6], what can we say, what can we speak, what can we reply/return to Hashem for all He has bestowed upon us[7] that he gave us life – sick and weak with ailments of the soul like ourselves in these generation, with such holy delicacies, with seven responders (-restorations) of reason (-taste)[8], which can give life and revive (with them) all the souls of the world. And if we repeat and say we are fortunate etc. thousands and myriads of myriads of times on this – it would not suffice. The Master of Kindness should (/will) satiate us from His abundant goodness which is hidden in store etc. and we will sing praises and be joyous all our days![9]

The true tzadik, he inclines towards kindness[10] always and finds good in each one of Israel, because he knows how to gather all the aspects of good hairs[11] that are found in each one of Israel, as long as they are called by the name of Israel, and through this he engages in healing each one, and even if one is very extremely sick in the illness of his soul, because he (the tzadik) finds in him as well good points, the aspect of hairs, that is, what he (the invalid) extracted himself a hairbreadth from bad to good, and through this he (the tzadik) draws even upon him intellect and constrictions[12], until he (the tzadik) imbues him (the invalid) as well with hasagos Eloakus (conceptions of the Divine)[13], this being the main greatness of the tzadik, when he is able to heal even the very most sick! Because the more overly sick the person is – he needs an overly greater doctor[14]. And this good point of a hairbreadth that each one has is the aspect of a conduit and vessel through which the tzadik extends even upon him hasugos <conception of the> Eloakus <Divine>.[15]

The main love and unity is through the aforementioned hairs, through not looking at the bad in his friend just striving with all one's ability to find in him something good. Even if it seems to him that his (friend's) bad is very hefty, even still he should search and find in him at any rate, good hairs[16].

The main labor of the true tzadik is to draw hasagos (conception of the) Eloakus (Divine) in his students through wondrous ways, until they can illuminate (it) in their students, and the students of their students for all future generations, until they all know Hashem, and through this it is possible to give life to the entire world, and each one can understand and cogitate aitzos (-pointers) and ways to draw close to Hashem Yisburach until he merits to hasugos (conception of the) Eloakus (Divine).[17]

The main alienation of Israel from their Father in Heaven, and the main aggregate total of all the defects and the lengthening of the exile, is all due to the great hiddenness of the disappearance of the light of the true tzadik who is the splendor, and the beauty, and the grace, and the magnificence of Israel, and he is the Rosh <head of the> Bayis <house>. And through the strife and calumny this great and holy light is hidden from us, and then the aspect of the Rosh <head of> Kul <all> Chootzoas <outdoors – in contradistinction to the holiness of the house> the Rav of the Kleepu <husks, evil forces> comes to bear, as it is written (Lamentations 4:1), "The holy gems are poured out at Rosh <head of> Kul <all> Chootzoas <outdoors – translated in context as: at every street corner>, and through this the name of Hashem is hidden, and the me-oaray <luminaries of> ohr <light> depart and the me-oaray <luminaries of> aish <fire> prevail![18]

The essence of the elongation of the exile is what the falsehood intensifies severely almost without limit Heaven forbid, because the sitra achru <other side – the evil realm> which is the falsehood has spread out to the length and breadth, and all that there is revealed some truth in the world to draw close through it to Hashem Yisburach, the falsehood immediately connives with its schemes to confuse it, and to conceal it, and to turn it around to its very antithesis![19]

The main mercy that is needed to have mercy on Israel is to instill in them the truth, and to extract them through this from sins, and to draw them close to Hashem Yisburach.[20]

When the darkness surrounds a person very much and encompasses him from every side, but he turns himself just to the truth, (and) through this Hashem Yisburach clears the darkness from him and illuminates for him.[21] And if the truth is discarded to the ground now and it is forbidden to reveal it publicly, even still it is the truth, and (Proverbs 12:19) "truthful speech is set forever."[22]

Every one, according to how much he recognizes in his soul, the enormity of his shortcomings, and his utter alienation that he has so much distanced from Hashem Yisburach, so too he needs specifically to draw close to the true Rebbe of the very, very greatest stature, because the smaller he is – he needs an overly greater true Rebbe.[23]

The holier the tzadik is and very extremely lofty, so too he is able to lower himself very exceedingly to raise even the nethermost, who are ensconced in an overly low level. And this is the main perfection of his lofty prominence.[24]

There is a tzadik so great, and awesome, and wondrous awesome novelty that he can extract all the ten types of (poisonous) arrows[25] in which are included all the types of transgressions, and sins, and willful sins, and all types of defects of the bris (-circumcision, covenant) that are in the world may the Merciful One save us, entirely everything, he can draw back in return, and extract, and rectify everything, and only he knows how to heal the Queen's daughter completely.[26] "Be strong and courageous," it is worthy to go and to crawl on hands and feet to be grasped in his wings, in order that there should be hope for our fate[27] and our souls will be our spoils (-saved and spared[28]).[29]

To my great chagrin I did not merit to write now for such a long time, because truthfully I was almost not of sound mind from the utter prodigious hardships and troubles which transpired over me (may they) not (happen) upon you, and the Holy One Blessed He gave me the strength of iron to bear the yoke of such suffering which is impossible to describe. And even still his honorable prominence was engraved in the tablet of my heart at all times every day and he didn't leave my memory, as he already knows.

The transcriber, who mentions him (in prayer) for benefit every single day, solicits his wellbeing and his success in truth with all (my) heart and soul.

Yisroel Dov Odesser – 28 Ben Atar, Tel Aviv.

מכתב כ

ב"ה, כ"ז אדר ב' תשי"ט

ליבי ליבי נהורא דעיני, מר ז. שזר, המתוק ונעים, המתגעגע ומתאווה לגור באוהל האמת שנמצא בהר של זהב ומבצר של מרגלית, אשרי חלקו. שלום רב לו ולביתו ולכל הנלווים אליו לאורך ימים אמיתיים ונצחיים, אמן.

רבנו הנורא ז"ל אמר פעם לרבי נתן ז"ל: "איך האב אייך אריין גינארט אין זאק אריין"(אני תפסתי אתכם בשק שלי), ענה רבי נתן ואמר: "פאר בונד מיך גוט" (קשור אותי היטב)!

הרציגער ברודער גיואהלד, וואס שוייגען מיר. אז מיר האבין אזעלכעס זוכה גיוועהן (אהה אחי לבבי, מה אנו שותקים כשזכינו לדבר כזה), שבאנו לזה העולם בזה הזמן שמאיר אור האורות צח הצחצחות כזה, חידוש שבחידושים נורא כזה שעדיין לא היה מימות עולם, והוא כמוס ונעלם ונסתר מאד מכל העולמות, ואנחנו זכינו בנפלאות חסדי ה' בעת הזאת בימינו בימינו אלה בעצם קצף החושך ותוהו ובוהו נמצא כבר סוד חידוש חדש כזה המחייה ומקיים כל הנפשות שבעולם אפילו הגרועים ביותר שאין גריעות מהם - בכל דיבור ודיבור, ומגלה ומודיע לכל אחד בכל מקום שהוא, בכל מקום שהוא, בכל עת ורגע, כי ה' איתו ועימו וקרוב אליו מאד מאד. אשריינו מה טוב חלקנו וכו' שאנו יודעים מאוצרות נשגבות כאלה. הקיצו ורננו שוכני עפר, מה נאמר, מה נדבר, מה נשיב לשם כל תגמולוהי עלינו שהחיה אותנו - חולים וחלושים בחולי הנפש כמונו בדורות הללו, במטעמים קדושים כאלו, בשבעה משיבי טעם שיכולים להחיות ולהשיב בהם כל הנפשות שבעולם. ואם נכפול ונאמר אשריינו וכו' אלפים ורבי רבבות פעמים על זה - לא יספיק. בעל החסד ישביענו מרוב טובו הצפון וכו' ונרננה ונשמחה כל ימינו!

הצדיק האמת הוא מטה כלפי חסד תמיד ומוצא טוב בכל אחד מישראל, כי יודע ללקוט כל מיני שערות טובות שנמצא בכל אחד מישראל כל זמן ששם ישראל נקרא עליו, ועל ידי זה הוא עוסק ברפואות כל אחד ואפילו אם הוא חולה גדול מאד מאד בחלי הנפש, כי הוא מוצא בו גם כן נקודות טובות בחינת שערות, דהיינו מה שמנתק עצמו מרע לטוב כשערה, ועל ידי זה ממשיך גם עליו שכליות וצמצומים עד שמכניס בו גם כן השגות אלוקות, שזהו עיקר גדולת הצדיק, כשיכול לרפאות גם החולה הגדול ביותר, כי כל מה שהחולה גדול ביותר - צריך רופא גדול ביותר. וזאת הנקודה טובה כחוט השערה שיש בכל אחד הוא בחינת צינור וכלי שהצדיק ממשיך על ידו גם עליו השגות אלוקות.

עיקר האהבה ואחדות על ידי השערות הנ"ל, על ידי שאין מסתכלין על הרע שבחברו רק משתדלין בכל כוחו למצוא בו איזה טובה. אפילו אם נדמה לו שרעתו רבה מאד, אף על פי כן יחפש וימצא בו שערות טובות על כל פנים.

עיקר יגיעת הצדיק האמת הוא להמשיך השגות אלוקות בתלמידיו בדרכים נפלאים, עד שיוכלו להאיר בתלמידיהם , ובתלמידי תלמידיהם לדורות עולם, עד שכולם ידעו את ה', ועל ידי זה יכולין להחיות את כל העולם כולו, וכל אחד יכול הבין ולהשכיל עצות ודרכים להתקרב לה' יתברך עד שיזכה להשגות אלוקות.

עיקר התרחקות ישראל מאביהם שבשמים, ועיקר כלל כל הפגמים ואריכת הגלות, הכל על ידי ההעלמה הגדולה שנתעלם אור הצדיק האמת שהוא הפאר והיופי והחן וההידור של ישראל והוא הראש בית. ועל ידי המחלוקת והקטגוריא נעלם אור הגדול והקדוש הזה מאיתנו, ואזי מתגבר בחינת הראש כל חוצות רב דקליפה, כמו שכתוב "תשתפכנה אבני קודש בראש כל חוצות", ועל ידי זה נתעלם שם ה' ונסתלקו המאורי אור וגברו המאורי אש!

עיקר אריכת הגלות הוא מה שמתגבר השקר מאד כמעט בלי גבול חס ושלום, כי הסטרא אחרא שהוא השקר התפשט לאורך ולרוחב, וכל מה שמגלין איזה אמת בעולם להתקרב על ידו לה' יתברך, השקר מתנכל בתחבולותיו תכף לבלבלו ולהסתירו ולהפכו אל ההפך ממש!

עיקר הרחמנות שצריכים לרחם על ישראל הוא להכניס בהם אמת, ולהוציאם על ידי זה מעוונות ולקרבם לה' יתברך.

כשהחושך מסבב מאד את האדם ומקיפו מכל צד, והוא פונה עצמו רק אל האמת, ועל ידי זה ה' יתברך מפנה החושך ממנו ומאיר לו. ואם האמת מושלך ארצה עתה ואסור לגלות בפומבי, אף על פי כן האמת הוא כן, ושפת אמת תיכון לעד!

כל אחד כפי מה שיודע בנפשו גודל פחיתותו וגודל ריחוקו שנתרחק מאד מה' יתברך, כמו כן הוא צריך דייקא להתקרב להרבי והמנהיג אמת הגדול במעלה מאד מאד, כי כל מה שהוא קטן ביותר, הוא צריך רבי אמיתי גדול ביותר.

כל מה שהצדיק קדוש ביותר וגבוה מאד מאד, כמו כן הוא יכול להוריד את עצמו מאד מאד להגביה אפילו התחתונים, המונחים בשפל המדרגה ביותר. וזה עיקר שלמות מעלתו הגבוה.

יש צדיק גדול ונורא וחידוש נפלא ונורא כזה שהוא יכול להוציא כל העשרה מיני חיצים שבהם כלולים כל מיני חטאים ועוונות ופשעים וכל מיני פגם הברית שבעולם רחמנא ליצלן, הכל כאשר לכל הוא יכול לחזור ולהמשיך ולהוציא ולתקן הכל, ורק הוא יודע לרפאות את הבת מלכה בשלמות. "חזק ואמץ", ראוי לילך ולרחוש על ידיים ורגליים להתאחז בכנפיו, למען תהיה תקוה לאחריתנו והיתה לשלל נפשנו.

---

[1] This is the place where the lost-captive princess was taken, see the first Story of Ancient Times from Rabbi Nachman. The fact that Saba says that the tent of truth is found there is a very deep insight into the story which needs great contemplation. In the introduction to the stories Rabbi Nussun says that this mountain of gold etc. is alluding to the great wealth which is needed for highest contemplation of the Torah, as revealed by Rabbi Nachman in Likutay Moharan, Torah-teaching 60, and Rabbi Avraham ben HuRan in Chuchmu and Tevuna (5:4 and 7) goes further to suggest that it is a fitting description of the Holy of Holies, which is congruous with what Saba wrote here. This means that in its very own home the holiness is held captive and must be freed.

It might be possible that reaching the Mountain is the aspect of attaining personal peace delineated in Likutay Moharan, Torah-teaching 14 (and correlating the second levels of unifications revealed by the Ramchal in his Kitzur Kavanos) which sets the stage for the services of the Temple, and freeing the Princess would be the universal peace delineated there (and correlating the third and ultimate unification revealed by the Ramchal). There are many correlations to support this, but here is not the place to develop this.

In the book Liroas Bi-Ebay Hanachal, Michoel Barzel recounts (Chapter on Faith in the Sages) that Saba once said that it is a valuable thing to search for the Mountain of Gold etc., he also said that he had found the Lost Princess and took her out, and then added that he had killed his evil inclination and it would not return again.

[2] See more about this in Siach Sarfay Kodesh 2:129.

[3] Ullim Litroofuh, letter 304.

[4] Geneses 1:2.

[5] Beginning of the Morning Prayers.

[6] Isaiah 26, see Likutay Moharan, volume 2, 7:7.

[7] Based on Psalms 116:12 where it is in the singular.

[8] Proverbs 26:16.

[9] Ullim LiTroofuh, letter 90.

[10] This is one of the 13 Attributes of Mercy as expounded in Tractate Rosh Hashana 17a.

[11] Even as slight as a hairbreadth.

[12] The supernal wisdom is so vast so that in order for one to grasp anything it must be constricted. See Likutay Moharan, Torah 30.

[13] Oatzar Ha-yeeruh, Tzadik 265 from Likutay Halachos referenced further on. End of Letter 17.

[14] Likutay Halachos, Choshen Mishpat 2, Nizeekin 4:10.

[15] Likutay Halachos, Choshen Mishpat 2, Nizeekin 4:11. Oatzar Ha-yeeruh, Peace and Unity, Love of Friends, and to Judge Everyone Favorably 55.

[16] Likutay Halachos, Choshen Mishpat 2, Nizeekin 4:11.

[17] Likutay Halachos, Choshen Mishpat 2, Nizeekin 4:12.

[18] Likutay Halachos, Choshen Mishpat 1, Maitzrunoos 4:9,12,13.

[19] Oatzar Ha-yeeruh, Truth 13 (from Likutay Halachos, Yoareh Daya, Laws of the Signs of Animals and Beasts 4:15).

[20] Oatzar Ha-yeeruh, Truth 11 (from Likutay Halachos, Orach Chaim, Chanuka 7 in the addendum).

[21] Oatzar Ha-yeeruh, Truth 10 (from Likutay Halachos, Orach Chaim, Rosh Hashana 1).

[22] Ullim Litroofuh 159.

[23] Kitzur Likutay Moharan 30; Likutay Aitzoas, Tzadik 38; Letter 2, 19.

[24] Oatzar Ha-yeeruh, Tzadik 280 (from Likutay Halachos, Even Hu-ezer, Piryu Virivyu 2.

[25] See the Stories of Rabbi Nachman, Story 13 of the Seven Beggars, day six, the beggar without hands.

[26] Oatzar Ha-yeeruh, Tzadik 281 (from Likutay Halachos, Orach Chaim, Rosh Hashana 3:10).

[27] As in Jeremiah 31:16.

[28] As in Jeremiah 39:18 and elsewhere.

[29] Ullim Litroofuh, letter 159. Blossoms of the Spring, Letter 71.

Na Nach Nachma Nachman MeUman!

The tremendous tikun (rectification) we accomplish when we are left incapable

HH

In recent times it has become very prevalent that even the most highly motivated and invigorated people are often left incapacitated, whether due to purely emotional and psychological reasons or actual physical ailments, they are left helpless unable to continue being productive for any given amount of time, be it an hour, a day, week, month, year, or years. So it looks like they are just wasting their potential G"F.

So here's the kicker that the Ramchal reveals.

The Prophet Isaiah revealed the suffering that Messiah accepts upon himself. The heretics try to twist these holy prophecies to mean that the Messiah chooses to sin against HY, G-d forbid, so the Ramchal wrote a little book to plainly explain the verses and concepts correctly. The book is called Kinoas (vengence of/for) Hashem Tzivu-oas, it is printed in the classic green set of 8 volumes (B"H yesterday I ordered 10 sets, each set is about $100, and B"H two sets have been paid for, $800 to go). The Ramchal explains (see page 132 and throughout) that the construct of the Messiah and the others who suffer ailments is that due to the sins of Israel they are deprived of conception (hassagah) of shefa (bounty) of Torah which they are worthy of, and they are left without strength and goodness - because shefa (bounty) and hassaga (conception) are the same matter. And since the Messiah is weakened so too all of Israel is impoverished. In this way, the Messiah is able to mitigate the prosecution and the onslaught of the Satan, and we are able to get by.

So all those described above, that are left without strength, chances are that they are connected to Messiah, and are a part of the tremendous tikun (rectification) which he takes upon himself for the ultimate endurance of Israel.

Also see the letters of the Ramchal letter 53:

ומה שאמרתי מענין איסור הלימוד. הענין הוא, כי אף על פי שלכאורה יראה שמניעת המעשה הטוב לא יהיה תיקון - לא כן הדבר, כי זה דרך פרטי המצטרף לפעולתו, שחסרון האור והסרת כח המעשה בקמום אשר הלב חומד - תיקון גדול הוא, מתהלך בדרכים הפנימים. וכל השמדות כענין הזה היו וכו' ע"ש. (ועיין לקוטי מוהר"ן קמב).

Na Nach Nachma Nachman MeUman

Clean Clothing

HH

About 20 years ago I had a friend, a little more spoiled than the rest of us, the type of guy who could take a few shours a day, designer clothing, the whole thing. He told me something very profound. He can handle taking a good shower and then putting on dirty clothing, but what is the most uncomfortable thing possible is putting on fresh clean pressed clothing when he is dirty. Deep deep.

So if you ever wonder what your doing here in this world, bouncing through so much tormoil, so many challenges, the grief and the suffering; keep this in mind, if you don't clean yourself up, how will you be able to wear the pristine Divine garments awaiting you?!


Na Nach Nachma Nachman MeUman!

The Righteous Suffer

HH
The Ramchal in Daas Tevunos explains that there are 2 ways HY runs the world. 1 is by virtue of reward and punishment. 2 is according to the grand master plan to reveal His Perfect Unity. In order that His unity is revealed completely, evil is given full opportunity to do what it can, and then HY shows how therefore in reality even the evil is for the good.
The Ramchal says that if HY would run the world solely with #2, all the righteous would be suffering and the wicked would be thriving. To the extent that o e would pick the suffering to merit the infinite macro reward. But since there is also #1, so no one could ever know why a given person is suffering or thriving.
The Ramchal also says that as the coming of the Messiah approaches HY more and more is running the world with #2.
That means that the chances are that if a person is righteous he will be suffering HY.
This brings to mind what Rabbainu said that nowadays we don't find kosher people with exaggerated wealth, to come to such wealth one has to fall deep in the tuma RL. Writing with my thumbs here without a computer it is too difficult for me to develop this.

NNNNM