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

Prayer over Torah

HH

The Ramchal (in Adir Bamarom and in Ginzay Ramchal) revealed that the Torah is the aura of the radiance of the Sefiros, their garment, and from there the souls are rooted. Prayer on the other hand, Rabbainu revealed, is itself Divine!

The litvaks made a few mistakes, one, they seemingly seem to contend that the Torah is G-d Himself, and not just the aura as above. Two, it is therefore best to just hold on to the Torah because that way one is always attached to G-d and there is nothing higher than that, because prayer is just a means not an end and is secondary.

Prayer demands the leap of faith, because as long as one is attached to the Torah he will be attached to HY, and in some ways that is the most preferable as our Sages explained the prophets admonition - if only they would leave Me and take up the Torah its light would return them to be proper, however if one can make the jump, to let go of the lifeline and just pray, then he can achieve absolute unity with G-d. This is like mountain climbing where certain patches cannot be scaled slowly step by step, but demand momentum, to be able to leap from foothold to foothold. Ultimately one should be praying the Torah, to keep the Torah to realize the Torah to be the Torah, and that is the consummate unification of Hashem, the Torah, and the soul (it should be noted that the greatest secrets of the Torah are an aspect of prayer).

Na Nach Nachma Nachman MayUman! 

Three Causes

HH

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!

Daas - Realization of Knowledge - of the Evil Realm

HH

The holy Zohar says that the evil realm is castrated (/impotent, sterile) and can not produce offspring. However we do find in scriptures children attributed to the evil, as in e.g. Psalms (37:28) The children of the wicked are cut off, the Ramchal says in Adir Bamurom that this means that even though they have children, the children are not viable, and will not live. Rabbainu revealed in Likutay Moharan (volume 2, Torah 37) that a person who isn't holy and just chases after his desires, and leaves his wealth to his children, is likened to a person that defecates on himself and cleans the feces with more feces, for his children are really the aspect of feces GF, because they come from the superfluous waste of his brain, and are just like the vanity of his wealth, likened to excrement GF, see there. Thus we see that the children born to the wicked are an aspect of void. Like the holy Zohar says about the people that study Torah without purity that they create heavens and earths of void GF. That means that their conjugation is like they are relieving themselves on their partners, and in fact today there is a sick fe*ish k*nk for such a thing, because in reality that is what all of p*rn*graphy is – and even knowing this will not help those stuck in it's putrid disgusting grip, as explained in the Words of Rabbi Nachman (Sichos Huran 304), and therefore it is better not to even talk of it at all.

When I was in Uman a little while ago I was shmoozing with this kid, and I was explaining to him the concept that daas (realization of knowledge) is only for the good, because in the realm of evil there is nor real unity in conjugation, which is what daas is – the unification of Chuchma (wisdom-father) and Beena (understanding-mother). And after our whole talk the kid says let's see what Rabbainu says, and he opens a Likutay Moharan straight to Torah 43, where Rabbainu says, “know that there is daas of klipa (evil husks-forces)….” That was like hitting a brick wall. Even still it would seem that Rabbainu is not coming to dispute what is explained in the holy books that the daas of the klipa is simply a collection of the the chusudim (kindnesses- from the side of chuchmu) and givooroas (mights – from the side of wisdom) and does not have any unifying or cumulative power from the two sides. And the bar daas (-one possessing daas) that Rabbainu talks about there, would be someone who produces such offspring as described above – that are in reality void.

Na Nach Nachma Nachman MeUman!

Using the Holocaust to have greater realization of the greatness of G-d

HH

Rabbi Nachman mocked people that carried questions on G-d, as if HY can be fathomed by them at all. The very intellect we have is a creation of G-d, and if a person would be able to comprehend G-d that would mean G-d was that trite GF.

The Torah says that there was great sanctification of the Name of G-d by the death of Nuduv and Aveyhoo on the day of the inauguration of the Tabernacle. Our Sages revealed that these two holy tzaddikim, the sons of Aaron, were in some aspects even greater than Moses and Aron, and when justice was met out to them, the Name of G-d gained more awesome reverence and sanctity. If such is the fate of such holy people - one can only ponder and be baffled by the awesomeness of the Divine traits that HY governs with. (See Rashi on Numbers 20:13).

Similarly we find our holy Sages listing different stringencies that the Torah levies, and they exclaim, if that is so for the bad, it can now be established how radically amazing the goodness is (See Rashi on Leviticus 5:17).

The Ramchal revealed in many places that all the bad in the world that we see and experience is just hallucination, like a dream, for in reality there is no bad, there is only the Goodness of HY, and HY in His Goodness created the greatest possible misconception of bad, so that when ultimately it will be clear that there it was no bad, the absolute supreme Goodness of G-d will be proven as One and Only. The Ramchal makes it clear that it is not that in the end everything will be good, but that it will be clear that the very things that were perceived as bad were in reality good. (Like Rabbainus says on higdeel Hashem Laasoas eem aileh - it will be clear to the gentiles in the future that all their greatness that G-d gave them, was in reality greatness accorded to the Jews). This means that the bad things are vessels for such goodness - that when the goodness is realized there is not even a trace element of any bad. (The late R' Noach Weinberg - my mother's uncle - has a great series called the five levels of pleasure - and he gives a very good parable of a person saving someones life, but in doing so he spoiled his honeymoon, and all his fancy clothes etc. because he has to jump into a very polluted river etc. - but for the rest of his life he will revel in this, and every extra thing that he lost and forfeited will add more to the exhilaration of the experience).

That means when we confront a very terrible evil, we can only deduce from it, that G-d has such an amazing Goodness that he will reveal, something so far beyond our current capacity of comprehension that we can't even begin to fathom, and that Goodness is so amazing that this apparent atrocity was the only vessel for this Goodness, and when that Goodness is realized there won't even be a trace element of any bad at all.

May the Holy Merciful One G-d show us only His Kindness - as we currently perceive kindness - as Yakov told his children (Genesis 43 - as explained in Likutay Moharan, volume 2, Torah 62).

Na Nach Nachma Nachman MeUman!

The Ramchal and Rabbainu Na Nach Nachma Nachman MeUman!

HH this is a comment I just wrote on an earlier post, but it merits its own post:

HH the real truth is that the Ramchal is definitely in the Kessehr (as he says that he is koalel both Messiahs... and it is the Ramchal that lived in the year Na Nach Nachma Nachman MeUman etc.), for he reveals explicitly the true Unification of HY (and like no other ever revealed explicitly even remotely close). The difference is like e.g. the 4 times we say Shema, by the word echad - Hashem is One - in all 4 times we cap at the same moachin, the differences are only how many were needed to be attained then and in "Yisroel" at night we have to (pardon the coarse language) "haul" in all the moachin quickly, whereas in the day we already have many moachin, and we just need one or two more steps. - similarly like the Arizal explained that Rabbainu Hakadosh - Rabbi Yehuda Hanusi - woudn't really stop his teaching Torah to say Shema, he would just pass his hand etc. - because he was already permanently in those moachin, so all he had to do was announce the unification, whereas everyone else needs the whole building ascending process. So it is that Rabbainu presents to even the lowest and sunken soul the ways of getting to the highest yichud, but if one can merit to be there at the yichud he can skip much faster - even still Rabbainu revealed that even to a tzaddik who lives his every movement by yichudim, even such a tzaddik needs to gain guidance from Rabbainu - but that is already way beyond what we are talking about here, may we merit to know from it.

Also see letter 50 of the Ramchal's letters:

שתים הנה דרכים תמצאנה להם לתקן את השרש הכללי: או [א] - אשר יתגברו בכחם באור המגיע אליהם, ויהיו שוברים הקליפות ומאירים לרבים. או [ב] - שמתחת לקליפות עצמם, כאדם מזוין העומד בבטן הארי וקורע אותו מבפנים, כן הם בתיקונים אשר מלגו ירבו אור ותיקון, עד זמן אשר יאמר "אז יבקע כשחר אורך" כי יהיה ממש בוקע ויוצא וכו' וכו' וכו' 

כן ימצא איש אשר יזכה להשגות על ידי סיגופים ופרישות, הוא יהיה לקרוע הס"א ולצאת כנ"ל. וימצא איש אשר לא בדרך הזה ידרוך, ותיקונים ינתנו לו בדרך האחר כנ"ל עכ"ל עיין שם כל דה"ק.

ובפשטות הרמח"ל מציין את עצמו כסוג השני, כידוע שהוא לא עסק בסיגופים וכדומה, והוא זכה בפינימות להשגות, ולא כל כך הצליח לפרוץ דרך לגלות על נס את יחודו יתברך, רק קבע בתוך הספרים שלו, ולאט לאט יצא אורם בעולם, לכל מי שזכה וזוכה ללמוד בהם, ולהשפיע לאחרים.

ואילו רבינו ממש זכה לגמרי לפרוץ דרך אור ה' לכל העולם.

והנה הרמח"ל בכמה מקומות (קה"צ, קה"כ, יחוד היראה) מגלה שצריכים להאיר את היוד העליונה שאדם הראשון חישך על ידי החטא, וכיון שידוע שרבינו הוא מבחינת נשמת אדם הראשון שלא חטא (ע' בשיחות שלאחר סיפורי מעשיות, ובעוד מקומות), וידוע שהנשמה פורחת מהאדם קודם שחוטא, לכן נראה מאד שבעצם הרמח"ל מדבר על נשמת רבינו הקדוש! ודוק! נ נח נחמ נחמן מאומן!

נ נח נחמ נחמן מאומן!

Touching Home Base

HH

A simple meditation before the Shmone Esray

The Shmone Esray is in the world of Atzilus, so upon saying the introductory verse before the Amida, Adonoy Sifusay Tiftach…. one should try to emulate this progression. Really all of the prayer leading to the Amida was to enact and raise the prayer to this world, however before the Amida it is highly conducive to briefly run through the stages so as to fully kick in to the Divine consciousness before him.

The first step is to acknowledge the nefesh – asiya, which is the body and the blood pumping in the veins and arteries. These are many, principally 248 limbs and 365 blood vessel. A person is a microcosm of the whole world, so included here is all of creation.

The second step is to pay attention to the ruach – yetzira, which is the spirit of speech, which emanates from all the body parts but already achieves a unity of expression.

The third step is to empower your thought over and throughout the nefesh and ruach. Your thought is focused and one, and now represents all of you, and all of creation for that matter, in unity.

The fourth step is to bind and conjugate the Divine Ein Sof to your thought. With a little work and practice, this should be enough to really blow your mind B"H.

To fully understand this one must read the Ramchal's instructions as to the proper tachlis of the kavanos of the prayer.

Na Nach Nachma Nachman MeUman