Technology and magic

HH

Today most people have great faith and pride in science, but the truth is that all of science is considered a maidservant to true knowledge, - cheetzonee - outer, external, superficial. Science is just an evolution of magic. The science of the occult at least dealt with spiritual forces, and now it has evolved to the very physical. But it remains just the study of measuring and channeling, not of actual conception. Knowledge of all the scientific facts will not enhance a persons life in the slightest. It is meaningless and provides no answers, just statistics. The Zohar says that Moses couldn't even be bothered to give any attention to such knowledge, and consequently King Solomon had greater knowledge in such fields. And all that knowledge didn't save him from going off the deep end, R"L. Rabbi Nussun warned strongly against studying these external wisdoms, and composed very strong prayers of condemnation against them and those that study and teach them.

May Hashem Yisburach protect us from these impurities.

Written from my new laptop powered by these very concepts, may they continue to be my slaves.

Na Nach Nachma Nachman MayUman!

The Greatest Wisdom of All - NNNNM

HH

Parable:

There was once a big convention of the greatest minds of times, nobel prize winners and the most renown scientists, researchers, and inventors, each one lecturing and sharing their wisdom. The convention took place on a luxury yacht. There was a simple little Jew running from group to group trying to get their attention, but for the most part he went unheeded. He claimed that despite the great wisdom of those present, he possessed knowledge far more superior, but his cries were dismissed and ignored completely, what could this poor fellow know that could contend at all with the great wisdom being discussed. There was one humble fellow who was curious what in fact could this guy know that he felt was superior to everything else?! So the little Jew told him, “There’s a big hole in the bottom of the boat, and it is going to capsize….”

Rabbi Nussun in Likutay Halachos, Laws of Slaughtering (5), elaborates beautifully in his inimitable style on this concept, how the greatest wisdom of all is the realization and consciousness of the impending end and tachlis. This is a wisdom that our holy Sages excelled in acquiring and disseminating.

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

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.

Vessels and beyond

HH

HY created the world - which is a vessel to realize HY. The only existence that this vessel can possibly have and function with is Fear of HY. At the highest stage of creation that Fear of HY is absolute, high and exalted, and as more and more levels of obscurity are added, the vessels are weaker - less fear. It is that simple - the more fear of HY a person can bring to his consciousness, the more realization of HY he will immediately realize.

This is the level and paradigm of Chuchmu - which the Scriptures and are Sages o.b.m. revealed is unanimous with Fear of Hashem.

Then there is the paradigm of Moshe Rabbainu, whom are Sages revealed, for him Fear was a trivial matter. Moshe was operating on the paradigm of Humility-Kesser. All the fear, vessels, and realization - he abnegated to HY - so that all of that just reflected the One Infinite G-d.

May we merit.

Na Nach Nachma Nachman MeUman! 

Daniel

HH

Recently I had the merit of reading the holy book of Daniel with the commentary of Rabbi Moshe Dovid Walli (an elder contemporary and student of the Ramchal) and B"H there are a few amazing things that really stick out. The most amazing and point that struck home, very very strong and profound, was how Daniel merited to everything through fear of Heaven (especially his adamant resolve not to eat non-kosher food, nor even food cooked by a gentile, even at the risk of his life)  and prayer. Daniel merited to Divine Knowledge and Divine Inspiration, and his wisdom far surpassed all the wise men in the world - Rabbi Nachman revealed that Daniel tamed the lions in their den he was thrown into by means of his absolute knowledge of their nature and creation. Daniel is called Eesh Chamudos - The Man of Charisma, and the most powerful King Nevuchadnetzar bowed down to him and offered sacrifices before him, recognizing that HY was mamash inside of him. And all of this Daniel attained through prayer to Hashem!

Na Nach Nachma Nachman MeUman!

Donald Trump a good president by virtue of his age

HH

Donald Trump is 70 years old, the oldest age of a president of the United States of America, this is very significant, for with age comes wisdom. The Zohar says that Rabbi Shimon would stand to honor even an elder gentile, because of the profound life experience he attained.

See the book of Daniel, beginning of Chapter 6, which relates that King Daryuvesh (#1) of Mudi was 62 years old when he ascended the throne, and throughout the Chapter, Rabbi Moshe Dovid Walli (a student and older contemporary of the Ramchal) points out that this is a deciding factor proving that this king was wise and good.

ספר דניאל, פרק ו: ודריוש מדאה קבל מלכותא כבר שנין שתין ותרתין. בפירושו של ר' משה דוד וואלי, ספר חמודות כז"ל ולמה הוזקק הכתוב להזכיר את שנותיו של המלך הזה. דע כי הטעם הוא, כדי להודי שהשנים מביאים את השכל. שהרי המלך הזה אף על פי שהיה נכרי ומשרש הטמא, עם כל זה נשלם שכלו מתוך שנותיו, וידע להבין ולהשכיל וכו' ע"ש. וכן בכל הפרק הוא כותב כמה פעמים את הענין הזה שמלך הזה היה זקן וחכם.

ושם בפסוק יח כתב ז"ל: ומכאן למדנו שהמלך הזה היה חכם ויודע בדרכי ההנהגה, כי הזקנה עושה הרבה להשלים דעותיהם של בני אדם אף על פי שהם נכרים. שלטעם זה אמרו רז"ל: שצריך לקום אפילו מפני זקן גוי ולהדרו. והטעם העיקרי הוא, לפי שהגוי בעת זקנתו עולה עד עתיק יומין של הקליפה (- ע' בלקוטי מוהר"ן תורה רמ"ב שרבינו כ' דע שיש ארך אנפין דקליפה, ואילו כאן רמד"ו מדבר על עתיק יומין דקליפה!), שהוא קרוב אל המלכות של הקדושה, ולכן אז נשלם שכלו כפי מדרגתו ומבין מדרכי ההנהגה מה שיכול להבין כפי שרשו, כדי לתקן את דעותיו, עד כאן לשונו.

וזה נאמר על בן 62 (שלפי הזוהר שיבה הוא כבר מבן 60) אז כל שכן לבן 70 שנה שהוא ממש זקן.

יחי נ נח נחמ נחמן מאומן

A little about science

HH

This is something that I found myself writing on a thread on facebook, it is really a very lengthy matter which I have addressed somewhat in my Hebrew Likutay Nanach, but since I've written this now in English, I will share it here:

HH the Torah says that Solomon was the wisest of all men even more than Moses, and the holy books are asking how that can be possible, and the Zohar explains that Solomon had wisdom of the working of the lower worlds of which Moses had absolutely no interest. Once a person merits to know of the workings of the inner worlds with their supreme power he will not care to waste an iota of time or energy in the weak infinitesimal lower systems. (In ancient Egypt they had magic doing all types of things that today is done by technology, and in contradistinction Adam originally had angels doting on him and his every pleasure and luxury.) And all this pertains to real wisdom, however the empirical happenings of this world the Zohar very greatly derides, and the Ramchal elaborates as well that the Sages of the Talmud don't even give any attention or mention to it at all, it is a very shallow shell which wraps up the true working of what is really going on. It is like measuring and analyzing ripples in a pool of water without taking into account the stone which was thrown into the water and set them off. And so the scientists are busy measuring and quantifying the superficial values, and completely missing the true workings - and that's besides for the fact that because their focus is so completely misplaced the chances of their having true faith and integrity is very slim, may the holy Merciful One have mercy on us in merit of the holy Petek of Na Nach Nachma Nachman MeUman!