In todays Chok Bresluv we learned Sefer Hamidos – Harchakus Rishuim – distancing from evil people, in Simon Vuv (sixth principle), 'whoever judges an evil person favorably, he to is called an evil person' (ספר המידות – ערך הרחקת רשעים סימן ו', ז"ל מי שמלמד זכות על רשע, גם הוא נקרא רשע, ע"כ). The question is how does this not contradict the famous teaching of Rabbi Nachman (Likutay Moharan 282) to always judge everyone, even the most evil person, favorably, and in fact in today's Chok this teaching is brought down in Likutay Eitzos ( ישתדל בכל כחו למצא זכות וטוב בכל אחד מישראל, ואפילו אם נדמה, חס ושלום, לרשע, ישתדל למצא בו נקודות טובות ששם אינו רשע, עד שיהיה כל אחד מישראל יפה ונאה בעיניו, ע"ש).
Here are a few possible solutions. The first, one following the teachings of Rabbainu will judge even an evil person favorably even though for this itself he himself will be call evil, even still he will be loyal to the teachings of Rabbainu and in the end, both will be found righteous.
A second possible solution, which I once heard applied to a similar contradiction found by the Berditchiver, when judging a person in one's own mind or in solitary communication with G-d it is necessary to realize and decide the goodness, however the person being judged should not be complimented or shown off to others.
A third possible solution, from the language of the Likutay Eitzos it seems that the evil things done are not to be judged favorably, rather they should not be paid attention, attention should be paid only to finding good points, and by concentrating only on seeing the good points all the bad will fall away or be turned around. So it is definitely in place to say that it is forbidden to judge an evil person favorably, and whoever does so will also be called evil, what should be done is to find the good things that the evil person did, and judge that good to his and its favor.
The first solution we will call cute, and consider it of the derech of Ishbitz, the second we will call yeshivish and what that means depends on who we're addressing.... The third solution seems to be right on the money.
Nanach.
Over two years have past since I wrote this post I am reviewing it on the same day I learned Likutay Moharan Tora 55, which teaches that in order to be saved from the evil eye of the evil one has to judge them favorably, and to this end even G-d judges them favorably, in order to save the righteous from their evil eyes. This teaching seems to me non comparable to what what discussed above, because it is clear in Tora 55 that even though the evil are to be judged favorably that is just in term of their success, that is to say that the judgement isn't whether or not they are wicked or righteous, they are for sure evil, the judgement is whether or not they should be successful. However this might not be so simple and it need much more thought and consideration.
Nanach.
This is about Rabbi Nachman of Bresluv (Breslov, Bratslov), now known as Na Nach Nachmu Nachmun MayUman! This is about his chasid and chief disciple Rabbi Natan, it's about the Saba, the Baal HaPetek.
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Friday, August 8, 2008
Monday, July 7, 2008
Parshas Chukas
Last weeks Parsha - Chukas has direct information fundamental for Nanach.
1-3. The verse says that the people spoke against G-d (elokim) and Moshe, Rashi comments that the people equated Moshe to G-d! These people are referred to as the generation of knowledge, that means that when you are really really smart, that's when you begin to suspect that the tzadik is very close to G-d, and there is danger of even equating the tzadik to G-d. This needs explanation, true the Tzadik is very close to G-d and completely above our comprehension, but how can the tzadik be equated to G-d?
A second question is: When the people repented the verse relates that they told Moshe that they sinned by speaking against Hashem (YHVH) and Moshe, it seems that the people were still equating Moshe to G-d.
The answer to these questions I believe is, obviously the people never equated Moshe to G-d himself, when they spoke against G-d and Moshe, they referred to G-d by His attribute Elokim, Moshe Rabbainu is in fact referred to, by G-d Himself, as Eesh HuElokim, the master of Elokim. Thus it seems that the sin the people erred was by judging the prediciment they were in, as under the attribute of Elokim in which case they were equating the status of Moshe to that which they were undergoing. Upon repenting they realized that they were in fact under the eye of Hashem himself, YHVH, in which case there is no room at all for any equation.
We learn from this the utter supremecy of the tzadik, and the necessity to always view our lives as run by Hashem Himself.
The people upon repenting, even after they realized that their lives were being conducted by G-d Himself, knew that they were at the hands of Moshe, thus they went to Moshe, and confessed to Moshe their sins (Rabbi Nachman teaches the necessity to confess before the Tzadik, c.f. Likutay Moharan Tora 4, this is just one of the fundamental princibles the christians borrowed from the Jews, mistorted terribly, and after the Jews did not merit to retain their own, the practice was acreditted to the mistorted) pleaing with Moshe for him to pray to G-d and save them. That is the atitude we must have. Know that everything is completely from G-d Himself, and know that it is G-d's will that we subject ourselves to His Tzadik.
4. The Israelites sing a song of praise and thanks to G-d, they do not mention G-d name in it, Rashi explains that since they were unable to mention the name of Moshe (because Moshe was punished on their account, when he hit the rock, so it is out of place to mention him when praising G-d for the miracle of the rock), therefore they were unable to mention the name of G-d! Rashi gives a parable to someone inviting the king, the king replies if my friend is there, I will attend, if my friend is not there I will not be there either!
This makes it quite clear that we have to put the holy name Na Nach Nachmu Nachmun MayUman everywhere, so that G-d will grace us with His presence everywhere!
This is one of the reasons that often when you tell someone Nanach, they will reply Hashem, for by you saying Nanach, you have made it possible to mention the name of Hashem, who is always present just waiting for us to so to speak allow Him in.
1-3. The verse says that the people spoke against G-d (elokim) and Moshe, Rashi comments that the people equated Moshe to G-d! These people are referred to as the generation of knowledge, that means that when you are really really smart, that's when you begin to suspect that the tzadik is very close to G-d, and there is danger of even equating the tzadik to G-d. This needs explanation, true the Tzadik is very close to G-d and completely above our comprehension, but how can the tzadik be equated to G-d?
A second question is: When the people repented the verse relates that they told Moshe that they sinned by speaking against Hashem (YHVH) and Moshe, it seems that the people were still equating Moshe to G-d.
The answer to these questions I believe is, obviously the people never equated Moshe to G-d himself, when they spoke against G-d and Moshe, they referred to G-d by His attribute Elokim, Moshe Rabbainu is in fact referred to, by G-d Himself, as Eesh HuElokim, the master of Elokim. Thus it seems that the sin the people erred was by judging the prediciment they were in, as under the attribute of Elokim in which case they were equating the status of Moshe to that which they were undergoing. Upon repenting they realized that they were in fact under the eye of Hashem himself, YHVH, in which case there is no room at all for any equation.
We learn from this the utter supremecy of the tzadik, and the necessity to always view our lives as run by Hashem Himself.
The people upon repenting, even after they realized that their lives were being conducted by G-d Himself, knew that they were at the hands of Moshe, thus they went to Moshe, and confessed to Moshe their sins (Rabbi Nachman teaches the necessity to confess before the Tzadik, c.f. Likutay Moharan Tora 4, this is just one of the fundamental princibles the christians borrowed from the Jews, mistorted terribly, and after the Jews did not merit to retain their own, the practice was acreditted to the mistorted) pleaing with Moshe for him to pray to G-d and save them. That is the atitude we must have. Know that everything is completely from G-d Himself, and know that it is G-d's will that we subject ourselves to His Tzadik.
4. The Israelites sing a song of praise and thanks to G-d, they do not mention G-d name in it, Rashi explains that since they were unable to mention the name of Moshe (because Moshe was punished on their account, when he hit the rock, so it is out of place to mention him when praising G-d for the miracle of the rock), therefore they were unable to mention the name of G-d! Rashi gives a parable to someone inviting the king, the king replies if my friend is there, I will attend, if my friend is not there I will not be there either!
This makes it quite clear that we have to put the holy name Na Nach Nachmu Nachmun MayUman everywhere, so that G-d will grace us with His presence everywhere!
This is one of the reasons that often when you tell someone Nanach, they will reply Hashem, for by you saying Nanach, you have made it possible to mention the name of Hashem, who is always present just waiting for us to so to speak allow Him in.
Monday, June 30, 2008
Nanach: The Pillar Of Royalty
Duvid Hamelech brought us Tehilim. Tehilim were part of Klal Yisroel way before Duvid Hamelech, except Duvid Hamelech being the King of Israel with all eyes on him, with a complete solid powerful nation behind him and everyone looking up to him, really made Tehilim a recognized fundamental avoda (they did not know at the time that Tehilim is gematria Na Nach Nachmu Nachmun MayUman, that was revealed thousands of years later by a great descendant of Duvid Hamelech, Na Nach Nachmu Nachmun MayUman, himself!). Duvid Hamelech, whom the Zohar and Gemura state merited that the halacha is always like him, and who revealed the inner core understanding of the discussions of the sages (גלי מסכתא), dedicated his time primarily to hisbodudus, conversing with his soul and heart - speaking to G-d Almighty. The leading Rabbi's of the time were very disturbed by this, for they understood that the whole nation emulated Duvid Hamelech, and they feared that the people would begin to follow the ways of their King, and start dedicating their time and efforts to connecting with the One Holy and Blessed is He, and thereby forgo the primary attention to the study of the Holy Tora. Duvid Hamelech attributed all his success and his very life; the beating of his heart and coursing of his blood, his triumph's over his internal and external enemies, and everything in the whole creation, to his conversations with G-d, Duvid Hamelech viewed the Tora, as G-d's word answering him and speaking to him guiding him and leading him to closer intimacy. The Rabbi's, especially Achitophel and Mipheeboshes, felt that it was very dangerous for the people to actually study the holy Tora in such a personal way, they had achieved great levels of knowledge and glory by enslaving themselves (and as the talmud says regarding one of these sages, he would hold himself back from going to the bathroom (thus of course contaminating and distorting the holy lessons he was learning) to Talmudic style of pilpul, mastering it (to the extant that they could choose whether to consider something pure or impure, kosher or treiph, and prove whichever side they desired). They wanted to make sure that the Jewish Nation would follow their servitude and reject the Pure Holy Devotion of Dovid Hamelech, where one forms a personal relationship with the One who loves him unconditionaly. In order to achieve their goals, the sages began to publicly embarrass Duvid Hamelech. Whenever Duvid Hamelech would come the Beis Hamedrash (study hall) they would make fun of his ways, saying how can one know the Tora if he 'wastes' so much time outside the Beis Medrash (in truth it does waste the time, allowing one to elevated himself above time). So the sages would tear apart everything Duvid Hamelech would say, mocking him and his learning. The sages searched for any way they could undermine Duvid Hamelech and his holy ways of devotion. When Duvid Hamelech sinned with Bat Sheva, a sin the Talmud says can barely be considered as a sin, only so much as it was necessary for Duvid Hamelech to show and reveal a new amazing way of serving G-d even for a sinner, a way of repentance very precious to G-d. The sages however pounced at the opportunity to publicly condemn Duvid Hamelech, stating that he was an evil sinner G-d forbid. To this day, especially the gentiles speak of Duvid Hamelech (even on his holy tomb) disrespectfully because of those sages. [The Meshech Chuchma says that if not for those sages no one would even have know anything about what had happened, thus taking out the main brunt of what had done, but those rabbis were michallel hashem, desecrated G-d's name by publicizing their version of what had happened]. The fact remains, that the Written Torah, the Zohar and the Talmud all proclaim the righteousness and correctness of Duvid Hamelech, and completely vilify the sages who opposed him.
So let us examine how Duvid Hamelech promoted his true way of devotion. It could not be in promoted in debates conducted in the Beis Medrash, for the Rabbi's there were not interested in the truth, on the contrary they were just looking to ridicule anything Duvid Hamelech said. Duvid Hamelech's main claim and promotion is delivered in the Tehilim where he beseeches: טעמו וראו כי טוב, taste it and you'll see that it's good. He didn't fight or argue, he just proclaimed that the truth is self evidence, and that anyone that begins to follow the correct path till know for himself it's validity. Lies and falsehood do not have endurance, but the truth is enduring, it is the signature of G-d. Yaakov Uvinu is the representation of truth, he is called תמים, which has the same numrerical value as Na Nach Nachmu Nachmun MayUman. His countenance is engraved on the Merkava.
Rabbi Nachman, a great descendant of Duvid Hamelech, and the Father of the Mushiach (as R"N said that Mushiach will born from his posterity), also endured the hardships and travails of Duvid Hamelech. Rabbi Nachman showed and proved to the world that it is necessary for us to follow a new way of devotion to G-d, a way that is entirely new, yet in fact the old way. A way that is new to us every day, and hopefully every minute and second. This is a way that is so true and so real that it unites a person to G-d exactly in his or her juxtaposition at any given moment. Understandably all the opposition that G-d included in creation are threatened by such true devotion, and in fact they become part of the devotion, as taught by Our Master Na Nach Nachmu Nachmun MayUman.
Duvid Hamelech lives forever, he is the crowned and anointed one of G-d, he wanted everyone in Israel to be a king over themselves. G-d created man in His image, that is that man has free choice to do as he pleases, good or bad. The True leaders of Klal Yisroel, emulated G-d, and taught and let Klal Yisroel in His way. Thus probable the primary teaching of Rabbi Nachman the Main Leader of Klal Yisroel, is that a person must do hisbodudus and make his own personal connection to G-d, a person must seek G-d and the answers to all his questions and quests, on his own!!!! Hashem Yisborach and The Tzadik are most definitely there for you, but they wish you to develop more responsibility, personality, and character, not to unload it under the guise of spiritual sacrifice. People want a living Rabbi, they hire him for x amount of dollars and x amount of honor etc. and in return the Rabbi approves of their pitiful society and answers all their responsibility questions. If people wanted a Rabbi who would give them more responsibility from them and demand from them to arise from society and dedicate themselves completely to the worship of G-d, G-d would send them hidden tzadikim to guide them, just as H"Y sent R' Yisroel Karduner to the Saba.
Rabbi Nachman said clearly, that even in his thing there would arise fake rabbi's. Until this generation no one every was able to pull off such a craziness, to put himself in Rabbi Nachman's place.
There is a story, I think I saw it in ShiAyris Yitzchok, a Jew walked into a Breslov shteibel in Poland, he walked over to one of the holy mispallelim and told him that he was a transgressor who even was violating Shabbos, and now he wanted to repent and was seeking guidance. Imagine someone approaching one of the 'gedolim' with such a request, they would know exactly what to do. This holy Breslover chasid replied that he really had no clue, he was not after all blessed like Rabbi Nachman with the ability to see the man's soul, therefore all that he could advise was for the transgressor to begin following the doctrines of Rabbi Nachman, to discuss his situation alone with G-d and to see how G-d would direct him. Not one person in the shteibel had any other advise, and there were people there who probably could see souls, people who truly were the leaders of the generation, following Rabbi Nachmans ways with complete misiras nefesh, often starving and enduring ridicule and embarrassment hard for us to fathom. They knew that for a person to get on the right track, the person would have to follow Rabbi Nachman and follow it in the way the person understood it for himself.
In our generation we have seen the fulfillment of Rabbi Nachmans warning, as students of the weaker Mesora's of Breslov (elsewhere we have explained the three main mesorahs of Breslov, the primary one being that of the Saba, from R' Yisroel Karduner, from R' Moshe Breslevor, from R' Nussun), one after the other started their own 'breslov' cults. One of my friends got sucked into one such cult, their leader, although professing to be the tzadik of the generation does not even arise for Chatzos (this Shikker is unwilling to go to sleep the first part of the night so he stays up the whole night and goes too sleep around Netz!) one of the most fundamental concerns of a true Breslover Chasid. In any event my friend oggles to me how every day he feels completely new etc.. So I ask him if he's getting up every night for chatzos, and he says that he's not yet holding there, so I tell him how can you truthfully say that your life is so excitingly refreshing when you don't even anticipate the next day by arising to start it at chatzos?! This is but an example of the shekker - falsehood - that is self evident.
These fake rabbis are inhibiting Klal yisroel from achieving their unique status, that each and every one is unique and precious in their own way. In Likutay Moharan we learn that it is often not so much the fault of the rabbi, for they have such a powerful urge and lust for power they practically have no free choice. It is the fault of the people that give them the power. The Saba said, we do not need the Rabbis the people will choose. In our day people are starting to learn and seek their independence, they have lost a lot of the fear of standing out and being different, and have gained a strong desire to be themselves. People are searching for Nanach!!!
The Nanach is completely independent and free to serve G-d how he\she understand for themselves. The word anarchy, is composed of a prefix an, which means no, and arch, meaning king - no king, but in our case we translate the prefix as ani- I, thus stating that the new Jewish Anarchy gives each and every one of us the status of King! That is what real Breslov is about, and anyone that comes to power as a Nanach, knows for himself that this is what G-d had intended for his holy children!
So let us examine how Duvid Hamelech promoted his true way of devotion. It could not be in promoted in debates conducted in the Beis Medrash, for the Rabbi's there were not interested in the truth, on the contrary they were just looking to ridicule anything Duvid Hamelech said. Duvid Hamelech's main claim and promotion is delivered in the Tehilim where he beseeches: טעמו וראו כי טוב, taste it and you'll see that it's good. He didn't fight or argue, he just proclaimed that the truth is self evidence, and that anyone that begins to follow the correct path till know for himself it's validity. Lies and falsehood do not have endurance, but the truth is enduring, it is the signature of G-d. Yaakov Uvinu is the representation of truth, he is called תמים, which has the same numrerical value as Na Nach Nachmu Nachmun MayUman. His countenance is engraved on the Merkava.
Rabbi Nachman, a great descendant of Duvid Hamelech, and the Father of the Mushiach (as R"N said that Mushiach will born from his posterity), also endured the hardships and travails of Duvid Hamelech. Rabbi Nachman showed and proved to the world that it is necessary for us to follow a new way of devotion to G-d, a way that is entirely new, yet in fact the old way. A way that is new to us every day, and hopefully every minute and second. This is a way that is so true and so real that it unites a person to G-d exactly in his or her juxtaposition at any given moment. Understandably all the opposition that G-d included in creation are threatened by such true devotion, and in fact they become part of the devotion, as taught by Our Master Na Nach Nachmu Nachmun MayUman.
Duvid Hamelech lives forever, he is the crowned and anointed one of G-d, he wanted everyone in Israel to be a king over themselves. G-d created man in His image, that is that man has free choice to do as he pleases, good or bad. The True leaders of Klal Yisroel, emulated G-d, and taught and let Klal Yisroel in His way. Thus probable the primary teaching of Rabbi Nachman the Main Leader of Klal Yisroel, is that a person must do hisbodudus and make his own personal connection to G-d, a person must seek G-d and the answers to all his questions and quests, on his own!!!! Hashem Yisborach and The Tzadik are most definitely there for you, but they wish you to develop more responsibility, personality, and character, not to unload it under the guise of spiritual sacrifice. People want a living Rabbi, they hire him for x amount of dollars and x amount of honor etc. and in return the Rabbi approves of their pitiful society and answers all their responsibility questions. If people wanted a Rabbi who would give them more responsibility from them and demand from them to arise from society and dedicate themselves completely to the worship of G-d, G-d would send them hidden tzadikim to guide them, just as H"Y sent R' Yisroel Karduner to the Saba.
Rabbi Nachman said clearly, that even in his thing there would arise fake rabbi's. Until this generation no one every was able to pull off such a craziness, to put himself in Rabbi Nachman's place.
There is a story, I think I saw it in ShiAyris Yitzchok, a Jew walked into a Breslov shteibel in Poland, he walked over to one of the holy mispallelim and told him that he was a transgressor who even was violating Shabbos, and now he wanted to repent and was seeking guidance. Imagine someone approaching one of the 'gedolim' with such a request, they would know exactly what to do. This holy Breslover chasid replied that he really had no clue, he was not after all blessed like Rabbi Nachman with the ability to see the man's soul, therefore all that he could advise was for the transgressor to begin following the doctrines of Rabbi Nachman, to discuss his situation alone with G-d and to see how G-d would direct him. Not one person in the shteibel had any other advise, and there were people there who probably could see souls, people who truly were the leaders of the generation, following Rabbi Nachmans ways with complete misiras nefesh, often starving and enduring ridicule and embarrassment hard for us to fathom. They knew that for a person to get on the right track, the person would have to follow Rabbi Nachman and follow it in the way the person understood it for himself.
In our generation we have seen the fulfillment of Rabbi Nachmans warning, as students of the weaker Mesora's of Breslov (elsewhere we have explained the three main mesorahs of Breslov, the primary one being that of the Saba, from R' Yisroel Karduner, from R' Moshe Breslevor, from R' Nussun), one after the other started their own 'breslov' cults. One of my friends got sucked into one such cult, their leader, although professing to be the tzadik of the generation does not even arise for Chatzos (this Shikker is unwilling to go to sleep the first part of the night so he stays up the whole night and goes too sleep around Netz!) one of the most fundamental concerns of a true Breslover Chasid. In any event my friend oggles to me how every day he feels completely new etc.. So I ask him if he's getting up every night for chatzos, and he says that he's not yet holding there, so I tell him how can you truthfully say that your life is so excitingly refreshing when you don't even anticipate the next day by arising to start it at chatzos?! This is but an example of the shekker - falsehood - that is self evident.
These fake rabbis are inhibiting Klal yisroel from achieving their unique status, that each and every one is unique and precious in their own way. In Likutay Moharan we learn that it is often not so much the fault of the rabbi, for they have such a powerful urge and lust for power they practically have no free choice. It is the fault of the people that give them the power. The Saba said, we do not need the Rabbis the people will choose. In our day people are starting to learn and seek their independence, they have lost a lot of the fear of standing out and being different, and have gained a strong desire to be themselves. People are searching for Nanach!!!
The Nanach is completely independent and free to serve G-d how he\she understand for themselves. The word anarchy, is composed of a prefix an, which means no, and arch, meaning king - no king, but in our case we translate the prefix as ani- I, thus stating that the new Jewish Anarchy gives each and every one of us the status of King! That is what real Breslov is about, and anyone that comes to power as a Nanach, knows for himself that this is what G-d had intended for his holy children!
Friday, June 27, 2008
Divrey Tora. Find G-d In Your Tora Study. Party.
At the end of shmone esray we say 'psach leebee bisorusecha' פתח לבי בתורתך, this could be interpretted as the following, open the 'bee' בי, in your Tora. The 'bee' בי, refferring to G-d as it says: כי בי ירבו ימיך. That is we are praying that G-d should allow us to find Him in His holy Tora (which is His name). This is a very important pshat-kavana to have, for this is the true intent required when studying the holy Tora.
Rabbi Nachman once asked Rabbi Nussun how his Shabbosim were. So Rabbi Nussun said that sometimes he experienced some fear and awe of G-d. Rabbi Nachman then told Rabbi Nussun that the main thing on Shabbos is to be very happy and joyous. Previously I have already published on nanach.net a story regarding this (a simple person who hardly even knew he was Jewish, but he would throw a huge party every Shabbos, and Heaven was very pleased with this, equating his devotion to that of the leading holy men of his generation). As we know, Likutay Moharan is the beginning of the redemption, and Na Nach Nachmu Nachmun MayUman, which is Rabbainu's signature on the seventh line of the Petek, is in itself a complete aspect of redemption, so it therefor understood that the Nanach are living in an aspect of Shabbos. It is thus understood that the Nanach main avoda-devotion, is not to be serious and working on fear, but to be extremely joyous and happy. So party on.
Rabbi Nachman once asked Rabbi Nussun how his Shabbosim were. So Rabbi Nussun said that sometimes he experienced some fear and awe of G-d. Rabbi Nachman then told Rabbi Nussun that the main thing on Shabbos is to be very happy and joyous. Previously I have already published on nanach.net a story regarding this (a simple person who hardly even knew he was Jewish, but he would throw a huge party every Shabbos, and Heaven was very pleased with this, equating his devotion to that of the leading holy men of his generation). As we know, Likutay Moharan is the beginning of the redemption, and Na Nach Nachmu Nachmun MayUman, which is Rabbainu's signature on the seventh line of the Petek, is in itself a complete aspect of redemption, so it therefor understood that the Nanach are living in an aspect of Shabbos. It is thus understood that the Nanach main avoda-devotion, is not to be serious and working on fear, but to be extremely joyous and happy. So party on.
Thursday, March 20, 2008
Na Nach destroys amulaik!
The verse says 'raishis guyim amulaik vi-achreeso aday ovaid' the first of nations is amulaik and it end is certain abolition. We find the abolition of amulaik at the end as Rabbainu teaches that the last letter of 'sheva yepol tzadik vikum' - sevenfold will a tzadik fall and rise, spell out amulaik. The question is where do we see amulaik functioning in the beginning, that the Tora gives him first place.
The Tora teaches that tzoras which spreads to cover the entire body can be considered pure, that is if originally at its inception the tzoras covered the whole body than it is impure, however if it started as a partial nega and afterwards covers the whole entire body that - kulo hufach luvun tuhor - it completey turned white, it is pure.
With this we can understand the function of amulaik at first place. When it is just amulaik completely at the beginning, this is wrotten and impure. However when there are just traces of amulaik at the beginning, but we find amulaik only at the heel (ukaiv, as is sheva yepol tzadik vikum) this is a complete and holy rectification.
This can be understood in many ways. For example it is known that the numerical value - gimatria - of amulaik is the same as 'sufaik', thus we can say, that it is quite proper and in place for there to be uncertainties and doubts at the beginning, so as long as the whole enterprise is not in question. However afterwards at the completion, in order to purify the original sfeykot, there must be complete sufaik. That is complete bitul to G"y, knowing that G"y is Ain Sof without limit in any way, and we really have no idea what we accomplished, and it becomes clear to us that it is very possible that had we taken a completely different course, we may have succeeded infinitely more in sanctifying G"y. However in the beginning we must have complete faith in ourselves, know the sfeykot, and overcome them and persevere. Just afterwards we must achieve the recognition that after all is said and done, we know nothing of what G"y is doing with us.
Mordicay Hatzadik is a model of the above lesson, Chazal teach that the name Mordichay is compramised of the words Mor - dichay, Mor is the name of one of leading fragrances of the Kitores, it is also the gimatria of amulaik. Dichay means pure. This means that Mordichay starts with some aspects of Amulaik, for it starts with the same gimatria, and he ends pure. The final doubt, is found at the end of Mesechet Migela where the Gemara states that all the time Mordichay put into helping save the Jews he wasn't dedicating to studying Tora, and therefore fell in his rank in Sanhedrin. Even though this is a fall which actually earned him greater stength in Torah, an aspect of 'chavolim nuflu lee baneemeen' for if one falls from bina to tiferes, or from hod to yisod, it his an encompassing gain, however the simple intent of the Talmud is not lost, it is clearly stating the aformentioned thought, that at the end of all our deeds we do not know, we simply do not know!
This height - madraiga - of not knowing, was the novelty of Rabbi Nachman who exalted in testifying and even upon occasion swore that at that given time he did not know anything. Also as Rabbi Nachman told Rabbi Nusson that there were times that he, Rabbi Nachman felt such nulification that he was unable to continue without the thought that whatever the case was absolutey nothing forsure it wasn't, for certain he accomplished something in this world.
This is the aspect of the song that is single, double, triple quadruple, Na Nach Nachmu Nachmun MayUman, which as taught in Likutay Meron, is the song of the tzadik which can rectify even the chalal punoy - empty or vacated space that G-d made, hiding Himself so to speak, to create all the worlds. The worlds were created with letters, the chalal is silence, and the Tzadik has the melody which puts everything in its right place and rectification. The first letters of Na Nach Nachmu Nachmun MayUman have the gimatria of amulaik. This is the complete rectification alluded to in the Tora as 'reyshis goyim amulaik'.
Reishis goyim amulaik, the holy books teach, has the acronym Rega - one moment, as it says that G-ds wrath in for one moment, the Zohar explains how this is infact a great attribute of mercy. Upon looking up Tora Reish Eyin Gimel (chapter 273, rega)in Likutay Meron, we find Rabbainu teaching us that the children of the tzadikim, their souls are above the souls of the 600,000 souls of Israel, to such an extant that even when they come into this world and dress themselves in the garments of this world, it is as if they are not here. This means that for these souls they are not blocked by the chalal punoy, they are an aspect of the song of the tzadik.
It now becomes clear how and why it is permissable to enter a bathroom wearing a Na Nach beanie. Because Na Nach is the song of the tzadik which above this world, even when it is in this world, it is not inhibited by the borders and impurities of this world, on the contrary it is a melody which restores the proper place and function of everything in the world.
This is a fullfilment of the fear of Rabbi Chaim Voloziner who states in his sefer Nefesh Hachaim that there will arise chasidim that will study Tora in impure places argueing that the Tora is above the impurities of this world (as in actuality it says in Chazal that the words of Tora can not become impure, however it is obvious and clear that it is forbidden to put them in impure places). The irony is that R. Yehuda HACHASID already taught that there are instances when one can study Tora even in impure places, and that is if a person is overcome with bad thoughts, he is recomended to think thoughts of Tora. This can be explained as follows, there are 50 levels of impurity, after that limit is reached, it can not continue, Kedusha will take place. Also we know, as taught in Lekutay Meron, that even the most impure things have to get their sustenance from the letters of the Tora, the greater the impurity, the greater and more esoteric the powering letters of the Tora will have. Therefore if one is in an impure place and he is overcome with bad thoughts, its as if he's at the last straw, from here on he must reach the place of the highest and greatest realizations of the Tora which can even operate against the worst evil.
So we are thanking G"y for giving us the true tzadik Rabbi Nachman who revealed himself as this holy song, Na Nach Nachmu Nachmun MayUman, which can save us even from the lowest, dirtiest, and impure places there are, and reveal and restore the glorious Kingdom of G-d !
The Tora teaches that tzoras which spreads to cover the entire body can be considered pure, that is if originally at its inception the tzoras covered the whole body than it is impure, however if it started as a partial nega and afterwards covers the whole entire body that - kulo hufach luvun tuhor - it completey turned white, it is pure.
With this we can understand the function of amulaik at first place. When it is just amulaik completely at the beginning, this is wrotten and impure. However when there are just traces of amulaik at the beginning, but we find amulaik only at the heel (ukaiv, as is sheva yepol tzadik vikum) this is a complete and holy rectification.
This can be understood in many ways. For example it is known that the numerical value - gimatria - of amulaik is the same as 'sufaik', thus we can say, that it is quite proper and in place for there to be uncertainties and doubts at the beginning, so as long as the whole enterprise is not in question. However afterwards at the completion, in order to purify the original sfeykot, there must be complete sufaik. That is complete bitul to G"y, knowing that G"y is Ain Sof without limit in any way, and we really have no idea what we accomplished, and it becomes clear to us that it is very possible that had we taken a completely different course, we may have succeeded infinitely more in sanctifying G"y. However in the beginning we must have complete faith in ourselves, know the sfeykot, and overcome them and persevere. Just afterwards we must achieve the recognition that after all is said and done, we know nothing of what G"y is doing with us.
Mordicay Hatzadik is a model of the above lesson, Chazal teach that the name Mordichay is compramised of the words Mor - dichay, Mor is the name of one of leading fragrances of the Kitores, it is also the gimatria of amulaik. Dichay means pure. This means that Mordichay starts with some aspects of Amulaik, for it starts with the same gimatria, and he ends pure. The final doubt, is found at the end of Mesechet Migela where the Gemara states that all the time Mordichay put into helping save the Jews he wasn't dedicating to studying Tora, and therefore fell in his rank in Sanhedrin. Even though this is a fall which actually earned him greater stength in Torah, an aspect of 'chavolim nuflu lee baneemeen' for if one falls from bina to tiferes, or from hod to yisod, it his an encompassing gain, however the simple intent of the Talmud is not lost, it is clearly stating the aformentioned thought, that at the end of all our deeds we do not know, we simply do not know!
This height - madraiga - of not knowing, was the novelty of Rabbi Nachman who exalted in testifying and even upon occasion swore that at that given time he did not know anything. Also as Rabbi Nachman told Rabbi Nusson that there were times that he, Rabbi Nachman felt such nulification that he was unable to continue without the thought that whatever the case was absolutey nothing forsure it wasn't, for certain he accomplished something in this world.
This is the aspect of the song that is single, double, triple quadruple, Na Nach Nachmu Nachmun MayUman, which as taught in Likutay Meron, is the song of the tzadik which can rectify even the chalal punoy - empty or vacated space that G-d made, hiding Himself so to speak, to create all the worlds. The worlds were created with letters, the chalal is silence, and the Tzadik has the melody which puts everything in its right place and rectification. The first letters of Na Nach Nachmu Nachmun MayUman have the gimatria of amulaik. This is the complete rectification alluded to in the Tora as 'reyshis goyim amulaik'.
Reishis goyim amulaik, the holy books teach, has the acronym Rega - one moment, as it says that G-ds wrath in for one moment, the Zohar explains how this is infact a great attribute of mercy. Upon looking up Tora Reish Eyin Gimel (chapter 273, rega)in Likutay Meron, we find Rabbainu teaching us that the children of the tzadikim, their souls are above the souls of the 600,000 souls of Israel, to such an extant that even when they come into this world and dress themselves in the garments of this world, it is as if they are not here. This means that for these souls they are not blocked by the chalal punoy, they are an aspect of the song of the tzadik.
It now becomes clear how and why it is permissable to enter a bathroom wearing a Na Nach beanie. Because Na Nach is the song of the tzadik which above this world, even when it is in this world, it is not inhibited by the borders and impurities of this world, on the contrary it is a melody which restores the proper place and function of everything in the world.
This is a fullfilment of the fear of Rabbi Chaim Voloziner who states in his sefer Nefesh Hachaim that there will arise chasidim that will study Tora in impure places argueing that the Tora is above the impurities of this world (as in actuality it says in Chazal that the words of Tora can not become impure, however it is obvious and clear that it is forbidden to put them in impure places). The irony is that R. Yehuda HACHASID already taught that there are instances when one can study Tora even in impure places, and that is if a person is overcome with bad thoughts, he is recomended to think thoughts of Tora. This can be explained as follows, there are 50 levels of impurity, after that limit is reached, it can not continue, Kedusha will take place. Also we know, as taught in Lekutay Meron, that even the most impure things have to get their sustenance from the letters of the Tora, the greater the impurity, the greater and more esoteric the powering letters of the Tora will have. Therefore if one is in an impure place and he is overcome with bad thoughts, its as if he's at the last straw, from here on he must reach the place of the highest and greatest realizations of the Tora which can even operate against the worst evil.
So we are thanking G"y for giving us the true tzadik Rabbi Nachman who revealed himself as this holy song, Na Nach Nachmu Nachmun MayUman, which can save us even from the lowest, dirtiest, and impure places there are, and reveal and restore the glorious Kingdom of G-d !
Sunday, March 16, 2008
Na Nach Beanies
The classy white designer Na Nach beanie complete with tassel pompom has stolen the show. It has been referred to as the 'kova yishuos' (hat of salvation, cf Anim Zmiros). This skullcap is a takeoff of the traditional white one worn by the jews of Jerusalem, which is quite simple compared to the elaborate one worn by our master Rabbi Nachman (pictures of it are available, and I believe someone actually possesses the actual Kipa worn by Rabbi Nachman). The Na Nach Beanie has greatly sanctified Hashems name. Chazal say that one of the main zichus which the children of Israel had to be redeemed from Egypt was that they retained their Jewish attire (they are also tremendously faulted for valuing and envying the garments of the Egyptians as the verse says that the Israelites took from the Egyptians gold and garments, equating the garments to treasure). There probably could not be a more distinctive way of expressing one loyalty, commitment, and devotion to G-d, than by donning a Na Nach Beanie! It is estimated that thousands of Jewish men and children wear a Na Nach Beanie to sleep. This is also a big milestone, because not everyone wears a kipa to sleep in the first place, and here they're doing it in style! More over Rabbi Nachman teaches that night is the aspect of faith and belief as it says in Psalm, 'and your Emuna at night' (Shlomo Carlbach told over frequently in the name of Alexander that the verse is proclaiming G-d belief in us! This is most certainly a central theme of Na Nach), so it is very befitting to wear a Na Nach kipa as a shluf yarlmuka! Even the so called cheelonim - secular Jews - have been taken by the Na Nach beanie. My friends tell me that when they drive a Na Nach van to a cheelonee school the Na Nach Beanies are sold out immediately. It says in Sefer Hamidot that it is very special to wear the hat of a tzadik, and here is wonderful a application and fulfillment of this. What perplexes me a little is the virile animosity the misnagdim - opposers - have against the Na Nach beanie. What bothers them so much? It must be that when they see the Na Nach beanie they are confronted and convinced of the victory of Na Nach.
Friday, March 14, 2008
Adressing the Comments
Unfortunately it's just now that I noticed the two new comments, which B"hy I will address here. It is almost Shabos so I'll start now, and then it will be Shabos....
One of the comments hit on the point that the Na Nachs know that they have dirtied themselves. This is a point that is critical, this is explicit in all of Rabbi Nachman's sforim. Rabbi Nachman himself, who was zoche to write the most incredible sforim, return millions of Jews to Judiasm, and elevate the basic meaning of Judiasm, shortly before his death was seen stretched out on the floor crying bitterly to Hashem to be even a simple Jew. It for this reason Rabbi Nachman says that we can not settle for any Rabbi, rather we need the biggest and best. Just like a sick person, depending on the severity of his illness seeks a specialist of the highest caliber, and if G-d forbid one is terminally ill, he will try to find the best doctor in the world, so much more so when it comes to our main existence, the more we can not settle for anything short of the best. The best is Rabbi Nachman himself. Rabbi Nachman says one should not say, this Rabbi is good enough for me, if only I would have his good character traits and knowledge etc.. For even though it may be true that there is much to be learnt from many Rabbi's but the more a person realizes the magnitude of G-d and the very low place where he is, in this honesty a person will come to Rabbi Nachman.
Now there are all types of groups today that call themselves Breslov and they have built for themselves their own protection systems that save them from actually confronting the above truth. Whether or not they say it or not they look up to their leaders in a way that never was accepted in Breslov based on the above paragraph.
People are looking for leaders to take the responsibility from them, they give them a certain amount of honor and money and receive a leader who gives credence to their lifestyle and makes critical decisions for them. Often the leader may in fact be a grand pragmatician, however it is still a support system that feeds on itself, resulting in stagnation and irrecognition that we real need to get in touch with G-d, not in some Dov-Dov judiasm happy rosy way, but to really acknowledge our short comings and suffering and stench, and to really start screaming to G-d and doing what ever it takes to get back to G-d, as prescribed by Rabbi Nachman.
The challenge about there not being any Na Nach that finished all the Turim and Shas, is not substantiated. The saba, it is said, finished shas 101 times shortly after he received the Petek. Rabbi Moshe Feinstien testifies that the Saba has great knowledge of Kabala. Rabbi Moshe F. never talked, wrote, or discussed Kabala, for Rabbi Moshe F., two years before his death, to write such a statement is evident that the Saba made an extremely profound impression. Even still it needs explanation why Rabbi Moshe refers to Kabala, but at the very least it shows that Rabbi Moshe experienced tremendous respect for the Tora knowledge of the Saba.
Myself coming from a family full of Rabanim, Roshay Yeshiva, Admorim, do not want to discuss them. Most of them to their credit, if put in such a position will admit that they are very very short of having to offer what is needed. Even still they carry on in their positions (this is sometimes to their credit, kind of like - bimukom she ain eesh....) and they have followings etc. and the end result is that neither they or their followers really break down and acknowledge the truth as it is found in the holy sforim of Rabbi Nachman.
Myself, I finished a good chunk of Shas with the basic Reshonim (mishnayos the whole thing), I have authored sforim on shas and on many other areas of our holy Tora, just as the Ramchal says that we should not abandon any section of our holy Tora G-d forbid, rather we should at times study all its venues. But the Ramchal says "G-d Forbid" we should spend large amounts of time studying halacha, look it up for yourself in the letters of the Ramchal, letters 88 and 89 and many other places. The Nefesh Hachaim says that their are chasidim that don't have a full shas yet they have many books of ethics. Thank G-d for chasidim. Thank G-d for Na Nach, because I believe that despite may of the venomous statements in the comments, on the contrary they are a sign of the sufferring of their author, who is beginning to recognise the truth, and it is only Na Nach that has the power, it is only Na Nach that gives the jolt and wakes people up to reality!
Screaming Na Nach does enormous good in infinite ways. Look up the beginnig of the book of Mishley, Chuchmos Bachutz Turona Birichovos Teetain Kola (I will know if you look it up properly), chazal say this is talking about a heavenly scream of the Tora which reprimand man for abondening the Tora. Rabbi Nachman say (LKMT 8) that the only conducive, proper, and effective way of criticizing is through the song that is single double triple quadruple, and in the introduction to his poem in the beginning of Likutay Moharan is is clear that Rabbi Nachmans name is that song.So if you were zoche to hear someone screaming Na Nach, you should be very excited and proud, you heard the calling of the Torah!
Na Nach does challenge the scandals of society, where the system, feeding on itself forces its subjects to be slave. Fancy houses and apartment must be purchased which necessitate loans, which necesitate the woman to work, which necesitate baby sitter etc. etc. and above all necesitate leaders who approve and bow to this slavery. The Saba did not. He laughed at the sheker of this existence. The Na Nach, many who devote their days and night to keruv rechokim, without getting any salary. They live very simply in true faith. Most Na Nachs bring up beautiful familys and enhance their community, city, country, and the whole world! They do not avoid any responsability, rather they revoke the yoke of falsehood, accept the true way of Rabbi Nachman, and low and behold they opperate with surprising efficiency, dinamacy, and productivity.
In addition bear in mind that Rabbi Nachmna said that people unable to start up with the Rebbe pick on the chasidim. The Na Nachs are definitely the closest to really accepting Rabbi Nachman completely without compromise, so if you have problems with them, go to the Uman who made them.
After writing the above, I reviewed the comments and see that I have a lot more to go. Bezras Hashem I will do so after Shabos.
Great Blessings of NA NACH NACHMU NACHMUN MAyUMAN!!
One of the comments hit on the point that the Na Nachs know that they have dirtied themselves. This is a point that is critical, this is explicit in all of Rabbi Nachman's sforim. Rabbi Nachman himself, who was zoche to write the most incredible sforim, return millions of Jews to Judiasm, and elevate the basic meaning of Judiasm, shortly before his death was seen stretched out on the floor crying bitterly to Hashem to be even a simple Jew. It for this reason Rabbi Nachman says that we can not settle for any Rabbi, rather we need the biggest and best. Just like a sick person, depending on the severity of his illness seeks a specialist of the highest caliber, and if G-d forbid one is terminally ill, he will try to find the best doctor in the world, so much more so when it comes to our main existence, the more we can not settle for anything short of the best. The best is Rabbi Nachman himself. Rabbi Nachman says one should not say, this Rabbi is good enough for me, if only I would have his good character traits and knowledge etc.. For even though it may be true that there is much to be learnt from many Rabbi's but the more a person realizes the magnitude of G-d and the very low place where he is, in this honesty a person will come to Rabbi Nachman.
Now there are all types of groups today that call themselves Breslov and they have built for themselves their own protection systems that save them from actually confronting the above truth. Whether or not they say it or not they look up to their leaders in a way that never was accepted in Breslov based on the above paragraph.
People are looking for leaders to take the responsibility from them, they give them a certain amount of honor and money and receive a leader who gives credence to their lifestyle and makes critical decisions for them. Often the leader may in fact be a grand pragmatician, however it is still a support system that feeds on itself, resulting in stagnation and irrecognition that we real need to get in touch with G-d, not in some Dov-Dov judiasm happy rosy way, but to really acknowledge our short comings and suffering and stench, and to really start screaming to G-d and doing what ever it takes to get back to G-d, as prescribed by Rabbi Nachman.
The challenge about there not being any Na Nach that finished all the Turim and Shas, is not substantiated. The saba, it is said, finished shas 101 times shortly after he received the Petek. Rabbi Moshe Feinstien testifies that the Saba has great knowledge of Kabala. Rabbi Moshe F. never talked, wrote, or discussed Kabala, for Rabbi Moshe F., two years before his death, to write such a statement is evident that the Saba made an extremely profound impression. Even still it needs explanation why Rabbi Moshe refers to Kabala, but at the very least it shows that Rabbi Moshe experienced tremendous respect for the Tora knowledge of the Saba.
Myself coming from a family full of Rabanim, Roshay Yeshiva, Admorim, do not want to discuss them. Most of them to their credit, if put in such a position will admit that they are very very short of having to offer what is needed. Even still they carry on in their positions (this is sometimes to their credit, kind of like - bimukom she ain eesh....) and they have followings etc. and the end result is that neither they or their followers really break down and acknowledge the truth as it is found in the holy sforim of Rabbi Nachman.
Myself, I finished a good chunk of Shas with the basic Reshonim (mishnayos the whole thing), I have authored sforim on shas and on many other areas of our holy Tora, just as the Ramchal says that we should not abandon any section of our holy Tora G-d forbid, rather we should at times study all its venues. But the Ramchal says "G-d Forbid" we should spend large amounts of time studying halacha, look it up for yourself in the letters of the Ramchal, letters 88 and 89 and many other places. The Nefesh Hachaim says that their are chasidim that don't have a full shas yet they have many books of ethics. Thank G-d for chasidim. Thank G-d for Na Nach, because I believe that despite may of the venomous statements in the comments, on the contrary they are a sign of the sufferring of their author, who is beginning to recognise the truth, and it is only Na Nach that has the power, it is only Na Nach that gives the jolt and wakes people up to reality!
Screaming Na Nach does enormous good in infinite ways. Look up the beginnig of the book of Mishley, Chuchmos Bachutz Turona Birichovos Teetain Kola (I will know if you look it up properly), chazal say this is talking about a heavenly scream of the Tora which reprimand man for abondening the Tora. Rabbi Nachman say (LKMT 8) that the only conducive, proper, and effective way of criticizing is through the song that is single double triple quadruple, and in the introduction to his poem in the beginning of Likutay Moharan is is clear that Rabbi Nachmans name is that song.So if you were zoche to hear someone screaming Na Nach, you should be very excited and proud, you heard the calling of the Torah!
Na Nach does challenge the scandals of society, where the system, feeding on itself forces its subjects to be slave. Fancy houses and apartment must be purchased which necessitate loans, which necesitate the woman to work, which necesitate baby sitter etc. etc. and above all necesitate leaders who approve and bow to this slavery. The Saba did not. He laughed at the sheker of this existence. The Na Nach, many who devote their days and night to keruv rechokim, without getting any salary. They live very simply in true faith. Most Na Nachs bring up beautiful familys and enhance their community, city, country, and the whole world! They do not avoid any responsability, rather they revoke the yoke of falsehood, accept the true way of Rabbi Nachman, and low and behold they opperate with surprising efficiency, dinamacy, and productivity.
In addition bear in mind that Rabbi Nachmna said that people unable to start up with the Rebbe pick on the chasidim. The Na Nachs are definitely the closest to really accepting Rabbi Nachman completely without compromise, so if you have problems with them, go to the Uman who made them.
After writing the above, I reviewed the comments and see that I have a lot more to go. Bezras Hashem I will do so after Shabos.
Great Blessings of NA NACH NACHMU NACHMUN MAyUMAN!!
Friday, March 7, 2008
Danger Giving Advice Other Than NaNach
This is the second time I'm writing this so it's going to be condensed. Today we learned in Likutay Eitzos (30) that it is very dangerous to lead people and tell them what to do, not to mention if the person taking the leadership is on worthy etc. but even real true tzadikim are in sever danger when giving over advice or saying 'tora' in public. They can be guilty of stealing, molesting, and killing, may the Holy Merciful One save us.
There is no doubt that we must go out and publicize the message of Rabbi Nachman, who told his chasidim that he wanted them to make special trips just to go speak to people. Certainly the only real chasidim, not to mention Bresluver Chasidim, are the Na nach, so it is upon us to spread the holy light of Rabbi Nachman, and we can only do it the way we know how. Therefore we must do our utmost to follow the way of Saba who completely negated his opinion, mind, and body to accept Rabbi Nachman's. We must try to give over only what we believe is true to Rabbi Nachman.
Rabbi Nachman himself avoided telling people what to do, leaving them the final decision, certainly we shouldn't (except in the case of friends, in which we find Rabbi Nussun strengthening himself with his friend to do exactly what had to be done, this is what we find in Uvos that in some aspects a friend is more important than a rebbe, thus it teaches make for yourself a rebbe but you should be buy a friend (even though there are other explanations to this mishna, definitely according to many of the simple interpretations the mishna is teaching this) however it is clear that the advice is coming from a friend, if it is a friend, and its advice to strengthen oneself in the tzadik, go for it). We must just dish out the Rebbes tora. One of the good things about Na Nach is that you can't go wrong. It is always applicable and always the right thing to say. So we should be zoche to do a lot of Na nach!
There is no doubt that we must go out and publicize the message of Rabbi Nachman, who told his chasidim that he wanted them to make special trips just to go speak to people. Certainly the only real chasidim, not to mention Bresluver Chasidim, are the Na nach, so it is upon us to spread the holy light of Rabbi Nachman, and we can only do it the way we know how. Therefore we must do our utmost to follow the way of Saba who completely negated his opinion, mind, and body to accept Rabbi Nachman's. We must try to give over only what we believe is true to Rabbi Nachman.
Rabbi Nachman himself avoided telling people what to do, leaving them the final decision, certainly we shouldn't (except in the case of friends, in which we find Rabbi Nussun strengthening himself with his friend to do exactly what had to be done, this is what we find in Uvos that in some aspects a friend is more important than a rebbe, thus it teaches make for yourself a rebbe but you should be buy a friend (even though there are other explanations to this mishna, definitely according to many of the simple interpretations the mishna is teaching this) however it is clear that the advice is coming from a friend, if it is a friend, and its advice to strengthen oneself in the tzadik, go for it). We must just dish out the Rebbes tora. One of the good things about Na Nach is that you can't go wrong. It is always applicable and always the right thing to say. So we should be zoche to do a lot of Na nach!
Wednesday, March 5, 2008
Happy Surprise!!!
Imagine showing up in some remote hick town, and one of the locals greets you: "Na Nach Nachmu Nachmun MayUman!" you would be completely amazed and thrilled. Well basicly, just infinite times more, that's the reaction in heaven every time you say "Na Nach Nachmu Nachmun MayUman"!!!!
Now you can understand quite simply why even just saying Na Nach can do the trick, because if that local would just say Na Nach it would also get you very excited!!! So keep up the good work.
NA NACH NACHMU NACHMUN MAyUMAN!!!
Now you can understand quite simply why even just saying Na Nach can do the trick, because if that local would just say Na Nach it would also get you very excited!!! So keep up the good work.
NA NACH NACHMU NACHMUN MAyUMAN!!!
Tuesday, March 4, 2008
Be Smart Don't Work
Now it is very misappropriate to say that Na Nachs have a philosophy, because that word is a no no, however this is probably as close as your going to get.
Everyone knows Rabbi Nachman always stresses that the amount of work a person does is considered folly as the Zohar says shutu huam etc. etc. Here I just want to share with you a Gemura that we learned yesterday in Chok Liyisroel (Pikuday, Monday, Miseches Shabos 153): Even King Solomon said in his wisdom (koheles 9) at all times your clothes should be white and the oil on your head should not be withheld, Rabbi Yochanan Ben Zakai said a parable to a king who invited his servants to a party and didn't set a time, the intelligent ones adorned themselves and sat at the entrance of the house of the king, they said: is there anything lacking at the kings house. The foolish ones went to their work, they said: is it possible to have a party without toil. Suddenly the king requested his servants, the intelligent ones entered before him, adorned. The foolish ones entered before him as they were - dirty. The king greeted the intelligent with rejoicing, and the foolish with anger. He said these that adorned themselves for the party will sit and eat and drink, these that did not adorn themselves for the party will stand and observe. The soninlaw of Rabbi Meir said in the name of Rabbi Meir, even then they appear to be helping out, the correct version is that both will sit, these will eat and these will starve, these will drink and these will thirst, as it says in the Issiah (65) So says Hashem Behold my servants will eat and you will starve, behold my servants will drink and you will thirst, behold my servants will rejoice from good heart and you will scream from heart pain.
The last words I'm sure will be greatly appreciated by Dun and others.
Keep up the good work!!!!!!!!!!
NA NACH NACHMU NACHMUN MAyUMAN
Everyone knows Rabbi Nachman always stresses that the amount of work a person does is considered folly as the Zohar says shutu huam etc. etc. Here I just want to share with you a Gemura that we learned yesterday in Chok Liyisroel (Pikuday, Monday, Miseches Shabos 153): Even King Solomon said in his wisdom (koheles 9) at all times your clothes should be white and the oil on your head should not be withheld, Rabbi Yochanan Ben Zakai said a parable to a king who invited his servants to a party and didn't set a time, the intelligent ones adorned themselves and sat at the entrance of the house of the king, they said: is there anything lacking at the kings house. The foolish ones went to their work, they said: is it possible to have a party without toil. Suddenly the king requested his servants, the intelligent ones entered before him, adorned. The foolish ones entered before him as they were - dirty. The king greeted the intelligent with rejoicing, and the foolish with anger. He said these that adorned themselves for the party will sit and eat and drink, these that did not adorn themselves for the party will stand and observe. The soninlaw of Rabbi Meir said in the name of Rabbi Meir, even then they appear to be helping out, the correct version is that both will sit, these will eat and these will starve, these will drink and these will thirst, as it says in the Issiah (65) So says Hashem Behold my servants will eat and you will starve, behold my servants will drink and you will thirst, behold my servants will rejoice from good heart and you will scream from heart pain.
The last words I'm sure will be greatly appreciated by Dun and others.
Keep up the good work!!!!!!!!!!
NA NACH NACHMU NACHMUN MAyUMAN
Monday, March 3, 2008
Drinking On Purim
In Parsha Ki Sisa (32:32) Moshe Rabainu tells Hashem Yisborach that if He doesn't forgive Klal Yisroel etc. Vi-eem Ayin Michaynee Nu Meesifrichu, which many already know, if read from left to right, reads, Ani Nachman, and the acronym is MayUman. This was a huge madraiga of Moshe Rabainu to sacrafice his very existence, his name in the Tora, for the sake of Klal Yisroel. The Ariza"l says that the letters of michaynee nu can spell out may noach, because Noach did not have this self sacrafice for his generation, and thus Moshe Rabainu brought tremendous rectification of the problems of the Generation of the Flood.
Our Rabbis teach that since Moshe Rabainu told Hashem to take his name out of the Tora, even though he said it conditionaly, his name is not mentioned in Parshas Titzaveh, why Titzave wil Bez"h be discussed. This is a huge advancement for Moshe in which he is given qualities of the hiddeness and concealement of Hashem, just as Hashem is unseen and it is forbidden to just say His name, so to in Parshas Titzave Moshe Rabainu remains unseen and unmentioned (this is also the case in the Hagada Shel Pesach, but there the main reason is that tradition says that the Hagada was authored by Eliyahu Hanuvee, who is considered to be the voice of Moshe, therefore Moshe's name isn't mentioned, because he's doing the talking. This is because the whole idea of the Seder is to comemerate that night in Egypt when Moshe brought all the Jews together and began to take them out of Egypt. So the most integral part of the Seder is to be with Moshe Rabainu. That is why the Na Nach's capatalize on this Awsome occasion to sing and dance Na Nach, to make clear our loyalty with our redeamer, nishmas moshe, and to make clear our belief that Na Nach is in actuality freedom from all slavery and bondage!).
Parshas Titzave discusses the clothing of the Kohanim and other topics of the building and functioning of the mishkan. The mishkan was a testimony to G-d having forgiven the sin of the golden calf. In actuallity every jew is a microcosm of the mishkan which is a microcosm of creation, if not for the sin of the golden calf this would have been the working reality. Moshe Rabainu, is the daas of Klal Yisroel, and he would have been completely connected to each and everyones personal mikdash. Because of the sin they were unworthy, but because of Moshe's great devotion to G-d and Klal Yisroel he remains available to conduct the utopian way, so that in Parshas Titzave when there is discussion to the secondary mode, of how the Kohanim are going to do the service, Moshe isn't mentioned.
At the end of Parshas Titzave there is an allusion to the deaths of Nuduv and Avihu (29:43 Rashi) who died because they drank wine prior to entering the mishkan. Why did these tzadikim, who were in certain aspects greater than Moshe Rabainu, conduct themselves in such a seemingly impropiate manner? Our Rabbi's say that nowadays if one wants to bring wine libations on the alter how can he do so? He should bring wine to the throats of the Tzadikim. This is the concept that the Tzadikim are in themselves the mishkan. Therefore Nuduv and Avihu were operating on a level of devotion to G-d that they would drink the wine themselves, and this was higher than for them to bring it on the alter. The problem was that they wanted to bring the Kitores in the mishkan to elevate all of Klal Yisroel to their level, but that was uncalled for, and it was ruling before their master Moshe Rabainu who's in charge of Klal Yisroel.
Purim, our Rabbis teach is the utopia of the secondary, Yom Hakeepurim, which literaly means the day that is like Purim. On Yom Kipur the Kohen Gadol would enter the Holy of Holiest. On Purim we reach the level where each and everyone of us is the mikdash, so we drink the wine ourselves, but it forbiden for us to bring the incence (those who understand...) we must negate ourselve to accept the true daas of our Master Na Nach Nachmu Nachmun MayUman!! This is the final tikun of Noah, because Noah saw the whole world disobeying G-d and he saw the holocaust and complete anhilation of the world, can one imagine what his sentiments were?! Noah didn't withstand the ordeal and he got drunk etc.. Rabainu Na Nach Nachmu Nachmun MayUman knows the whole deal and even still holds steadfast in complete belief and faith in the goodness and oneness of G-d. Thus it is through him that we can succeed in restoring the Kingdom Of G-d in such a way that every jew is a Mikdash, and we will drink to this until we know of no other way!
[The acronym of Na Nach Nachmu Nachmun MayUman has a numerical value of 240, Rabbi Nachman taught that the last letters of Sheva Yepol Tzadik Vikum spell out Amulaik, however this can not be the complete tikun because the verse says Raishis Guyim Amulaik, the complete tikun and obliteration of amulaik therefore is in the raishis, the first letters of Na Nach which have a numerical value equivalent to Amulaik].
Our Rabbis teach that since Moshe Rabainu told Hashem to take his name out of the Tora, even though he said it conditionaly, his name is not mentioned in Parshas Titzaveh, why Titzave wil Bez"h be discussed. This is a huge advancement for Moshe in which he is given qualities of the hiddeness and concealement of Hashem, just as Hashem is unseen and it is forbidden to just say His name, so to in Parshas Titzave Moshe Rabainu remains unseen and unmentioned (this is also the case in the Hagada Shel Pesach, but there the main reason is that tradition says that the Hagada was authored by Eliyahu Hanuvee, who is considered to be the voice of Moshe, therefore Moshe's name isn't mentioned, because he's doing the talking. This is because the whole idea of the Seder is to comemerate that night in Egypt when Moshe brought all the Jews together and began to take them out of Egypt. So the most integral part of the Seder is to be with Moshe Rabainu. That is why the Na Nach's capatalize on this Awsome occasion to sing and dance Na Nach, to make clear our loyalty with our redeamer, nishmas moshe, and to make clear our belief that Na Nach is in actuality freedom from all slavery and bondage!).
Parshas Titzave discusses the clothing of the Kohanim and other topics of the building and functioning of the mishkan. The mishkan was a testimony to G-d having forgiven the sin of the golden calf. In actuallity every jew is a microcosm of the mishkan which is a microcosm of creation, if not for the sin of the golden calf this would have been the working reality. Moshe Rabainu, is the daas of Klal Yisroel, and he would have been completely connected to each and everyones personal mikdash. Because of the sin they were unworthy, but because of Moshe's great devotion to G-d and Klal Yisroel he remains available to conduct the utopian way, so that in Parshas Titzave when there is discussion to the secondary mode, of how the Kohanim are going to do the service, Moshe isn't mentioned.
At the end of Parshas Titzave there is an allusion to the deaths of Nuduv and Avihu (29:43 Rashi) who died because they drank wine prior to entering the mishkan. Why did these tzadikim, who were in certain aspects greater than Moshe Rabainu, conduct themselves in such a seemingly impropiate manner? Our Rabbi's say that nowadays if one wants to bring wine libations on the alter how can he do so? He should bring wine to the throats of the Tzadikim. This is the concept that the Tzadikim are in themselves the mishkan. Therefore Nuduv and Avihu were operating on a level of devotion to G-d that they would drink the wine themselves, and this was higher than for them to bring it on the alter. The problem was that they wanted to bring the Kitores in the mishkan to elevate all of Klal Yisroel to their level, but that was uncalled for, and it was ruling before their master Moshe Rabainu who's in charge of Klal Yisroel.
Purim, our Rabbis teach is the utopia of the secondary, Yom Hakeepurim, which literaly means the day that is like Purim. On Yom Kipur the Kohen Gadol would enter the Holy of Holiest. On Purim we reach the level where each and everyone of us is the mikdash, so we drink the wine ourselves, but it forbiden for us to bring the incence (those who understand...) we must negate ourselve to accept the true daas of our Master Na Nach Nachmu Nachmun MayUman!! This is the final tikun of Noah, because Noah saw the whole world disobeying G-d and he saw the holocaust and complete anhilation of the world, can one imagine what his sentiments were?! Noah didn't withstand the ordeal and he got drunk etc.. Rabainu Na Nach Nachmu Nachmun MayUman knows the whole deal and even still holds steadfast in complete belief and faith in the goodness and oneness of G-d. Thus it is through him that we can succeed in restoring the Kingdom Of G-d in such a way that every jew is a Mikdash, and we will drink to this until we know of no other way!
[The acronym of Na Nach Nachmu Nachmun MayUman has a numerical value of 240, Rabbi Nachman taught that the last letters of Sheva Yepol Tzadik Vikum spell out Amulaik, however this can not be the complete tikun because the verse says Raishis Guyim Amulaik, the complete tikun and obliteration of amulaik therefore is in the raishis, the first letters of Na Nach which have a numerical value equivalent to Amulaik].
It's All In The Numbers. Over the Counter.
The Zohar Hakodesh on this weeks parsha (brought in Chok Liyisroel for Sunday) Pikuday notes the importance of counting and measuring all the donations to the Mishkan, even though in general counting is derogatory (because it brings limit to what is being counted and makes it more vunerable to the evil eye), by the donations, by announcing the sums and the rejoicing of the rememberance of their philanthropy, the divine spirit is drawn into the mishkan.
Today there are counters on many things, e.g. sites. Besides the damage caused by what one sees and gets dirty from visiting a site from the other side, there is also the counter that goes up, that the other side counts one more power to their side. Until little by little the other side boasts of thousands and millions of people that are patronizing them. When someone does not visit or log on to their sites, this is in itself an action of combat not allowing the other side to gain that extra vote.
Now we can see the tremendous importance of every visit and log on to a na nach site, that besides for the infinite gains of touching base with the Kingdom of G-d, their is the great joy to see the numbers growing on our side, and this draws the holy spirit into our work.
Today there are counters on many things, e.g. sites. Besides the damage caused by what one sees and gets dirty from visiting a site from the other side, there is also the counter that goes up, that the other side counts one more power to their side. Until little by little the other side boasts of thousands and millions of people that are patronizing them. When someone does not visit or log on to their sites, this is in itself an action of combat not allowing the other side to gain that extra vote.
Now we can see the tremendous importance of every visit and log on to a na nach site, that besides for the infinite gains of touching base with the Kingdom of G-d, their is the great joy to see the numbers growing on our side, and this draws the holy spirit into our work.
Sunday, March 2, 2008
Where Is My Holiness?! Where Is Na Nach?!!
This Shabos I read Likutay Halachos on honoring parents. Rabbi Nussun explains that a person is created from what looks like a very disgusting ordeal, even though, at the same time the creation of a person must be coming from the most highest, pure and holy source. Therefore the more one honors his parents the more he is establishing his creation to be of complete purity and holiness, which is deserving of honor, and cleanses himself of the other way of looking at it!
Rabbi Nussus explains that in the highest source of glory of G-d there is complete concealment and the evil forces abound. The only way to succeed in such a place is with the cry of Ayeh (acronym of Im Yirta Hashem), screaming for G-d to shine through.
This is really what life nowadays is about. What is today (which with the help of G-d I will discuss at length, elsewher) never was before (except for the time of the flood, which Rabbi Nussun adresses there). On the one hand we are blessed with considerable affluence and ammenities and on the other hand we are completely swamped by the delusions of imagination. Our only hope is Na Nach Nachmu Nachmun MayUman!!! Scream Na Nach, Yell Na Nach, but most important sing and dance Na Nach Nachmu Nachmun MayUman!
Na Nach Nachmu Nachmun MayUman is the Tzadik, who is the song, who goes into the chalal hapunoy (empty space) and build the Kingdom of G-d.
When everything else goes wrong, you can alway rely on this Holy Song!
When your in the wringer and already gave out, you'll know what this is about!
It's good, it's true and it will work for you!
NA NACH NACHMU NACHMUN MAyUMAN!!!
Rabbi Nussus explains that in the highest source of glory of G-d there is complete concealment and the evil forces abound. The only way to succeed in such a place is with the cry of Ayeh (acronym of Im Yirta Hashem), screaming for G-d to shine through.
This is really what life nowadays is about. What is today (which with the help of G-d I will discuss at length, elsewher) never was before (except for the time of the flood, which Rabbi Nussun adresses there). On the one hand we are blessed with considerable affluence and ammenities and on the other hand we are completely swamped by the delusions of imagination. Our only hope is Na Nach Nachmu Nachmun MayUman!!! Scream Na Nach, Yell Na Nach, but most important sing and dance Na Nach Nachmu Nachmun MayUman!
Na Nach Nachmu Nachmun MayUman is the Tzadik, who is the song, who goes into the chalal hapunoy (empty space) and build the Kingdom of G-d.
When everything else goes wrong, you can alway rely on this Holy Song!
When your in the wringer and already gave out, you'll know what this is about!
It's good, it's true and it will work for you!
NA NACH NACHMU NACHMUN MAyUMAN!!!
Friday, February 29, 2008
Ask What Na Nach Can Do For You!!!
Recently there has been some discussion about the following statement: "ask not what Na Nach can do for you, but what can I do for Na Nach", my opinion is that it is completely o.k. to ask what Na Nach can do for you. However when you find yourself asking what you can do for Na Nach, that's a definite sign that you're on the right track!
When people say they want to get close to G-d or to attach themselves to the Tzadik, what do they mean. G-d is everywhere, and his Chief Ambassador, Rabbi Nachman is also presiding in all the worlds, as Rabbi Nussun says of Rabbi Nachman, there is no place devoid of him. So everyone is already 'close'.
This question in other words is how to diferentiate things that are above time and space, what brings them together?
The holy books explains that it is the function (tzura) which is the deciding factor. The more two things are doing the same thing the more together they are, even above time and space.
G-d and His Tora are One, also our Rabbi's teach that G-d keeps the Tora. So the more one fullfills the Tora the more one take on how G-d functions in this world and thus gets closer and unites with G-d.
Every soul had its' particular desire and mission, the Tzadik cultivates and oversees the growth and developement of all the souls. The whole world was created for the Tzadik, because G-d created the world to make known his name and image, and there is noway of knowing G-d only in the most very real way possable, to experience Him yourself, and the experience has to be as explained that there is a unity of the Tzura, so the Tzadik runs the world with G-d! Everyone has this opportunity to take on G-ds' attrabutes, everytime one does a kindness etc. he's gaining the infinite identification with G-d, this is what it says that all of Israel are considered Tzadikim. The Tzadik completely mastered this. Thus the Tzadik is the key to putting everything and everyone together.
Some people look at the Tzadikim simply as role models to gain encouragement from. The truth is that the Tzadik is everything (Kul). A person must recognise his place in the world. A person must work under the Tzadik. If a person gains the unity with the Tzadik, he will gain additional souls, that is, desires and functions of the Tzadik. Everything I'm writing needs to be explained at great length.
Everything G-d created was completely necessary. Every soul has something to do which only it can do, otherwise it wouldn't have been created. Rabbi Nussun writes in Likutay Halachos that sometimes a Tzadik is unable to defile himself to submerge himself in certain areas, so he sends one of his followers. This seems to be the predominant theme of todays time, when each and every one know what they are suffering, and yet as we sink we set the clamps of the Tzadik enable him to reverse everything to good.
To sum up all of the above: We have the awesome opportunity of spreading Na Nach!!! There is nothing higher or more productive and effective as spreading Na Nach!!! G-d Blessed Be His Holy Name created the world for this sole reason, that the whole creation, even those that are seemingly the core of evil, will sing this divine song: Na Nach Nachmu Nachmun MayUman!!!!
Then the whole world will know, and recognise (real recognition) that G-d is One and His Name is One!!!
When people say they want to get close to G-d or to attach themselves to the Tzadik, what do they mean. G-d is everywhere, and his Chief Ambassador, Rabbi Nachman is also presiding in all the worlds, as Rabbi Nussun says of Rabbi Nachman, there is no place devoid of him. So everyone is already 'close'.
This question in other words is how to diferentiate things that are above time and space, what brings them together?
The holy books explains that it is the function (tzura) which is the deciding factor. The more two things are doing the same thing the more together they are, even above time and space.
G-d and His Tora are One, also our Rabbi's teach that G-d keeps the Tora. So the more one fullfills the Tora the more one take on how G-d functions in this world and thus gets closer and unites with G-d.
Every soul had its' particular desire and mission, the Tzadik cultivates and oversees the growth and developement of all the souls. The whole world was created for the Tzadik, because G-d created the world to make known his name and image, and there is noway of knowing G-d only in the most very real way possable, to experience Him yourself, and the experience has to be as explained that there is a unity of the Tzura, so the Tzadik runs the world with G-d! Everyone has this opportunity to take on G-ds' attrabutes, everytime one does a kindness etc. he's gaining the infinite identification with G-d, this is what it says that all of Israel are considered Tzadikim. The Tzadik completely mastered this. Thus the Tzadik is the key to putting everything and everyone together.
Some people look at the Tzadikim simply as role models to gain encouragement from. The truth is that the Tzadik is everything (Kul). A person must recognise his place in the world. A person must work under the Tzadik. If a person gains the unity with the Tzadik, he will gain additional souls, that is, desires and functions of the Tzadik. Everything I'm writing needs to be explained at great length.
Everything G-d created was completely necessary. Every soul has something to do which only it can do, otherwise it wouldn't have been created. Rabbi Nussun writes in Likutay Halachos that sometimes a Tzadik is unable to defile himself to submerge himself in certain areas, so he sends one of his followers. This seems to be the predominant theme of todays time, when each and every one know what they are suffering, and yet as we sink we set the clamps of the Tzadik enable him to reverse everything to good.
To sum up all of the above: We have the awesome opportunity of spreading Na Nach!!! There is nothing higher or more productive and effective as spreading Na Nach!!! G-d Blessed Be His Holy Name created the world for this sole reason, that the whole creation, even those that are seemingly the core of evil, will sing this divine song: Na Nach Nachmu Nachmun MayUman!!!!
Then the whole world will know, and recognise (real recognition) that G-d is One and His Name is One!!!
Tuesday, February 26, 2008
Sunday, February 24, 2008
The Way of the Saba
Let's begin examining the special way of the Saba, how the Saba gave light and life in a way that got through to us. Once, in a discussion, I suggested that the Saba's way is like that of Rabbi Nachman's on his trip to Eretz Yisroel. Many correlations are obvious, such as both are heralding a time of enormous upliftment, just as Rabbi Nachman attained his goals upon entering Eretz Yisroel, so are we entering the days of Mushiach.
This is a critical time when no holds are barred, its the final all out fight (as Rabbi Nusson predominantly writes). Apx. 500 years ago Rabbi Chaim Vital ZT"L, the chief disciple of the
Ariz"l, writes in the introduction to the Aitz Chaim, that they are already in the time period referred to as the heels of the Mushiach. By now we must say that we are actually on the souls of the feet - getting trampled upon, or we can say that we are at the other end of the body - where one sits. This latter conclusion is alluded to by Rabbi Nussun in Likutay Halachos (Bitzias Hapas) where he speaks at great length about the garments of feces we are dressed in. It is very worthwhile to see his holy awesome exposition in its entirety. He explains how food goes through a whole process until it is digested and the useful part is extracted and the waste separated and removed, we are at the final state of the separation, which explains our pitiful state. Everyone knows for themselves the stench they are in, and if they are unaware, it is because they have been completely engulfed in it h"y.
In the midst of this quire, the final battleground, the ultimate determination takes place. Here Rabbi Nachman's light shines forth as a lifeline.
What we are experiencing today was never ever experienced in all of history. Anyone who thinks they can conduct themselves and survive, merely by the old ways is absurd. To tell someone today, that if he just learns a little more Gemora and is holding in learning, he will escape the persecuting Yaitzer Hura, is a cruel and evil advisor. It is quite obvious that we need to have some method and technique of astonishing calliber to combat the travails of our times. This way is provided by Rabbi Nachman, particularly Na Nach Nachmu Nachmun MayUman!
Even as we see society shamelessly parading in immorality and blasphemy, we also see that the truth, which was thrown to the floor, has begin to arise. People not embarrassed to perform the most viol acts and to violate the worst transgressions, are also not embarrassed to seek out the complete truth. In previous generations this was not so, people were ashamed to carry out the vile deeds, but they were also ashamed to really get to and follow the ultimate truth and path of righteousness. Also nowadays, aside from the honesty and frankness, people are really forced into admitting their need for the best and most powerful Tzadik, because of the dire state they are in. So for these, and many other reasons, society is finally beginning to recognise the supremacy of Rabbi Nachman and turning to his way.
As society gears to follow Rabbi Nachman, a great schism takes place. Rabbi Nachman's taught how a person can gain Independence, the strength of character and personality to live life with G-d on a personal level and not to be pressured at all by the dictates of society. So as society shifts towards Rabbi Nachman it introduces many huge impediments, such as Rabbis of self stature. Bresluv almost never suffered from such influences. Anyone who became a follower of Rabbi Nachman, did exactly that, he left all other influences and accepted only the advice and teachings of Rabbi Nachman himself. That is precisely why a person became a Bresluv Chusid, to attain his own unique relationship with G-d as meted by Rabbi Nachman. Nowadays however as society in general angle toward Bresluv it take with it all its shortcomings, therefore hiding the real way of Rabbi Nachman.
The only exception to this huge calamity is in the fringe cult of Na Nach, where the individual must earn and gain for himself his own individuality and identity. Na Nach builds character and personality.
This is where one can begin to appreciate the Saba's accomplishment. Saba guarded and retained the authentic way of Rabbi Nachman. Those looking up to the Saba are challenged to raise themselves to meet the the true call and regiment of Rabbi Nachman. Every Na Nach is challenged not to succumb to the pressures of society, rather to positively influence and direct society. Every Na Nach strives to achieve the absolute personal relationship with G-d as Rabbi Nachman desires.
With G-d's help I will write more on this subject.
This is a critical time when no holds are barred, its the final all out fight (as Rabbi Nusson predominantly writes). Apx. 500 years ago Rabbi Chaim Vital ZT"L, the chief disciple of the
Ariz"l, writes in the introduction to the Aitz Chaim, that they are already in the time period referred to as the heels of the Mushiach. By now we must say that we are actually on the souls of the feet - getting trampled upon, or we can say that we are at the other end of the body - where one sits. This latter conclusion is alluded to by Rabbi Nussun in Likutay Halachos (Bitzias Hapas) where he speaks at great length about the garments of feces we are dressed in. It is very worthwhile to see his holy awesome exposition in its entirety. He explains how food goes through a whole process until it is digested and the useful part is extracted and the waste separated and removed, we are at the final state of the separation, which explains our pitiful state. Everyone knows for themselves the stench they are in, and if they are unaware, it is because they have been completely engulfed in it h"y.
In the midst of this quire, the final battleground, the ultimate determination takes place. Here Rabbi Nachman's light shines forth as a lifeline.
What we are experiencing today was never ever experienced in all of history. Anyone who thinks they can conduct themselves and survive, merely by the old ways is absurd. To tell someone today, that if he just learns a little more Gemora and is holding in learning, he will escape the persecuting Yaitzer Hura, is a cruel and evil advisor. It is quite obvious that we need to have some method and technique of astonishing calliber to combat the travails of our times. This way is provided by Rabbi Nachman, particularly Na Nach Nachmu Nachmun MayUman!
Even as we see society shamelessly parading in immorality and blasphemy, we also see that the truth, which was thrown to the floor, has begin to arise. People not embarrassed to perform the most viol acts and to violate the worst transgressions, are also not embarrassed to seek out the complete truth. In previous generations this was not so, people were ashamed to carry out the vile deeds, but they were also ashamed to really get to and follow the ultimate truth and path of righteousness. Also nowadays, aside from the honesty and frankness, people are really forced into admitting their need for the best and most powerful Tzadik, because of the dire state they are in. So for these, and many other reasons, society is finally beginning to recognise the supremacy of Rabbi Nachman and turning to his way.
As society gears to follow Rabbi Nachman, a great schism takes place. Rabbi Nachman's taught how a person can gain Independence, the strength of character and personality to live life with G-d on a personal level and not to be pressured at all by the dictates of society. So as society shifts towards Rabbi Nachman it introduces many huge impediments, such as Rabbis of self stature. Bresluv almost never suffered from such influences. Anyone who became a follower of Rabbi Nachman, did exactly that, he left all other influences and accepted only the advice and teachings of Rabbi Nachman himself. That is precisely why a person became a Bresluv Chusid, to attain his own unique relationship with G-d as meted by Rabbi Nachman. Nowadays however as society in general angle toward Bresluv it take with it all its shortcomings, therefore hiding the real way of Rabbi Nachman.
The only exception to this huge calamity is in the fringe cult of Na Nach, where the individual must earn and gain for himself his own individuality and identity. Na Nach builds character and personality.
This is where one can begin to appreciate the Saba's accomplishment. Saba guarded and retained the authentic way of Rabbi Nachman. Those looking up to the Saba are challenged to raise themselves to meet the the true call and regiment of Rabbi Nachman. Every Na Nach is challenged not to succumb to the pressures of society, rather to positively influence and direct society. Every Na Nach strives to achieve the absolute personal relationship with G-d as Rabbi Nachman desires.
With G-d's help I will write more on this subject.
it might interest you to know
The Rimnitzer Rebetzin wears the NaNach Kumea, and recites the Petek daily (told to me personaly and confirmed by Elan Pachter).
Saturday, February 23, 2008
Signifigance of the Petek
Many people claim to believe the authentacy of the Petek but question its signifigance writing off the biggest miracle (as stated by the Saba) as a mere message of support. [the wiki encyclopedia rated the article on NaNach as secondary, not realizing or acknowledging how crucial NaNach is]. The Saba said that if he were to reveal the meaning of two words from the Petek to someone, he would nullify their free will. The Petek must therefore have quite a substantial message to be learned. In my opinion the most important and signifigant aspect of the Petek is the fact that it makes clear that the continuation of Bresluv until the coming of Mushiach is through the Saba. Therefore if one someone really accepts the Petek than it is incumbent on him to really study everything about the Saba to learn and find out what exactly the Saba defined Bresluv. One thing the Saba said was that whoever read the book Blossoms of the Spring is considered a Bresluv Chusid. In the the letters published in Blossoms of the Spring the Saba clarifies many concepts, he makes clear the supremacy of Rabbi Nachman and how the whole world is completely dependant on Rabbi Nachman (it is also worth noting that the Saba reveals how a seemingly estranged Jew is quite precious and a fundamental part of the rectification of the world and the final redemption). The Saba teaches how to have the correct and complete focus on Rabbi Nachman.
[Some people question why only the Saba can be relied upon to give over this true way of life.
They say that they have Rabbis who also speak very highly about Rabbi Nachman and demand their followers to completely heed Rabbi Nachmans teachings. The sad truth is that once they have made themselves into leaders, following them is already against the true way of Rabbi Nachman, maybe I will explain this elsewhere. More over I am familiar with the so called leading famous Rabbis of Bresluv and know that they are not at all adherent to this cause. This is a subject which must be treated properly so as not to fall into name calling and slander, however anyone who really wants to get to the truth must research this to satisify his integrity. However in this article I am addressing those who believe in the Petek and therefore must accept the fact that the Saba is the one who defines Bresluv.]
What remains to be discussed is what are we supposed to learn from the Saba. Did the Saba change anything in Bresluv, or is it just that to have and to develop the correct approach to Bresluv we are reliant on the Saba?
[Some people question why only the Saba can be relied upon to give over this true way of life.
They say that they have Rabbis who also speak very highly about Rabbi Nachman and demand their followers to completely heed Rabbi Nachmans teachings. The sad truth is that once they have made themselves into leaders, following them is already against the true way of Rabbi Nachman, maybe I will explain this elsewhere. More over I am familiar with the so called leading famous Rabbis of Bresluv and know that they are not at all adherent to this cause. This is a subject which must be treated properly so as not to fall into name calling and slander, however anyone who really wants to get to the truth must research this to satisify his integrity. However in this article I am addressing those who believe in the Petek and therefore must accept the fact that the Saba is the one who defines Bresluv.]
What remains to be discussed is what are we supposed to learn from the Saba. Did the Saba change anything in Bresluv, or is it just that to have and to develop the correct approach to Bresluv we are reliant on the Saba?
Monday, February 18, 2008
comment I contributed to the wiki encyclopedia
The article states that R' Yisroel was born in a year and later recieved the Petek in years that most accounts differ. This requires extensive research. Bear in mind that the Saba (R' Yisroel) said frequently that he was older than one hundred years. Unfortunately I can't write at great length right now.\ The article refers to Na Nach as a mantra, this is a fallacy which I put most of the blame on the late Rabbi Arye Kaplan ZT"L who not withstanding his saintliness and mesirat nefesh for Israel and the amazing things he did, was not 100% Bresluv, to say the least (if your not Bresluv i.e. Na Nach you'll say, so what, but even you can understand that this will prevent him from fully capturing, portraying, and correctly and accurately giving over the ways, ideology, and wel. of Rabbi Nachman). If I remember correctly, Rabbi A. Kaplan himself writes that possibly his biggest chidush (novelty) was his breakthrough in transalating the hebrew word Kavana, which previously had been concentration, to medidation. This led the RAK z"l to the path he chose of teaching the ways of Jewish meditation and Kabala. The RAK z"l is the one that brands hisbodidus as meditation. At first I felt that writing this was okay for those that get excited by this, and are strengthened and motivated to actually carry out what Rabbi Nachman says. However in truth, this is not a correct interpretation of Hisbodidus, and Na Nach is not a mantra. A mantra is a word or phrase meant to be repeated over and over. Na Nach Nachmu Nachmun MayUman, we should be blessed to say it over and over, but even to say it one time in a lifetime is a mind boggling accomplishment! (It has been said that it is worth coming down to this world for 80 years just to say one time Na Nach Nachmu Nachmun MayUman! There is some discussion whether hearing it one time would also be sufficient). Just as it is obvious that Shma Yisroel is not a mantra, even though it is recomended (by unknowledgable people and or Brikers, as opposed to Halacha and Kabala which forbids the recital of Shma repeatedly) to be used as a mantra. In the same way hisbodidus should not be branded as meditation, which is an excercise to achieve different states of mind. Hisbodidus is nothing more and nothing less than what it's definition conatates, being alone i.e. with G-d. Hisbodidus is also often used to mean personal conversation, musing, and accounting a peson conducts alone, i.e. with G-d. Certainly this can be extended to meditation, but the whole message of Rabbi Nachman is complete simplicity (even though the advocates for meditation may claim that the goal of meditation is to achieve a state of simplicity etc.. Rabbi Nachman's message is of complete simplicity from beginning to end, not having to resort to any methods, systems, and practices). Rabbi Nachman taught everyone how to act on simple truth that they knew in their own hearts. Regarding the authenticity or better yet the importance of the approbation given by R. Moshe F.. It is very important to point out that even though it is known that R. Moshe went out of his way to help people, never in his whole life did he write anything remotely similar to what he wrote for R. Yisroel. R. Moshe, as the Saba points out, was a Litvak, i.e. someone who puts the study of Gemura on the forfront and will never engage (at least openly) in the study of Kabala. In all the written books of R. Moshe the closest discussion related to Kabala is a response about the proper time to say the prayer Brich Shmay. There is great differences of opinion among the followers of R. Moshe as to whether or not R. Moshe did or did not study Kabala secretly. So it is amazing that apx. 2 years before his passing R. Moshe meets the Saba and writes an approbation stating that the Saba has great knowledge of Kabala! R. Moshe's meeting with the Saba obviously had a tremendous effect on R. Moshe, leading him to pubicly acclaim Kabala. There is much more to write about this but presently I am unable. Also R. Moshe wrote explicitly that he saw the Petek and it very wonderous! Also there are people living today who were in the room together with R. Moshe and the Saba (R. Moshe also approached the Saba and asked him for his blessing, and R. Moshe called his wife to recieve a blessing from the Saba!), and there are people that can tell over the turn of events that led R. Moshe to ask to be introduced to the Saba (after R. Moshe was shown the Petek he said, this, don't laugh at this, it is very wonderous, and then he asked to meet the person that recieved the Petek, and the meeting was arranged). Even though Rabbi Nachman never explicitly revealed that his name is the song of simple, double, triple, quadruple, there is an almost explicit reference to this in the beggining of his holy book Likutay Moharan. {It is also interesting to note that the acronym for Rabbi Nachman is RuN, which is the hebrew word for sing, and the title of his holy book Likutay Moharan, the Saba told the kamarner rebbe, is to be pronounce Likutay Meron i.e. a reference to the master of the Zohar (Book Of Splendor, the sourcebook of Kabala) Rabbi Shimon, who is buried in Meron, and as related by the Saba (Israel Saba, hebrew, somewhere around page Run), when Rabbi Nachman visited Rabbi Shimon in Meron, Rabbi Shimon asked him, Meron, Me Rone?, i.e. who's singing, and Rabbi Nachman answered Me Rone? Ani (I) Rabbi Nachman, Na Nach Nachmu Nachmun MayUman! (although it is not for certain that Rabbi Nachman revealed Na Nach to Rabbi Shimon then, perhaps the Saba added it)}. There is a poem composed by Rabbi Nachman published there, in the poem Rabbi Nachman spells out his name in the first letters of every line, then proceeds to double them and triple them and then includes the name of his father Simcha (which has a numerical value of Na Nach Nachmu Nachmun). In the introduction to the poem it says that the poem will discuss the song that will arise (an allusion to the song that is simple, double etc., as it is refered to in the Zohar and in Likutay Moharan), and finishes by stating that Rabbi Nachman's name is signed in the poem, double triple quadruple. This is basicly a clear cut exclamation that Rabbi Nachman's name is this holy song which is simple, double, etc.. Also anyone of proper belief and knowledgable in Rabbi Nachman's writings knows that the name of the Tzadik is united in the name of G-d, and know that Rabbi Nachman is THE tzadik, and therefore knows that the song that is alluded to in the Zohar as simple, double, ect. Y, YH, YHV, YHVH, is going to apply to the name of Rabbi Nachman. These two paragraphs are objective proofs and substantation for Na Nach Nachmu Nachmun MayUman, irrigardless of whether or not one believes in the Petek. Now to say that some prankster, even one with good intentions, merited to chance upon signing Rabbi Nachman's name in such a way is almost as big as a miracle as the actuality that it was in fact written by Rabbi Nachman. There is a general rool that G-d doesn't use unworthy people to be agents of miracles (c.f. the Brisker rav, beginning of Parshas Toldos, that the scoffers wanted to say that Sara became pregnant from King Avimelech, the commentators ask that even still the main miracle was that Sara, who was her whole life barren and now 90 years old, gave birth. The Brisker Rav say that this is the way of scoffers, they'll admit that a great miracle took place, but they will take the credit away from the Tzadik and give it to the Rusha). There are countless other proofs, not to mention that the Saba vouched for it testifying to its authenticity and amazing powers. Also Rabbi Nachman says in Sichot HuRan, it is better to be a foolish person who believes everything, and therefor believe in what he is supposed to, rather than being a wiseman who due to all his analyzation refuses to believe in most things, thus missing out on important beliefs. Na Nach is in no way similar to the Lubavitch falsehood proclaiming their dead rabbi as moshiach, which is a belief borderlying on rejection of basic tenets of Jewish belief and logic which even non Jews are required to heed. Someone opposed to Na Nach at worst can call it dubious or meaningless, or possibly G-d forbid a somewhat disrespectful name calling of a Holy Tzadik, but there is no way to associate it G-d forbid with Kfira, therefore certainly one should heed Rabbi Nachman's words in the Sichot, and believe in Na Nach. There are presently a few books written about the Petek and Na Nach. First and foremost a composition of the Saba's conversations titled: Yisroel Saba, this is available in Hebrew, English, and French (possibly other languages). Seventy Rectifications of the Petek (this is not a completely accurate book as the author himself states while he records his own 'dimyonot' and upholds certain things which I don't consider to be completely pure to Na Nach). Matzpon Hapetek, a booklet which anlyzed all of history in the light of the Petek. In addition there are various little booklets floating around. The author of these comments, myself, has the makings for a book apx. 90 large pages about Na Nach. The book is meant primarily for someone already very familiar with the common knowledge of Rabbi Nachman his disciples in particularly the Saba. There is a blogspot recently started, and presently containing only one thought, visit it: NaaNaach.blogspot.com. Or email me at NaaNaach@gmail.com. There is much more to be written
Monday, February 11, 2008
With the help of G-d blessed be His name, and His true tzadikim, particularly Rabainu Na Nach Nachmu Nachmun MayUman, of blessed memory, I will begin to write some of the truth I merited to percieve. Until I am able to write things in an organized fashion, I will write whatever matters come to mind.
- Someone who is really trying to serve G-d and be a proper person will forsure be under great pressures and stress by the evil inclination, this is cleary stated in the Gemura, that everyday a persons evil inclination overpowers him, and if not for the help of the Holy One B"h, a person would not be able to overcome the onslaught. Rabbi Nachman say that the reason for this is so that the person will be forced to turn to G-d for everything (this is also taught in other holy books, the Ishbitzer (one of the main mentors of Shlomo Carlbach, and Teacher and Master of R' Tzadok Hacohen (who authored notes to Sefer Hamidos)) in May Hasheloach Likutim puts it quite beautifuly, that a person trying to guard the covenant (especially that of his body along with the thoughts attached) will have huge ups and downs, often chancing upon wonderous solutions only to fall again afterwoods etc.. All of this, the Ishbitzer says, is because G-d desires that the person should speak to him, and he will suffer trials and tribulations until he begins this holy practice of constantly speaking and conversing with G-d). Therefor it is obvious that such a person, upon hearing about anything that can help him in his struggle, will not mock it or discount, just like a drowning man will not examine something being extended to him to save him. Only after trying the offered help will any criticism be in order. So all those out there, upon hearing about Na Nach are given an opportunity to pull themselves out of the mess they are in, and their reaction will be based on how much they care about their plight.
- Someone who is really trying to serve G-d and be a proper person will forsure be under great pressures and stress by the evil inclination, this is cleary stated in the Gemura, that everyday a persons evil inclination overpowers him, and if not for the help of the Holy One B"h, a person would not be able to overcome the onslaught. Rabbi Nachman say that the reason for this is so that the person will be forced to turn to G-d for everything (this is also taught in other holy books, the Ishbitzer (one of the main mentors of Shlomo Carlbach, and Teacher and Master of R' Tzadok Hacohen (who authored notes to Sefer Hamidos)) in May Hasheloach Likutim puts it quite beautifuly, that a person trying to guard the covenant (especially that of his body along with the thoughts attached) will have huge ups and downs, often chancing upon wonderous solutions only to fall again afterwoods etc.. All of this, the Ishbitzer says, is because G-d desires that the person should speak to him, and he will suffer trials and tribulations until he begins this holy practice of constantly speaking and conversing with G-d). Therefor it is obvious that such a person, upon hearing about anything that can help him in his struggle, will not mock it or discount, just like a drowning man will not examine something being extended to him to save him. Only after trying the offered help will any criticism be in order. So all those out there, upon hearing about Na Nach are given an opportunity to pull themselves out of the mess they are in, and their reaction will be based on how much they care about their plight.