The Seven Pillars - by Rabbi Yitzchok Breiter - חלוקי הנחל

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THE SEVEN PILLARS [Chilookay Hanachal] – חלוקי הנחל

A Digest of Breslov Dogma

by Reb Yitzohok Breiter

Translated by Moshe Newman (this has not been edited yet)

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PILLAR 1-The Hand of Gd

The most foundational, essential concept which we merited to draw from the Flowing Waters (referring to Rebbe Nachman) is to know and recognize that everything which happens to a person, whether spiritually or physically, intentionally or accidentally, coercively or willingly-—everything is a decree of the Creator. For if a person is not yet befitting and hasn't yet merited to draw close enough to Kedushah (-holiness) to perform a certain mitzvah, then from Heaven he will experience confusions to distract him from the mitzvah. For distracting thoughts will circulate in his consciousness that prevent him from doing the holy thing, even if he actually wanted to do it.

Now, all this is not, G-d forbid, Hashem's vengeance, rather it is His Mercy for He is compassionate with all His creatures—the Absolutely Omniscient True Judge. For it is impossible to draw a person towards Good except by way of letting him realize how very far he is from Good, and how he is standing at such a low level like this, and that nothing is going to help him except to cry out about his existential lowliness to Hashem. That he tell Hashem everything, pouring forth his heart in supplications, entreating Hashem through earnest conversation, asking and begging for his very soul, that Hashem will give him the merit to appropriateness with that thing of Kedushah.

‘And this whole [cosmic reality] is unfathomably wondrous. Every single teaching and Torah in Likutei Moharan touches upon and issues forth from this foundational concept, as well as all sorts of encouragement, especially the Torah "Azamrah” (LM 282) which stresses the need to judge oneself and others favourably. For this is the main way to give oneself and others the benefit of the doubt for all the spiritual descents and declines which have happened intentionally or inadvertently, whether by force or by desire~ everything is from Heaven in order to draw one closer through this very falling.

However, those who are distant from the True Tzaddik do not understand the above. Even an actual disciple needs great merit to be able to always remember this-that for everything one undergoes, one must redouble himself in prayer to Hashem to draw close through the very descent itself as opposed to letting the decline distance him, G-d forbid. Similarly, LM Tinyana 82 deals with matters of orderly vs disorderly circumstances within spirituality and physicality with consideration of our powers of choice. May it be that the merit of the revelation of these ideas will provide the construct for us to conduct ourselves accordingly. Amen.

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PILLAR TWO: Divine Revelation

The second foundational concept is to know that there is a constant revelation of Godliness that is chaining down to each and every individual all day and all night ever since the entire Creation was emanated. Once in a great while, this revelation happens as a sudden flash of clarity that illuminates your eyes and heart with yearning to truly draw close to Hashem. For at that moment, Hashem is literally calling you, and you hear Him.

However, for the most part, Divine revelation comes to you in a wondrously hidden way, counterintuitively and illogically. For the unfolding of this G-dly Vitality comes withing thoughts of laziness and sadness, lethargy and apathy, even withing flashes of heretical of confusing thoughts, fantasies, lusts, and speculative daydreaming, etc. etc.. The main thing is to know that whatever you hear, see, overhear, notice or feel due to any man or any woman, friend or stranger, especially from your spouse and immediate family, everything is a direct communication from Hashem Who is calling you to Him through this very interaction and/or experience and that this is your Heaven-sent tikkun (soul rectification).. Alluding to this secret is the Talmudic teaching, “From the day that the Holy Temple was destroyed, prophecy (specifically precise knowledge of what you need to fix in yourself) was taken away from the prophets and given over to fools and small-minded people with constricted consciousness (meaning that we end up inadvertently saying to ourselves and each other that which Heaven wants us to know in order to fix our souls. For the Divine message for the Good is conveyed out of a constricted, distorted, seemingly not good perspective.)

The spiritual construct for the above phenomenon – that Hashem communicates with us through our various “incorrect” or less than holy experiences is “Holy Argument.” Theses are the Talmudic arguments between the various sages that, even though in the end, one opinion “wins out” and be3comes the halacha (the Law by which we go), all the Talmudic opinions are included in the Oral Torah under the dictum: “Ailoo vi’ailoo… these and these are the word of the living G-d.” For Hashem orchestrates that a different sage will give a valid Torah opinion that opposes the practical halachah. Through this, we are to understand that even the words of the non-accepted opinion are Hashem’s words. Even though practically, we must act according to the halachah, and the halachah must be derived only via the Talmudic dictates for determining that halachah, we still say that the opposing sage’s words are from Heaven. This state of reality is the construct which enable the existence of free choice and of tests, of joining together and of sifting apart. Therefore, this is also a reason why we need to learn Shulchan Aruch (the codification of the halacha) as Rebbe Nachman exhorted. Learning (reading and speaking out loud) the words of the halacha aligns us with the halachah, settling and bringing peace to all our own conflicts – internal and external, so that we do not become an aspect of the “chalak leebam – division of their hearts.” [Like Proverbs 1:7,] “When Hashem is pleased with one’s ways, even his enemies (referring to the thoughts from the yetzer hara which distort the heart) make peace with him. This idea that every communication contains Godliness is the intent of the verse in Zephania 3:9, “For then, I will transform [the communication of] the nations into a pure language with which they will all call the Name of Hashem.” And “idolatry will be completely transformed (evil into good).” Isaiah 2:18 For then will be revealed that all forms of heresy were actually a call to Faith. Similarly, the small Aleph in “VaYikra – He called to Moshe (Leviticus 1:1),” alludes to this – that every circumstance [which is the same word as “callings” minus the Aleph] which happens to you contains a barely audible voice of G-d [the small Aleph] calling you. Understand this. (Likutay Moharan 33, 54, 62, and Tinyana – volume 2, 12 and 78).

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PILLAR THREE: CONCEALMENT

“The third foundational principle of Rebbe Nachman's teachings is to know that all physical urges are rooted in the pervasive atheistic perspective that arises from Hashem's concealment. This is the attitude, from which none of us are purified, of "..kochi votzem yadi - my strength and productivity m[ade me the player that I am]. {Devarim 217) This attitude is complete idolatry from which springs the lust for money. This lust manifests mainly in the mad dash to accumulate financial wealth and power and to forget one's Creator—that it is Hashem Who implants the advice and ability in a person that makes him powerful to amass a fortune of acquisitions. Its all Divine Providence. The fact that Heaven does not give livelihood without the person's scurrying to work is so that there can be experiences of free choice, tests and concealment, enabling the possibility of the above atheistic attitude that “I did it - I made this money, not God.” This also gives rise to the feelings of heaviness and resistance giving charity, to conducting business with honesty and integrity and to setting aside regular times for Torah and all True Good, as can be understood.

With God's help, we found good advice and self-testing for this. If you will adhere to the following. you will be able to rectify very many things in your life: Regarding money, do not regret the past one iota. Whether you lost money/livelihood due to your own poor judgement or due to someone else. For all these types of perspectives distance your awareness from belief in Divine Providence—that all your losses, Whether self-inflicted or from another—everything is from the Hand of God: "hifi eitzah, higdil toshiah..He astounded advice and ‘abounded resourcefuiness.” (Veshayahu 26:29) Uptightness about what happened is a sura sign that you ara caught in the web of “koohi votzem yadi..MY power and MY productivity... (Devarim 8:17) even if you are not saying this explicitly as alluded to in the full verse “vi’amartah bilvavecha - lest you say in your heart MY strength.”

This atheistic attitude is also the source of food lust. For actually, strength and vitality come completely from Hasher, the One Who imbues Life. Vitality seems to come through food and drink only so that there can be choice and concealment. As long as one has not yet merited to this awareness, he will be stuck in the physicality of food and tend to forget his Creator when his appetite is aroused.

There is no other strategy to sweeten and quieten the cravings to eat food except through this awareness—that all the strength, vitality, and pleasure one feels from food is completely from Hashem and that the only reason that food influences us in the way it does, is so that we will experience the test of choice—to choose to believe in Hashem rather than in nature. This is the entire intent of the blessings over food: ha'motzie lechem min huh’aretz—the One Who brings forth bread from the Earth (via physicality and concealment)" This, as is as so for all the blessings, gives us the opportunity and choice to perform the Divine Service of revealing Hashem out of His Concealment. Enough said. – Likutay Moharan 56.

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PILLAR FOUR: PATIENCE

The fourth foundational principal of Rebbe Nachman's teachings is the concept of hearing/perceiving that which insults you and keeping yourself silent and quiet. This is the main aspect of Teshuvah—to know that even though a person, through his free choice has insulted you, nevertheless, Hashem is the One Who orchestrated the whole interaction. Therefore, when you hear/perceive things that are upsetting/insulting/damaging to you from other people and/or circumstances, know that it is all from Hashem. Know that, with any boiling over of anger, annoyance, etc. that you might have due to your embarrassment etc. from the person and/or circumstance, you are turning away your own holy soul, for at that moment, you are demonstrating that you da not believe in Hashem and His hashgachah pratit-orchestration of every detail of you and your life. At that moment, you do not believe that a person [viz. the one who insulted you is only a shaliach—a messenger from Hashem. This idea of Hashem's shaliach enacting Hashem's Judgement is discussed in Gemara Nedarim 41a regarding the meaning of Psalms 19:01. "U'mishpatecha amdu hayom._ When the time for your judgement is at hand, everyone and everything is Hashem’s servant to bring about that judgement.”

Still, even though judgement and punishment seems bad, everything is from Hashem only for our Good, to scrub away our sins and to shine us. But when we deafen our ears and tur our shoulders away from being rectified, that is the time when such judgement is aroused, For itis impossible to become fixed from our brokenness unless we raise our awareness to the secret of Teshuvah and its root=to know that everything is from Hashem [i.e. that right now, brand new, out of Infinite Light, Hashem is creating the place, the you, the other person, the circumstance, your thoughts, your feelings, the words, etc. —every detail of what is happening including your thoughts and feelings about it—this is the secret of Teshuvah. This is the root meaning of the word “teshuvah.” ‘Return’ everything to Hashem. Knows that every detail of the moment, including your thoughts and feelings, etc.] is all from Him. That knowledge is revealed in your ability to have your feelings hurt and, nevertheless, you stay silent, knowing[/watching] Hashem create the whole [situation and experience] knowing that it is all happening for your ultimate Good, including the scrubbing away the stains of sin and nullifying the sin's damage. To know that all the insult is being orchestrated in order to teach you to expand your consciousness. When we hold this type of awareness [always holding on to the quality of Teshuvah] it completely nullifies the concealment, nullifies the husks [that block us from perceiving the bliss and joy of Hashem’s Light] Amen! —[see Likutay Moharan 6]

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PILLAR FIVE: TESHUVAH (RETURN, REPENTANCE)

“The fifth foundation is to know the following: For each and every spiritual ascent, every time we are aroused to teshuvah—to a deep sense of regret [for our sins], and we have thoughts along the lines of “From now on, | will surely be a kosher, holy person: now | will surely perform such and such [Divine Service] those thoughts are tainted with the type of heresy called "koachi vi’oatzem yadi—MY power and the strength of MY hand.” These type of thoughts soon dredge up sadness and feeling far from Hashem For one thinks that [teshuvah] is in his own hands and that what he manifests is up-to him. What?! Does he really think that just because he suddenly wants to do teshuvah because Heaven sent him thoughts that pierced his heart one time, does he think that he can simply decide that he is close to Kedushah?! And does he really think that being distanced from Kedushah is through his own failings? He doesn't know and he doesn't understand! For it is Heaven which delays him because he has yet to merit to that certain thing of Kedushah. For he didn't yet pray properly. And even if from now [he decides to be holy but still] doesn't find favor in Hashem's eyes, he won't withstand the test There is no other advice than to commit to doing Good and to entreat Hashem to at least not distance him from prayer and supplication. That Hashem should implant in his consciousness that no matter what happens, he always remembers the advice of prayer, the foundations of which are in the highest holy mountains—to reveal [through his prayer] the Truth that everything is in Hashem’ Hand, that He has the Power to grow and strengthen everyone. As itis written, “And | shall favor whomexer | shall favor’ —meaning whoever asks Me to favor him, him shall favor, For [Hashem implants in his consciousness] that there is never [a reason for] despair. For all the different setbacks are from the Blessed One out of Lovingkindness and Compassion in order to bring him close, not to distance him. And for all these setbacks and challenges, the main thing is 10 increase the amount of prayer and supplication—whether it be before, during or after the test. And even if G-d forbid he were to fail—purposely or accidentally, coercively or desirously. It is still all Hashem, as above.

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PILLAR SIX: ACTION

The sixth foundation is to know that even though everything is in Hashem’s Hands and all physical and spiritual circumstances arise via His Supernal decrees, evertheless, the King of the Universe established everything so that you can experience and be tested through free choice and that you must do your part. However, your intent should not be that the action is really your own doing, but rather that you are being given the experience of being tested through your free choice. For that is the mandate—to do, even though the doing is not actually you. Therefore, you must encourage yourself to use all your power to go in the Way of the King of the World, to guard yourself from all types of sin and guilt and to conduct yourself towards the highest good within society. Again, not that you should think you are actually doing these things, but rather that you are being given the experience of existence and choice—[like being in a virtual reality game where you experience things that are not actually happening] For example, knowing Faith and Truth, it is clear that any profit destined for you will undoubtedly come to you even if you hide underground. So too, the mitzvot you will be able to do and the arousal you have to be involved with holy things will certainly find you when it arises within the Divine Will to favor you such that you pray for it. Regarding all this, the mitzvah is to descend into the concealment [that it looks like you are actually doing something] with the awareness that the purpose is the cosmic rectification.

This is where everyone is greatly mistaken. For they see written in the Torah of G-d, “...and the L-rd, your G-d will bless you in all that YOU DO..." so too, regarding spiritual matters, "...you shall DO them..." Also. in the Book of Shmuel. “...for I am the master of sin...." “...and I caused all of this...” and the like, it seems to be saying that we are indeed responsible for the outcome. Really though, the intent is that we need to exert as much effort as we can, keeping in mind the above [that it is like a virtual reality ride and the goal is to have the experience of being tested and exercising choice] It is forbidden to forget that everything you do/experience, spiritually or physically, is by Heavenly decree and that you absolutely cannot see the Hand of G-d causing the outcome. For Hashem's main "pleasure" comes when we recognize Him inside the concealment and know that the concealment itself is from Him. That we hold paradoxical awareness of higher consciousness within our mundane existence. to know that somehow, He Knows and Controls and yet we choose. To recognize that there is a natural unfolding of nature and history that is nevertheless Divinely Orchestrated to the minutest detail. That everything in the historical process has been and is for the rectification of His Crown. To know that Hashem is Elokim [the Gd of Kindness and Flow is the same G-d of Harshness and Constriction.]

In light of the above, the advice how to conduct yourself regarding livelihood and all your other needs is this. Before you decide how you will go about something and where you will turn, you need to first raise your eyes to the Heights, to draw forth simple Emunah that what you are really doing is rectifying the Empty Void—the root of all concealment. For then you realize that the real rectification is in having that Emunah—to believe that the way is not for you to do anything at all except to pray and supplicate. Then, afterwards, when a flash of true (or even false) advice sparks your mind, you need to follow that advice while holding the awareness that the real purpose is for you to have the experience of choice. Not to think G-d forbid, that Hashem cannot give you your needs except through this particular path with its reasons and activities, not to be attached to the outcome. For this is completely like the idolatry of the golden calf.

This is what the tradition teaches that, after this life, when you are standing in front of the Heavenly Court, they will ask you, "Did you conduct your affairs with Emunah?" Meaning, when you went about your life, did you intend that the purpose of all your activities was to rectify your Faith? Did you hold the awareness that the main point was for you to have experiences combining the different aspects of creation in order to fulfill the Torah in those particular ways? Did you maintain awareness that your livelihood was completely from Hashem’s Hand and not at all due to your own actions? Or did you conduct yourself atheistically thinking, "What? Is the salvation of my livelihood going to come because I sit in the Torah study hall? If I don't go to work, I won't have livelihood!"

Even in light of the above. even with Faith. one must have great clarity to discern which actions are according to Divine Providence or its opposite, may Hashem show Mercy!

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PILLAR SEVEN: THE TZADDIK

The seventh foundation deals with the concept of drawing close to the Tzaddik Emet [the absolute saintly person who has completely nullified his physical urges and negative character traits and whose entire focus is bringing the people of Israel and righteous Gentiles to complete Teshuvah.]

1. "The soul of Mashiach (the Messiah) preceded the world." (Talmud Pesachim 54a) It is the root of all the souls of Israel and the entire Creation This is the secret [meaning of the Talmudic discussion in Berachot 6b,] "The entire universe was created only to team up with him," and of (Mishlei 10:25) "The Tzaddik is the foundation of the world."

2. The Holy One took counsel with this soul in creating His world, as is written, "With whom did He take counsel to be brought to understanding and learning in the way of judgement?” (Yeshayahu 40:14)

3. He guaranteed the Holy One that he would fix the world.

4. Every act of worship in the whole world, every incarnation, clarification, test and revelation of faith happens through him, as is written, "In My entire house, he is faithful.” (Bamidbar 12:7)

5. To him the Holy One gave rulership and sovereignty, in the manner of "The Tzaddik rules with fear of G-d." (1 Shmuel 23:3) 6. He is the Heavenly court.

7. He is the revelation of Hashem’s Hand—meaning that the Divine Orchestration of all circumstances, whether spiritual or physical, down to the slightest detail, happens through him.

8. He is the revelation of prayer, as is written, “And I am prayer." (Tehillim 109:4)

9. He is the Chariot for the Shechinah (Divine Presence/G-d's Feminine aspect).

10. He is the Kedushah (Holiness).

11. He is the vitality of the whole universe.

12. Through him, all acts of Divine Service ascend to Heaven.

13. Through him comes all arousal for Teshuvah.

14. Through drawing close to the Tzaddik Emet—by knowing the above and following his holy advice—we draw to ourselves a wellspring of sparks of the Holy Light of the Tzaddik, each of us according to our level. Even if one is very far from Kedushah, by drawing close to the Tzaddik Emet, he is influenced to recognize and see clearly how far he is from Truth, Righteousness and ways of proper Justice and how he is sunken in the opposite. He comes to yearn for Truth and to pray for it without any despair or sadness. Rather, he realizes that Hashem is calling even to him and that he is precious in Hashem's Eyes. So too for each of us, to whatever level we have ascended. The more we draw close to the True Tzaddik, the more we merit to draw forth the Kedushah of the Tzaddik empowering us to go in his ways and to know that everything is in Hashem's Hand to access through always praying for it. Amen!

15. Parts of the soul of the Tzaddik are within the whole Creation, especially in Hashem's Nation and especially in all the True Tzaddikim.

16. The Way of Truth has been renewed five times in the world:

Moshe Rabbenu (Moses, our teacher), Rabbi Shimon bar Yochai, Rabbi Vitzchak Luria, Rabbi Yisrael Ba'al Shem Tov, and the Nachal Novea Makor Chochmah— Flowing Brook Source of Wisdom (Mishlei 18:4) [the acronym of which is the letters NaChMaN, referring to Rebbe Nachman.] From him until Mashiach, there will be nothing new.

17. Every place which mentions "tzaddik” in Likutei Moharan refers to the above Tzaddik [namely Rebbe Nachman.]

18. The greatest revelation of the concept of prayer, which is the soul of Mashiach is from King David.

19. One should NOT strive to become that Tzaddik, nor should one think that anyone who wants to take that crown can do so. For that is the matter of "meforsam shel sheker—the false famous leader" warned about in Likutei Moharan. Rather, every single person must receive from this Tzaddik who has been revealed in several generations and is the fluorescence of Mashiach and the preparation for Geulah (the Final Redemption). Everyone needs to know about this Tzaddik. For if one does not know about him in this incarnation, one will have to keep being reincarnated until he does know him. It is this for which we wait so intently—the Redemption and Restoration. This was the intent of our sages in Pirkei Avot 1:6, "Make for yourself a Rav [Tzaddik] and acquire for yourself a friend..."—that together you can receive from this Tzaddik; and also 6:6, "Everone who quotes a word in the name of the one who said it brings Geulah to the world"—meaning that when we know from whom is drawn all the words and teachings of the Torah [i.e. the Tzaddik Emet] it hastens the universal Geulah and our personal Geualah.

20. One should know that there has never been, in the history of the world, as unique a figure as the "Nachal Noveya Makor Chochmah" [Rebbe Nachman.] For he prepared the vessels/tools for our righteous Mashiach who will use them in the war to fix the world [which Rebbe Nachman says will be a war of intellect, cf cyber war.]. Amen! Ken yihee ratzon—may it be His Will!

Na Nach Nachma Nachman MayUman

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NA NACH NACHMA NACHMAN MAYUMAN