Likutay Moharan - Torah-teaching 46

Likutay Moharan Volume 1: Torah 46

Clapping of Palms in Prayer

[In the language of our master, Rabbi Nachman of Breslov, of blessed memory]

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Striking palm to palm at the time of prayer, this is the aspect of giving the bed [positioning] between north [attribute of judgment] and south [attribute of wisdom] [Brachos 5b]. For bed is the aspect of mating [spiritual or physical union] and the aspect of prayer [Zohar Tikkunim 10; see Tikkun 58]. North and south are aspects of hands [right and left attributes]. This is what Abba Binyamin prayed [Brachos 5b]: “That his prayer be close to his bed,” that there be no separation between the prayer and the mating.

Also, through striking palm to palm, the dinim (judgments [divine strictures]) are sweetened. For there are three Havayas [permutations of the Divine Name Y-H-V-H], the aspect of three hands: the great hand [divine power], the strong hand [divine strength], the high hand [exalted power]. The right hand [attribute of chessed (kindness)] is the great hand. The left hand [attribute of gevurah (strength)] is the strong hand. At the time of striking [clapping] that they are connected together, this is the aspect of the high hand. The speeches [words] that come out, they come out from the throat, which has a numerical equivalence equal to three times Elokim [G-d’s Name, judgment, numerical value 86]. They are sweetened through the three Havayas.

This is the explanation of: “My soul in my palm continually, etc., and Your Torah I have not forgotten.” [Psalms 119:109] “My soul,” this is the aspect of speech, as it is written: “My soul went out when he spoke.” [Song of Songs 5:6] Also, the aspect of prayer, as it is written: “He tears his soul in his anger.” [Job 18:4] [Brachos 5b, brought regarding prayer]. “In my palm continually,” that is, when he strikes palm to palm at the time of prayer, through this, “and Your Torah I have not forgotten.” The initial letters of this phrase [וְתוֹרָתְךָ לֹא שָׁכַחְתִּי] form ShaLeV (calm/peace [numerical value 336]), which has a numerical equivalence equal to three Havayas [3 x 26 = 78] and three Elokims [3 x 86 = 258], signifying the sweetening of the dinim.

Also, the main forgetfulness [memory lapse] is from brains of smallness [constricted state of consciousness], from the aspect of Elokim [G-d’s Name, judgment]. When he sweetens the Elokim in his palms, through this, “and Your Torah I have not forgotten.”

This is the explanation of: “For he desired Me, and I will deliver him.” [Psalms 91:14] “For he desired Me,” numerical equivalence 42 [Zohar Tikkunim Introduction 7b], that is, three times hand [numerical value 14, 3 x 14 = 42], revealing the desire in the heart through the hands. This is the aspect of striking of hands, through which “and I will deliver him,” the aspect of sweetening the dinim.

Also, through striking palm to palm, dispute is nullified. For all disputes are drawn from the aspect of Korach against Aharon, which are the aspect of left and right [Zohar Beraishis 17a]. Through striking palm to palm, the left is included in the right, and the right in the left, and they become unity. “His lightnings lit up the world; the earth saw.” [Psalms 97:4] “World,” this is the aspect of striking of hands, for the right is 72 [numerical value of chessed], and the left is 216 [numerical value of gevurah]. Through their inclusion in each other, it becomes two times 216, numerical equivalence of “world” [432]. Also, 72, which is the right, contains three times 72, numerical equivalence 216, the aspect of High Priest, ordinary priest, and deputy priest. Through the world being seen—that is, striking of hands—“His lightnings lit up,” the dispute, called lightning, is rectified, as it is written: “And His arrow went out like lightning.” [Zechariah 9:14] Arrow means dispute [Genesis 49:24]: “And the owners of arrows hated him,” and its Targum: “Owners of disputes.” This is the explanation of: “All the peoples, strike palm,” [Psalms 47:2] meaning connection, for two times 72 and 216 is the numerical equivalence of “strike” [432].

Before I copied this Torah from his holy writing, I wrote some of this matter myself as I heard it, and some things are explained there a bit more. Therefore, I copied it as well, and both are good together.

The matter of striking palm to palm at the time of prayer, it is written in *Pri Etz Chaim* [Gate of Repeating the Amidah, Chapter 7, end]: “I was at peace, and He shook me.” [Job 16:12] ShaLeV (calm/peace), numerical equivalence three Havayas and three Elokims. The initial letters of “And He will place peace for you” [Numbers 6:26] are ShaLeV (calm/peace), that is, three times Havaya sweetens three Elokims. For there are three hands: the great hand, the strong hand, the high hand. They are: the right hand is the great hand, the left hand is the strong hand, and through the embracing of the hands, the high hand is made. Therefore, when he strikes palm to palm and connects the hands in prayer, the dinim are sweetened. For hand is the aspect of Havaya, the letter yud is the letters, and vav-dalet is the letters. Through three hands, which are three Havayas, the three Elokims, which are the dinim coming from the throat, numerical equivalence three Elokims, are sweetened.

It is a segula (remedy [spiritual practice]) for memory, as it is written: “My soul in my palm continually.” “My soul,” the aspect of prayer [Song of Songs 5:6]: “My soul went out when he spoke.” “In my palm continually,” when he strikes palm to palm at the time of prayer, through this, “and Your Torah I have not forgotten.” For forgetfulness is from brains of smallness, the aspect of Elokim. When he sweetens the dinim as mentioned above, he is in brains of greatness [expanded state of consciousness], and he has no forgetfulness. And Your Torah I have not forgotten, the initial letters ShaLeV (calm/peace), that is, through sweetening three Elokims with three Havayas as mentioned above, he has no forgetfulness. This is precisely at the time of prayer, for then he knows if he is in brains of smallness or brains of greatness, for speech is the revelation [expression] of the brains, as it is written: “From His mouth knowledge and understanding.” [Proverbs 2:6]

Likutay Moharan - Torah-teaching 45

Likutay Moharan Volume 1: Torah 45

Clapping of Palms in Prayer

[In the language of our master, Rabbi Nachman of Breslov, of blessed memory]

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Behold, striking palm to palm at the time of prayer, this is the aspect of arousal of wings [spiritual faculties], from which speech [expression] comes. As it is written: “And the owner of wings shall tell the matter.” [Ecclesiastes 10:20] It is written: “And hands of a man from under their wings.” [Ezekiel 10:8] It turns out that through a person’s arousal in his hands [i.e., clapping them], the wings are aroused—that is, the wings of the lung [source of breath and speech], from which speech is formed. But still, they [wings/speech] need to prepare and rectify the mouth [organ of speech] to receive the speech within it. Through his striking palm to palm, through this the mouth is formed. For in each hand there are five fingers [digits]. The strikings [claps], which are the lights [spiritual illuminations]: right hand in left hand, that is, five times five, numerical equivalence of twenty-five. The strikings left hand in right hand, five times five, also numerical equivalence of twenty-five. Two times twenty-five, numerical equivalence of fifty. This is the aspect of “fifty times the Exodus from Egypt” mentioned in the Torah [linked to spiritual liberation]. For through the aspect of Jubilee [fifty-year cycle of freedom], they went out from the exile of Egypt [Zohar Shemos 46a]. The main aspect of the exile of Egypt was that speech was in exile [restricted expression]. Because of this, Moshe was “heavy of mouth” [speech impediment] [Exodus 4:10]. Through redemption [liberation], the aspect of the mouth was formed. It turns out that through the “fifty gates of Understanding” [Kabbalistic levels of wisdom], the mouth was formed. This is what is written: “Who placed a mouth in man?” [Exodus 4:11] “Who” [numerical value 50] precisely. It turns out that through striking palm to palm—five fingers of the right in the five of the left, and five of the left in the five of the right—the aspect of “Who” is formed, through which the mouth was formed, as it is written: “Who placed a mouth in man?” The mouth receives the speeches from the wings of the lung, as it is written: “And the owner of wings shall tell the matter.” Wings are aroused by the arousal of the hands of man, as it is written: “And hands of a man from under their wings.” All this we see empirically, that the hands are opposite the wings of the lung. Because of this, the halakhic decisors said: “If the wing broke close to the body, it is invalid” [Yoreh De’ah 53] [non-kosher, as the lung was certainly punctured].

Short Poetic Conclustion to the Torahs on Suvay Divay Atuna and Peface to the rest of Likutay Moharan from 32 till the end

Short Poetic Conclusion to Torahs 23-31 on Suvay Divay Atuna and Preface to Likutay Moharan Torahs 32 Onward

This time we shall thank the L-rd with joy and song [cf. Psalms 95:2],
For we have merited to complete Suvay Divay Atuna [The Elders of the House of Atuna, Bechoros 8b],
Words sealed and concealed with a thousand chains, where there is no wisdom nor understanding [cf. Proverbs 8:14; Daniel 12:10],
And even if the wise claims to know, he cannot find; the tongue of mockery lacks understanding [cf. Ecclesiastes 8:17; Proverbs 1:6],
A path unknown to the vulture, unseen by the eye [cf. Job 28:7],
What shall I speak, for He has spoken and made ears for the hidden Torah [cf. Job 33:16].
Now our hands are spread out to the L-rd in supplication, prayer, and entreaty [cf. Psalms 143:6].
May the L-rd complete for us the printing of the remaining awesome sayings,
In which He revealed the ways of His worship, blessed be He, through wondrous paths [cf. Psalms 77:14],
Pillars of marble founded on bases of fine gold, upon all the verses of Tanakh and all the words of the Tanna’im and Amora’im [cf. Song of Songs 5:15; Esther 1:6],
Scrolls of gold like Tarshish, overflowing,
More precious than pearls, refined from fine gold [cf. Lamentations 4:2; Psalms 19:11],
By their merit, may we merit to teach and learn, to observe, perform, and fulfill all the words of Your Torah,
Which we received from the mouth of the master of all prophets [cf. Deuteronomy 34:10],
And establish it swiftly in our days, with saviors upon Mount Zion [cf. Obadiah 1:21].
Amen, may it be His will.

Notes on Translation and References:

1. "This time we shall thank the L-rd with joy and song": The Hebrew "הפעם נודה את ה' בגילה ברנה" echoes Psalms 95:2, invoking gratitude and joyful praise to G-d.
2. "For we have merited to complete Suvay Divay Atuna": The Hebrew "אשר זכינו לסים סבי דבי אתונא" refers to the completion of Torahs 23-31, based on the sayings of the Elders of the House of Atuna in Bechoros 8b, where elders gathered in an attic to discuss divine wisdom, as noted in the introduction to Torah 23 on the NaNach blog https://naanaach.blogspot.com/search/label/Lkm%2023.
3. "Words sealed and concealed with a thousand chains, where there is no wisdom nor understanding": The Hebrew "דברים הסתומים וחתומים באלף עזקאין אין חכמה ואין תבונה" draws from Proverbs 8:14 and Daniel 12:10, emphasizing the esoteric and sealed nature of these teachings.
4. "And even if the wise claims to know, he cannot find; the tongue of mockery lacks understanding": The Hebrew "וגם אם יאמר החכם לדעת לא יוכל למצא נלעג לשון אין בינה" reflects Ecclesiastes 8:17 and Proverbs 1:6, highlighting the limits of human wisdom and the folly of mockery.
5. "A path unknown to the vulture, unseen by the eye": The Hebrew "נתיב לא ידעו עיט ולא שזפתו עינא" quotes Job 28:7, describing the inaccessibility of divine wisdom to earthly perception.
6. "What shall I speak, for He has spoken and made ears for the hidden Torah": The Hebrew "מה אדבר והוא אמר ועשה אזנים לתורה הצפונה" alludes to Job 33:16, suggesting G-d opens ears to perceive hidden Torah insights.
7. "Now our hands are spread out to the L-rd in supplication, prayer, and entreaty": The Hebrew "עתה כפינו פרושות אל ה' בבקשה ותפלה ותחנה" echoes Psalms 143:6, expressing a posture of prayerful supplication.
8. "May the L-rd complete for us the printing of the remaining awesome sayings": The Hebrew "ה' יגמר בעדנו להדפיס יתר המאמרים הנוראים" is a prayer for divine assistance in continuing to publish the teachings of Likutay Moharan.
9. "In which He revealed the ways of His worship, blessed be He, through wondrous paths": The Hebrew "אשר גלה בהם דרכי עבודתו יתברך בדרכים נפלאים" reflects Psalms 77:14, emphasizing the wondrous paths of divine service revealed in Torahs 32 onward.
10. "Pillars of marble founded on bases of fine gold, upon all the verses of Tanakh and all the words of the Tanna’im and Amora’im": The Hebrew "עמודי שש מיסדים על אדני פז על כל פסוקי תנ"ך ועל כל דברי התנאים ואמוראים" draws from Song of Songs 5:15 and Esther 1:6, symbolizing the teachings’ foundation in scripture and rabbinic tradition.
11. "Scrolls of gold like Tarshish, overflowing, more precious than pearls, refined from fine gold": The Hebrew "גלילי זהב כתרשיש ממלאים, מפנינים יקרים ומפז מסלאים" echoes Lamentations 4:2 and Psalms 19:11, portraying the teachings as precious and abundant treasures.
12. "By their merit, may we merit to teach and learn, to observe, perform, and fulfill all the words of Your Torah": The Hebrew "בזכותם נזכה ללמד וללמד לשמר ולעשות ולקים את כל דברי תורתך" reflects the aspiration to fulfill the Torah through study and practice.
13. "Which we received from the mouth of the master of all prophets": The Hebrew "אשר קבלנו מפי אדון כל הנביאים" alludes to Deuteronomy 34:10, referring to Moses as the greatest prophet.
14. "And establish it swiftly in our days, with saviors upon Mount Zion": The Hebrew "וקים במהרה בימינו ועל בהר ציון מושיעים" quotes Obadiah 1:21, praying for messianic redemption.
15. Context of Suvay Divay Atuna and Torahs 32 Onward: Torahs 23-31 conclude the teachings on Suvay Divay Atuna (The Elders of the House of Atuna) in Bechoros 8b, exploring mystical narratives. Torahs 32 onward in Likutay Moharan shift to diverse teachings without a single thematic source, encompassing practical and esoteric guidance for divine service.

Short Poetic Conclusion of the Torahs on Safra Ditzneusa and Preface to Torahs 23-31 on Suvay Divay Atuna - The Elders of the House of Atuna:

Short Poetic Conclusion to Torahs 19-22 on Safra DiTzneyusa and Preface to Torahs 23-31 on Suvay Divay Atuna

Exalted is the G-d, before the first and after the last [Akdamut Milin, Shavuot liturgy],
Who desired and delighted in us and gave us the Torah [Akdamut Milin, Shavuot liturgy; cf. Deuteronomy 33:4],
By which we merited to complete Safra DiTzneyusa [The Book of Modesty or Concealment].
Now we shall raise our hands before our G-d [cf. Psalms 134:2],
That He may stand at our right hand [cf. Psalms 16:8],
To begin and complete the lofty secrets hidden in Suvay Divay Atuna [The Elders of the House of Atuna, Bechoros 8b].

Notes on Translation and References:

1. "Exalted is the G-d, before the first and after the last": The Aramaic "מרומם הוא אלהין בקדמיתא ובתריתא" echoes the opening of Akdamut Milin, the Shavuot liturgical poem, praising G-d’s eternal sovereignty before creation and beyond its end.
2. "Who desired and delighted in us and gave us the Torah": The Aramaic "די צבי ואתרעי בן ומסר לן אוריתא" draws from Akdamut Milin, celebrating G-d’s favor toward Israel and the giving of the Torah, with a secondary allusion to Deuteronomy 33:4.
3. "By which we merited to complete Safra DiTzneyusa": The Aramaic "די זכינא לסימא ספרא דצניעותא" indicates the completion of Torahs 19-22, based on Safra DiTzneyusa (The Book of Modesty or Concealment), a Zoharic text of profound Kabbalistic significance.
4. "Now we shall raise our hands before our G-d": The Aramaic "כען נרים ידנא קדם אלהנא" draws from Psalms 134:2, symbolizing a prayerful posture of devotion and supplication.
5. "That He may stand at our right hand": The Aramaic "די יעמד לנא לימינא" echoes Psalms 16:8, invoking divine support and guidance for the next teachings.
6. "To begin and complete the lofty secrets hidden in Suvay Divay Atuna": The Aramaic "להתחיל ולגמר רזין עלאין הגנוזים בסבי דבי אתונא" introduces Torahs 23-31, based on the sayings of the Elders of the House of Atuna in Bechoros 8b, which contain lofty, hidden Kabbalistic secrets. The term refers to elders who gathered in Atuna, possibly Athens or an attic, to debate Rabbi Yehoshua, as explained in the very beginning of the translation of Torah 23.
7. Context of Safra DiTzneyusa and Suvay Divay Atuna: Torahs 19-22 conclude the teachings on Safra DiTzneyusa, a Zoharic text exploring concealed divine mysteries. Torahs 23-31 shift to the sayings of Suvay Divay Atuna (The Elders of the House of Atuna) in Bechoros 8b, continuing the exploration of mystical narratives and their spiritual significance.

Short Poetic Conclusion to the Torahs 16-18 of the Mishtu-ai and Preface to Torahs 19-22 on Safra DiTzneusa

Short Poetic Conclusion to Torahs 16-18 on the Meshtu-ai and Preface to Torahs 19-22 on Safra DiTzneyusa

Thus far Your mercies have aided us to complete the sayings of the Meshtu-ai [cf. 1 Samuel 7:12],
In which are hidden the treasures of the King, all the Tanna’im and all the Amora’im.
Now, hearken to the words that go forth in splendor,
Beautiful it is to expound them before the face of the Kingdom.
Through wisdom, He shall reveal to you some enlightenment,
The greatness of the Creator, hidden lofty matters concealed in Safra DiTzneyusa [The Book of Modesty or Concealment].
Signs and wonders that the G-d of Heaven has wrought with us [cf. Daniel 6:28],
To reveal to us the counsels of the Torah,
In a wondrous and awesome path, equal for every soul,
To merit drawing near through them to Him Who created all, to fulfill His will.
Blessed be His Name above all blessings and songs [cf. Nehemiah 9:5].

Notes on Translation and References:

1. "Thus far Your mercies have aided us": The Hebrew "עַד הֵנָּה עֲזָרוּנוּ רַחֲמֶיךָ" echoes 1 Samuel 7:12, symbolizing divine assistance in completing the study of the Meshtu-ai’s sayings in Torahs 16-18.
2. "In which are hidden the treasures of the King, all the Tanna’im and all the Amora’im": The Aramaic "אֲשֶׁר הִסְתִּירוּ בָּהֶם גִּנְזַיָּא דְּמַלְכָּא כֻּלְּהוֹ תַּנָּאֵי וְכֻלְּהוֹ אָמוֹרָאֵי" indicates the profound teachings of the Meshtu-ai in Bava Basra 74 contain the collective wisdom of the Tannaitic and Amoraic sages, likened to royal treasures.
3. "Now, hearken to the words that go forth in splendor": The Aramaic "כְּעַן אֲצִיתוּ לְמִלּוֹי דְּנָפְקִין בְּהַדְרָתָא" calls for attention to the teachings, presented with divine majesty.
4. "Beautiful it is to expound them before the face of the Kingdom": The Aramaic "שְׁפַר עֲלֵהּ לְחַוּוּיֵהּ בְּאַפֵּי מַלְכְּוָתָא" suggests the merit of revealing these teachings as an offering to G-d’s sovereignty.
5. "Through wisdom, He shall reveal to you some enlightenment": The Aramaic "בְּחָכְמְתָא יְגַלֶּה לְכוֹן קְצָת לְהוֹדָעוּתָא" implies divine wisdom unveils partial insights into esoteric truths.
6. "The greatness of the Creator, hidden lofty matters concealed in Safra DiTzneyusa": The Aramaic "גְּדֻלַּת הַבּוֹרֵא גְּנִיזִין עִלָּאִין הַצְּפוּנִים בְּסִפְרָא דִצְנִיעוּתָא" introduces Safra DiTzneyusa (The Book of Modesty or Concealment), a key Zoharic text, as the source for Torahs 19-22, containing lofty, hidden divine mysteries.
7. "Signs and wonders that the G-d of Heaven has wrought with us": The Hebrew "אָתַיָּא וְתִמְהַיָּא דִּי עֲבַד עִמָּנָא אֱלָקָא שְׁמַיָּא" echoes Daniel 6:28, emphasizing divine miracles in revealing these teachings.
8. "In a wondrous and awesome path, equal for every soul": The Hebrew "בְּדֶרֶךְ נִפְלָא וְנוֹרָא הַשָּׁוֶה לְכָל נֶפֶשׁ" highlights the universal accessibility of these teachings for spiritual growth.
9. "To merit drawing near through them to Him Who created all": The Hebrew "לִזְכּוֹת לְהִתְקָרֵב עַל־יָדָם לְדִי בְרָא כֹּלָּא" reflects the purpose of drawing closer to G-d, the Creator of all, through these teachings.
10. "Blessed be His Name above all blessings and songs": The Hebrew "בְּרִיךְ שְׁמֵהּ לְעֵלָּא מִן כָּל בִּרְכָתָא וְשִׁירָתָא" echoes Nehemiah 9:5, exalting G-d’s name above all praise.
11. Context of Meshtu-ai and Safra DiTzneyusa: The Meshtu-ai ("those who relate/tell over") in Bava Basra 74 narrate wondrous tales, expounded in Torahs 16-18. Torahs 19-22 shift to Safra DiTzneyusa, a Zoharic text of profound Kabbalistic significance, exploring concealed divine mysteries.

Short Poetic conclusion to Torahs 1-15 on Rabba bar bar Chana and Preface to the Torah 16-18 on the Telling Overs of Bava Basra 74

Short Poetic Conclusion to Torahs 1-15 on Rabba Bar Bar Chana and Preface to Torahs 16-18 on the Meshtu-ai

Blessed is He who chooses the assembly of those who are counted [Chasal Sidur Pesach, Passover Haggadah],
Who has thus far aided us to hear such wonders concerning the sayings of Rabba Bar Bar Chana [Bava Basra 73-74].
Come, behold how great is the might of this tree [cf. Daniel 4:7-8].
Now, with the authority of the Supreme King,
Before you, we shall offer up continually the fitting words [cf. Leviticus 6:5, Korban Tamid],
Great goodness hidden and concealed in the holy sayings of the lions of the upper chambers [cf. Bava Basra 74],
Those who relate (Meshtu-ai), reaping the field [those who tell over wondrous tales],
In which are hidden holy counsels that emerge from the Torah of the Ancient Hidden One [cf. Zohar, Sifra DeTzniyuta].
Come, see the works of the L-rd, His path is wondrous [Psalms 66:5],
The tree is great and strong, its height reaches the edge of the heavens, and its vision to the end of all the earth [Daniel 4:8],
Its fruit is abundant, and its appearance is fitting [Daniel 4:9].
Hear, and your soul shall live, and you shall draw water with joy from the springs of salvation [Isaiah 55:3; 12:3].

Notes on Translation and References:

1. "Blessed is He who chooses the assembly of those who are counted": The Hebrew "בָּרוּךְ הַבּוֹחֵר בַּעֲדַת מִי מָנָה" directly references the phrase in "Chasal Sidur Pesach" at the end of the Passover Haggadah, symbolizing the chosen community completing the Seder.
[](https://www.recustom.com/clips/4054356)
2. "Who has thus far aided us": The Hebrew "אֲשֶׁר עַד כֹּה עֲזָרָנוּ" reflects 1 Samuel 7:12, symbolizing divine assistance in reaching this point of study.
3. "Come, behold how great is the might of this tree": The Aramaic "תָּא חֲזִי כַּמָּה נָפִישׁ חֵילֵהּ דְּהַאי אִילָנָא" draws from Daniel 4:7-8, using the metaphor of a great tree to describe the profound teachings.
4. "With the authority of the Supreme King": The Aramaic "בִּרְשׁוּתָא דְּמַלְכָּא עִלָּאָה" invokes divine authority, a common motif in Jewish liturgy and Kabbalistic texts.
5. "Fitting words": The phrase "אִמְּרֵי יָאֵי" alludes to Leviticus 6:5, referring to the Korban Tamid (the continual offering), suggesting the teachings are an ongoing spiritual offering.
[](https://en.wikipedia.org/wiki/Pesachim)
6. "Great goodness hidden and concealed": The Hebrew "רַב טוּב הַצָּפוּן וְגָנוּז" reflects Psalms 31:20, emphasizing the esoteric treasures within the teachings.
7. "Lions of the upper chambers": The Aramaic "אַרְיְוָתָא דְּבֵי עִלָּאָה" refers to the Talmudic sages or mystical figures in Bava Basra 74, transitioning to the Meshtu-ai.
8. "Those who relate (Meshtu-ai), reaping the field": The Aramaic "מְחַצְּדֵי חַקְלָא דַּהֲווֹ מִשְׁתָּעֵי" refers to the Meshtu-ai, meaning "those who tell over" or "narrate" wondrous tales in Bava Basra 74. "Reaping the field" is a Kabbalistic term for the service of great Tzaddikim tending to the tikunim (spiritual rectifications) of the Shechinah in Gan Eden.
9. "Holy counsels... from the Torah of the Ancient Hidden One": The Aramaic "עֲטִין קַדִּישִׁין דְּנָפְקִין מֵאוֹרַיְתָא דְּעַתִּיקָא סְתִימָאָה" connects to the Zohar’s Sifra DeTzniyuta, indicating the mystical depth of the Meshtu-ai’s narratives.
10. "Come, see the works of the L-rd": The Hebrew "לְכוּ חֲזוּ מִפְעֲלוֹת ה’" quotes Psalms 66:5, inviting contemplation of divine wonders.
11. "The tree is great and strong": The Hebrew "רְבָה אִילָנָא וּתְקִיף" continues the imagery from Daniel 4:8-9, symbolizing the expansive and profound nature of the teachings.
12. "Hear, and your soul shall live": The Hebrew "שִׁמְעוּ וּתְחִי נַפְשְׁכֶם" directly quotes Isaiah 55:3, and "you shall draw water with joy" quotes Isaiah 12:3, linking the teachings to spiritual vitality and salvation.
13. Context of Meshtu-ai: The sayings of the Meshtu-ai ("those who relate/tell over") in Bava Basra 74 follow those of Rabba Bar Bar Chana. Rabbi Nachman elaborates on these in Likutay Moharan Volume 1, Torahs 16-18, and further in Volume 2, Torahs 4, 5, and 7, highlighting their mystical significance as narratives of divine wisdom.

Short Poetic Preface for Torahs 1-15 of Likutay Moharan

Short Poetic Preface to Torahs 1-15 on Rabba Bar Bar Chana

With the help of the Supreme G-d, Who acquired heaven and earth [Genesis 14:19, 22], And gave us His Torah from the wilderness as a gift [Numbers 21:18, referencing "Matanah"], We begin to print wondrous and awesome innovations On the sayings of Rabba Bar Bar Chana [Bava Basra 73-74]. By this merit, may we be privileged to ascend to Zion with song [Isaiah 35:10; 51:11], To the city of King David, where [his] camp is pitched [cf. 2 Samuel 5:9; 1 Chronicles 11:7].

Notes on Translation and References:

1. "With the help of the Supreme G-d": The phrase "בעזרת א-ל עליון" is translated formally to reflect the invocation of divine assistance, with "Supreme G-d" capturing the exalted nature of "א-ל עליון."
2. "Who acquired heaven and earth": The Hebrew "אשר שמים וארץ קנה" directly echoes Genesis 14:19 and 14:22, where G-d is described as "Creator (or Possessor) of heaven and earth."
3. "And gave us His Torah from the wilderness as a gift": The phrase "ונתן לנו את תורתו ממדבר מתנה" alludes to Numbers 21:18, where "Matanah" (gift) is a place name in the wilderness, symbolically linked to the giving of the Torah as a divine gift.
4. "Wondrous and awesome innovations": The Hebrew "חדושים נפלאים ונוראים" is rendered literally to maintain the sense of novel, profound, and awe-inspiring teachings.
5. "On the sayings of Rabba Bar Bar Chana": This is a direct translation of "על מאמרי רבה בר בר חנה," referring to the Talmudic sage whose sayings are the basis for Torahs 1-15.
6. "By this merit, may we be privileged to ascend to Zion with song": The phrase "בזכות זה נזכה לעלות לציון ברננה" closely mirrors Isaiah 35:10 and 51:11, which describe the redeemed ascending to Zion with joy and song.
7. "To the city of King David, where [his] camp is pitched": The Hebrew "אל קרית מלך דוד חנה" refers to Jerusalem, the city of David, with "חנה" (pitched/camped) evoking 2 Samuel 5:9 or 1 Chronicles 11:7, where David establishes his stronghold in Jerusalem. The verb "חנה" also resonates with the name "Bar Bar Chana," creating a poetic wordplay. [Further note, that the letters ChaN are also found in the name of NaChmaN. Further note, that in the introduction to the poem at the beginning of Likutay Moharan it says that Rabbi Nachman's name is spelled out, single-double-triple-quadruple (Na NaCh NaChMa NaChMaN) and here we have Rabba, bar bar - anagram: Rav Rav, Chana. Almost like a precursor to Na Nach Nachma Nachman]

Women wearing Tefillin and Rabbainu Tam

HH

A little quip.

It is said that Rashi's daughters used to put on Tefilin. From this we can understand why his grandson, Rabbainu Tam, came up with a second type....

Great blessings of Na Nach Nachmu Nachman Meuman!

                      always,
                                 bi,
                                     Simcha

More Approbations for Likutay Moharan

Concluding Statement on Approbations for Likutay Moharan

These approbations were already given for the first printing of this holy book in the holy community of Ostroh during the lifetime of our Rabbi, the author, of saintly and righteous memory. Together with other approbations from the great geniuses and Chassidim of the generation, due to his immense humility, he did not wish to print them. Over time, most of the approbations were lost. Now, as I searched through the satchel of writings for new teachings not previously printed, I found these three approbations from three towering sages of the earth, in their own handwriting and signatures, as they are now in our possession. I said, this is from the Lord, to print them, that they may be written in a book and inscribed, giving their testimony and being justified. (This is copied from the second printing - which only published 3 approbations.) And now, we have found in the satchel of his holy disciples two additional approbations from two pillars of the world, exalted holy ones, the Maggid of the holy community of Kozhnitz and the Maggid of Lublin. We said it is good to print these as well, to fulfill what is written: "Do not withhold good from its owners," and may the merit of these holy righteous ones protect us and all Israel, and may the Redeemer come to Zion, speedily in our days.

Approbation 5 for Likutay Moharan by Rabbi Efraim Zalman Margolis author of Bais Efraim and Pri Tevuah

Approbation for Likutay Moharan

Note from the English Translator
Rabbi Ephraim Zalman Margulies (1762–1828), a towering figure in both Talmudic scholarship and Chassidic piety, was renowned across Jewish communities far and wide for his extraordinary intellect and mastery of Torah’s revealed and esoteric dimensions. Based in Brod, he served as a leading rabbinic authority, authoring significant works such as Beit Ephraim, a responsa collection, and Pri Tevua, a commentary on the Torah, alongside other writings. Known for his sharp analytical mind and deep spiritual insight, he was celebrated as a "great man among giants," whose influence extended through his leadership and teachings. His approbation for Likutay Moharan reflects his recognition of Rabbi Nachman’s profound contributions, cementing his legacy as a pivotal scholar and spiritual guide in the Chassidic movement.

By the honorable Rabbi, the distinguished genius, renowned across all corners of the earth and distant seas, the great and towering sage, sharp and erudite in all chambers of Torah, reaching the heavens, may his light shine, our teacher Rabbi Ephraim Zalman Margulies of Brod, of blessed memory, author of Beit Ephraim, Pri Tevua, and other works:

I have heard a report, O Ephraim. For many days, a great voice has resounded, praising Rabbi Nachman, that he is a great man in Torah and Chassidism, a holy man who unravels riddles, knows the secrets of wisdom and the rose of mysteries, deciphering hidden matters and revealing secrets in Scripture, Talmud, and Aggadah. This is his inheritance from his ancestors, from fathers to descendants, for he draws from the holy lineage, a shoot from the divine stock of the renowned Baal Shem Tov, of blessed memory, a man of delights. His seed is blessed, a holy seed whose name and deeds testify to their sanctity. These men are people of virtue, drawing hearts with cords of enlightened discipline, gladdening hearts, enlightening eyes, raising the stumbling, and setting them on their feet. From among them has emerged a great and mighty tree, Rabbi Nachman, the holy Chassid, renowned and exalted, who has written a work of beauty and praise, expositions on verses and Aggadot of Rabba bar Bar Hana. His exposition is sanctified, like that of a Tanna requiring intention. These words are pleasant and delightful, beloved and pleasing to those who read them and walk in their simplicity, sweeter to the listening ear than flute or drum, sweeter than honey and nectar. The aforementioned holy Rabbi requested this of me, to see my signature affixed, a splendid writing, exalted in holiness. Though I am indeed unworthy that he sent to me, especially since how can I grasp words that stand at the heights of the world? I have not entered into judgment over every hidden matter—there, lions stand before you, and you ask the hidden—yet my great love, like mighty waters, cannot be quenched. I am a companion to all who fear God and His holy ones, and my soul desires to fulfill the will of the righteous, may their merit protect us. I said, let it be, what shall I desire? According to the need of the hour, I glanced at the beginnings of sections, as one peering through lattices, and found in them words of substance, hidden delights that please. All within it contributes to holiness, and I raise my hand to join those who approve, following the words of the great sages of our time who preceded me. I am found among those who fulfill their request, joining the assembly of the holy Rabbis, the exalted sages, for Torah and testimony. With their decree, I establish my hand, a decree binding for ten years from the day it is brought to the altar of the printing press. Let any who approach beware for their soul, fearing serpents and vipers’ heads. Those who heed the words of the sages will inherit the good of the upright.

The words of the insignificant one among colleagues, sealing the matter of truth in the weekly Torah portion of (containing) 'and I will remove affliction from your midst', and to 'fulfilling the number of your days' (gematria 568-) of the 6th millennium (5568), in Brod.

[Signed by],
the insignificant Ephraim Zalman Margulies of Brod

Approbation 4 for Likutay Moharan by Rabbi Meir of Brod

Approbation for Likutay Moharan

Note from the English Translator
Rabbi Meir (d. circa 1817), the Chief Rabbi, head of the yeshiva, and religious judge of the holy community of Brod and its region, was a distinguished scholar and Chassidic leader renowned for his sharp intellect and mastery of Torah’s innermost secrets. Known as the "Holy Luminary" who enlightened the eyes of the wise, he was a respected figure in Chassidic and rabbinic circles. His approbation for Likutay Moharan reflects his authority and deep appreciation for Rabbi Nachman’s teachings, cementing his legacy as a pivotal figure in the Chassidic movement of his time.

By the honorable Rabbi, the genius, the renowned Chassid, sharp and erudite in the chambers of Torah, who enlightens the eyes of the wise, may his light shine, our teacher Rabbi Meir, of blessed memory, Chief Rabbi, head of the yeshiva, and religious judge of the holy community of Brod and its region:

Although I have long resolved, from days of old, not to offer approbations for the printing of new books under the press due to several hidden reasons etched in my heart, now a hand has been extended to me by one of my esteemed colleagues, the wondrous and exalted Rabbi in Torah and Chassidism, the renowned our teacher Rabbi Nachman, may his light shine, great in his good name, a product of holiness, a seed of sanctity from the quarry of his lineage, grandson of the renowned Rabbi in Torah and Chassidism, whose hands were mighty with tenfold strength, the Holy Luminary, the Chassid and ascetic, to whom no secret was hidden, our teacher Rabbi Yisrael Baal Shem Tov, of blessed memory. This Rabbi, our teacher Rabbi Nachman, follows in the footsteps of his holy ancestors and has composed a pure work on sayings from the Talmud that are obscure and require exposition. Though I lacked the time to study it thoroughly, from the little I glimpsed, I saw that the aforementioned Rabbi labored greatly to elucidate all hidden matters. Its foundations are firmly established, its words sweeter than honey, sweeter than the teachings that flow from our master, the holy Ari, of blessed memory. Therefore, I join the ranks of those deemed worthy, preceded by the eminent Rabbis, the great sages of our time, to bring the composition of our teacher Rabbi Nachman to the printing press. My hand shall be with them, and may all who support this mitzvah receive a double reward from Heaven, so that the soul of the aforementioned Rabbi our teacher Rabbi Nachman may find rest, hastening his efforts to bring his thoughts from potential to reality. Needless to say, no harm should come, God forbid, to the aforementioned Rabbi our teacher Rabbi Nachman. May all who heed our words dwell securely and tranquilly, their glory like a flourishing olive tree, and may they merit to see the coming of our righteous Messiah, whose name is Yinon.

Behold these are thw words of one who speaks for the honor of the Torah and its learners, Tuesday, the 25th of Shevat, 5568 [1808], here in the holy community of Brod, may it be exalted.

Words of [Signed by],
the insignificant Meir, son of our teacher Rabbi Tzevi

Approbation 3 for Likutay Moharan by Rabbi Avraham Chaim of Zlotshev

Approbation for Likutay Moharan

Note from the English Translator
Rabbi Avraham Chaim (d. 1817), the Chief Rabbi of Zlotshev (Zolochiv), was a revered figure in Chassidic and rabbinic circles, known for his profound piety, scholarship, and holiness. Titled the "Holy Luminary," he was a disciple of prominent Chassidic masters and a respected leader in his community. His work, Orach LeChaim, reflects his deep Torah knowledge and spiritual insight. Renowned as a wonder of his generation, Rabbi Avraham Chaim’s approbation carries significant weight, affirming his role as a guiding light in the Chassidic movement and Jewish scholarship during his era.

By the honorable Rabbi, the genius, the holy Chassid, renowned as the Holy Luminary, may his light shine, our teacher Rabbi Avraham Chaim, of blessed memory, Chief Rabbi of the holy community of Zlotshev, author of Orach LeChaim:

Behold, I have received a letter from a great and towering sage, whom I respect and esteem though I do not know him personally, the great Rabbi, the Holy Luminary, the wonder of the generation, may his light shine, the renowned Chassid, scion of holy ancestors, our teacher Rabbi Nachman, may his light shine. He has requested my approbation for the printing of his holy book. I have examined it, and from the little honey I tasted, my eyes were enlightened. I saw that it requires no approbation from me, especially since the great sages of our time have already given their approval. Yet, one does not refuse a great man, and so I come, like Judah, and further proclaim: I hereby decree with the authority of the Torah that no one shall transgress the boundaries set by the earlier sages for ten years from the date below. May those who heed this find delight.

The one who speaks for the honor of the Torah, Thursday, the 10th of Shevat, 5568 [1808], here in the holy community of Zlotshev.

[Signed by],
the insignificant Avraham Chaim, son of our teacher Rabbi Gedalia

Approbation 2 for Likutay Moharan by the Magid of Kozhnitz

Approbation for Likutey Moharan

Note from the English Translator
Rabbi Yisrael Hopstein (1737–1814), known as the Maggid of Kozhnitz, was one of the most revered figures in Chassidic Judaism, celebrated for his profound scholarship, piety, and mystical insight. A towering luminary in both revealed and hidden Torah, he was a disciple of the Maggid of Mezritch and Rabbi Elimelech of Lizhensk, earning titles such as the "Shining Speculum" and the "Crown of Israel’s Glory." His hagiography recounts miraculous deeds, deep spiritual teachings, and a life dedicated to divine service, making him a central figure in Polish Chassidism. As the author of Avodat Yisrael and other works, his influence extended widely, mentoring countless disciples and shaping the Chassidic movement with his blend of intellectual rigor and heartfelt devotion.

By the great and towering sage, radiant in the heavens, the honorable Rabbi, the true genius, elder and leader in the yeshiva, a man of God, the wonder of the generation, the Crown of Israel’s Glory, the holy and venerable Chassid, the Shining Speculum, for whom the gates of light were opened in both the revealed and hidden Torah, whose hands are mighty and whose renown fills the earth, our teacher Rabbi Yisrael, of blessed memory, the Maggid of the holy community of Kozhnitz, author of Avodat Yisrael and other works:

Come and behold the works of God, performed and accomplished by a living man of great deeds, a gatherer of divine sparks, who has collected with his hands fiery flames and burning embers, sayings that are fitting and perfect in their essence. These Likutey Amarim, wondrous and awe-inspiring words, were sent to me by one of my dear friends, the great luminary, scion of holy ancestors, the wonder of the generation, whose great name is renowned at the gates, our teacher Rabbi Nachman, may his light shine, grandson of our holy Rabbi, the Baal Shem Tov, of blessed memory, who seeks to bring them to the altar of the printing press to reveal hidden pearls of wisdom.

I have seen in them words that are pleasing, delightful, incisive, and profoundly deep, each according to its measure. How glorious is this day when such words are brought to light, for which silence is their praise. I hereby join those who approve the publication of these words, precious beyond gold and pearls, worthy of being brought before the innermost sanctum. However, out of concern lest any man or woman arise and produce a similar work, whether by themselves or through their agents, I hereby decree with the authority of the rabbinic ban that no one shall do so for ten years from the completion of this printing, lest they incur a curse. May those who heed this find delight, and may blessings of goodness come upon them.

Tuesday, the 4th of Shevat, 5568 [1808], here in the holy community of Kozhnitz, may it be protected.

The words of [Signed],
Yisrael, son of our teacher Rabbi Shabtai

Approbation to Likutay Moharan by the Chozeh of Lublin

Approbation for Likutey Moharan

Note from the English Translator
The Chozeh of Lublin, Rabbi Yaakov Yitzchak Horowitz (1745–1815), was a towering figure in Jewish mysticism and Chassidic tradition. Revered as a holy visionary (Chozeh, meaning "Seer"), he was a leading disciple of the Maggid of Mezritch and Rabbi Elimelech of Lizhensk, establishing himself as a central figure in the spread of Chassidism in Poland. Known for his spiritual insight, piety, and ability to perceive divine truths, he was a mentor to many prominent Chassidic leaders, including Rabbi Simcha Bunim of Peshischa and Rabbi Menachem Mendel of Rimanov. His hagiography is filled with accounts of miracles, profound teachings, and a deep connection to the divine, earning him titles such as "The Pure Menorah" and "The Hidden and Concealed Light." His legacy endures in Jewish circles as a paragon of holiness and wisdom, with his works and teachings continuing to inspire generations.

By the holy and illustrious Rabbi, the Crown of Israel’s Glory, the Pure Menorah, the Light of the Seven Days, a Radiant Light in the Heavens, a Pure and Polished Light, a Hidden and Concealed Holy of Holies, renowned throughout the world for fame and honor, our teacher Rabbi Yaakov Yitzchak of Lublin, of blessed memory, author of Divrei Emes and other works:

Behold, a writing inscribed by the finger of God has come before me, sent by one of my esteemed colleagues, none other than my dear friend and relative, the great luminary, the holy man, the wonder of our generation, may his light shine, our teacher Rabbi Nachman, may his light shine. It contains selections filled to the brim with fear of God, expressed in profound and wise words imbued with divine understanding. I have carefully reviewed them, and I find these words to be exceedingly upright and honorable, requiring no further deliberation. For these words themselves bear witness and proclaim the truth in its essence, according to their subject matter, and they are living words of God.

This great man needs no endorsement from me or from those like me. For who am I, lowly and insignificant, devoid of stature, never having ventured into matters too great or wondrous for me, to offer approbation for new works? Yet, out of love for truth, I humbly state that my master’s greatness has compelled me. I hereby join those who approve the publication of these hidden pearls of wisdom. I stipulate that no similar printing should be undertaken for approximately ten years from the date below, lest the violator incur a curse, and so forth. May blessings of goodness come to those who heed this.

Today, Tuesday, the 26th of Tevet, 5568 [1808], here in Lublin.

These are the words of he who loves him, though I do not know him personally, and who prays for his well-being, health, and peace always.

Signed,
Yaakov Yitzchak, son of our teacher Rabbi Avraham Eliezer HaLevi Horowitz

Abraham Was One - Omission published at the beginning of Likutay Moharan Volume 2

Likutay Moharan II - Omission

“One was Abraham” [Yechezkel 33:24]. Abraham served Hashem only by being one, for he considered in his mind that he was alone in the world, paying no attention whatsoever to the people of the world who strayed from following Hashem and hindered him, nor to his father or other obstacles. Rather, it was as if he was alone in the world. This is the meaning of: “One was Abraham.”

So too, anyone who desires to enter the service of Hashem cannot do so except by adopting this quality of considering himself as if he alone exists in the world. He must not look at any person who hinders him, such as his father, mother, father-in-law, wife, children, or the like, nor at the obstacles posed by other people of the world who mock, incite, or prevent him from the service of Hashem, blessed be He. He must not be concerned with or pay attention to them at all, but rather be in the state of: “One was Abraham,” as if he is alone in the world, as mentioned above.

Introduction To Likutay Moharan Volume 2

Introduction to Likutay Moharan II

This is the book of the chronicles of man [Bereshit 5:1], pure utterances, which we have heard from the mouth of our holy teacher, the hidden and concealed light, Rebbe Nachman, of blessed memory (zts"l). His awe-inspiring teachings were already published in the book Likutay Moharan, which has been printed previously. These are his later words, which he added, innovated, and revealed after the completion of the aforementioned book. All that we heard from his holy mouth from that day forward until his passing is recorded in this book.

Know this: All the words of this book, as well as all the words of the first book already printed, are lofty matters, deep and vast beyond the sea [Iyov 11:9]. The seeker will weary himself to grasp their essence. Even on their simple level, it is exceedingly difficult to understand these words in writing, for they are profoundly deep matters, impossible to fully explain in writing, even in their simplest sense. Each teaching and each matter from the innovations of our Rebbe, of blessed memory, contains many hidden mysteries. They are drawn from a very high and exalted place, encompassing immense generality. Within every teaching, numerous wondrous and awe-inspiring concepts are included, with a single teaching branching into multiple reasons and diverse matters.

Yet, with some effort, the seeker may grasp a bit of their simple meaning and understand one matter from another. However, the root essence of these words transcends our knowledge. We cannot elaborate on the immense greatness of our Rebbe, of blessed memory, due to the great controversies that surrounded him in his lifetime. The discerning one will understand gradually, as he sets his eyes and heart upon the words of our Rebbe, of blessed memory. He will perceive a glimpse of the immense sanctity and lofty holiness, the precious splendor of his greatness. Beyond this, if one merits, he will discern in the future the sealed matters until a spirit is poured upon us from on high [Yeshayahu 32:15].

However, it must be declared to all our brethren who tremble at the words of our Rebbe, of blessed memory—those who eagerly await and yearn to hear his words, their eyes longing to behold his writings—that the primary intent of the teachings of our Rebbe, the hidden light, of blessed memory, which issued in holiness and purity from his sacred mouth, is not the exposition but the practice. All his holy words are wondrous guidance, awe-inspiring counsel, and a great awakening to the service of Hashem, blessed be He. His words are like burning coals, blazing torches [Yirmiyahu 23:29], kindling the heart with great fervor and intense yearning for Him, blessed be He. There is no need to elaborate on this for the discerning one who sincerely seeks truth, for he will understand it all and see it clearly. His eyes will behold, and his heart will rejoice [Mishlei 15:30]. Therefore, I will place a restraint upon my mouth and say, “Thus far you shall come” [Iyov 38:11]. The wise one will now remain silent until we merit to ascend to Zion with joy, as it is written, “We shall come, we shall come” [Tehillim 126:6].

These are the words of the transcriber and compiler, who seeks to magnify the Torah and make it glorious [Yeshayahu 42:21]:
The humble Natan, son of my master, my father, our teacher and rabbi, Rabbi Naftali Hertz, may his Rock protect and sustain him, from the great city of Nemirov, son-in-law of the great, pious, and renowned rabbi, Rabbi David Tzvi, of blessed memory, who served as the head of the rabbinical court of the holy communities of Shargorod, Kremenchug, and the region, and here in the community of Mohyliv, may it be protected.

Behold, this holy book was already printed in Mohyliv shortly after his passing, and because it was cherished, it was widely sought. Now it has been printed again, with several excellent additions, as the seeker will see with his own eyes. We have also added at the end of the book several wondrous matters that I gathered from his holy conversations, most of which I heard directly from his sacred mouth, and some I heard from others who heard them directly from his sacred mouth. My soul knows well the immense depth in his holy conversations and how many profound lessons can be learned from them, as well as the wondrous counsel for the service of Hashem and the principles of proper conduct that can be derived from his words by one who has a mind in his head and gazes upon the truth.

Therefore, I said, I will not withhold this good, to print some of his holy conversations. Several of his holy conversations have already been printed in previously published books. Now, I have gathered additional matters of this kind. Due to the costs of printing and the lack of time, as the awesome days [the High Holidays] approach us for good, it was impossible to print all the holy conversations recorded with me. If Hashem wills, there will yet be a time appointed to print them all, for I see from afar how far each and every word that issued from his holy mouth in sanctity and purity reaches. I have seen, thank God, that the conversations we have already printed have succeeded and borne fruit. The eye has seen and confirmed them, and they have been greatly valued in the eyes of all who sincerely seek truth.

May Hashem, blessed be He, grant us the merit to walk in the path of truth, to fulfill all his words, which he spoke to us extensively in many ways—whether through public teachings, conversations with the masses, or numerous private conversations with each individual. In many ways, he guided us, all according to each person’s need, to turn our hearts to Him, blessed be He, to serve Him in truth and sincerity. May we merit to fulfill His will in truth. Amen, may it be His will.

Preface to Likutay Moharan - The Greatness and Guarantee of Rabbi Shimon bar Yochai and Rabbi Nachman

Hagiographic Preface

Come and behold the wondrous deeds of the Lord—a marvelous revelation of the profound mystery of the greatness of the divine sage, Rabbi Shimon ben Yochai, of blessed memory:

Rabbi Shimon ben Yochai guaranteed that the Torah would not be forgotten from Israel through his efforts, as stated by our revered sages, of blessed memory (Shabbat 138b. T.N. the word guaranteed is found in Rashi on the verse in Deuteronomy, but not in the Talmud): When our sages entered the vineyard in Yavneh, they said, “The Torah is destined to be forgotten from Israel.” But Rabbi Shimon ben Yochai declared that it would not be forgotten, as it says, 'For it will not be forgotten from the mouth of his progeny', and as it is explained in the Zohar (Naso 124b): “Through this composition, which is the Book of the Zohar, they will emerge from exile.”

Now, come and see, and comprehend the hidden wonders of our holy Torah. For this reason, Rabbi Shimon ben Yochai relied upon the verse, “For it shall not be forgotten from the mouth of his seed” (Deuteronomy 31:21). Indeed, this very verse conceals and alludes to the mystery that through the seed of Yochai—namely, Rabbi Shimon ben Yochai—the Torah will not be forgotten from Israel. For the final letters of the Hebrew words in the verse “For it shall not be forgotten from the mouth of his seed” (Ki Lo Tishakach Mipi Zaro)—י (Yud), ו (Vav), ח (Chet), א (Alef), י (Yud)—spell out the name Yochai. This verse thus reveals and signifies that “it shall not be forgotten from the mouth of his seed,” specifically from the mouth of the seed of Yochai himself, who is alluded to and hidden within this verse, as he is the sage Yochai. Through his seed, as indicated by the final letters of this verse, which refer to Rabbi Shimon ben Yochai, the Torah will not be forgotten, for through the Zohar, they will emerge from exile, as mentioned above.

Know, moreover, that the mystery of Rabbi Shimon himself is alluded to in another verse. For the holy sage Rabbi Shimon embodies the aspect of “A watcher and a holy one descended from heaven” (Daniel 4:10), where the initial letters of the Hebrew words (Ir V’Kaddish Min Shemaya Nachit)—ש (Shin, ע Ayin), ו (Vav), מ (Mem), נ (Nun)—spell out the name Shimon.

Previously Censored

And now, there is “A flowing stream, a fountain of wisdom” (Proverbs 18:4), from which even the watcher and holy one [as above] must draw, like a bird drinking from a flowing spring. Understand this well.

Acronym Explanation - by the English Translator

The verse “A flowing stream, a fountain of wisdom” (Proverbs 18:4) contains a hidden allusion. The initial letters of the Hebrew words Nachal (Nun), Nove’a (Nun), Makor (Mem), Chochmah (Chet) spell out the name NaChMaN, referring to Rabbi Nachman of Breslov, better known as Na Nach Nachma Nachman MayUman.

יש דברים על עצמך שאי אפשר לדעת בעולם הזה

 ב"ה

הלכות שבועות ב:יז ז"ל אי אפשר להאדם בשום אפן בזה העולם שידע היכן הוא אוחז, כמו ששמעתי בשמו ז"ל: וזה מעקרי הנסיונות שלו, מה שאינו יודע היכן הוא עומד ואוחז, עכ"ל. ועי' בליקוטי הלכות, אורח חיים א', תפילין ה:מג ז"ל וגם כי אי אפשר להאדם לידע כלל בזה הגוף אם פעל בעבודת ה' אם לאו. כי אפילו אם לא פעל כי אם כחוט השערה אחת פעם אחת כל ימי חייו גם זה יקר מכל חיי עולם הזה וכו' ע"כ.

וראיתי בסוף ספר כוכבי אור הוצאת משך הנחל, מתוך רשימותיו של הרה"ח ר' שלמה וועקסלר ז"ל, אות ה' ז"ל ספיר (ר' אברהם בן הר"ן) בשם רבינו ז"ל, שאמר פעם אחת לתלמידיו: "איך קען אייך, והלוואי איר זאלט אייך קענען א שעה פאר דעם טויט אזוי וויא איך קען אייך אצינד" (- אני מכיר אתכם, והלוואי תכירו אתם את עצמכם שעה אחת לפני המיתה כמו שאני מכיר אתכם כעת). כלומר, כי קשה להאדם להכיר את מקומו, כי האדם כשטועה בדרכים נבוכים סובר כי הולך בדרך ישר, וכמובא בלק"מ סימן נ"ו, כי יש הסתרה בתוך הסתרה, וכל הדברים רעים דומים למישור גמור ח"ו, והכל הוא ישר בעיניו ח"ו. ה' ישלח לנו משיחו הולך תמים וינחנו בדרך הישר אכי"ר, עכ"ל.

ולכאורה זה סותר קצת מה שרבי נתן כתב בהלכות שבועות שאי אפשר לדעת בזה העולם, נקודה. אכן יתכן שהדיבור הזה שהביא ר' אברהם בן הר"ן הוא הדיבור שכיוון רבי נתן עליה בהלכות שבועות, שהבין כוונת רבינו כמו שכתב שאי אפשר לדעת באמת, אלא שסמוך למיתה ממש יש איזה יכולת. [ושוב מצאתי מפירוש משפט וצדקה על תנא דבי אליהו רבא פ"ה שחילק כן]

וע' בחיי מוהר"ן אות תרב שעכ"פ צדיק כמו רבי יוחנן בן זכאי ידע צדקתו, אכן זה גופא היה סמוך למיתתו שאז יש איזה יכולת לכולם לדעת.

ויעקב אבינו, שלכאורה סימן היה מסור בידיו מפי הגבורה, אם לא ימות אחד מבניו בחייו מובטח שאינו רואה גיהנם (רש"י עה"פ כי ארד אל בני אבל שאלה – בראשית לז:ה. אכן יתכן שהבטחה זו היה לאחר שניצל מעשו) והיה לו הבטחה מהשם יתברך לשמרו עד שיחזור לשלום לבית אביו, עם כל זה היה ירא שמא נתקלקל בחטא ויגרם לו להמסר ביד עשו (רש"י עה"פ קטנתי מכל החסדים, בראשית לב:יא, שבת דף לב). והמשכיל לדוד (על רש"י שם) כתב שודאי היה צדיק גמור, רק מרוב ענוותנותו היה רואה את עצמו כבינוני וכו' ע"ש.

וע"ע אצל אברהם אבינו (בראשית טו:א) ברש"י ז"ל אחר הדברים האלה, אחר שנעשה לו נס זה שהרג את המלכים, והיה דואג ואומר שמא קבלתי שכר על כל צדקותי, לכך אמר לו המקום אל תירא אברה. אנכי מגן לך, מן העונש, שלא תענש על כל אותן נפשות שהרגת, ומה שאתה דואג על קבול שכרך, שכרך הרבה מאד, עכ"ל.

שוב מצאתי בתנא דבי אליהו רבא פ"ה ז"ל וכשסרחו במעשיהן הוציאן לבקעה והרגן, ובשעה שהיו נהרגין אמרו (יחזקאל לז:יא) אוי לנו 'יבשו עצמותינו ואבדה תקותנו נגזרנו לנו'. מכאן אמרו: יודע אדם בעצמו אם בן עולם הבא הוא אם לאו, ואם עשה עברות גדולות כאלו עוקר את עצמו מן העולם וכו' ע"כ. ובהערות שם ביארו שהאדם יודע בעצמו לפי ערך מעשיו אם בן עולם הבא הוא אם לאו. ובמאורי אש ביאר עוד, שישנן עבירות כמו ע"ז וכדומה, שכשהאדם אדוק בהם שוב אינו יכול להתנתק מהם, וממילא עם ידם הוא נכרת גם מן העולם הבא. וברמתים צופים (אות נו) כתב עוד, שיש לו לאדם להתבונן היטב במעשיו, ולא לסמוך ולהטעות את עצמו שבודאי הוא בן העולם הבא, וכמו שאמרו בגמרא (ברכות סא:): לידע אינש בנפשיה אם צדיק גמור הוא אם לאו. ובתוספות בן יחיאל כתב, שהאדם יכול לדעת ולהרגיש בנפשו אם הוא בן העולם הבא, שאם גם בשעה שהוא עובר עבירה הוא מתבלבל שוב ולבו בל עמו ונפשו עליו תאבל, זהו סימן שהוא בן העולם הבא. וכתב במשפט וצדקה, שמדבר על האדם קודם מיתתו, שאז הנפרעים ממנו יוצאים לקראתו, ולכן אמר גם באותם שהרג נבוכדנצר 'ובשעה שהיו נהרגין אמרו'.             וברמתים צופים (אות ס) כתב, שממתי יחזקאל הוא לומד, שאם אפילו הם שהיו במדרגה נמוכה כל כך ידעו אם הם בני העולם הבא, מכאן שכל אדם באשר הוא יש לו לידע אם הוא בן העולם הבא או לא, ואז יש לו עדיין תקוה שיהיה לו תיקון על ידי הצדיק, כענין שהיה במתי יחזקאל שהביא עליהם הקב"ה את יחזקאל שיעלה אותם עמו, כמו שמפרש והולך. אבל אם האדם בעצמו אינו יודע אם הוא בן העולם הבא או לא, אזי הוא בכלל מי שאין לו דעה שאסור לרחם עליו (ברכות לג. סנהדרין צב.) ואין לו תקנה וכו' עיין שם.

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