Rabbi Nachman's poem at the beginning of Likutay Moharan

A Sacred Poem of Our Rebbe, of Blessed Memory

A Sweet Song Encompassing Many Themes in Few Words

And these are the words of our Rebbe, of blessed memory, a pleasant song encompassing many matters in few words, the little containing the vast. It speaks wonders in praise of our holy Torah (Teaching) and in praise of Moshe (Moses) our teacher, peace be upon him, with wondrous moral instruction and mighty awakening to stir each Nefesh (soul). It speaks of the greatness of the Bore (Creator), blessed be He, and the wonders of His creations. It triumphs in its song to recall the wondrous sweetness of the delights of the Olam Haba (World to Come) and its pleasures for those who merit them. The song shall rise in the future, transforming the bitterness of pain and the gnashing of teeth of those cast out, lost in an irretrievable loss. It awakens the slumbering, rouses the sleeping, strengthens the weary, and makes known to man the greatness of the power in his hand and his ability to attain all these. Like a shofar (ram’s horn), it raises its voice to turn our hearts to Him, blessed be He, to serve Him with one accord. These are the ways of this song. Its name is holy, and the name of its father is sealed in the initial letters of the verses, doubled, tripled, and quadrupled (Na NaCh NaChMa NaChMaN. In 1922 Rabbi Nachman sent a short letter - the Pettek - signing his name like this).

The Acrostic Poem

Nimusei (Customs of) the religions, all of them, do not compare to our faith:
The practices of other faiths are unequal to the divine truth of our Torah (Teaching).

Ḥakhmeihem (Their wise men) devised their customs from their human intellect:
Their wisdom, born of mortal minds, lacks the divine spark of our law.

Moshe (Moses) ascended to the heights, clothed in a cloud:
He spoke face-to-face with the Mechuyav (Obligatory One), distinct from all others.

Nimtsa (It was found that) the Mechuyav (Obligatory One) spoke with him each time, separating him from woman:
The divine command was clear, untainted by human limitation.

Nibzim (Despised), afflicted, and swept away are we:
Yet from Him we have taken a goodly portion of Chokhmah (wisdom).

Ḥokhmato (His wisdom)—whence shall it be found? From Him alone we have learned:
True Chokhmah (wisdom) flows from the Eternal, not from earthly minds.

Melekh (King) in Yeshurun (Jeshurun), with our faith, like two brothers inseparable:
The King and His Torah (Teaching) are bound, never to part.

Nishmato (His soul) and pure body—neither strays from the other:
Neshama (Soul) and form united, a sacred harmony endures.

Nafshotam (Their souls) many, so too their opinions and their disputes:
Their thoughts multiply, yet stray from unity.

Ḥadashim (New ones) recently brought their new worships:
Their novel practices lack the eternal root.

Machshevoteihem (Their thoughts) are not our thoughts, nor their ways ours:
Their paths diverge from the divine way we tread.

Nafshoteinu (Our souls) is one, unswayed by their myriad images:
Our Nefesh (soul) remains singular, steadfast in truth.

Nafshi (My soul), strong and wise, why have you not spared yourself and forgotten your Maker?
He who raised you, fed you sweets, clothed you in purple—now you are trampled beneath the hooves of flock and the feet of base, material desires, naked and bare; your wine turned to a feast of tears.

Ḥazak (Be strong) and let us be strengthened, not like the great elephant or camel:
Even when led by the mouse, they do not resist, ignorant of their strength. But my Nefesh (soul), wise and strong—

Mah (What) will you do on the day of reckoning?
What will you answer your Sender? Look not to the fleeting joys of time, for your body is frail, time passes, and your day may come now.

Nekav (Pierce) the heart of stone, shine forth a glimpse of Your pure face:
Radiant as the sun, fair as the moon, be not silent. Raise your sweet voice in song, give thanks, open your mouth to utter pleasing words before the Holy One, blessed be He. Lift your eyes heavenward and recall your ancient love.

Neharot (Rivers), streams, and mighty waters, great and small:
Flowing in endless abundance, they proclaim His glory.

Niflaim (Wondrous), varied in their colors, tastes, and natures:
Each creation a marvel, reflecting His infinite design.

Ḥayot (Creatures), great and small, countless in their kinds:
All praise and glorify the Blessed Shem (Name) with every limb.

Milim (Words) they proclaim always, never denying their Guide:
Their words are steadfast, ever true to His command.

Notzetzim (Sparkling), precious stones and pearls gleam in their depths:
Hidden lights within them shine forth His radiance.

Nechba (Hidden), their lights are concealed within their vessels:
Yet they glow with the spark of divine creation.

Neshamot (Souls) hewn from beneath the Kisse Hakavod (Throne of Glory):
Ever yearning to cling to their sacred Source.

Nikhsefa (Longing), always yearning for her root, to be bound to it:
The Nefesh (soul) seeks its origin, drawn to eternal unity.

Ḥayim (Life) and grace drawn from the kindness of David:
Life and mercy flow from the wellspring of divine love.

Ḥen (Grace), the spirit’s grace from Eden’s dewdrops, never lost:
Its charm endures, a gift from the Gan Eden (Garden of Eden)’s light.

Moshvot (Seats), the seats of the palaces and tents of peace:
Each assigned its place, marked with splendor’s sign.

Mah (What) has God wrought? The angels ask, running as shooting stars:
They hasten in their mission, swift as celestial flames.

Meruchakim (Far removed), far removed from all delights, those whose paths are perverse:
They stray from joy, their ways twisted and lost. [From “their paths are not perverse” (Rashi, Joel 2)]

Nisharim (Remaining) remain in hunger and shame, trapped in the sling’s pouch:
Their portion is want, far from the divine banquet.

Nashuva (Let us return) to God, lest we perish utterly:
Let us return, embracing His mercy to be spared.

Nekabel (Let us accept) evil and good with love, adorning the Father with devotion:
In all things, we serve, clothed in faith’s eternal garment.

Beriat (Creation of), the creation of earth and its orbiting lands:
Nations and provinces encircle her in multitude.

Bnei adam (Sons of man), each man to his tongue and customs:
Yet none rival the sanctity of our divine law.

Nitzanim (Buds), buds, and blossoms, and their tender shoots:
Creation blooms in praise of its eternal Maker.

Nefilat (Fall of), the fall of nations by their own winds:
Yet our faith stands firm, unshaken by their tempests.

Nish’eret (Enduring), enduring while the spheres revolve around her:
Our Torah (Teaching) remains, eternal amidst the circling stars.

Shayyatot (Roamers), spirits and shades roaming the air:
They heed the decree of the Shem (Name), ruling the four elements. [See Zohar, Leviticus 191]

Shome’im (Hearing), obeying God’s command, masters of the primal forces:
They govern ox, pit, spring, and flame in His service. [See Zohar, Leviticus 25]

Meshutafim (Partners) with angels and men in recompense:
All share in the reward of divine obedience. [See Chagigah 16]

Mibrit kodesh (From the holy covenant), those who flee the holy covenant of circumcision:
They shun the sacred bond, “he shall surely be cut off.” [See Zohar, Lech Lecha 95, Tikkun 21, 70]

Ḥovtim (Struck), struck as with rods in their strange forms:
Their alien shapes bear the weight of divine judgment.

Ḥovrei (Conjurers), sorcerers and conjurers, overcome them with sacred oaths:
By holy names, they subdue the forces of impurity.

HaTorah hakadosha (The holy Teaching) guards us from all defilements:
The holy Torah (Teaching) shields us, a bulwark against corruption.

Hatzedakah (Righteousness) delivers from shameful deaths:
Righteousness saves, a refuge from ruin’s grasp.

Nevu’ah (Prophecy) we have no longer:
Prophecy has ceased, yet wisdom endures in our Torah (Teaching).

Ḥarikah (Gnashing), the nations’ gnashing teeth against the unique nation:
Their enmity rises, yet we lack understanding to prevail.

Merirut (Bitterness), the bitterness of sorrows, how they make us drink:
Afflictions pour forth, a cup of anguish we bear.

Nisb’el (Endure), enduring the world’s yoke until the humble one comes:
We bear the burden, awaiting the redeemer’s dawn.

Ben (Son) searches the treasures of his Father:
The son seeks the hidden wealth of divine wisdom.

Nezer (Crown), a crown of glory we shall wear, adorned with the beloved son:
In him, we are crowned with eternal splendor.

Shir chadash (New song), a new song we shall sing:
A hymn of renewal will rise to greet the King.

Malkeinu (Our King), each one pointing with a fleshly finger:
All proclaim our King, His reign manifest in us.

Ḥatum (Sealed), Torah (Teaching) sealed in every heart, never to be forgotten:
Its truth is etched, an everlasting covenant within.

Hamavet (Death) forever swallowed, like incense’s sweet savor:
Death is consumed, its sting lost in divine fragrance.

Navi (Prophet), a prophet’s heart of wisdom to discern our frame:
To know the body’s design, its span, and the order of its parts.

Ḥiyyuv (Obligation), understanding it avails to know the Bore (Creator):
He who shapes all these creations in His infinite artistry.

Merapei (Healer) heals all sickness, the blind, lame, leprous, and afflicted:
He mends every wound, soothing the anguished and pained.

Ne’ekhal (We eat) alone for our Nefesh (souls)’ sustenance, curbing our base desires:
We partake sparingly, restraining the urges of our nature.

Ḥazak (Be strong)!
Be strong, O Nefesh (soul), and rise to the divine call!

Notes:
- The acrostic form encodes the sacred name, doubled, tripled, and quadrupled, as noted in the introduction.
- In 1922 Rabbi Nachman revealed his name in such a manner: Na NaCh NaChMa NaChMaN Mayuman