The right balance to introduce HY into your life

HH

Rabbainu made a big revelation in the beginning of the second volume of Likutay Moharan. The holiness of the Temple is not because HY constricted Himself to be there, rather since the temple is so beautiful and magnificent, HY extends holiness there. The difference here is extremely profound to the way we live our lives.

Man is created in the image and design of the Temple, and the big question is how he will merit to have HY preside-reign-pervade in and over his little Temple. There is one school of thought held by the scholarly, that almost rules out any real association of a person to the Divine Presence. They do not G-d forbid deny that G-d dwells in the world and that good deeds and Torah learning earn His attention and companionship, but they see this relationship as something beyond a person’s grasp to actually work on it directly, it is something that they consider a Divine consideration not something mere humans can understand, whomever or wherever HY deems worthy for reasons and considerations only He can fathom, there He will be.

The Baal Shem Tov came to dispel such despair, self-abasement, and false humility. The Baal Shem Tov crusaded to make known that even the most distant and alienated person can and should have a very intimate relationship with HY, and can very readily merit to have HY preside over his life, fully interacting with him in all his affairs.

Rabbainu revelation here cements the foundations for a person to be a Temple mamash. As long as people are mistaken to believe that the Temple held a special constriction of HY, then it is certainly out of reach, sure we must believe and do what we can to do His Will and only His Will, but we have no real connection to Him, for HY is completely above any paradigm of His creation, and according to this mistaken opinion that the Temple is a special constriction, that means that the only special connection one can have with HY, is for HY to make a special constriction for Him, and who can merit to such a thing? So this school of thought does their best to trek through life, doing the mitzvos and Torah as best as they can, hoping that they are fulfilling the Divine Desire, and that they will merit to ultimately be with HY. However, in truth, the Temple is not a special constriction of HY, for HY constricted Himself to be the very space of all creation, and the Temple exists in this space, and only because of its beauty, its special design and configuration that HY revealed in the Torah, because of this magnificence HY draws extra special holiness to preside-reign-pervade there. Knowing this a person can understand that the more he grooms himself, fixing his character and his fulfillment of the Torah and mitzvos, the more he will merit directly to draw extra special attention and holiness from HY.

May we merit, in the merit of Na Nach Nachma Nachman MayUman!

The Virtue of Saying Na Nach Nachma Nachman MayUman 5-9

HH

5

For in reality the mentioning of the names of the tzadikim is a very, very wondrous and awesome matter, and is extremely beneficial for the devotion of Hashem Yisburach.

(Yimay Moharnat – The Days of Our Teacher Rabbi Nussun 17).

6

The virtue of mentioning their names is unfathomable, and it would consume many folios to explain some of the immeasurable good virtues/benefits/advancements which are produced/grow from this.

(Shaimoas Hatzadikim – The Names of the Tzadikim)

7

And this is the aspect of the virtue of mentioning the names of the tzadikim, because in the holy name of each and every tzadik, (in it) is included the entire nature/essence of the tzadik, all of his righteousness, and his Torah, and his good deeds, and all of his virtues and his (spiritual) levels, because the name is his nefesh (-lower soul) and his neshama (-higher soul) as explained above. And therefore through mentioning the name of the tzadik we draw upon ourselves his holiness and his merit, and through this we as well will merit to holiness, and purity, and to return to Him blessed He. For example, when we mention the name of the Tana[1] Rabbi Shimon Bar Yochai, in this name is included all the deeds of this Tana, that he was in the cave for thirteen years and authored the book of the Zohar, and all the stories which are related of him, all of them are included in this holy name – Rabbi Shimon Bar Yochai. And similarly with the other names of the tzadikim.

(Likutay Halachos, Orach Chaim 2, Things that are practiced at a meal 4:6)

8

Through mentioning the names of the tzadikim the power of their ruach hakoadesh (-Divine Inspiration) is aroused, and faith in the inception (-new creation) of the world is drawn into the world, through which there is drawn a radiance from the future renewal of the world which will be through this as mentioned above, through which the world will be conducted in the aspect of providence (-hashgacha) and supernatural wonders.

(Likutay Halachos, Orach Chaim 2, Washing Hands for a Meal 4:6).

9

In the future there will be aroused a new song of the aspect of the wondrous, the aspect of providence (-hashgacha), because then there will be an administration/policy solely by means of providence (-hashgacha, i.e. there will be no apparent randomness or natural course of events). And this new song which will be aroused in the future is the aspect of a song which is pashoot (-simple, single), kufool (-double), mishoolush (-triple, triangular), miroovuh (-fourfold, square/d), which amount to 72 (Eyen Bais. Y, Y”H, Y”HV, Y”HVH = 10, 15, 21, 26 = 72), the aspect of kindness (-chessed = 72), through which there will be a renewal of the world in the future, the aspect of (Psalms 89:3), “the world is/will be created with kindness <chessed>.[2]”

And know my brother, the reader, that in the matter of the new song which will arouse in the future which is explained in this discourse[3], which is the aspect of the call which waters the Garden where all the fragrances and fears grow, which is the aspect of the call of the worthy rebuker who increases and gives pleasant fragrance in the souls of Israel who hear his rebuke, which is the aspect of Messiah, the aspect of (Genesis 49:15), “and he became a taxed worker,[4]” see there. There is in all this very deep and lofty secrets, secrets of secrets, esoterics of esoterics, very awesome, as could be understood from his (-Rabbi Nachman’s) holy motions when he mentioned the verse (Ruth 4:14), “Blessed is G-d who did not withhold from you a redeemer etc..” For I heard that from his holy motions, of blessed memory, then, and from the pleasantness of the voice and melody that he said this verse, it appeared as though he himself as well was giving praise and thanks to Hashem Yisburach for giving them such a redeemer to engage in the rectification and the redemption of their souls and in the drawing forth of the spirit of Messiah through the drawing forth of such wondrous and awesome rectifications. And (it was) then, on this Rosh Hashana, he related the matter of the melody and the song that will be the Oalum Habuh (-Future World, reward) of all the tzadikim and chasidim (-pious), as is explained elsewhere.[5] And it was understood that this (song which would be the reward of the righteous) is pertinent to the new song which is explained in this discourse.

(The Life of Our Leader Rabbi Nachman 43).

Na Nach Nachma Nachman MayUman!

---

[1] Sage of the Mishna.

[2] The entire verse is relevant: “For I have said, a/the world is/will be created with kindness [alternatively: a world of kindness will be created], (in the) Heavens, (you) establish Your faith in them.”

[3] Likutay Moharan volume 2 Torah 8.

[4] Rabbi Nachman revealed (article 10) that “taxed <li-mass>” is like the Hebrew word for rubbing, which is done to bring out the fragrance, and “worker <oavaid>,” is a reference to Oavaid who is mentioned in the end of the Book of Ruth as a scion in the royal lineage of the House of David. The previous verse and the beginning of this verse further allude to the different aspects and steps of this awesome discourse, as revealed by Rabbi Nachman there.

[5] The Life of Our Leader Rabbi Nachman article 267, made into a song: https://www.youtube.com/watch?v=HPoyGWKPO30.

Hear the Voice of God

BH
Maybe we are mistaken in trying to hear the voice of God with our body faculties, what we should be trying to do is hear God with our souls and have our souls transmit the voice to our body.
Na Nach Nachma Nachman Meuman

Galus (exile) mentality

HH it seems to me that the general feeling and attitude even amongst the most observant and pious is that the attainment of Ruach Hakodesh and the Temple is something of a special luxury, a special merit, almost the zenith or utopia that is at the very extreme limit of achievement.
That is extreme galus mentality which comes from thousands of years of disappointment and bearing of exile.
The fact of the matter is God roars - get a good image of that - great Divine roaring of tremendous anguish - even now everyday over the pitiful state of the Divine Presence and the lack of the Temple - both literally and figuratively in the correlation of the temple in each Jew which is their seat of holy intellect and Divine inspiration. Hashem is literally so to speak screaming in agony, this not just a simple lack of luxury and utopia.
Get a feeling for it, and take up the holy battle cry Na Nach Nachma Nachman Meuman!

Exodus - the odyssey to freedom reflected in the Stature of Man as it is reflected in the souls of Israel

HH

The Chumash (Book, fifth) of Exodus is called “Shimoas” - “Names,' it lists the names of the Children of Israel and goes on to describe the exodus, the receiving of the Torah, and the building of the Tabernacle. All of these are formation of freedom, and they are all the same aspect, because the Torah which is a composition of the Divine Names of G-d is also a composition of the Names of Israel as we know that every soul has its root in a letter of the Torah, and Hashem's Name is partnered with the name of the tzadik, every Jew being a tzadik. The Tabernacle is also a microcosm of the entire universe, just like the Torah, and just like the stature of man. All the Jews together form the stature of man, and each one by himself is a microcosm of the stature of man, and a Tabernacle for the Shechina, the Divine Presence.

The exodus was replete with awesome miracles, so much so that one loses sight of the main most basic phenomenon that took place. Before the advent of any modern technology, some three million people (-estimated projection based on 600,000 between the ages of 20-60) got up together, synchronized and in congruity, and so they traveled together. This feat isn't even considered and counted as a miracle, it is taken for granted, and even if one would GF deny all the miracles, he would have to acknowledge this unbelievable phenomenon, that an entire nation of three million simply got up and marched together, with no previous practice or training, and waltzed out of Egypt and proceeded in such precise formation, stopping, camping, and starting in congruity.

This is the secret of the stature of man, the true Tabernacle for the Shechina, as mentioned above, so that each and every person has their own exact position, and when the true leader, the true tzadik of Israel rules, he is the daas (holy realization of knowledge) of Israel, and he brings the spirit of prophecy to each soul in the way particular to that soul in its position. And thus the very formation of the camps of Israel was a vessel for the Divine Presence.

In the future we will once again merit to remove the heart of stone <lev hu-evven> and Hashem Yisburach will give us a heart of flesh <lev busar>, Rabbainu said that this is an indication that in the future everyone will be Breslov, because the medrash says that “lev busar” is like “lev boasair” - a heart that despises what is not congenial to its own indigenous root and position, “lev boasair” is the same letters as BRESLOV. And so in the future, under the auspices of the holy spirit of Rabbainu, every soul will automatically be comfortable only in its own unique position (see elsewhere where it is explained that the answer to racism is not interracial mixing to wipe out the distinction, on the contrary that would be destroying the importance and role of each race, rather it is the realization and the maximizing of the potential of each entity in its true indigenous place and function, and thus each entity is equal in completing the final construct), and everyone will fall in place, and the stature of man, the form of the camps of Israel, the form of the Tabernacle will automatically be built and take shape.

Na Nach Nachma Nachman MeUman!

Letter of Nachman

HH

By now you must be familiar already with the fact that the entire redemption is entirely contingent on the dissemination of the teachings of Rabbi Nachman of Breslov, better known as Na Nach Nachma Nachman MeUman. However, there is a great supplement, an old Jewish treasure from a Rabbi Nachman that lived approximately 500 years before Rabbainu, Nachmanidees. This Rabbi Nachman also made it to the Holy Land, and he wrote a letter to his son, it is only one page, he says it should be read at least once a week, and on any day that it is read all of his prayers will be answered. The letter also asserts that it is the path to receive Divine Inspiration and experience the delight of the future world, even in this world.

Rabbi Chaim Vital, the Arizal's main disciple, in his book Shaarei Kedusha (Gates of Holiness) in the 4^th section which documents different techniques of attaining Ruach Hakodesh (due to the nature of this section, it was censured and wasn't printed for the public until about 20 years ago), brings the letter amongst all the other heebee jeebee stuff. Confirming that this letter of simple ethics ranks up there as a method of achieving Divine Inspiration.

The letter is very propitious to reverse depression, and cultivate true inner satiation and happiness.

Take advantage of this! Don't let a week go by without one reading, and aim for a few serious readings. Especially when confronted with trials and tribulations, from the yetzer hura (evil inclination), people around you, or general life circumstances, take a few minutes to give the letter a careful read, and then you will be armed with Rabbi Nachman's guarantee that HY will listen to your prayers, and that you are heading in the direction of holiness.

The main sing is to sing: Na Nach Nachma Nachman MeUman! 

[The reason Breslov did not trump this holy letter of the Ramban, I think is because in our times the main thing is holy brazenness which is in fact true humility, as explained in various places in the holy teachings of Rabbainu, and this would seemingly conflict with the message and practices advocated in this letter, even still I think any true Nanach will be the first to take advantage of regularly reviewing this letter which will undoubtedly compliment the holy brazenness which Nanach empowers, but without Nanach things can get complicated today when a person wants to lower his own control he can easily GF be hijacked by all types of crazy forces, and my only hope is that if the person is firm the letter will bring him to Na Nach Nachma Nachman MeUman!]

Iggeres HaRamban - The Ramban's Letter
(Written to his elder son, Nachman, with the instruction to read it weekly.)
Hear, my son, the instruction of your father and don't forsake the teaching of your mother (Mishlei 1:8). Get into the habit of always speaking calmly to everyone. This will prevent you from anger, a serious character flaw which causes people to sin. As our Rabbis said (Nedarim 22a):Whoever flares up in anger is subject to the discipline of Gehinnom as it is says in (Koheles 12:10), "Cast out anger from your heart, and [by doing this] remove evil from your flesh." "Evil" here means Gehinnom, as we read (Mishlei 16:4): "...and the wicked are destined for the day of evil." Once you have distanced yourself from anger, the quality of humility will enter your heart.This radiant quality is the finest of all admirable traits (see Avodah Zarah 20b), because (Mishlei 22:4), "Following humility comes the fear of Hashem."
Through humility you will also come to fear Hashem. It will cause you to always think about (see Avos 3:1) where you came from and where you are going, and that while alive you are only like a maggot and a worm, and the same after death. It will also remind you before Whom you will be judged, the King of Glory, as it is stated (I Melachim 8:27; Mishlei 15:11), "Even the heaven and the heavens of heaven can't contain You" -- "How much less the hearts of people!" It is also written (Yirmeyahu 23:24), "Do I not fill heaven and earth? says Hashem."
When you think about all these things, you will come to fear Hashem who created you, and you will protect yourself from sinning and therefore be happy with whatever happens to you. Also, when you act humbly and modestly before everyone, and are afraid of Hashem and of sin, the radiance of His glory and the spirit of the Shechina will rest upon you, and you will live the life of the World-to-Come!
And now, my son, understand and observe that whoever feels that he is greater than others is rebelling against the Kingship of Hashem, because he is adorning himself with His garments, as it is written (Tehillim 93:1), "Hashem reigns, He wears clothes of pride." Why should one feel proud? Is it because of wealth? Hashem makes one poor or rich (I Shmuel 2:7). Is it because of honor? It belongs to Hashem, as we read (I Divrei Hayamim 29:12), "Wealth and honor come from You." So how could one adorn himself with Hashem's honor? And one who is proud of his wisdom surely knows that Hashem "takes away the speech of assured men and reasoning from the sages" (Iyov 12:20)!? So we see that everyone is the same before Hashem, since with His anger He lowers the proud and when He wishes He raises the low. So lower yourself and Hashem will lift you up!
Therefore, I will now explain to you how to always behave humbly. Speak gently at all times, with your head bowed, your eyes looking down to the ground and your heart focusing on Hashem. Don't look at the face of the person to whom you are speaking. Consider everyone as greater than yourself. If he is wise or rich, you should give him respect. If he is poor and you are richer -- or wiser -- than he, consider yourself to be more guilty than he, and that he is more worthy than you, since when he sins it is through error, while yours is deliberate and you should know better!
In all your actions, words and thoughts, always regard yourself as standing before Hashem, with His Shechinah above you, for His glory fills the whole world. Speak with fear and awe, as a slave standing before his master. Act with restraint in front of everyone. When someone calls you, don't answer loudly, but gently and softly, as one who stands before his master.
Torah should always be learned diligently, so you will be able to fulfill it's commands. When you arise from your learning reflect carefully on what you have studied, in order to see what in it that you can be put into practice. Examine your actions every morning and evening, and in this way every one of your days will be spent in teshuvah (repentance).
Concentrate on your prayers by removing all worldly concerns from your heart. Prepare your heart before Hashem, purify your thoughts and think about what you are going to say. If you follow this in all your daily actions, you will not come to sin. This way everything you do will be proper, and your prayer will be pure, clear, clean, devout and acceptable to Hashem, as it is written (Tehillim 10:17), "When their heart is directed to You, listen to them."
Read this letter at least once a week and neglect none of it. Fulfill it, and in so doing, walk with it forever in the ways of Hashem, may he be blessed,so that you will succeed in all your ways. Thus you will succeed and merit the World to Come which lies hidden away for the righteous. Every day that you shall read this letter, heaven shall answer your heart's desires. Amen, Sela!

---

This translation is part of the Worldwide network of learning materials of Pirchei Shoshanim (c)1996.

Na Nach Nachma Nachman MeUman

Blossoms of the Spring (Ebay Hanachal) - Letter 1

With the Help of G-d, Thursday of the Torah Portion Pikuday, 27 Adar I, 717 (28 February 1957), Tiberias

(Wishes of a) Good life, long life, to the honourable treasury of wisdom and knowledge, searcher of truth, seeker of faith, my friend who is like my soul, Mr. Zalman Shazar, may Hashem be with him and open his heart, and eyes, and ears, so that he should see, and hear, and understand the truth.

It is befitting to give praise to Hashem who brought about, through His wondrous Providence, that I succeeded in becoming acquainted with his grand, noble, and elevated personage, after having hear of his good reputation for some years from my friend R' Meir Anshin. It was from then I had great yearning to meet with him, but it was out of my reach. However, his strong passion for the truth was effective for Hashem to bring about with His kindness – wonders, that I merited to meet him and become his friend, true love. In my opinion, there is hidden in this indications that have favourable insinuations. Even though the truth is that I am quite a simple person, nonetheless a small piece of wood can kindle and inflame a very large wood. Notwithstanding that we are on the bottom platform at a very low level, as we ourselves know that our appearance is not pleasant at all, because the storm wind and great cloud (a reference to the evil husks, cf. Likutay Moharan 82) greatly agitate and darken, especially in these times of ours. However, the Blessed G-d has already preemptively provided us with a complete healing and rectification through the rivers and streams of true wisdom of the true tzadik. Whoever takes refuge in the shade of his wings, and conducts himself according to ways of his Torah (teachings), and rids himself of all sophistication, and completely absconds his (own) opinion (/reasoning) in lieu of his (the tzadik's), certainly he will have a complete rectification in totality.

Our Holy Master OB”M, before his passing, was sighing and crying out strongly with peculiar sounds, and groaning, and great shouting, about the blasphemy and apostasy that would spread in the world in the future, for this is the worst evil from all the evils and travesties of the world, there is nothing more evil may the Merciful One save us. So his followers were greatly sighing before him, as if to say: “What can we do – and upon whom is he leaving us?” To which he (Rabbi Nachman) replied, “What have you to worry about inasmuch as I am going before you etc.. (Chayay 191, 225)” And he revealed his stance explicitly and with hinting (Sichos 209, Chayay 225), that everything he endeavoured with his followers that were close to him, was with those that were here and with those that are not here (-- Deuteronomy 29:14), that is even with the future generations. And he (Rabbi Nachman) said (Chayay 218), “Just hold yourselves together in unity, and friendship, and love of fellowship, then you will be kosher people, and not just kosher, rather you will even be tzadikim and good (- probably used as a reference to a term denoting a hasidic master), because the Blessed G-d will certainly help me that it will be as I have already desired, for – with the help of the Blessed G-d – I have certainly completed and will complete as I have desired!” And he said that whomsoever reaches and befriends one of his followers, certainly he will be a truly kosher person, and not just kosher, but even completely a tzadik, as I want.

[Rabbi Nussun in Likutay Halachos (Choshen Misphat, Mechira – selling 1:4) writes:] In the last Rosh Hashana before his passing, our Master OB”M said the awesome Torah “Tiku Tochacha” (-- Sounding the shofar of rebuke). It is explained there, that it is necessary to very much seek and search for the Divine Spirit (ruach hakodesh), the spirit of prophecy of the true ruling tzadik, because the main completeness of faith, which is the basis of Judaism, is specifically through him. It was then, after the delivery of the aforementioned Torah, he enjoined me (Rabbi Nussun) emphatically to write this great injunction, that every person in the world, from big to small, must be very attentive to this, and it is necessary to remind them of this injunction a thousand times, so that they should remember each and every day to do much searching and seeking for the true ruling tzadik who has the spirit of prophecy, ruach hakodesh, that he can truly rectify them eternally. For certainly the search and seeking is not after the physical body of the tzadik, but rather it is after his ruach hakodesh, through with this is his main rectification. This is necessary to search out and to seek always, for either way: if one has yet to find it at all – certainly he needs to go on his hands and feet to search and seek it with all his strength, in the whole world, from one end to the other, all the days of his life on the face of the earth, perhaps he will be able to find eternal life for his soul, even if for but one day or one hour before he dies. And if it seems to him that he has found the true tzadik – certainly it is necessary to seek and search additionally more and more. For it is possible that he is by the tzadik and his (the tzadik's) light is still dark by him, and he doesn't feel the true pleasantness of his holy directions, and consequently he is distant from his rectification, and for this it is necessary great exertion and much searching until he will find it. If he truly searches, he will certainly find (it).

The main life source, and endurance, and survival of Israel is all through the true tzadik, that Israel merits to seek him and to quest him with all types of searching, with utter mesiras nefesh (self-sacrifice) until they find him and draw close to him, and through this they merit faith and the heresy is nullified, and through this they merit to the complete redemption, and to the song that will be aroused i the future (-- Na Nach Nachma Nachman MeUman) – fortunate are those who merit and/to wait in anticipation and yearn for this in truth.

It is necessary to be extremely prudent to banish the spirit of frivolity from one's innards, that which his heart is full of the frivolous spirit which clings to him. Through attachment to the true tzadik, that is through loving the tzadik with complete love so that his soul his bound to his soul, through this one banishes with great speed, the spirit of frivolity from inside of him, and through this he merits to attain broken heart (-- as explained in Likutay Moharan 176).

The true tzadik – in relation to the world, he is the aspect of the head, and the world in association to him – they are the aspect of the body. The main rectification is achieved when one merits to be close and bound to the tzadik like the body is with the head, because the main vitality of all the limbs is only from the head (Likutay Halachos, Choshen Mishpat, bounderies 4:9).

Through being close to the the true tzadik, the contamination of the (primeval) snake is severed, and so too the converse; through a fraudulent leader, the contamination intensifies (cf. Likutay Moharan Torah 7 and volume II Torah 8).

Through strife against the tzadik, the Torah is forgotten (Sefer Hamidos, tzadik 146).

Through speaking against a tzadik, through this philosophy gains strength in the world, and so too the converse! (Sefer Hamidos, strife part 2, item 1).

The coming of the Messiah is contingent on the drawing close to the tzadik (Sefer Hamidos, tzadik 151).

Through the peace that exists amongst people, and they examine and explain to each other the truth, through this each person casts away the falsehood of his gods of money and draws himself close to the truth. According to the peace in the generation, so it is possible to draw the whole world to His devotion, Blessed He, and to serve Him together as one group, and everyone will cast away their gods of silver and gold, and they will pray only to Hashem ( (Likutay Moharan 27).

When there is truth there is peace (Sefer Hamidos truth 22).

The truth redeems from all hardships (Sefer Hamidos, truth 20).

Through truth the world is protected from all damage (Sefer Hamidos, truth 20).

When there isn't truth there isn't kindness (Sefer Hamidos, faith 65, truth 18).

Through truth one merits to have an everlasting name (Sefer Hamidos, truth 25).

Someone who gurards himself from falsehood, he will always be triumphant (Sefer Hamidos, truth 39).

Through humility you will merit faith (Sefer Hamidos, faith 2).

Through faith it is possible to understand the blessed G-d (Sefer Hamidos, faith 31).

Through faith, the Holy One Blessed He forgives you for (all) your sins (Sefer Hamidos, faith 33).

Jerusalem will not be built until there will be peace amongst Israel (Sefer Hamidos, faith 46).

The temple will not be built until haughtiness ceases (Sefer Hamidos, faith 49).

Through unity that will exist in Israel the Messiah will come (Sefer Hamidos, faith 50).

Through faith the edicts that the nations decree on Israel are nullified (Sefer Hamidos, faith part 2, 4).

I ask of him forgiveness for not having sent yet the holy books, because I was sick and underwent severe suffering – not upon us, certainly everything is for the best. Also now I am still extremely weak, and I mustered up all my strength to write a few holy words – which have in them the wherewithal to give vitality, and restore the whole world. From the time we separated I have not forgotten him, for his love his imbedded deep in my heart with great love and eternal love, and I yearn and long for him always to meet with him and sit together brotherly. I pray constantly for him, that he should merit to see the grandeur of the holy light of the sun which now radiates in the world, and to clear away and remove the clouds that darken the light of the sun, in such a way that we will merit to go out from the shrouded black void to illumination, from darkness to great light, and like the light of the morning there will shine upon us the sun; charitable and healing in its wings.

With profound respect and honour I greet and enquire of his welfare and the welfare of his entourage specifically to our friend the pleasant and charming Mr. David the Kohen (-descendant of Aaron) shlit”a (-he should live a long and good life) who merited to the light of the (holy book) The Torahs and Prayers (- this holy books presents the teachings of Rabbi Nachman each one followed by its appropriate prayer to merit to the holy concepts expounded there), certainly they will have a positive effect on him if he his ears and heart are attentive to them.

The one who awaits and anticipates for his speedy reply. Please save this letter because I hope to meet in the future, and I have what to explain orally.

Yisroel Dov Odesser – Tiberias – from the house of Zalman Odesser

ספר אב"י הנחל - הוצאת נקודות טובות - מכתב א:


ב"ה, יום ה' פקודי, כ"ז אדר א' תשי"ז, טבריא

חיים טובים, חיים ארוכים, לכבוד אוצר החכמה והמדע, מבקש אמת מחפש אמונה, ידידי כנפשי, מר זלמן שזר, יהי ה' עימו ויפקח את לבבו ועיניו ואזניו, ויראה וישמע ויבין האמת.

טוב להודות לה', אשר סיבב בנפלאות השגחתו, שהצלחתי להכיר את גדולת ויקר מעלתו הרם, אחרי כמה שנים ששמעתי משמו הטוב על ידי ידידי ר' מאיר אנשין. ומאז נכספתי מאד להתועד עימו, ולא עלתה בידי. אך תשוקתו החזקה אל האמת היה הגורם, שסיבב ה' בחסדו נפלאות, שזכיתי לראותו ולהתקשר איתו באהבים, אהבת אמת. לדעתי, גנוז בזה רמזים המשתמעות לכמה פנים יפות. למרות שבאמת איש פשוט לגמרי אני, אולם עץ קטן יכול להדליק ולהבעיר עץ גדול מאד. ואם אמנם אנו בדיוטא התחתונה, בשפל המדרגה מאד, כמו שאנחנו יודעים בעצמנו שאין פנינו יפות כלל כי הרוח סערה וענן גדול מסעיר ומחשיך מאד, בפרט בימינו אלה. אך כבר הקדים לנו השם יתברך רפואה ותיקון גמור, על ידי נהרות ונחלי החכמה האמיתית של הצדיק האמת. וכל מי שיסתיר את עצמו בצל כנפיו וילך על פי דרכי תורתו, וישליך מאיתו כל החכמות, ויסלק דעתו לגמרי נגדו, בוודאי יהיה לו תיקון גמור בשלמות.

רבינו הקדוש ז"ל, קודם הסתלקותו, היה מתאנח וצועק מאד בקולות משונות ואנחות וצעקות גדולות, על הכפירות והאפיקורסות שעתיד להתפשט בעולם. כי זו הרעה הגדולה מכל הרעות והצרות שבעולם, אין רע מזה רחמנא לצלן. ואז היו אנשי שלומנו מתאנחים לפניו מאד כאומרים: מה נעשה, ועל מי יעזור אותנו. והשיב מה לכם לדאוג, מאחר שאני הולך לפניכם וכו'. וגילה דעתו בפרוש וברמז, שכל מה שעסק עם אנשי שלומו המקורבין אליו, הוא את אשר ישנו פה, ואת אשר איננו פה, דהיינו אף עם הדורות העתידין לבוא. ואמר "רק אתם תחזיקו עצמכם יחד באחדות והתחברות ואהבת חברים, אז תהיו אנשים כשרים; ולא כשרים בלבד, אלה אפילו צדיקים וטובים תהיו, כי ה' יתברך יעזור לי בוודאי, שיהיה כרצוני כאשר רציתי מכבר, כי, בעזרת השם יתברך, גמרתי ואגמור כרצונו בוודאי" (איך האב אויס גיפירט און וועל אויס פירן!) ואמר, שכל מי שיגע ויתחבר לאחד מאנשי שלומו, בודאי יהיה איש כשר באמת; ולא איש כשר בלבד, אלא אפילו צדיק גמור, כמו שאני רוצה.

בראש השנה האחרון שקודם הסתלקותו אמר רבינו, ז"ל, התורה הנוראה "תיקעו תוכחה". מבואר שם, שצריכין לבקש ולחפש מאד מאד את הרוח הקודש, רוח נבואה של הצדיק המנהיג האמיתי, שעיקר שלמות האמונה, שהיא עיקר היהדות, על ידו דיקא. ואז, אחר אמירת התורה הנזכרת לעיל, הזהיר אותי ביותר לכתוב אזהרה הגדולה הזאת, שכל אדם שבעולם, מגדול ועד קטן, צריכין לזהר בזה מאד, וצריכין להזהיר ולהזכיר אותם אזהרה זאת אלפים פעמים, שיזכרו מאד בכל יום ויום לחפש ולבקש הרבה את הצדיק המנהיג האמת, שיש לו רוח נבואה, רוח הקודש, שיוכל לתקנם באמת לנצח.

כי בודאי אין החיפוש והבקשה אחרי גוף הגשמי של הצדיק, כי אם אחרי רוח הקודש שלו, שעל ידי זה עיקר תיקונו. וזה צריכין לחפש ולבקש תמיד, כי ממה נפשך: אם לא מצאו עדיין כלל - בוודאי הוא צריך לילך על ידיו ועל רגליו לבקשו ולחפשו בכל כוחו, בכל העולם, מקצה ועד קצה, כל ימיו אשר הוא חי על פני האדמה, אולי יוכל למצוא חיי נפשו לנצח, על כל פנים יום אחד או שעה אחת לפני מותו. ואם כבר נדמה לו שמצא את הצדיק האמת - בוודאי זה צריך לבקש ולחפש עוד יותר ויותר. כי יכול להיות שהוא אצל הצדיק, אורו חשוך אצלו ואינו מרגיש נעימות אמיתת עצותיו הקדושים, ומחמת זה הוא רחוק מתיקונו, ולזה צריך יגיעה גדולה וחיפוש הרבה עד שימצא, ואם יחפש באמת, בודאי ימצא.

עיקר החיות והקיום והשארית של כל ישראל, הכל על ידי הצדיק האמת, שזוכין ישראל לבקשו ולחפשו בכל מיני חיפוש, במסירת נפש ממש עד שמוצאין אותו ומתקרבים אליו, ועל ידי זה זוכין לאמונה ונתבטלין הכפירות ועל ידי זה זוכין לגאולה שלמה, ולהשיר שיתער לעתיד - אשרי הזוכה ומחכה ומשתוקק לזה באמת. צריך להזהר מאד לגרש מקירבו הרוח שטות, מה שליבו מלא מרוח שטות הדבוק בו. ועל ידי שנתקשר להצדיק האמיתי, היינו שיאהב את הצדיק אהבה שלמה שיהיה נפשו קשורה בנפשו, על ידי זה מגרש במהירות גדול את הרוח שטות מקירבו, ועל ידי זה זוכה ללב נשבר. הצדיק האמת - נגד העולם הוא בחינת ראש, והעולם נגדו - הם בחינת גוף. ועיקר התיקון, כשזוכין להיות מקורב ומקושר להצדיק כמו הגוף עם הראש, שעיקר החיות שבכל האברים הוא רק מהראש.

על ידי התקרבות לצדיק האמת, נפסק זוהמת הנחש; ולהפך, על ידי מנהיג של שקר, מתגבר הזוהמא. על ידי מחלוקת על הצדיק, שוכחין את התורה. על ידי שדוברים על הצדיק, על ידי זה נתגבר הפילוסופיא בעולם, וכן להפך! ביאת המשיח תלוי בקירבת הצדיק. על ידי השלום שיש בין בני אדם, והם חוקרים ומסבירים זה לזה האמת, על ידי זה משליך כל איש שקר אלילי כספו ומקרב עצמו על האמת. ולפי השלום שבדור, כן יכולין למשוך את כל העולם לעבודתו יתברך, לעבדו שכם אחד, וכולם ישליכו את אלילי כספם וזהבם ויתפללו אל ה' לבד. כשיש אמת, יש שלום. האמת הוא פודה מכל הצרות. על ידי אמת , העולם נשמר מכל הזקות. כשאין אמת, אין חסד.  על ידי אמת יזכה לשם עולם. מי ששומר את עצמו משקר, הוא מנצח תמיד. על ידי ענוה תזכה לאמונה. על ידי אמונה יכול להבין את השם יתברך. על ידי אמונה הקדוש ברוך הוא יסלח לך על עוונותיך. לא תיבנה ירושלים, עד שיהיה שלום בין ישראל. אין הבית המקדש נבנה, עד שתכלה גאוה. על ידי אחדות שיהיה בישראל, יבוא משיח. על ידי אמונה נתבטלין הגזרות, שאומות גוזרין על ישראל.

אבקש סליחתו, שלא שלחתי עדיין הספרים הקדושים, כי הייתי חולה ועברו עלי יסורים קשים, לא עלינו, ובוודאי הכל לטובה. גם עכשיו עדיין אני חלוש כוח מאד, והתגברתי בכל כוחותי לכתוב קצת דיבורים קדושים, שיש בהם כדי להחיות ולהשיב את כל העולם. מעת שנפרדנו לא שכחתי אותו, כי אהבתו חקוקה בעומק ליבי באהבה רבה ואהבת עולם, ואני מתגעגע ומשתוקק אליו תמיד להתקשר איתו בשבת אחים גם יחד. אני מתפלל תמיד עבורו, שיזכה לראות בתפארת אור השמש הקדוש המאיר עכשיו בעולם, ולהעביר ולסלק העננים המחשיכים את אור השמש, באופן שנזכה לצאת מאפלה לאורה, מחושך לאור גדול, וכאור בוקר יזרח עלינו שמש צדקה ומרפא בכנפיה. ברגשי כבוד ויקר, הנני דורש שלומו ושלום אנשי שלומו הנילוים אליו, ובפרט לידידנו הנעים והנחמד מר דוד הכהן שליט"א אשר זכה לאור התורות והתפילות ובוודאי יעשו בו פעולות לטובה אם יטה אזניו וליבו אליהם.

המחכה ומצפה לתשובתו המהירה. נא לשמור את המכתב, כי אקוה בקרוב להתראות, ויש לי מה לבאר בעל-פה.

ישראל דב אודעסר - טבריא - בית זלמן אודעסר

כדור - ball or pill

HH

The Code of Jewish Law (Shulchan Aruch, Orach Chaim 308:45) rules that it is forbidden to play ball (kadur) on the Shabbos and Yom Tov (holidays). The Jerusalem Talmud says that there was a city in the province of the tribe of Shimon which was destroyed because they played ball on Shabbos.

The holy words of our Sages were written with Divine Inspiration and are thus open to understanding even in ways and conscious that might not have occurred to their authors (this is explained in Likutay Moharan). The word ball - kadur - today also means a pill. Now pills that are medicine are permitted to be taken on the Shabbos, that leaves a very strong nuance that are Sages have revealed that it is forbidden to seek the recreation of pills on the Shabbos. This doesn't mean that not on Shabbos it is permissible, on the contrary, not on Shabbos there was not even a thought that it would be permissible, only on Shabbos, one might come to justify substances that they consider to enhance their Shabbos experience, so the Sages said definitely don't go there....

Na Nach Nachma Nachman MeUman!

ב"ה

בשלחן ערוך (סימן שח סעיף מה): ''אסור לשחק בשבת ויום טוב בכדור''.  ואמרו בתלמוד ירושלמי: ''עיר שמעון חרבה, בגלל שהיו משחקים בה בכדור בשבת''.

והנה דברי חז"ל נאמרו ברוח הקודש, וסובלים פירושים אפילו שלא עלו על דעתם, כמבואר בלקוטי מוהר"ן, ולכן בודאי יש לראות בדבריהם אזהרה מלקחת כדורים - סמים - אפילו בשבת. כי יש רוצים להתיר כאילו לקיחת סמים בשבת, לכבוד ולענג את השבת. ובדברי חז"ל יכולים לראות שזה לא הדרך וזה לא העיר להגיע לקדושת ולענג שבת קודש.

נ נח נחמ נחמן מאומן