President 45 and Isaiah 45

 HH

Many know that the gematria of Donald Trump is Messiah Son of David. It is also well known that in Scripture the gentile King of Persia and the whole world - Koresh is referred to as Messiah. What's amazing is that Donald Trump was the 45th president, and Koresh is called Messiah in Isaiah chapter 45.

Also fascinating is some of the peripheral events of Isaiah 45 found in the commentaries, particularly the Abarbanel (available on Sefaria). He brings down there what the Sages foretold of the destruction of Persia (Iran) by Edom in the end of days. He also brings down from the Latin historians the fascinating legend of how Koresh was born and raised by dogs. He also references the Talmud which says regarding Koresh what a failure of a Messiah he was, because he was tasked to bring all the Jews back to Israel and rebuild the temple, and in the end all he did was allow for their return - without actually bringing them back, and only the foundation was laid for the Temple but was not rebuilt in his day because he accepted the slander of all the haters.

In light of that I think we would say, sure Trump has been extremely supportive of Israel, but will he rise to do for Israel all that is expected of him?

There needs to be an upgrade from the mediocrity of williamsburg to the excellence of Na Nach.

Will he bring the holy bones of Rabbi Nachman of Breslov to Israel?

Will he introduce the amazing teachings of Rabbi Nachman into all the schools' curriculum?

That's a lot to think about.

Na Nach Nachma Nachman MayUman  

Likutay Moharan - Torah-teaching 2 - Say to the Kohanim

Likutay Moharan 2:1

A

וַיֹּאמֶר ה אֶל משֶׁה: אֱמֹר אֶל הַכֹּהֲנִים בְּנֵי אַהֲרֹן וְאָמַרְתָּ אֲלֵיהֶם: לְנֶפֶשׁ לֹא יִטַּמָּא בְּעַמָּיו (וַיִּקְרָא כ"א:א / Leviticus 21:1): And Hashem said to Moshe: Speak to the priests, the sons of Aharon, and say to them: None shall defile himself for a dead person among his people.

It is stated in the Sifra d’Tzni’uta (זֹהַר נָשֹׂא ק"ל ע"א; זֹהַר הַאֲזִינוּ רפ"ט ע"א; זֹהַר תְּרוּמָה קע"ז ע"א): From the nostril of the nose [נוּקְבָא דְּפַרְדַּשְׂקָא, nostril, source of prayer’s vitality] is drawn the spirit of life to the Messiah. For the primary weapon [כְּלִי זַיִן, metaphor for prayer’s power] of the Messiah is prayer [תְּפִלָּה], which is the aspect of the nose [חֹטֶם, symbolizing breath, drawing life from the nostril], as it is written: וּתְהִלָּתִי אֶחֱטֹם לָךְ (יְשַׁעְיָהוּ מ"ח:ט / Isaiah 48:9)—And My praise I will restrain [אֶחֱטֹם] for you. From there is his primary vitality, and all his battles that he will wage, and all the conquests he will achieve, all are from there, as it is written: וַהֲרִיחוֹ בְּיִרְאַת ה' (יְשַׁעְיָהוּ י"א:ג / Isaiah 11:3)—And he shall be inspired [וַהֲרִיחוֹ, lit. smell, linked to nose] by the fear of Hashem. This is the aspect of the nose, the primary weapon, as it is written: בְּחַרְבִּי וּבְקַשְׁתִּי (בְּרֵאשִׁית מ"ח:כ"ב / Genesis 48:22)—With my sword and my bow. Rashi explains: Prayer and request. And as it is written: כִּי לֹא בְקַשְׁתִּי אֶבְטַח... בֵּאלֹהִים הִלַּלְנוּ (תְּהִלִּים מ"ד:ז-ט / Psalms 44:7-9)—For I will not trust in my bow... in G-d we have praised (בָּבָא בַּתְרָא קכ"ג ע"א / Talmud, Bava Batra 123a), in the aspect of: My praise I will restrain [תְּהִלָּתִי אֶחֱטֹם].

B

This weapon must be received through the aspect of Yosef, meaning guarding the covenant [בְּרִית, sexual purity, as Yosef resisted temptation], as it is written: חֲגוֹר חַרְבְּךָ עַל יָרֵךְ (תְּהִלִּים מ"ה:ד / Psalms 45:4)—Gird your sword upon your thigh (זֹהַר וַיְּחִי ר"מ ע"א; תְּהִלִּים קל"ב). And as it is written: מִפְּרִי בִטְנְךָ אָשִׁית לְכִסֵּא לָךְ (תְּהִלִּים קל"ב:יא / Psalms 132:11)—From the fruit of your womb I will set upon your throne, this is the aspect of the Messiah, the aspect of prayer: אִם יִשְׁמְרוּ בָנֶיךָ בְּרִיתִי (תְּהִלִּים קל"ב:יב / Psalms 132:12)—If your children keep My covenant. This is through the aspect of Yosef. And Yosef, who guarded the covenant, took the birthright [בְּכוֹרָה], which is the aspect of the service of prayer, the aspect of a double portion [פִּי שְׁנַיִם, praise and request in prayer]. For prayer is a double portion, having two aspects: the praise of the Omnipresent and the request for one’s needs (בְּרָכוֹת ל"א ע"א / Talmud, Berachot 31a). This is the aspect of: וְחֶרֶב פִּיפִיּוֹת בְּיָדָם (תְּהִלִּים קמ"ט:ו / Psalms 149:6)—A double-edged sword [פִּיפִיּוֹת, lit. two mouths] in their hand, the aspect of two edges, the aspect of a double portion (זֹהַר וַיְּחִי), for it depends on guarding the covenant.

C

[And therefore, Yosef, because he merited the aspect of prayer, which is the aspect of My praise I will restrain [תְּהִלָּתִי אֶחֱטֹם], the aspect of vitality drawn from the nostril of the nose [נוּקְבָא דְּפַרְדַּשְׂקָא] as mentioned above, is called: בֵּן פּוֹרָת יוֹסֵף (בְּרֵאשִׁית מ"ט:כ"ב / Genesis 49:22)—A fruitful son, Yosef, which is the aspect of 686 lights [תרפ"ו, gematria of nose’s vitality, linked to divine Names], the seven Names: ע"ב, ס"ג, מ"ה, ב"ן, קס"א, קנ"א, קמ"ג, totaling 686, received from the nostril of the nose, for פַרְדַּשְׂקָא in gematria is 686.]

D

One who merits this sword must know how to wield it, so as not to tilt it to the right or to the left, and so that it hits the hair precisely without missing. This is only possible through the aspect of judgment [מִשְׁפָּט, Tiferet, balancing Chesed and Din], for judgment is the central pillar (תִּקּוּנֵי זֹהַר, הַקְדָּמָה שְׁנִיָּה, דף י"ז ע"ב). This means aiming the weapon exactly to the required place, neither veering to the right nor to the left, but to the center. This is the aspect of: יְכַלְכֵּל דְּבָרָיו בְּמִשְׁפָּט (תְּהִלִּים קי"ב:ה / Psalms 112:5)—He directs his affairs with judgment. Therefore, Yosef received the birthright specifically from Yaakov, as it is written: וַאֲנִי נָתַתִּי לְךָ (בְּרֵאשִׁית מ"ח:כ"ב / Genesis 48:22)—And I [Yaakov, embodying Tiferet] have given you, specifically I, which is the aspect of judgment. This is: כִּי חֹק לְיִשְׂרָאֵל הוּא (תְּהִלִּים פ"א:ה / Psalms 81:5)—For it is a statute for Israel, the aspect of the covenant, as it is written: חֹק בִּשְׁאֵרוֹ שָׂם (תְּהִלִּים פ"א:ו / Psalms 81:6)—He set a statute in his flesh, and judgment for the G-d of Yaakov. This means that Yosef must receive this sword through the aspect of judgment to direct his affairs with judgment. This is: מִשְׁפָּטֶיךָ לְמֶלֶךְ תֵּן (תְּהִלִּים ע"ב:א / Psalms 72:1)—Give Your judgments to the king.

E

How does one merit the aspect of judgment? Through charity [צְדָקָה, Chesed, balancing divine judgment], for through charity, one grasps the attribute of judgment, as it is written: צִדְקַת ה' עָשָׂה וּמִשְׁפָּטָיו (דְּבָרִים ל"ג:כ"א / Deuteronomy 33:21)—The righteousness of Hashem He performed, and His judgments. And as it is written: מִשְׁפָּט וּצְדָקָה בְּיַעֲקֹב (תְּהִלִּים צ"ט:ד / Psalms 99:4)—Judgment and charity in Yaakov. For charity is through judgment, as it is written: אֱלֹהִים שׁוֹפֵט, זֶה יַשְׁפִּיל וְזֶה יָרִים (תְּהִלִּים ע"ה:ח / Psalms 75:8)—G-d is a judge; He lowers one and raises another [charity lowers the giver, raises the poor], impoverishing one and enriching another. When one gives charity, it is in the aspect of He lowers, diminishing his wealth, and in the aspect of He raises, enriching the poor. Thus, one grasps the attribute of judgment. Therefore, one must set aside charity before prayer (בָּבָא בַּתְרָא י ע"א / Talmud, Bava Batra 10a; שֻׁלְחָן עָרוּךְ, אֹרַח חַיִּים, סִימָן צ"ב, סְעִיף י), so that he can direct his affairs with judgment, hitting the hair precisely without missing. This is what our Sages, of revered memory, said: לָמָה נָתַן יַעֲקֹב אֶת הַבְּכוֹרָה לְיוֹסֵף (בָּבָא בַּתְרָא קכ"ג ע"א / Talmud, Bava Batra 123a)—Why did Yaakov give the birthright to Yosef? Because he sustained him, like a householder who raised an orphan in his home. As it is written: וַיְכַלְכֵּל יוֹסֵף אֶת אָבִיו וְאֶת אֶחָיו לֶחֶם לְפִי הַטָּף (בְּרֵאשִׁית מ"ז:י"ב / Genesis 47:12)—And Yosef sustained his father and his brothers with bread according to the children [לְפִי הַטָּף, speech, fluent prayer]. And: הַטֵּף אֶל דָּרוֹם (יְחֶזְקֵאל כ"א:ב / Ezekiel 21:2)—Incline [הַטֵּף, lit. speak, linked to prayer] toward the south. According to the children [לְפִי הַטָּף] means that his prayer was fluent in his mouth through charity. Through the charity he performed, Yaakov, who is the aspect of judgment, gave him the birthright, which is the aspect of prayer, as it is written: And I have given you [וַאֲנִי נָתַתִּי לְךָ], specifically I, the aspect of judgment.

The primary source of foreign thoughts [מַחֲשָׁבוֹת זָרוֹת, distractions in prayer] is through the corruption of judgment, for judgment is the aspect of the eyes [עֵינִין, vision of divine judgment], as it is written: וַיָּבֹאוּ אֶל עֵין מִשְׁפָּט (בְּרֵאשִׁית י"ד:ז / Genesis 14:7)—And they came to the Spring of Judgment. This is the aspect of: עֵין יַעֲקֹב (דְּבָרִים ל"ג:כ"ח / Deuteronomy 33:28)—The eye of Yaakov. Through the corruption of judgment, the eyes are corrupted, as it is written: כִּי הַשֹּׁחַד יְעַוֵּר עֵינֵי חֲכָמִים (דְּבָרִים ט"ז:י"ט / Deuteronomy 16:19)—For a bribe blinds the eyes of the wise. This is the aspect of foreign thoughts in prayer, which are clouds covering the eyes, as it is written: סַכֹּתָה בֶעָנָן לָךְ (אֵיכָה ג:מ"ד / Lamentations 3:44)—You have covered Yourself with a cloud (תִּקּוּנֵי זֹהַר, תִּקּוּן כ"א, דף נ ע"ב). In the future, when the aspect of judgment is rectified, as it is written: צִיּוֹן בְּמִשְׁפָּט תִּפָּדֶה (יְשַׁעְיָהוּ א:כ"ז / Isaiah 1:27)—Zion shall be redeemed with judgment, then the clouds covering the eye will be removed, as it is written: כִּי עַיִן בְּעַיִן יִרְאוּ בְּשׁוּב ה' צִיּוֹן (יְשַׁעְיָהוּ נ"ב:ח / Isaiah 52:8)—For eye to eye they shall see when Hashem returns to Zion. Therefore, Yosef is called: בֵּן פֹּרָת עֲלֵי עַיִן (בְּרֵאשִׁית מ"ט:כ"ב / Genesis 49:22)—A fruitful son by a spring [עֲלֵי עַיִן, lit. over an eye, clear vision].

F

Everyone must direct their prayer [תְּפִלָּה] to connect themselves to the righteous of the generation [צַדִּיק הַדּוֹר, spiritual leader embodying Moshe-Messiah], for every righteous person in the generation is in the aspect of Moshe-Messiah, as we find that the righteous call each other Moshe, as in: משֶׁה שַׁפִּיר קָאֲמַרְתְּ—Moshe, you have spoken well (שַׁבָּת ק"א ע"ב / Talmud, Shabbat 101b). And this Moshe is the aspect of the Messiah, as it is written: עַד כִּי יָבֹא שִׁילֹה (בְּרֵאשִׁית מ"ט:י / Genesis 49:10)—Until Shiloh comes, this is Moshe-Messiah (זֹהַר בְּרֵאשִׁית כ"ה ע"ב, כ"ז ע"א). Every prayer that each person prays is an aspect of a limb of the Shechinah [divine feminine, completed through prayer], which are the limbs of the Tabernacle. No one from Israel can elevate each gem in its setting [שַׁיְפָא בְּשַׁיְפָא] to its proper place except Moshe alone. Therefore, one must bring and connect all prayers to the righteous of the generation, as it is written: וַיָּבִיאוּ אֶת הַמִּשְׁכָּן אֶל משֶׁה (שְׁמוֹת ל"ט:ל"ג / Exodus 39:33)—And they brought the Tabernacle to Moshe. He knows how to elevate each gem in its setting and make it a complete stature [קוֹמָה שְׁלֵמָה], as it is written: וַיָּקֶם משֶׁה אֶת הַמִּשְׁכָּן (שְׁמוֹת מ:י"ח / Exodus 40:18)—And Moshe erected the Tabernacle (זֹהַר פְּקוּדֵי רל"ח ע"א).

All the Torah that a person studies to observe and perform, its letters are sparks of souls [נִיצוֹצֵי נְשָׁמוֹת]. These are clothed within the prayer and are renewed there in the aspect of impregnation [עִבּוּר, spiritual renewal of souls], as explained in the teachings on gilgulim that all souls enter the Malchut [מַלְכוּת, Shechinah] in the aspect of impregnation and are renewed there. This is: הַשָּׁמַיִם מְסַפְּרִים כְּבוֹד אֵל (תְּהִלִּים י"ט:ב / Psalms 19:2)—The heavens declare the glory of G-d [כְּבוֹד אֵל, Shechinah, adorned by prayer]. This refers to the Torah, which is fire and water, meaning the aspect of souls, and they enter the prayer, which is the aspect of the glory of G-d, as it is written: שִׂימוּ כָבוֹד תְּהִלָּתוֹ (תְּהִלִּים ס"ו:ב / Psalms 66:2)—Set glory to His praise, in the aspect of: My praise I will restrain [תְּהִלָּתִי אֶחֱטֹם] (יְשַׁעְיָהוּ מ"ח:ט / Isaiah 48:9). [Alternatively, it is called glory, as found in manuscripts.] This is because it clothes us [in some manuscripts: them], for Rabbi Yochanan called his garments his honor [מְכַבְּדוּתָא] (שַׁבָּת קי"ג ע"א / Talmud, Shabbat 113a). Through this, it is called the glory of G-d. The souls and the prayer illuminate each other: the souls illuminate the prayer in the aspect of elevation of feminine waters [מַיִן נוּקְבִין, spiritual elevation through prayer], and the prayer illuminates the souls in the aspect of renewal, renewing them in the aspect of impregnation. The souls clothed in the prayer, brought to the righteous of the generation, are in the aspect of: בְּתוּלוֹת אַחֲרֶיהָ רֵעוֹתֶיהָ מוּבָאוֹת לָךְ (תְּהִלִּים מ"ה:ט"ו / Psalms 45:15)—Maidens follow her, her companions, brought to you.

Rabbah bar Bar Chana said: Once we were traveling on a ship and saw a fish [כַּוְרָא, symbol of the righteous] with sand gathered on its back, and reeds grew upon it. We thought it was dry land, so we went up, baked, and cooked upon it. When its back grew hot, it turned over, and had the ship not been nearby, we would have drowned (בָּבָא בַּתְרָא ע"ג ע"א / Talmud, Bava Batra 73a). Rashbam explains: Sand gathered on its back—sand accumulated on it; reeds grew—grass grew on the sand; we thought it was dry land—it was an island in the sea.

This is what Rabbah bar Bar Chana meant: We saw this fish, for in our exile, so to speak, the Holy One, blessed be He, is in hiding of the face [הַסְתָּרַת פָּנִים, divine concealment in exile], as it is written: הִסְתַּרְתָּ פָנֶיךָ (תְּהִלִּים ל:ח / Psalms 30:8)—You hid Your face, which is the aspect of mercy [רַחֲמִים]. He turned His back [ערֶף], which is the aspect of judgment [דִּין]. All our prayers and requests are for Him turning His back to us, that He return His face, as it is written: פְּנֵה אֵלַי (תְּהִלִּים פ"ו:ט"ז / Psalms 86:16)—Turn to me, and: יָאֵר ה' פָּנָיו (בְּמִדְבַּר ו:כ"ה / Numbers 6:25)—May Hashem cause His face to shine. When we see the length of the exile and cry out to Him daily without being saved, some among Israel, Heaven forbid, err in their hearts, thinking all prayers are in vain. But in truth, the righteous in every generation elevate them and establish them, as it is written: And Moshe erected the Tabernacle [וַיָּקֶם משֶׁה אֶת הַמִּשְׁכָּן]. They elevate each gem in its setting [שַׁיְפָא וְשַׁיְפָא] to its place, building the stature of the Shechinah gradually until its full stature is completed. Then the Messiah, this Moshe, will come, complete it, and erect it in perfection.

This is the meaning: We saw this fish [כַּוְרָא], which is the aspect of the righteous of the generation, called a fish [דָּג, symbol of the righteous] (מָאוֹרֵי אוֹר, ערך דג; זֹהַר וַיִּקְרָא מ"ב ע"א, רע"ח ע"א), the aspect of Moshe-Messiah. Sand gathered on its back [יַתְבָא לֵיהּ חַלְתָא אַגַּבֵּיהּ] refers to the prayers we pray for this, that, so to speak, He turned His back to us. Gathered on it [יַתְבָא לֵיהּ] means: And they brought the Tabernacle to Moshe [וַיָּבִיאוּ אֶת הַמִּשְׁכָּן אֶל משֶׁה], for one must bring and connect the prayer to the righteous of the generation. Reeds grew upon it [וְקָדְחִי עָלֵהּ אֲגְמָא] refers to the souls that come with the prayer, in the aspect of maidens follow her, her companions [בְּתוּלוֹת אַחֲרֶיהָ רֵעוֹתֶיהָ], for the souls are called grasses [עֲשָׂבִין], as it is written: רְבָבָה כְּצֶמַח הַשָּׂדֶה נְתַתִּיךְ (יְחֶזְקֵאל ט"ז:ז / Ezekiel 16:7)—I made you numerous like the growth of the field. We thought it was dry land [סַבְרִינָן יַבֶּשְׁתָּא הוּא] means that the prayers seem to bear no fruit. But in truth, it is not so; rather, we went up, baked, and cooked [סַלְקִינָן וַאֲפִינָן וּבַשְׁלִינָן] means all the prayers ascend and rise. The more one increases in prayer, the more the Shechinah is built, preparing herself for union [זִוּוּג]. This is baking and cooking, for baking and cooking are preparations for eating, the aspect of union, as it is written: כִּי אִם הַלֶּחֶם אֲשֶׁר הוּא אוֹכֵל (בְּרֵאשִׁית ל"ט:ו / Genesis 39:6)—Except the bread that he eats.

When the full stature of the Shechinah is completed, through many prayers, His mercies [רַחֲמָיו] will be aroused, and the attribute of judgment [דִּין] will turn to the attribute of mercy [רַחֲמִים]. This is: When its back grew hot [כַּד חַם], meaning when His mercies are aroused, it turned over [אִתְהַפֵּיךְ], meaning the attribute of judgment turns to the attribute of mercy. Had we not been near the ship [אִי לָאו דַּהֲוָה מִקָּרְבָא סְפִינְתָּא], this is the aspect of: לְמַעֲנִי לְמַעֲנִי אֶעֱשֶׂה זֹאת (יְשַׁעְיָהוּ מ"ח:יא / Isaiah 48:11)—For My own sake, for My own sake, I will do it, as stated in the Midrash: מִי הִקְדִּימַנִי וַאֲשַׁלֵּם לוֹ (מִדְרַשׁ תַּנְחוּמָא, וַיִּקְרָא כ"ז)—Who preceded Me that I should repay him? Who made a mezuzah [merit through mitzvot] for Me before I gave him a house? Thus, all our good deeds and prayers are from Him, and it is not fitting to expect reward for anything. Even though it seems that through our prayers and Torah the redemption will come, we still need His kindness [חֶסֶד], that He redeem us through His kindness. Had we not been near the ship is the aspect of kindness, as our Sages, of revered memory, said: הַסַּפָּנִין רֻבָּן חֲסִידִים (קִדּוּשִׁין פ"ב ע"א / Talmud, Kiddushin 82a)—Most sailors are pious [חֲסִידִים, embodying kindness]. Without His kindness, we would, Heaven forbid, drown in exile.

This is the meaning: Speak to the priests [אֱמֹר אֶל הַכֹּהֲנִים], the aspect of prayer, as it is written: אֶת ה' הֶאֱמַרְתָּ הַיּוֹם (דְּבָרִים כ"ו:י"ז / Deuteronomy 26:17)—You have proclaimed Hashem this day. Priests [כֹּהֲנִים] are the aspect of Torah, the aspect of souls, as mentioned above, as it is written: כִּי שִׂפְתֵי כֹהֵן יִשְׁמְרוּ דַעַת וְתוֹרָה (מַלְאָכִי ב:ז / Malachi 2:7)—For the lips of a priest shall preserve knowledge, and Torah. Aharon is the aspect of judgment [מִשְׁפָּט], as it is written: וְנָשָׂא אַהֲרֹן אֶת מִשְׁפַּט בְּנֵי יִשְׂרָאֵל (שְׁמוֹת כ"ח:ל / Exodus 28:30)—And Aharon shall bear the judgment of the children of Israel. [Missing text, it should say:] For one needs the aspect of judgment, as mentioned above. And say to them [וְאָמַרְתָּ אֲלֵיהֶם], specifically and say [וְאָמַרְתָּ], as found in the manuscript copied from our Rabbi’s manuscript, of blessed memory. For one must bring all prayers to the aspect of Moshe-Messiah [Missing text, it should say:] and he will erect them, as it is written: And they brought the Tabernacle to Moshe, and Moshe erected [וַיָּבִיאוּ אֶת הַמִּשְׁכָּן אֶל משֶׁה וַיָּקֶם משֶׁה] the Tabernacle, from the manuscript. And he will erect the Tabernacle. This is Rashi’s explanation: To warn the great over the small, meaning the righteous of the generation, who is the aspect of Moshe, the great light, illuminates and shines upon the prayer, which is the aspect of the small light (זֹהַר פְּקוּדֵי רל"ח ע"א). None shall defile himself for a dead person among his people [לְנֶפֶשׁ לֹא יִטַּמָּא בְּעַמָּיו] means through guarding the covenant, as mentioned above, as explained in the Zohar (זֹהַר וַיִּקְרָא ט"ו ע"א; זֹהַר פְּקוּדֵי רס"ג-רס"ד ע"א; תּוֹרָה כֹּהֵן, פָּרָשָׁה ט). The primary power of the evil inclination [יִצְרָא בִּישָׁא] is over nakedness [עֲרַיָן], which is the primary source of defilement [מְסַאֲבוּתָא]. When one guards the covenant, he merits the aspect of prayer, as mentioned above, and merits the aspect of My praise I will restrain [תְּהִלָּתִי אֶחֱטֹם], for the primary scent [רֵיחַ] depends on purity [טָהֳרָה], as our Sages, of revered memory, said: מִשֶּׁבָּטְלָה הַטָּהֳרָה בָּטְלָה הָרֵיחַ (סוֹטָה מ"ח ע"א / Talmud, Sotah 48a)—Since purity ceased, scent ceased. And there (סוֹטָה מ"ט ע"א / Talmud, Sotah 49a), he said: I smell the scent of a fragrant date [חַנוּנִיתָא, fragrant, fatty date, ability to smell it symbolizing purity]. He said to him: My son, there is purity [טָהֳרָה] in you.

The call for Messiah is like saying uncle

 HH

Sadly the exile has now been almost 2000 years, it can't go on much longer. HY sent us Rabbi Nachman who reinforced us with his message that there is no despair in the world whatsoever. Unfortunately however many are on the verge of despair, that's when you hear them calling out, Messiah. It is like saying uncle. 

זה מה שכתוב בפרשת בהר על מלך המשיח - או דודו או בן דודו!

BH there is no need to despair, thank God we have broad shoulders to rely upon - Na Nach Nachma Nachman MayUman, he has won and will win. His teachings are the highest, what can be higher than speaking privately directly with HY?! In fact in Hebrew, the word speaking is the same word as Messiah. Right now we can already enact the ways of Messiah, but screaming out for Messiah is the antithesis of everything Messiah is about. Rashi in the end of Kesuvos says that it is even forbidden to pray too much for the coming of Messiah. Messiah transcends time, so there is no despair by him, and to get with his spirit one has to follow the holy teachings of Rabbainu who set the way for his coming, may it be soon, amen. 

Even still there is a fundamental avoda very much contingent on Messiah, as the Ramchal writes in a letter answering a challenge – why he constantly wrote about Messiah even though he knew full well that the contemporary rabbis were engulfed in fear that he was messianic. ואכמ"ל.

Na Nach Nachma Nachman MayUman

The Three Yichudim the Baal Shem Tov Received From Messiah Correspond

 HH

This post follows a previous post: NaNach: Three sets of yichudim corresponding to the three reasons of creation (naanaach.blogspot.com)

There’s a famous letter from the Baal Shem Tov (to his brother in law) in which he writes:

And I asked (the mouth of – directly) Messiah: “When will the master (/mister) come?” And he replied: “With this you will know, when your teachings will be publicized and revealed in the world, and when ‘your wellsprings will spread outside (Proverbs 5:16)’ what I taught you and you perceived, and they too can do yichudim and ascensions like you, and then all the klipos (-evil husks) will cease, and there will be an auspicious and salvatory time. And I was troubled with this, and I had great anguish at such a length of time, when can this possibly be? However, from what I learned when I was there, three segueloas (- a segula is something which is propitious for some type of effect), and three holy names, and they are easy to teach and explain, my sentiments were assuaged, and I thought: It is possible [-here there is a repetition of the previous line: However, from what I learned…], they also will be able – the men of my age, to come to the level and aspect like me, that is, with their ability to ascend, and they will learn and perceive like me, but permission was not granted for all the days of my life to reveal this. However, this I will inform you, and Hashem will be to your succor, before Hashem should be your way, and do not stray when you pray and you learn, and every single word and what leaves your mouth, have intention to unify (-HY), because in every single letter there are worlds and neshamoas and Divinity, and the letters ascend and they tie together and unite and form a word, and they make a real unification with/in the Divine. So include your neshama with them in every single aspect of what was stated above. And all the worlds are united as one, and ascend, and a great joy and delight is made, boundless. With your understanding of the joy of a groom and bride, in a small and coarse (comparison), and all the more so in such a supernal level. And certainly Hashem will be to your succor, and everywhere you turn you will be successful and percipient, ‘give to the wise and they will be more wise’ (Proverbs 9:9).

 

The general belief is, that the Baal Shem Tov was not granted permission to reveal the shortcuts he received from on high, but he left hints in this paragraph to attaining them.

The Baal Shem Tov clearly states the objective is to unify the worlds, and neshamoas, and the Divine. These three directly correspond to the three sets of unifications established by the Ramchal. The unification of the Divine, is the first set which is primarily covered by the Arizal as explained above. The unification of the neshamoas, is the second set, which is based on connecting our souls to the true tzadikim and effecting their power, as explained above. The unification of the worlds, is the third set of yichudim, where all the worlds are united as one and absolutely abnegated to the unity of HY.

 

The Baal Shem Tov wrote that it only he could reveal it, it would be easy for everyone to accomplish. It is impossible for us to know what constitutes ‘easy’, perhaps the clear and methodological presentation of the Ramchal, had it been known in those times, would have been considered ‘easy’. In any case, it definitely brings things much closer.

Na Nach Nachma Nachman MayUman

When it is impossible to go to Uman

 HH

After King Shlomo the nation of Israel was split between his son and Yiruvum ben Nivut. Yiruvam could have been Messiah but he turned it down because he would have been second place to King Dovid, and he wanted to be first. Yiruvam feared he would lose his constituents if they would make the pilgrimage to the Temple in Jerusalem, so he set up border patrols to prevent anyone from attempting to pilgrimage. To compensate he set up two idols and made a special festival for them in the month of Cheshvon - corresponding to the holiday of Succos celebrated the month before in Tishray. 

Saba Yisroel passed away on the 18th of Cheshvon which in Yeruvam's holiday is the corresponding day to the 18th day of Tishray, the fourth day of Succos - the day Rabbainu passed away. Rabbainu was a direct descendant of Dovid. This would point to Saba being a tikun for Yeruvam. If this assertion is correct, it would shed a great deal of light on all those who claim to follow Saba and refuse to go to Uman  and proclaim Saba to be messiah (even though Saba himself mocked chabad saying explicitly that after their rabbi was dead it was ridiculous, also there is a recording of Saba saying explicitly messiah has yet to come) - they are stuck in the sin of Yiruvam. 

The Sages said that Hoshaya ben Ailu, the last king of the 10 tribes, abolished the border patrol, and this caused the final decree of exile, because even though the people were no longer prevented from making the pilgrimage, they still did not, and that brought upon them the final decree of exile.

Based on that, i have various thoughts and insights regarding the recent closure of Uman, which made it just about impossible for me and for many others to make it to Uman for two years. See Chayay Moharan 354 the great tragedy of those who know Rabbainu and don't fulfill his guidance. Which means that the merit of going to Uman brings with it the huge responsibility of better fulfilling Rabbainu's directives, like getting up for midnight and attempting to spend the most of day doing hisbodidus. 

Na Nach Nachma Nachman Mayuman

Redemption in 5782

HH from a Nanach in Europe.

אדם - אדם דוד משיח

From Adam to David's rule over JM

2891

Hopefully from then until Messiah another 2891

=

5782

Note David ruled in JM for 33 years.

See the subsequent post regarding the admonishment of coming up with possible end of time dates.

Na NaCh NaChMa NaChMaN MAyUMaN

Gant - the clothes of Messiah

 HH
On the last day of Pesach someone came over to me and told me that he is Messiah ben Dovid. So I motioned to him, pointing to my Nanach beanie, and then to him, as if to ask, then where is your Nanach beanie. He replied, it is not obligatory to wear one. He probable said some more stuff, and then I pointed to the emblem on his shirt: GANT. He replied that the insignia is acronym for Geula (redemption) A (his name) Nachman T (he mentioned the name of a fraudulent dead rabbi).

A few ours later it his me, that GANT is a permutation of ANGT which is in fact a Divine Name which heralds the Messiah, as revealed by the Ramchal in his short work Pinos HaMerkava - which with a few hints is almost clearly talking about the holy Petek and Na Nach Nachma Nachman MayUman, as I explain in Likutay Nanach, volume 3. However I was careful not to disclose the acronym because it would be misunderstood and contorted.  

This reminded me of the story of how Elijah laughed at the magician in the market place, because with all his magic and knowledge of the occult he professed, he was unaware that beneath his feet lay a treasure.... 

Na Nach Nachma Nachman MayUman

No need to be the Messiah

HH
The Ramchal revealed that Messiah is going to usher into the world such an awareness of every persons unique role that no one will be jealous of anyone else, they will not even be jealous of the Messiah.
Rabbainu said that he is everything that Messiah will be except....
This may be one of the exceptions because many people are still holding on to what Rabbainu said that he can make others exactly as himself...
Na NaCh NaChMa NaChMaN MayUMaN

The Virtue of Saying Na Nach Nachma Nachman MayUman 66-72 (end at least for the time being)

HH

66

The Torah of Rabbainu, this is Messiah, and more and more and more, “A novelty such as I has never yet been in the world (The Life of Our Leader Rabbi Nachman 247).” We merited to hear the likes of this.

[Visitor: Rabbi Yisroel, What is the name of Messiah? What is the name of Messiah?] Ah? I don’t have strength to speak, let me be. [Visitor: Rabbi Yisroel, the name of Messiah is “Nachman”, or “Na Nach Nachma Nachman”?] “Na Nach Nachma Nachman MayUman.” [Visitor: This is the name of Messiah?] Yes, this is the name of Rabbainu, and all the tzadikim (-including the Messiah) are included in this name, all the Torah, and all the tzadikim, and all… and everything [Visitor: of all the generations?] all the generations.

(Tape 62a)

67

“Na Nach Nachma Nachman MayUman,” this (it) includes the creation of the whole world, and all the Torah and all the tzadikim, yes, in this is included all the Torah and all the tzadikim, and all the wonders, and all the wondrous lights, yes, this is already, Baruch Hashem, he is in this world, “Na Nach Nachma Nachman MayUman.”

(Tape 29b)

68

“Na Nach Nachma Nachman MayUman.” When they accompany/bring the groom and the bride from the chupa (-wedding canopy), they should sing this melody. [Visitor: Yes?] Yes! It will be so beautiful!

(Sichos Saba 25)

69

It will be everywhere, and in all the streets, everywhere they will sing, “Na Nach,” yes. A new song.

(Sichos Saba 25)

70

This is the melody that is new, this is (of/) Rabbainu’s on Rosh Hashana, “Hashem is King/reigns, Hashem reigned, Hashem will reign forever and ever (morning prayers and elsewhere),” this, this is it, this melody. So he informs: “Hashem is King/reigns, Hashem reigned, Hashem will reign forever and ever,” this is the melody. (Saba laughs).

(Sichos Saba 25)

71

[Visitor: Is this good for the nation of Israel to say or to sing this name, “Na Nach”?] Yes! Yes! Yes! [Visitor: This hastens the redemption, that they say or sing his name?]

Yes! Yes! Just that his name should be publicized in the whole world, and this is his name – “Na Nach,” this is the essence, this (it) includes in it the entire redemption, and all the salvations are included in this name. Because the fundamental is contingent on Rabbainu, yes, the main redemption, the essential coming of the Messiah is contingent on the drawing close to the tzadikim (-Sefer Hamidos – published as “Character” entry of Tzadik 151), that the world should know that there are such tzadikim, Rabbainu and his disciples, Rabbainu Hakadoash and his men, this (is) the main redemption is contingent upon, this is permissible to make known and to publicize to the entire nation of Israel, yes.

Until now it was not possible to speak of this, because the world did not want to draw close, but now, even now the way that we are, if we draw close to Rabbainu, Rabbi Nachman, then there will be… Messiah will come and there will be the redemption, and there will be such miracles and wonders that were never in history! Yes, more wonders/wondrous from the exodus from Egypt, and for all the miracles that are in the Torah[1]!

72

There will be a time that the whole world will sing “Na Nach,” yes, in all the market places, everywhere, wherever one goes, with melody, with “Na Nach,” because all the melodies go well with “Na Nach,” all the melodies (that are) in the world. (Saba laughs).

(Tape 77b)

Na Nach Nachma Nachman MayUman!

---

[1] See Brachos 12b-13, Zohar Shemos pg. 9, and Likutay Halachos, Yoreh Daya 2, Laws of a Firstborn of a Kosher Animal 4:25.

Slaves of Time

HH

Movies drag a person down into the confines of time. This is something that becomes apparent especially when reading the awesome exposition of Rabbi Nussun in Likutay Halachos (Yoreh Daya 2), Laws of Circumcision (4), where he elaborates on the principles Rabbainu revealed about time, mainly that in reality there is no time, just according to the deficiency of daas, as can be seen with dreams when one isn't cognizant a few minutes can seem like eternity with elaborate plots of tens of years transpiring, so time imposes itself proportionately, so that the more daas one has the less he is restrained by time, and his time includes in it vast inordinate amounts of time of those with lesser daas, and a true tzadik has daas which transcends time altogether. This Rabbainu revealed in his Stories of Ancient Times, the story of the Seven Beggars, the Blind Beggar of the first day, is connected to the sense of sight. Thus the Blind Beggar who merited to transcend time was completely blind of the physicality of this world, which didn't amount in his eyes to even an eyeblink. According to the kabala, sight is a feminine sense, and the person who is seeing is on the receiving end. Rabbi Nussun explains a theme found already in Kabala and chasidus that time is a feminine aspect, time specific, the 28 different time enumerated in Koheles, all of these designations are the female aspects which is the vessel for those specific times, each one in its own right. These times constrain a person in their confines, for in reality there is no time, there is just this aspect that the female is the vessel for those times, to be filled and raised to eternity. Thus Rabbi Nussun asserts it is the duty of the male to raise the female to transcend time. This of course is accomplished through keeping the Torah and Mitzvoas which are the vehicles of transposing this world to the infinite. The letters of the Torah and each mitzva are also the aspect of female vessels, and they bring those that induce them to transcend time and the finite properties of this world. Thus when one put his eyes to see the physical world as it is without looking for the Torah inside, especially television, sports, and movies which are intent on captivating a person to concentrate on the physicality of the screenplay, the observer is dragged and incarcerated more in more into the trappings of time and becomes more and more subservient to the confines of time, like inducing a dream, he puts his consciousness deeper and deeper into deficiency of daas and will suffer the increasing dominance of time.

Na Nach Nachma Nachman MeUman!

Na Nach on the Torah Portion of VaYichey - references to all the original teachings of Rabbi Nachman of Breslov and his disciples

HH

פרשת ויחי – Portion of Va-yichey <And he (Yaakov) lived>

48:28 וַיְחִי יַעֲקֹב בְּאֶרֶץ מִצְרַיִם שְׁבַע עֶשְׂרֵה שָׁנָה: And Yaakov lived in the land of Egypt seventeen years.

The tzadikim rectify the world by transforming the worst states into the most joyous

Likutay Halachos, Laws of Blessing of Thanksgiving 6:51

48:1 הִנֵּה אָבִיךָ חֹלֶה: Behold your father is sick.

When the tzadikim are sick they illuminate daas (realization of knowledge) in the disciples

Likutay Halachos, Laws of Raishis Hagaiz 3:11

48:8-9 וַיֹּאמֶר מִי אֵלֶּה: {ט} וַיֹּאמֶר יוֹסֵף אֶל אָבִיו בָּנַי הֵם אֲשֶׁר נָתַן לִי אֱלֹהִים בָּזֶה: And he <Yaakov> said, “Who are these?” And Yosef said to his father, “They are my sons which G-d gave me with/in this.

The discussion between Yaakov and Yosef was regarding the matter of seeing the good points that would come from them

Likutay Halachos, Laws of Eruvay Tichumen 6:15

49:1 וַיִּקְרָא יַעֲקֹב אֶל בָּנָיו וגו': And Yaakov called to his sons.

Drawing daas (holy realization of knowledge) into the worldliness

Likutay Halachos, Laws of Partners of property 5

49:1 הֵאָסְפוּ וְאַגִּידָה לָכֶם: Gather and I will tell you.

Yaakov told them that their recourse was that they should have solidarity and peace between themselves

Likutay Halachos, Laws of the Ninth of Av and fast days 4:13

49:1 הֵאָסְפוּ וְאַגִּידָה לָכֶם אֵת אֲשֶׁר יִקְרָא אֶתְכֶם בְּאַחֲרִית הַיָּמִים: Gather and I will tell you that which will occur to you in the end of days.

Not to pressure something to be done prematurely

This is what he rebuked the 3 tribes that their fault was in the aspect of acting to force something untimely

Likutay Halachos, Laws of Gizaila (stealing openly) 5:10

49:2 הִקָּבְצוּ וְשִׁמְעוּ בְּנֵי יַעֲקֹב: Gather and listen Children of Yaakov.

Yaakov merited to establish 12 tribes of which each one had its own unique mindset and they all recognized the Unity of HY, for this is the essential perfection – for the Unity to be recognizable out of a multiple different effective agents.

Likutay Halachos, Laws of Crossbreeding 4:3

49:4 פַּחַז כַּמַּיִם אַל תּוֹתַר: Impetuous like water you can not claim the privileges (of the firstborn).

He rebuked them that they were drawn after ill counsel – for it is necessary to profusely deliberate and settle oneself to attain proper counsel

Likutay Halachos, Laws of the Ninth of Av and fastdays 4:15

49:10 לֹא יָסוּר שֵׁבֶט מִיהוּדָה וּמְחֹקֵק מִבֵּין רַגְלָיו עַד כִּי יָבֹא (שילה) שִׁילוֹ: The scepter will not leave Yehuda and the legal regulator from his progeny until the Shilo (Messiah) comes.

He prophesied about the multitude of books and the invention of the printing press through which the books would infinitely proliferate close to the coming of Messiah, all of them necessary to the world to draw close to HY.

Likutay Halachos, Laws of Ya'yeen Nesech (wine libation) 3:5

Na Nach Nachma Nachman MeUman!

Transmission of Messiah

HH

Technology has provided the means to share images and movies, sights and sounds, there are even inroads to share senses of touch, but I have yet to hear of any breakthrough of sharing smell. The terrible repugnant stench of the media doesn't have reprieve. It occurs to me that only Messiah has this power and ability, and he will transmit the most fragrant aromas as is hinted in Song of Songs and revealed by Rabbainu Na Nach Nachma Nachman Meuman!
Perhaps this is part of he secret of the seventh holy beggar - without feet, because in Song of Songs there is a correlation between the footsteps of Messiah jumping of he mountains in the song that is NNNNM and the wonderful heavenly aroma of those mountains.
NNNNM!

Blossoms of the Spring - Letter 18

Letter 18[1]

B.H., Midnight of Erev (-day before) Rosh Chodesh (-first of the month) Marcheshvon  719 (Monday, 13 October, 1958).

To my dear and cherished like the apple of my eye who desires and tunnels to hold (/grasp) in the point (-core) of truth, Mr. Z. Shazar, Shalom and calls of joyful singing and salvation in the chambers of his heart[2], the right (hand) of Hashem is exalted, the right (hand) of Hashem does valor, veterans (/skilled/teachers) of faith.

Men darf zich <it is necessary to> zayir yugin <very much exert> men zul nuch kennen <that one can still/more> epess chappin <grab something>[3].

The temporal days go and come, and with every single day it comes closer to the day of death, and it is ineluctably necessary without doubt to go this way, be it sooner or later, but in any event everything will transpire like a fleeting shadow, and nothing is left of the person except what he prepares for himself for after his death for the eternal world. And it is necessary at any rate from now to begin to have mercy on ourselves with true mercy to prepare our steps to the future world, and to prepare provisions for such a distant journey, and we are full of big transgressions and caustic sins, and bad desires, and many faults, without measure or calculation or count, and we are very extremely distant from the tachlis (-ultimate purpose), and we still haven't withdrawn from the mundane to the holy even the width of a thread[4], and it is necessary to hasten and escape for our souls from the trappers' snare[5]. And so let us strengthen and gird ourselves with great alacrity to run away and flee to the tzadik upon whom is contingent the complete rectification of our souls and the entire hope and redemption of Israel!

The true tzadik shines the radiance of the rutzoan (-will, desire) with so much force until it illuminates forever and will not be stopped by all the types of darkness and opaqueness that transpire over a person, for through this (the tzadik) raises from apostasy to rutzoan (-will, desire)![6]

Even when a person is extremely distant from all the holiness of (the people of) Israel and from all the Torah, and many days and years pass by in his degeneration, each one according to the matter that he is stuck in, even if he is stuck in what he is stuck in extremely evil and filthy places where there is no stance when one falls there, and Heaven forbid it is possible to drown there, however, as long as a person has strong resolve not to fall from any descent in the world, and he doesn't despair of himself, and he hopes always to Hashem Yisburach with hope after hope, and he looks up on high and screams to Hashem Yisburach, then he is guaranteed that certainly in the end he will ultimately return to Hashem Yisburach. And this is something that is impossible for a mouth to verbalize, and to explain, and to relate to what extent he must strengthen himself always wherever he is, even if he fell as he fell, may the Merciful One save us, because it seems to every one that we aren't referring to him with our words, because he has such impediments, and is stuck in his earthly desires and his trap so much to the extent that for such a person such as himself it is impossible to truly return to Hashem Yisburach, because he has already been so very trapped so many days and years in what he was trapped until he doesn't believe there is return (for him) from the darkness. This is what it seems like to everyone. And Rabbainu o.b.m. disputed this very much, and he screamed with a call of great depth, "Gevald! <woe, far out> Zayet ayech nit mi-ya-ish <don't you despair>, kain yee-oosh iz goor nit far handin <any despair absolutely doesn't exist>, afeeloo <even> vee ahin <how far> etlicher <someone> iz gifallen <falls>, because there is a phenomenon that everything is turned around to the good!"[7]

The main avoaduh (-devotion, service, work) of the tzadik is to cull and raise the good from the depth of the evil, and he raises even the extremely fallen souls through finding for them merit, even for the completely wicked, the overly execrable, to the extent that they left the general collective of Israel through their bad conduct, as long as the name of Israel is called upon them, [the tzadik] still searches, and seeks, and finds some iota of merit, and through this he raises them from the depth of evil, and the good is culled and the evil rejected and completely nullified. And this is the aspect of the revelation of Messiah.[8]

The principle is, that dominion is in the hand of the tzadik to effectuate endeavors as he pleases, and the essential dominion is to illuminate and arouse the heart of Israel to the service of Hashem Yisburach. Therefore, the main thing is that one should bind (himself) to the true tzadik, and from him he will receive strength, and illumination, and arousal for Hashem Yisburach until he returns to Hashem in truth.[9]

There is a supernal field where all the neshamos (-souls) grow, and these souls need the master of the field to engage in their rectification, and it is necessary for each one who desires to have mercy on his soul to supplicate and beseech copiously before Hashem Yisburach all his days that he should merit to draw close to this tzadik who is the master of the field, who looks upon each one to bring him to the true tachlis (-ultimate purpose) which is entirely good and entirely One![10]

                The transcriber and organizer who solicits his wellbeing and his salvation at all times with full heart in truth.

Yisroel Dov Odesser

Even though the klipa (-husk, evil external force) of Haman Amulaik waylays on the true tzadik to conceal him completely Heaven forbid, even still the scheme of Hashem is what will prevail[11] and You are exalted forever Hashem[12] and forever You have the upper hand and He blessed He completes His agenda. And specifically through the utter intensification of the force of the concealment through His light is overly exalted and raised aloft afterwards and ultimately in the end all this is turned around for the good and the world is rectified to perfection through it.

The transcriber mentioned above.

מכתב יח

ב"ה, חצות ליל ער"ח מרחשון תשי"ט

ליקירי וחביבי כאישון עיני החושק וחותר לאחוז בנקודת האמת, מר ז.שזר, שלום וקול רינה וישועה באהלי ליבו, ימין ה' רוממה ימין ה' עושה חיילים מלומדי אמונה.

מען דארף זיך זייער יאגין מען זאל נאך קענין עפיס חאפין (צריך הרבה יגיעות שיוכל עוד לחטוף משהו).

ימי החליפות הולכים ובאים ובכל יום ויום מתקרבים ליום המיתה, ובהכרח לילך בדרך הזה בלי ספק אם קרוב ואם רחוק, אבל על כל פנים הכל יעבור כצל עובר, ואין נשאר מהאדם כלום כי אם מה שהכין לעצמו לאחר מותו לעולם הנצחי. וצריכים על כל פנים מעתה להתחיל לחוס ולרחם על עצמנו ברחמנות אמיתי להכין צעדינו לעלמא דאתי, ולהכין צידה לדרך רחוק כל כך, ואנחנו מלאי חטאים ופשעים גדולים ותאוות רעות וקילקולים הרבה בלי שיעור וערך ומספר, ואנחנו רחוקים מהתכלית מאד מאד, ועדיין לא יצאנו מהחול אל הקודש אפילו כמלוא החוט. וצריכין למהר למלט על נפשנו מפח יוקשים. ובכן נתחזק ונתאזר בזריזות גדול לברוח אל הצדיק שבו תלוי שלמות תיקון נפשנו וכל תקוות וגאולת ישראל!

הצדיק האמת מאיר הארת הרצון בתוקף גדול כל כך עד שיאיר לעולם ולא יופסק בכל מיני חושך ואפילה שעוברים על כל אדם, שעל ידי זה מעלה מבחינת שמד לרצון!

אפילו כשאדם רחוק מאד מכל קדושת ישראל ומכל התורה, ועוברים ימים ושנים הרבה בקילקולו, כל אחד לפי עניינו שנתפס בו, אפילו אם נתפס במה שנתפס במקומות רעים ומטונפים מאד, אשר שם אין מעמד כשנופלים לשם וחס ושלום יכולים לטבוע שם, אבל כל זמן שהאדם חזק בדעתו שלא יפול משום ירידה שבעולם, ואינו מייאש עצמו, ומקוה תמיד לה' יתברך בקיווי אחר קיווי, ותולה עיניו למרום וצועק לה' יתברך, אז הוא בטוח שבוודאי סוף כל סוף ישוב לה' יתברך. וזה הדבר אי אפשר לפה לדבר ולבאר ולספר עד היכן הוא צריך להתחזק תמיד בכל מקום שהוא, אפילו אם נפל כמו שנפל רחמנא ליצלן, כי לכל אחד נדמה שעליו אין אנו מכוונים בדברינו, כי הוא יש לו מניעות כאלה, ונתפס בתאוותיו ובמצודתו כל כך עד שלאיש כמותו אי אפשר לשוב באמת לה' יתברך, כי כבר נלכד כל כך ימים ושנים הרבה במה שנלכד עד אשר לא יאמין שוב מיני חושך. כך נדמה לכל אחד. ורבנו ז"ל קרא תיגר על זה מאד, וצעק בקול עמוק מאד "גיוואלד! זייט אייך ניט מייאש, קיין יאוש איז גאהר ניט פאר האנדין, אפילו וויא אהין איטליכער איז גיפאלין, כי יש ענין שנתהפך הכל לטובה!" (אהה, אל תייאשו עצמכם, יאוש אינו בעולם כלל, אפילו כמה שנופלים כי יש ענין שנתהפך הכל לטובה)!

עיקר עבודת הצדיק לברר ולהעלות הטוב מעומק הרע, ומעלה אפילו הנפשות הנפולות מאד על ידי שמוצא להם זכות, אפילו לרשעים גמורים הגרועים ביותר עד שיצאו מכלל ישראל על ידי מעשיהם הרעים, כל זמן ששם ישראל נקרא עליו, עדיין מחפש ומבקש ומוצא איזה זכות כל שהוא, ועל ידי זה מעלה אותם גם מעומק הרע, ונתברר הטוב ונדחה הרע ונתבטל לגמרי. וזה בחינת התגלות משיח.

הכלל שהממשלה ביד הצדיק לפעול פעולות כרצונו, ועיקר הממשלה להאיר ולעורר לב ישראל לעבודת ה' יתברך. על כן העיקר שיתקשר לצדיק האמת וממנו יקבל כוח והארה והתעוררות לה' יתברך עד שישוב אל ה' באמת.

יש שדה העליונה ששם גדלים כל הנשמות ואלו הנשמות צריכים בעל השדה שיעסוק בתיקונם, וצריך כל אחד שרוצה לרחם על נשמתו לבקש ולהתחנן הרבה לפני ה' יתברך כל ימיו שיזכה להתקרב להצדיק הזה שהוא בעל השדה, שהוא מסתכל על כל אחד להביאו אל התכלית האמיתי שהוא כולו טוב כולו אחד!

המעתיק והמסדר הדורש שלומו וישועתו בכל עת בכל לב באמת.

ישראל דב אודעסר

אף שקליפת המן עמלק אורב על הצדיק האמת להעלים אותו לגמרי חס ושלום, אף על פי כן עצת ה' היא תקום ואתה מרום לעולם ה' ולעולם ידך על העליונה והוא יתברך גומר את שלו. ודייקא על ידי התגברות תוקף ההעלמה כל כך על ידי זה נתרומם ונתעלה אחר כך אורו ביותר ובסוף כל סוף נתהפך כל זה לטובה ונתקן העולם בשלמות על ידו.

המעתיק הנ"ל

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[1] This appears to be a final draft of letter 135 which is undated and unsigned.

[2] A play on Psalms 118:15 – in the tents of tzadikim, and continues with the next verse, "The right etc.".

[3] This is a quotation of a Yiddish directive of Rabbi Nachman printed at the end of Torah 49 of Likutay Moharan regarding making up for lost time upon repenting and returning to Hashem.

[4] Likutay Tefilos, volume 2, Prayer 49.

[5] Ullim Litrufah, letter 459.

[6] Likutay Halachos, Orach Chaim, Morning Blessings 5:45.

[7] Likutay Halachos, Choshen Mishpat 1, Collecting Debt from Orphans 3:17; brought in Restoration of the Soul 100 and Oatzar HaYiru.

[8] Likutay Halachos, Choshen Mishpat 1, Toa-an Vinitan 2:4.

[9]Kitzur Likutay Moharan 34; Likutay Aitzos, Tzadik 43.

[10] Kitzur Likutay Moharan 65; Likutay Aitzos, Tzadik 58.

[11] Proverbs 19:21.

[12] Psalms 92:9.

Na Nach Nachma Nachman MeUman!