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The Life Of Our Leader Rabbi Nachman
364
(25) One time I
(Rabbi Nussun) spoke with him (Rabbainu NNNNM) about the Kabballah of the Ar”i
(-Lion, acronym, The Godly Rabbi Yitzchok[1])
o.b.m., and he said that the Kabballah of the Arizal is completely in unison
with the Kabballah which our Teacher Rav Moshe Kordivero (Rama”k) o.b.m.
composed. After some years, it reoccurred that I spoke with him about the Kabballah
which the Arizal revealed, and he said that his Kabballah is distant and
extremely superior from the Kabballah of the author of the Pardess[2] o.b.m..
And I stood aghast, and I asked him fearfully, “Did I not hear from your
(-respectful plural) mouth once that really it is all one?” And he answered, “Presumably
if I said that, I knew what I said.” And the words are seemingly incognizable
and sealed. However, he who has a heart to understand, can comprehend from afar
that everything is correct, and his words are living and enduring, and
everything is true and upholding, and correct, and enduring[3], and
just. Because in truth certainly everything is one in the immanence (-pineemeyus)
of the faith, in the real truth. However, even still, the way of the revelation
of the secrets of the Arizal is far and very superior from the ways of the
Pardess, even though in real truth it is all one. And it is impossible to
elaborate on this matter because (Proverbs 25:2), “The honor of G-d is the
hidden matter,” “And the keenly wise will understand (Daniel 12:10).”[4]
(26[5]) He
(Rabbi Nachman) related that he knew all the words/matters of the Aitz Chaim,
and Pree Aitz Chaim, and all the (other) writings of the Arizal, and the Book
of the Zohar, and most importantly the Tikunim (-Tikunay Zohar). And it was
understood from his words that this was in the days of his youth. And several
times he very radically praised the greatness of the holiness of the Tikunay
Zohar. And he would frequently engage in it exceedingly, even the whole year,
even not in the days of (the month of) Elul[6]. And
he said that in the book of the Tikunim are included all the wisdoms of the
world.
Na Nach Nachma Nachman MayUman!
[1] It is
fascinating to note that in The Praises of Rabbi Nachman, part 2, which records
the highlights of Rabbainu’s voyage to Israel, including the different tombs of
tzadikim he visited, it does not mention that he visited the tomb of the Arizal
even though Rabbainu was in Tsfas (-Safed).
[2] One
of the classics of the Ramak. Pardess means orchard, alluding to the field of
the esoteric. It is also acronym for all of the four main categories of the
study of the Torah (pshat, remez, drush, soad).
[3] These
adjectives are found in the blessing said after the Shema in the morning
prayer.
[4] The
Ramchal actually explains very simply and succinctly that the Ramak spoke only
in general terms of the Sefiros, whereas the Arizal spoke of their particular
qualities as they are manifested in the Partzufim (countenances). See Klach
Pischay Chuchmuh – 138 Gates of Wisdom, Gateway 17, and Maamar HaVeekuach (Exposition
of Disputation, published in the beginning of Shaaray Ramchal), articles 83-4. Probably
Rabbi Nussun did not have access to most of the manuscripts of the Ramchal. It
is also probable that even if he had he would still have chosen to conceal the
matter and keep the difference amorphous and obscure, for in this way the holy
methods retain strong allure and appeal, and they are not reduced to a slotted cold
classification. Nevertheless from here we can gain insight into the important
role the Ramchal can play in providing much groundwork and background to the
holy teachings of Rabbainu. The connection between the Ramchal and Rabbainu is well
established and elaborated upon in Likutay Nanach and elsewhere.
[5] Printed
in Sichos Huran – The Words of Rabbi Nachman, article 128.
[6] There
is a custom to read the entire Tikunay Zohar during the month of Elul until Yom
Kippur. See Sichos Huran – The Words of Rabbi Nachman, article 127.
Na Nach Nachma Nachman MayUman!
