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Rabbi
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and to the point!
Saba
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Famous
Powerful Quotations and Teachings of Rabbi Nachman
It's
not enough to believe in G-d and His Tzadikim, you also must believe
in yourself.
It
is forbidden to be old – neither an old saint or an old devotee,
being old is not good. One should always start living and do good
deeds as if it is his/her first time. Elders of Holiness constantly
lengthen their days expanding their consciousness with fear of
Heaven. In this way they reveal and draw the Divine Will making it
clear that the world is governed completely by Divine Providence,
thus nullifying all the philosophers and scientists, their
philosophies and wisdoms. Giving charity helps to open these gates of
renewal and Divine Desire (The converse also holds true; leaders and
rabbis who do not actively renew their devotions to G-d with new
excitement, knowledge, intensity, and desire, cause the Holy Faith to
be shrouded in the darkness, gloom, and depression of philosophy and
science).
When a
person knows that everything that happens to him is for the best,
this is a taste of the world to come.
The
main job of a Jew is to wake up for midnight (which is 6 hours after
nightfall).
Know
that the primary essence of exile is only our lack of belief.
Gan
Eiden (heaven) and Geihinom (hell) are literally in this world.
A Jewish
person needs to always look at the wisdom within everything in order
that it will enlighten him so that he can come close to G-d through
each thing. Because this wisdom is a great light and it will
enlighten all his ways.
All
the deficiencies are in reality only deficiencies of 'daas'
(realization of knowledge), as the Talmud revealed, if one has daas
he has everything, and if one does not have daas, he has nothing.
Everybody
says there is this world and the coming world. Behold, the coming
world -- we believe that the coming world exists; perhaps this world
also exists in some world, because here it looks like hell, for
everybody is full of great afflictions all the time, and he (Rabbi
Nachman) said that this world does not exist at all.
Know!
You need to judge every person favorably, even someone who is
completely wicked, you need to search and find any little bit of
good. By finding in him a little good and judging him favorably you
actually bring him over to the side of merit and you can return him
in teshuva (repentance).
A
person also needs to find in himself a little bit of good. Because no
matter how low a person is, how can it be that he didn’t do one
good thing in his entire life?
Every
single Jew has a point in them that is uniquely precious. And it is
with this point that he bestows upon, enlightens, and arouses the
heart of others. We all need to accept this arousal and this unique
point from each other. As it says, “And they receive one from
another” (Isaiah 3).
Every
single Jew has in him a portion of G-d above.
Every
single Jew is a portion of G-d above, and the essence of G-dliness is
in the heart. This G-dliness, which resides in the heart of a Jewish
person, is infinite, for the light of its flame reaches infinity,
that is, his yearnings and desires are without end or limit. (LM 49)
Just as
G-d constricted his infinite light in creating the world, for due to
the greatness of the light there was no room for creation, so too a
person needs to constrict the infinite light of his heart in order to
serve G-d in measure and in steps, for if the light would remain
unconstricted it would be impossible to serve Him. So it turns out,
that this “constriction” of light, of both good and bad desires,
actually makes room for its own “revelation.”
There
are two concealments. When Hashem is hidden in one concealment, it is
certainly very hard to find Him, but nevertheless, since it is only
one concealment a person is able to exert himself and search until he
finds Him, for at least he knows that Hashem is hidden. However, when
Hashem is hidden in a concealment within a concealment, that is, the
concealment itself is hidden from the person, in other words, he has
no idea that Hashem is hidden from him, then it is extremely
difficult to find Him, for he doesn’t even know that Hashem is
hidden.
(In this atmosphere the Kingdom of Evil prevails, encouraging people
to covet and desire to amass and accumulate possessions). Even still
certainly G-d is there giving life and sustenance, and when one reads
aloud the Torah, which is in fact a composition of the Names of G-d,
he is calling G-d to reveal Himself, and all layers of concealment
are transformed to be the most profound and intimate presence of G-d!
There is no despair in the world
whatsoever!
Wherever a person is, even in
the depth of defilement and filth, G-d can be found, even in the
lowest places it is G-d who is sustaining everything with the letters
of the Torah. However, due to the impurity, the Torah there must be
of the most secret and esoteric. Even still, when one holds on to the
belief in G-d, and screams out to Him, “Where is my holiness?!”
He reveals the signs of G-d, and gains profound G-d Knowledge.
A
person must know that “G-d's glory fills the entire world” (Isiah
6), and “There is no place void of Him” (Tikunei Zohar), and “He
fills all worlds and surrounds all worlds” (Zohar)… even in the
most defiled places there is G-dliness, for He gives life to
everything as it says, “And you give life to everything”
(Nechemia 9). So even if a person is stuck in the lowest of places,
he cannot excuse himself and say, “I cannot serve Hashem here
because of all the thickness and materialism that attacks me always,”
for even there you can find Him and cling to Him and do complete
teshuva (repentance), “For it is not far from you” (Devarim 30),
only that in this place there are many garments.”
This
is the Tikun Haklali, the general rectification. Whoever destroys his
sexual impulse, it will be easy for him to get rid of his other evil
desires. For all other impulses stem from this one.
Whoever
breaks free from the lust for food can become a miracle worker. But
someone who is stuck in this desire it is a sign that he is a liar.
Even a Tzaddik who already freed himself from all desires and then
falls back into the desire for food, it must be that something false
left his mouth. It also shows that there is judgment
upon him from above, and it is a sign of poverty.
If you believe that you can
damage, then believe that you can rectify!
It is a great good deed (mitzva)
to be happy always.
Sadness is very very damaging.
Sadness is from the “other side” (i.e. evil).
Man has to pass through in this
world on a very very narrow bridge, and the principle and main thing
is not fear whatsoever.
When one enters the devotion of
G-d, he must be obstinate and hold himself up no matter how he much
he's thrown down.
When a person is right at the
door, the very threshold of entering real holiness, the “other
side” (i.e. evil) goes all out with terrible intensity to overpower
him, confusing and confounding him. Know this well to be strong and
do whatever it takes to break through.
Know that every movement and
extraction that you remove and move every time, even the slightest
amount, from the physicality to the devotion of the Blessed One, all
of these gather and join and bind and come to your aid in time of
need.
One should go with the practice
of seeking and searching and finding in one's self any merit, any
good point, and with the small good that one finds in himself, one
should be happy and strengthen himself, and not leave his place even
if he fell to what he fell G-d forbid, even still he should
strengthen himself in the tiny miniscule good that he still finds in
himself, until he will merit to return through this to the Blessed
G-d, and all his sins will be turned into merits.
When
a person enters into service of Hashem and sees it is so hard for
Him, and it seems as if they are distancing him from above and not
allowing him at all to enter, he should know that all this feeling of
being “distanced” is truthfully only his being “drawn near”.
He must remain very very strong not to be discouraged even if many
years of hard work go by and he still feels that he is very far and
that he didn’t even begin to enter into the gates of holiness, for
he sees that he is full of materialism, evil thoughts and the like,
and every time he tries to do something holy it is so hard for him
and all his crying and pleading with G-d seems to be going to waste…
On all this he needs great courage not to pay attention to these
delusions at all. Because all this “distancing”, in truth, is
only his “drawing near”, and all the great tzaddikim had to go
through this kind of experience before they reached their level.
You
need to have great stubbornness in the service of Hashem
You
need to greatly encourage yourself in His service as much as you can,
even if you are the way you are, you should rely on His abundantly
great mercy which is beyond limit, for certainly He will not forsake
you, no matter how badly you’ve acted. The past doesn’t exist.
The main thing is that from now on you honestly resolve not to do it
again.
The main thing is to be happy
always, and one should make himself happy however possible, usually
this is only attainable though foolish things, to act as if he is
crazy and do silly funny things or to jump around and dance, in order
to come to happiness which is a very great thing.
When
a person falls from his level he should know that it’s Heaven-sent,
because going down is needed in order to go up, therefore he fell, in
order that he arouses himself more to come close to Hashem.
Whenever
a person rises from one level to the next, it necessitates that he
first has a descent before the ascent. Because the purpose of any
descent is always in order to ascend.
There
is a lot to talk about here (in the above topic). Because each person
who fell to the place where he fell thinks that these words weren’t
spoken for him, for he imagines that these ideas are only for great
people who are always climbing from one level to the next. But
truthfully, you should know and believe, that all these words were
also said concerning the smallest of the small and the worst of the
worst, for Hashem is forever good to all.
It
is a great thing for a person to still have an evil inclination
because then he is able to serve Hashem with the evil inclination
itself. That is, to take all of the fire in his heart and channel it
towards service of Hashem. For example, to pray with fiery passion of
the heart, etc. For, if there is no evil inclination in a person, his
service cannot be complete.
It is good
to set aside a specific time everyday to be heartbroken and to speak
out all ones problems before G-d (especially at midnight – 6 hours
after nightfall), but the rest of the day be only happy.
The
essential joy comes from good deeds.
Hisbodidus
(personal private prayer and conversation with G-d) is a virtue of
great height and magnitude more than everything. I.e to set a time,
at least an hour (sometimes in Hebrew “an hour” can refer to a
small slot of time) or more, to be alone in seclusion in a room or
field, and express himself to his Creator, with argumentation and
justification, with words of favor, good will, and appeasement. To
ask and plead before the Blessed G-d, that He should draw him to His
devotion in truth. This prayer and conversation should be in one's
vernacular.
A person
needs to scream to his Father In Heaven with a powerful voice from
the depths of his heart. Then G-d will listen to his voice and turn
to his outcry. And it could be that from this act itself, all doubts
and obstacles that are keeping him back from true service of Hashem
will fall from him and be completely nullified.
Know that
it’s not enough to have yearnings [for G-d] in the heart alone, for
a person needs to bring all his yearnings out into words.
When a
person has a yearning for something and he brings it out into words,
a soul is created. This soul flies in the air and reaches another
person thereby awakening in him too a yearning.
Behold!
Precious is the sigh (called ‘krechtz’) from a Jewish person
When one
prays with all his energy as in “my entire essence speaks…”
(Tehilim 35), the energy (co’ach) that he inserts into the words
are the 28 (co’ach) letters which the world was created with. The
10 sayings of creation receive their energy from these 28 letters.
The words that come out of this person's mouth are then actually the
words of Hashem, as in the verse “I will place my words in your
mouth” (Isaiah 51).
Prayer
depends on the heart. A person should put all of his heart into it,
so that it shouldn’t be in the aspect of “With their lips they
honor me but their hearts are far from me.” (Isaiah 29)
Someone
who wants to merit to do teshuva (repentance) should make it a
practice to say Tehillim (Psalms). A person should find himself
within the words of Tehillim. Tehillim was written with Divine
Inspiration and includes within it each individual’s personal
struggle, whatever he may be going through at any given time.
Rabbi
Nachman revealed that saying the following ten chapters of Psalms
together serves as a Tikun Klali – a general rectification: 16, 32,
41, 42, 59, 77, 90, 105, 137, 150.
Many Breslovers say these every day.
“Even
when people are serving idolatry, nevertheless, deep down, they are
all submissive to G-d and serving Him, only it is taking place in a
greatly concealed realm.”
Immersion
in a mikvah
redeems a person from all hardships, and purifies from all impurities
and from all sins, for the mikvah
draws down extremely lofty awareness and supernal kindness and
compassion.
Philosophies
and intellectual wisdoms are not needed at all. Only pure and simple
faith. Sophistication can greatly damage a person. Devotion to G-d is
not even with real wisdom, only with pure and simple faith! It is
even necessary in the devotion to G-d, to act and do things that
appear foolish or silly, as it says in Proverbs (5) “in his love he
constantly errs foolishly”, even to roll in all types of mud and
mire for the service of G-d and His blessed commandments, even just
for a nuance of fulfillment of the Divine Will, to bring our Father
in Heaven nachas (enjoyment). Through this one merits to understand
the most hidden ways of G-d – even why bad things are brought upon
the righteous and the wicked enjoy privileges. One is granted to
unrestricted access to G-d's treasure houses.
The
greatest wisdom of all wisdoms is not to be wise at all, rather to be
pure and honest with simplicity.
A person
shouldn’t take upon himself added stringencies, as our Rabbis
taught ‘The Torah was not given to angels.’ Stringencies can make
one fall from the service of Hashem. Rabbi Nachman testified on
himself that he himself had no stringencies, not even regarding
Passover (where the Code of Law recommends stringencies).
It is
incumbent upon every single Jew to study Halacha (Jewish law) every
day without allowing a single day to pass without it. Even if he is
held back for he didn’t have time, he should study at least one
section of “Shulchan Aruch” no matter which one, even if it is
not in the place he is holding during his usual order of studies. For
a Jew must learn at least some law in Shulchan Aruch every single
day, all the days of his life. If he is not held back due to
extraneous circumstances, he should have a set study in Shulchan
Aruch each and every day, in order, from the beginning to the end.
When he finishes he should go back and do it again. In this way he
should accustom himself his entire life. For it is a very very great
fixing of the soul.
When there
are harsh judgments on the Jewish people G-d forbid, through dancing
and clapping ones hands, the judgments are sweetened.
When one
sings the words of prayer and the song resonates with great clarity
and purity, he dresses the Shechina (Divine Presence) with luminous
clothing in the colors of the rainbow. This appeases the Divine
wrath.
When
we clap our hands during prayer it awakens the 28 letters that the
world was created with, which parallel the 28 joints in the hands.
The air that is expelled, dispels and banishes the impure atmosphere
of the lands of the nations, and the air that is drawn in, welcomes
and ushers in the pure atmosphere of the Land of Israel.
It
is a great thing to hear music from a holy person playing on an
instrument for the sake of Heaven. Because through this, false
fantasies are dismissed, the spirit of depression is dispelled, and
the person merits happiness. Through this the memory is preserved,
that is, the memory of the World to Come, and a person is able to
understand the hints that Hashem is constantly hinting to him
everyday. Furthermore, through this a person can reach the level of
the spirit of prophecy and divine inspiration, and he will be able to
pour out his heart like water before Hashem.
The
Blessed Holy One constantly constricts His G-dliness from utmost
infinity to the most finite center point of this physical world, and
He sends to each person; thought, speech, and deed, according to the
person and according to the time and place. He enclothes within the
thought; speech and deed, hints, in order to bring the person close
to His service. Therefore a person needs to delve his mind into this
and expand his consciousness in order to understand what the hints
are in their details which Hashem is sending to him in the thoughts,
words, and deeds of this day according to the specific circumstances
he finds himself in. In business or work, and in everything that
Hashem sends to him each day, he needs to delve and expand his mind
in it, in order to understand the hints of Hashem.
When a Jew
turns to G-d to speak to Him in a personal fashion, G-d so to speak
drops everything to give this Jew His complete attention. Thus if G-d
forbid there was a bad decree being enacted, it will be postponed or
abolished.
You need
to know that just as evil arrogance is a very bad character trait, so
too a person needs to have holy arrogance. Because it is impossible
to come to the true tzaddikim or to draw near to holiness without
arrogance, as our rabbis taught, “Be bold as a leopard”.
A
person needs holy arrogance, holy chutzpah. He should be bold as a
leopard against the people who are preventing him and mocking him. He
shouldn’t subjugate himself before them, and he shouldn’t be
embarrassed in front of them at all. Even though it seems that they
are tzaddikim and they are better than him, and even if it is true
that they are better than him, even so, since his intentions are for
Heaven, and they want to confuse him, and block him from the path of
life, he needs to strengthen himself with holy arrogance against
them. And even against one's own Rabbi, a person needs this boldness,
in order to be strong to say whatever he needs to and not be
embarrassed. On this it is said, “a timid person cannot be a
learned person.”
Anyone who
wants to enter into the service of Hashem, the only way possible is
to be like Avraham who considered himself to be the only one in the
world. That is, he should not pay attention to anyone who is
preventing him from coming close to Hashem, whether it be his father,
mother, in-laws, wife, children, etc. or anyone else in the world who
mocks him and tries to prevent him from serving Hashem. He should not
pay attention to them at all, rather he should follow the verse
“Avraham was one” (Yichezkel 32) As if he is the only one in the
world.
The
Tzadik (Saint)
Rebbe
Nachman would often tell his students about the great level that he
reached in order to get them jealous and inspire them to serve Hashem
like he did. One time someone responded to him, “Who can possibly
reach the level of the Tzaddkim like yourself, certainly you were all
created with really great souls.” Rebbe Nachman answered him in a
stringent manner; “This is the main problem with you all, that you
think the greatness of the Tzaddikim are due to their high level of
soul, that is not true, every single person can reach my level and be
exactly like me. It all depends on effort and honest work.”
The
world says that a person doesn’t need to seek greatness. I say that
you must certainly seek greatness. Investigate and seek out only the
greatest Tzaddik.
Conceptions
of G-dliness are only possible to grasp through many constrictions.
Therefore a person should search very much for a proper teacher who
is able to explain things and make these lofty concepts
understandable, for this, a person needs a tremendously great teacher
who is able to explain such lofty concepts on a simple level enabling
small-minded people to understand. The smaller a person is and the
further away from Hashem he is, the greater teacher he must find,
just as the sicker a person is the greater the
doctor he needs. Much prayer is needed to find a teacher like this,
but one must never lose resolve and settle for mediocrity.
A
Rav must have in him the two powers that there are in the Torah, that
is, “a drug of life and a drug of death” (Yoma 72), in order that
it will be possible for those who come close to him to receive
according to their own will, as in the Torah “the righteous will
walk and the wicked will stumble” (Hosea 14). If he yearns for true
service of Hashem he can receive from the Rav a straight path to
serve Hashem, but if his heart isn’t pure, he can also find in the
Rav something impure and be led completely astray. There are those
who connect to the Tzaddik and become complete apostates.
Every
Tzaddik needs to be both; well versed in Torah and full of good
deeds, for if he is not learned, our sages say, “an unlearned
person cannot be a chassid.” But a person only learned, isn’t
anything, for it is possible to be a very educated and studious
person and remain completely wicked, for “If he is not worthy it
will be a drug of death” (Talmud Yoma 42b). Torah without good
deeds is not only insignificant - it is detrimental.
Since
the evil forces see that the Jewish people are very very close to the
end (to the messiah), and there are Jews nowadays who have tremendous
yearning and passion for spirituality and G-dliness, such a thing
that has never occurred in past generations, so the evil forces
insert
arguments between the tzaddikim, and they establish in the world many
false leaders, and even between true tzaddikim the evil forces cause
great arguments, until no one knows where truth can be found.
Therefore, a person needs to plead very much from Hashem to merit to
recognize and come close to the true Tzaddik.
Rabbi
Nachman said of himself:
“A
chidush (novelty) like me never existed in the world.”
“I
am a river that purifies all stains.”
“I
am a beautiful and wondrous tree with great awesome branches, but
below I am set firmly in the ground.”
“How
could they not oppose me, for I walk a new path, one that no man has
ever walked before, nor any creature since the time the Torah was
received. Even though it is a very old path, nevertheless it is
completely new.”
“There
are those who are against me yet they don’t even know me at all.
This is as it says in the Zohar, when the Torah states that Pharaoh
said to the Egyptians, “Let’s outsmart the Jews.” Could it be
that he went to each and every citizen to personally relate this
message? Rather he inserted it into their hearts.”
“You
should constantly review my teachings until you know them by heart.”
“All
my teachings are introductions.” “My teachings are completely
ideational aspects.”
“My
fire will burn until the coming of the Messiah.”
“The
whole world needs me. You (my students) already know how much you
need me, however, even all the Tzaddikim need me, for they too need
to be benefited. All the nations of the world need me as well.”
Rebbe
Nachman said that all of his teachings and sayings are not only for
us. Rather, “for those who are here standing with us today and for
those who are not here with us today” (Devarim 29:14). In other
words, it is for the generations that are yet to come. He spoke to us
about this many times and he hinted to us in his words to make it
known to the future generations… One time when he told us about
passing on everything that happened with us and everything we heard
from him to our children, he said this verse with great passion like
fiery coals, “You should make known to your children and your
childrens' children.” And he said, “Know and believe, if its
possible to take one person out of the garbage dump, anyone who holds
on to that person will come out as well.”
Coming to
the holy Tomb of Rabbi Nachman – especially for Rosh Hashana –
the Jewish New Years:
Our
Rabbi of blessed memory already assured us during his lifetime, and
designated two kosher witnesses on this, that when he passes away,
when [people] come to his grave and give a penny to charity (*) and
say these ten Tehilim/Psalms
that we have recorded for remedy for nocturnal emission, Heaven spare
us, then our Rabbi himself will span the length and width [of the
universe], and will surely save this person. And he said, that he
will pull him out of Gehinom/hell by his peyot/sidelocks, even
regardless of how that person be, and even regardless of what
happened, only from now on he must accept on himself to not return to
his wicked ways Heaven forbid. And the night before he passed away,
he said: "What do you have to worry about, since I go before
you; and if the souls who did not know me at all, look forward to my
tikunim/remedies, all the more so [should] you" etc. (And
likewise even those who were not privileged to know our Rabbi of
blessed memory during his lifetime, when they come to his holy grave
and rely on him and learn his holy books and accustom themselves to
walk in his holy ways that are mentioned in his holy books, surely
they have on what to rely. Fortunate are they! Fortunate is their
portion! "And none of them that take refuge in Him shall be
desolate" [Ps. 34:23], for he already revealed his mind in
several terms, explicitly and by hint, that all that he is involved
in with us is not only for us, but with "those who are
here...and with those who are not here" [Deut. 29:14], as
explained further below (see Sichot Haran 209).) (*) Printer's
comment [Rabbi Natan]: I heard from Rabbi Naftali z"l, who was
one of the two witnesses who Rabbeinu z"l designated on this
matter, i.e. Moreinu Harav Aharon z"l and Harav Rabbi Naftali as
mentioned, that Rabeinu z"l said it then in these words: "When
they come to my grave and give a penny to charity for my sake (he
means, for remembrance of his holy soul, as commonly practiced), ..."
and in Yiddish: "in vet gebin apruta tzedaka fun maynit wegin
etc"/and will give a penny of charity for me."
Rabbi
Nachman said: “My Rosh Hashana is more important than everything.
So its wondrous to me, why my followers who do believe in me, so why
don't they warn all those that are drawn to me, that they should all
be by me for Rosh Hashana, no one is exempt. For my entire matter is
just Rosh Hashana. And he (Rabbi Nachman) warned that an announcement
should be broadcasted that whom so ever that is inclined to his
directives
and is close to him, should be by him for Rosh Hashana, no one should
be missing. And whomever merits to be by him for Rosh Hashana is
befitting to be very very happy.
Eat
or don't eat, sleep or don't sleep, pray or don't pray; just make
sure to be by me for Rosh Hashana!
My
Rosh Hashana is a great novelty. The Blessed G-d knows that this
matter isn't an inheritance from my fathers, just the Blessed G-d
gave me this as a present, that I know what Rosh Hashana is. Not only
all of you are completely contingent on my Rosh Hashana, even the
whole entire world is contingent on my Rosh Hashana.
What can I tell
you, there is nothing greater than this [to be by Rabbi Nachman's
tomb for Rosh Hashana], and if other tzadikim didn't say this, so
that's another question (i.e. people have had all types of questions
and problems with Rabbi Nachman, so just mark this up as another...).
Rabbi
Nachman of Breslov
By
means of great mercy G-d created the most divine and the utter
sublime. G-d shines His light into the souls of Israel and in the
reflection of His light we experience and understand Him in every way
conceivable [this is the greatest gift, for anything else is
secondary]. G-d does this with infinite wisdom granting free choice
to the recipients of His goodness to determine that it is in fact
G-d's light they are experiencing that is sustaining them. Based on
the position of your soul you testify and acclaim G-d.
There
is a Master of all the souls, this is the Tzadik (righteous one), the
Ambassador of G-d (so to speak). Thus our relationship with G-d and
our every experience is completely pivoted on the Tzadik. The Tzadik
is responsible for building the Kingdom of G-d in the light of G-d as
it reflects from all the souls of Israel. The Tzadik guides and
uplifts all creation. An individual soul or group of souls can not
pay tribute to G-d without acknowledging His Tzadik. We must follow
the ways of the Tzadik. When we pay homage to the Tzadik we honor
G-d. That is the way G-d chose to create the world for our benefit.
Rabbi
Nachman of Breslov lived approximately 240 years ago. Rabbi Nachman
was born in the house of his great grandfather the Baal Shem Tov
(father of Chasidism). Aside from the purity and holiness of his soul
which enabled him to have special perception of the divine, his
genius allowed him to learn a book by just perusing it in a few
moments. Despite these gifts, Rabbi Nachman did not choose to spend
his time and energy in kabalistic meditation or the pursuit of
wisdom, rather he desired to seek G-d in the most simple and
meaningful fashion. He was particularly fired by stories of devotion
of the early Chasidim. At a very young age Rabbi Nachman purged his
body of all desire, subjugating it to the holy desires of his soul.
He delighted in doing abundant common mitzvot. Most important, Rabbi
Nachman mastered the prime service of G-d, prayer, especially
hisbodidus
['to be alone with G-d', that is to speak to G-d personally, in your
own words, knowing that He is paying great attention]. Rabbi Nachman
teaches that everything that there is to achieve can be achieved
through prayer (more over anything that was achieved without prayer,
is lacking). Many Rabbis had previously taught the importance of
prayer, Rabbi Nachman established and instilled the ways of prayer in
the world. Just as we have now 4 established prayers (shacharis,
mincha, mariv, tikun chatzos) when Moshiach comes everyone will be
praying a 5th prayer, in his own words, known as hisbodidus,
as established by Rabbi Nachman. Fortunate are those who begin this
practice now.
As a
result of his great self sacrifice and devotion to G-d, Rabbi Nachman
became the Master of all the souls of Israel. Rabbi Nachman saw every
soul, from Adam till the coming of the Moshiach, and every
rectification necessary for every soul, and he addresses each and
everyone, without exception, in the holy books which he authored.
Anyone
who desires to have mercy on himself should study and practice Rabbi
Nachman's teachings. The rectification of the world and the final
redemption are completely reliant on this.
In
1922, a Breslover Hasid, Rabbi Yisroel Dov Odesser OB”M, known as
the Saba, received a Petek (note) from Rabbi Nachman: “Very hard it
was for me to descend to you\ my precious student to tell you that I
enjoyed\ greatly your service and upon you I said\ my fire will burn
until the\ mashiach will come be strong and courageous\ in your
service\ Na
NaCh NaChMu NaChMuN MEyUMaN\ and
with this I shall reveal to you a secret and it is\ full and heaped
up from end to end (PTzPTzYH)\ and with strengthening of service you
will understand it and a sign\ the 17th of Tamuz they will say that
you are not fasting.” Rabbi Nachman signed his name in this unique
fashion [1,2,3,4]! The Petek says that the continuation of Rabbi
Nachman is through Saba Yisroel. Saba Yisroel's name is not
mentioned, because the Petek is for everyone to consider personal.
60
years later, the Saba began to publicize the Petek. Saba said: 'If I
were to reveal just two words about the Petek, I would annul the free
will of the whole world.', 'This is a novelty and wonder, the likes
of which have never before been seen in this world. The song Na Nach
Nachmu Nachmun MayUman fixes everything and heals everything!', 'This
is only from Rabainu, only a miracle. A signature such as this, no
Tzadik ever signed a signature like this: the "simple, doubled,
tripled, quadrupled." And Rabainu in his lifetime also never
signed this way. Only in this Petek – we didn't know – this is
found in Likutay Moharan, that the holy Rabainu talks about this
Song. He is this Song. But here, he reveals to all the world Na Nach
Nachmu Nachmun MayUman. What is now in the world, was never known, we
know nothing.' Saba inspired R' Moshe Feinstein zt"l with the
Petek, and received from R' Moshe a uniqe letter of approbation and
recommendation.
Saba
said: 'Na Nach Nachmu Nachmun MayUman is a segula (object, action, or
saying with saving and enhancing powers) for every problem and
situation.' 'This song is the matter of the redemption.' 'Na Nach
Nachmu Nachmun MayUman lifts man from absolute descent to absolute
ascent.', 'Just to say this name Na Nach Nachmu Nachmun MayUman,
sweetens all the sufferings and all the judgments, all the sins and
all the blasphemy – everything! It transforms everything, happy is
the one who believes.', 'We have no conception what it is, that we
merited, in these generations, to know from this, from a secret like
this Na Nach Nachmu Nachmun MayUman. There is a great deal to speak
about, but I can not speak!'
What
is Na Nach Nachmu Nachman Me-Uman?
'Na
Nach Nachmu Nachman Me-Uman' is the name of our holy leader Rabbi
Nachman of Breslov. (1772-1811) Through a note he sent (In 1922) in a
miraculous manner to Rabbi Israel Dov Odesser (called 'Saba' or 'Saba
Israel'), Rabbi Nachman revealed that his name (meaning his soul and
teachings) is the Song that is Single (Na - נ),
Doubled (NaCh - נח),
Tripled (NaChMu - נחמ),
and Quadrupled (NaChMaN - נחמן).
Great
tzadikim (holy sages) preceding Rabbi Nachman's time spoke of the
Song that will be revealed in the future, among them Rabbi Yonason
ben Uziel (in his translation of Shir Hashirim – the Song of Songs,
in the first verse) and Rabbi Shimon bar Yochai (Master of the Zohar
and Tikunay Zohar). These tzadikim explained that before the coming
of the Messiah, there will be revealed a song that is Single,
Doubled, Tripled, and Quadrupled, and that through this Song the true
faith and belief in G-d will be restored in the world as G-d will
renew the world in His wondrous ways. All of this will occur before
the coming of the Messiah. The Messiah himself will sing this song
and redeem the Jewish People and bring the Knowledge of G-d, peace,
and compassion to the whole world.
Rabbi
Nachman of Breslov taught (Likutay Moharan 64) that every Wisdom and
Intellect has it's own specific tune and melody. It is from the
melody that the wisdom is produced and extended (as can be discerned
in Psalms (47) 'sing enlighten'). Even the the wisdom of heresy has
it's own specific tune and melody unique to the wisdom of heresy.
[This
is what our Sages of the Talmud (Chagiga 15) attributed the deviation
of 'Achair' (Elisha, the teacher of Rabbi Meir) stating that it was
caused because of Greek melody that was always with him, and that
when he would rise from the Tora study hall, books of heresy would
fall from his lap, because these two things are dependent on one
another. The Greek melody that was always on his mouth was the cause
for his having the books of heresy that would fall from his lap, for
this particular melody was specific to the heresy that he had.]
Also
according to the ascending level of the wisdom so too the tune and
melody will be of higher distinction. This is true on every level
higher and higher even up to the beginning point of all of creation
which is called "the start of Emanation", there is nothing
higher than it, nothing that exceeds the wisdom that is there, except
the "Light of the No Limit" the wisdom on this level
is unfathomable to humans,and so on this exalted level, all wisdoms
are a matter of faith.
Faith
also has a tune and melody specific to faith. Just as we see that
even the mistaken faiths of the Worshipers of the Stars and
Constellations, each of their faiths has their own song that they
sing and conduct in their houses of prayer. As it is with false faith
so it is in holiness, every faith has a tune and melody. This unique
melody of the above mentioned faith, which is the faith above all
wisdoms and faiths in the world, the faith in the Light of the "No
Limit" Himself which encompasses all the worlds, this melody is
also higher than all the tunes and melodies of the world which are
particular to all wisdom and faith. All the tunes and melodies of all
the wisdoms come forth from this melody and tune which is higher than
all the tunes and melodies of all the wisdoms, for it is the melody
associated to the faith in the "Light of No Limit" Himself,
which is higher than everything.
In the
future when all the nations will recognize The Name (G-d) (as it says
in Tsifanya 3) and everyone will believe in the Blessed G-d, there
will be a fulfillment of the verse (Shir Hashirim – Song of Songs)
'come sing from the height of faith', specifically from the 'height
of faith', the aspect of the highest faith mentioned above, which is
the head (Root or source) of all faith as previously explained. This
is why the verse says 'sing' specifically, it is the tune and the
melody associated with this height of faith mentioned above.
The
aspect of melody of this exalted faith, no one merits except the
Tzadik (holy sage) of the generation, who is an aspect of Moshe
(Moses), who is on the level of this faith.
With
this song of the Tzadik, all the souls that fell into heresy of the
Vacated Space (where G-d is hidden) are freed. For his song is an
aspect of the 'height of faith' that is the faith which is higher
than everything, this song and faith nullifies all the heresy, and
all the tunes are included and nullified within this tune, which is
above everything, and from which come forth all the tunes, as
previously mentioned.
Na
Nach Nachmu Nachman Me-Uman is this holy melody that can lift us from
our dreary existence to the height of faith and belief in G-d!
More
quotes from Rabbi Israel (saba) about Na Nach Nachmu Nachman MayUman
Simply
by reciting the name of our leader Rabbi Nachman, just as it signed
in the signature on this Petek (note) – Na Nach Nachmu Nachman
MeUman - this eases all the troubles and sweetens all the harsh
judgments, all the sins and all the falls and all of the heresy of
the world. This is enough to destroy the Other Side (the Evil
Inclination), to dispel all the darkness, everything, it transforms
everything. This is a new power like nothing that was ever before in
the world.
Na
Nach Nachmu Nachman MeUman, this has the power, this opens up all the
gates of mercy, all the gates of prayer, all the gates of repentance,
all of the Tora.
Na
Nach Nachmu Nachman MeUman – this is the main point. This contains
all of the Redemption, and all of the salvations are included in this
name, for the central point of everything is dependent on Rabbi
Nachman.
This
is effective for everyone, on both the general and individual levels.
Every person should pray and say verbally: "May the merit of
Rabbi Nachman protect us and all the Jewish People, the merit of Na
Nach Nachmu Nachman MeUman".Our holy leader Rabbi Nachman, this
matter is an entirely new secret, yes. Rabbi Nachman revealed that
his name is a Song that is Single, Doubled, Tripled, and Quadrupled –
Na Nach Nachmu Nachman MeUman.
If one
is suffering or there is some sin – immediately say Na Nach Nachmu
Nachman MeUman, this already transforms everything. This renews –
everything, transforms – to good. Nachman MeUman – this
transforms everything.
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