Likutay Moharan - volume 2 - Torah-teaching 56 - When a person has heart

Volume 2

Torah 56

When a Person Has Heart, Space Does Not Pertain to Him at All

When a person has a heart, place does not pertain to him at all, for on the contrary, he is the place of the world, and so forth. For divinity is in the heart, as it is written (Psalms 73): “The Rock of my heart.” And regarding Hashem, blessed be He, it is said (Exodus 33): “Behold, there is a place with Me,” that He is the place of the world, and the world is not His place (as brought in Rashi there, and it is in Bereishit Rabbah there). It comes out, (that) one who has an Israelite heart, it is not fitting for him to say that this place is not good before him, for space does not pertain to him at all, for on the contrary, he is the place of the world, and the world is not his place, as mentioned above.

 

Parable of the dripping water on stone and parable of little flame on glass

 HH
In Avos DiR' Nussun chapter 6 we learn that Rabbi Akiva drew great encouragement and hope from seeing how drops of water wore down stone - certainly words of Torah which is likened to iron can reach and mold his heart.

If you put a small flame to glass, the heat accumulates until the glass explodes. So keep pouring out holy words of prayer and Torah, eventually they accumulate and you will be on fire.

Na Nach Nachma Nachman MayUman

The Foolish Acquisition of Knowledge without Heart

HH

Knowledge without Heart

Science is known to be cold and calculating. Science measures time, space, and all that those contain, it even measures the soul, levels of emotion and so forth. What science doesn’t know how to measure is the heart, good and evil. Science in fact tries to ignore this dimension. Science for example, regulates urine and stool examples with extreme professionalism, in a septic environment and system, a brazen face against the real nature of these items that are the waste and excrement that the body rejected which stink and are repulsive. Doctors are considered above the temptations of the flesh as they practice their profession, professionalism is considered somehow to be immune to the dimensions of good and bad, the desires of the heart.

Rabbi Aryeh Kaplan in his most monumental work, his translation and comments on Sefer Yetzira – Book of Creation, writes an amazing chidush (novelty) which he came up with. One dimension (a line) has 2 directions, two dimensions (a plane), adds another factor of two, how far to extend the lines width, making it two to the power of two. Three dimensions, adds breadth, another factor of two, making it two to power of three . These three dimensions are that of space, making space measurable by a factor of 8. Following this, when the dimension of time is added, there will be another factor of two, making it two to the power of four, 16. When the dimension of good and evil is added, there will be another factor of two, making it 32 directions, 32 is Hebrew is LEV – heart!

With this we can gain deeper appreciation for what it says in Proverbs (17:16), “For what is the payment of the fool in his hand, to acquire knowledge but with no heart?” For the book of Proverbs especially belittles the superficial wisdom of science and philosophy. All the money in the world, all the quantification and research, if it is without heart, it is for nothing.

The Torah says that the world was created for man, all of creation, inanimate and all life forms are supposed to be at his disposal. Man is therefore responsible for the wellbeing and welfare of all creation, as its master. However when man sees himself responsible for creation as its servant, this is the exact opposite of the purpose of creation, and it brings absolute mayhem into the world. Because the world was designed to have man as its master, and if man chases after its tail, then this GF throws the whole sequence and order of the world upside down GF.

[The same holds true regarding climate change, the world was created for man, and man must build and beautify it and not destroy it, but at the same time he must not fall subservient to the conduct of nature. The world was created to host man and all his needs, and man need not and should not view himself as an intruder or a slave who must try to help the environment.]

In today’s society people in the city must clean up after their dogs, and so thousands of people without being fazed at all, without any compunction tend to their dogs manure, picking it up with their hands, very scientifically septic with a plastic bag and all, and carry it with them until they can dispose of it properly. This is done purely scientifically not considering for a moment what is really going on. The peoples need for the animal’s love and acceptance is so great to them that they have become subservient to the extent that they stoop to pick up its manure, relying heavily on their scientific knowledge that there is nothing inherently different in manure than anything in the world, it is just a bunch of chemical components thrown together that forms this mass, which might or might not smell, regardless. But because scientifically it is known to be a terrible affront to many people, and it can contain harmful bacteria and so forth, they must remove it, and so they do without any misgiving.

According to science, a male or female is just so many qualities and properties, and all of those can be manipulated as one sees fit, and viola, it is completely arbitrary. Because there is no heart. Sure they will provide the measurements of the emotions of the person, but the heart, the real heart, they can’t touch that whatsoever. On the contrary, they use all the external emotions and physical properties to project and make claims to dictate what the heart is, it is male or female, because this person has such and such emotions and so forth. They make the heart the servant of the external emotions and properties, when it is the exact opposite, the heart is the king of the body, and all the emotions and properties must subject themselves to the heart. So in their empty arrogant ignorance, they claim that they know the heart!

Then these great scholars and scientists weigh their grand opinions on society how to run the country, policy making and so forth. They have everything figured out according to their great knowledge and faith in science, and they confidently and emphatically apply their adept knowledge with great certitude, not being able to fathom at all how anyone can doubt let alone staunchly disagree with their conclusions.

Na Nach Nachma Nachman MayUman!

Blossoms of the Spring - Letter 16

Letter 16[1]

B.H., 8 Tishray 719 (Monday, 22 September, 1958), Tel-Aviv. 28 Ben Atar.

To my beloved who throws and rolls himself in slime and mud for the sake of the point of truth, Mr. Z. Shazar, Hashem is with you and will not desert you and will not abandon you do not fear and do not cower![2]

It is upon us to praise <ulainoo lishabai-ach> and to say the complete hallel[3] and the great hallel[4] that we merited in our days to such a true Rebbe and leader who is a cure for all our wounds be what they might be, and through him there is already hope for our destiny even for the worst of the worst etc.. And if only the world would merit in any event even now to bask in his light the world would already come to its rectification completely.

Hashem Yisburach sends after us and calls us all the time and hints to us holy intimations to draw close to Him Yisburach[5], and it is necessary to deepen and greaten one's cognizance at this to understand His clues[6]. Sometimes a person is extremely aroused with great arousal[7] to attach and bond to the tzadik in whom is contingent all the holiness of his Judaism and his entire complete rectification, but the bal duvur (-litigator-Satan-evil inclination) assails (/hassles) this very much[8]. Until he causes that the person is alienated and banished from the holiness of his Judaism to a desolate desert region an extremely dangerous place, and he waylays him to catch him in his trap[9], and then it is possible for him to something stupefying and what appears to be truly crazy, and there is no human intellect which concurs to this – how it is possible to conceive such a thing, however, even still, due to his true arousal Hashem gives him success, and he merits to traverse all the fences and obstructions, and to break all of them, until he merits to complete the matter completely[10].

The greatest wisdom of all wisdoms (is) – not to be wise at all, just to be wholehearted and straight with simplicity[11]. Even someone who has a truly great mind, needs to cast away all the erudition and engage in the devotion of Hashem with simplicity and wholeheartedness, and it is necessary even to behave and do things which appear like madness in order to do His will blessed He, because it is necessary to roll in all types of mire and mud for the sake of the service of Hashem and His commandments, and not specifically for an actual mitzva, but every matter that has in it the will of Hashem Yisburach is called a mitzva, and it is necessary to roll oneself in all types of mire and mud in order to do some desire and nachas (-gratification) for Hashem Yisburach. And when one's love is that strong for Hashem Yisburach then he is the aspect of a very dear and beloved son of Hashem Yisburach, and through this he merits to search in the hidden treasure of the king which are extremely hidden and concealed, until he merits that it is revealed to him the aspect of (why there are) righteous with bad fortune (and) wicked with good fortune, and he merits to raise the justice which fell to the abyss and rectify it[12], because he merits to attain conception of (why there are) righteous with bad fortune (and) wicked with good fortune which is seemingly a distortion of justice. And now that he merits to attain conception and understand this – this is the aspect of the rectification of the justice[13]. All the essential rectification of the world is contingent upon this – that there should be nullified from the world all the ways of the evil wisdoms from which stem as well all types of heresy and apostasy[14], and to truly bond to the true tzadik who can rectify everything even in all the places and matters which transpire over us. This will relieve/console/comfort us from our occupation/deeds[15], this is our salvation, this is our hope, this is our joy for all eternity[16].

When a person follows his intellect and acumen he can fall into many errors and failure, and come to hands of great evil Heaven forbid, because the essence of Judaism is to go with wholeheartedness and simplicity without any shrewdness, and not to pay any attention whatsoever to one's personal honor, just; if this subsumes the honor of Hashem Yisburach he should do it, and if not – (he should) not. Then certainly he will never founder[17].

The main might is in the heart. For he whose heart is strong has no fear from any person or anything and he perform deeds of awesome might and conquer harsh battles due to the strength and courage of his heart[18]. There are those who transgress so many sins until they fell into the aspect of hasturuh <hiddenness> shebisoach <which is in> hasturuh <hiddenness>, in thousands and myriads of hiddenness. And because of this, it seems to them that they no longer have hope Heaven forbid. However, the tzadik can arouse even him and apprise him of Hashem Yisburach, that he also has hope, until he returns to the truth and draws close to Hashem Yisburach. For in reality with the power of the true tzadik, all can draw close to Hashem Yisburach always, at all time, however they are, and wherever they are[19].

It is forbidden for a person to despair of himself Heaven forbid, and even if he fell to where he fell, and his fall and descent is very extremely huge Heaven forbid, and he is situated in nethermost hell mamash Heaven forbid, even still he should not despair of himself in any way in the world, because the true tzadik has the power to give life and to raise those that fell severely, to strengthen them and to give them courage, to arouse them and to awaken them, and to reveal to them that Hashem is still accompanying them, and with them[20], and by them, and close to them. And so too the converse, the tzadik needs to show those that are on a high level that they still no absolutely nothing of the knowledge of Him blessed He[21]! If you believe that it is possible to ruin, believe that it is possible to fix[22]. Hashem Yisburach desires kindness and desires to draw close the distanced even though they are not worthy of being drawn close, however, they can not draw close except through drawing close to the tzadik, for his (-their) main eternal rectification is through him[23]!

Before one draws close to the tzadik his heart is sealed, and his eared are plugged, and his eyes are blind from seeing the truth, however, when he attaches himself to the tzadik and receives from him aitzos (-remedies, advice, recourse), then his heart, and eyes, and ears are opened, and he sees, and hears, and understands the truth, and merits to repentance[24].

Through being drawn close to the tzadik and going in the ways of his counsel – through this truth is ingrained in him, and he merits to faith, and prayer, and miracles, and the Land of Israel, and through this will come the redemption[25].

The misnagdim (-antagonists) and the wicked who oppose the true tzadik, they receive their ruach chaim (-life spirit, pulse) from the Rav (-formal rabbi) of the Kleepuh (-husks, evil forces). Because there is a Rav of the Kleepuh and the Other (-evil) Realm against the Rav of Holiness, because this opposite this G-d made (Koheles 7:14), and therefore they are great in their time, because the life spirit which is drawn from the Rav of the Kleepuh is the aspect of a storm wind which is great in its time, but it is just for a brief time and in the end it ceases and is forgone, and therefore they (even) in their lifetime are called dead, because they don't have the true life spirit of holiness which is drawn through the true tzadik specifically[26]. The tzadik hears all the sighs of those attached to him, because from his life goes out to each one[27]. The tzadik reveals His Divinity and His Kingship blessed He to all who traverse the world, even to those who are very extremely distant, they being the wicked and pagans, for this is the main greatness of the Holy One Blessed He, because the main greatness of the Holy One Blessed He is when even the very alienated, and even the pagans, know that there is a G-d, Ruler, and Lord[28].

            The transcriber who is give over and bound by his soul, day and night, when I go to sleep and when I rise, always praying for his well-being and his success, blessing him with a good final seal[29] for blessing and good and lengthy life, true life.

Yisroel Dov Odesser

Wishes of Shalom and a good seal to his wife, and sister, and all those affiliated with him.

---

[1] This letter contains most of letter 132.

[2] See Deuteronomy 1:21, 31:8, Joshua 1:9, and elsewhere.

[3] Hallel – Melodious Praise - is said on holidays, it is composed of Psalms 113-118, however on some holidays two of the Psalms are omitted, thus the term full Hallel denotes all of them.

[4] Namely Psalm 136, as explained in Pesachim 118a.

[5] Rimzay Hamaseyos, Story 9 of a Wise Man and a Simple Man, from Likutay Aitzos, Mahadura Basra, Temimus 8.

[6] Likutay Moharan 54:2.

[7] Rimzay Hamaseyos, Story 10 of a Burgher and a Pauper, from Likutay Aitzos, Mahadura Basra, Yira and Avodas Hashem 38 – this is continued after short interjections cited in the next footnotes.

[8] Rimzay Hamaseyos, Story 8 of a Rabbi and an Only Son.

[9]  Rimzay Hamaseyos, Story 10, from Likutay Aitzos, Mahadura Basra, Yira and Avodas Hashem 39.

[10] RImzay Hamaseyos, Story 10 of a Burgher and a Pauper, from Likutay Aitzos, Mahadura Basra, Yira and Avodas Hashem 38.

[11] Likutay Aitzos, Temeemoos 4.

[12] Kitzur Likutay Moharan, volume 2, 5:18.

[13] Kitzur Likutay Moharan, volume 2, 5:15.

[14] Rimzay Hamaaseyos, Story 9 of a Wise Man and a Simple Man.

[15] Genesis 5:29.

[16] (Oatzar Ha-yeeru, Tzadik 119 – from Likutay Halachos, Ya-yeen Nesech 4:28).

[17] Likutay Moharan, volume 2, Torah 12.

[18] Kitzur Likutay Moharan 249; Likutay Aitzoas, Hischazkus 24; Restoration of the Soul 24.

[19] Likutay Aitzoas, Hischazkus 12; Restoration of the Soul 12.

[20] The difference between the two words "eetum" and "eemum" is explained by the Vilna Gaon in the beginning of the Torah portion of Buluk.

[21] Likutay Aitzoas, Hischazkus 29.

[22] Likutay Moharan, volume 2, Torah 112.

[23] Kitzur Likutay Moharan 5; Likutay Aitzoas, Tzadik 8.

[24] Kitzur Likutay Moharan 7; Likutay Aitzoas, Tzadik 10.

[25] Kitzur Likutay Moharan 7; Likutay Aitzoas, Truth and Faith 5, Tzadik 9.

[26] Kitzur Likutay Moharan 8:3. Likutay Aitzoas, Tzadik 12.

[27] Likutay Aitzoas, Tzadik 13.

[28] Likutay Aitzoas, Tzadik 16.

[29] "Gimar Chaseemuh Toavuh" – is said after Rosh Hashana when the righteous are inscribed for life, and they just await the final seal.

Na Nach Nachma Nachman MeUman!

ספר אבי הנחל, הוצאת נקדות טובות - מוגה מחדש לפי כתב יד של המחבר - לפי המכתבים המקוריים

אב"י הנחל

מכתב טז

ב"ה, ח' תשרי תשי"ט, תל-אביב. בן עטר 28

לאהובי המשליך ומגלגל עצמו ברפש וטיט בשביל נקודת האמת, מר ז.שזר, ה' עימך לא יעזבך ולא יטשך אל תירא ואל תחת!

עלינו לשבח ולומר הלל שלם והלל הגדול שזכינו בימינו לרבי ומנהיג אמת כזה שהוא הרפואה לכל מכותינו יהיה איך שיהיה, ועל ידו יש כבר תקוה לאחריתנו אפילו להגרוע שבגרועים וכו'. ואלמלא זכו העולם על כל פנים גם עכשיו להנות מאורו כבר היה העולם בא לידי תיקונו בשלמות.

ה' יתברך שולח אחרינו וקורא אותנו בכל עת ומרמז לנו רמזים קדושים להתקרב אליו יתברך, וצריך להעמיק ולהגדיל מחשבתו בזה להבין רמיזותיו. לפעמים נתעורר האדם מאד בהתעוררות גדול להתדבק ולהתקשר להצדיק שבו תלוי כל קדושת יהדותו וכל תיקונו בשלמות, רק שהבעל דבר מתגרה מאד בזה. עד שגורם שנתרחק ונתגרש האדם מקדושת יהדותו למקום מדבר שממה מקום מסוכן מאד, ואורב עליו לתפסו במצודתו, ואזי יכול לעשות דבר מבוהל ומה שנראה באמת לשיגעון, ואין שום שכל אדם שיסכים לזה איך שיוכל להשיג דבר זה, אך אף על פי כן מחמת ההתעוררות אמיתי שלו ה' מצליח בידו וזוכה לעבור על כל הגדרים והמניעות ולשבר את כולם עד שזוכה לגמור הדבר בשלמות.

החכמה הגדולה שבכל החכמות לבלי להיות חכם כלל, רק להיות תם וישר בפשיטות. אפילו מי שיש לו מוח גדול באמת, צריך להשליך כל החכמות ולעסוק בעבודתו יתברך בפשיטות ובתמימות, וצריך אפילו להתנהג ולעשות דברים הנראים כשיגעון כדי לעשות רצונו יתברך, כי צריכין להתגלגל בכל מיני רפש וטיט בשביל עבודת ה' ומצוותיו, ולאו דווקא בשביל מצוה ממש, אלא כל דבר שיש בו רצון ה' יתברך נקרא מצוה, וצריך לגלגל עצמו בכל מיני רפש וטיט כדי לעשות איזה רצון ונחת לה' יתברך. וכשאהבתו חזקה כל כך לה' יתברך אז הוא בחינת בן יקיר וחביב מאד לה' יתברך ועל ידי זה זוכה לחפש בגניזא דמלכא הגנוזים וצפונים ביותר, עד שזוכה שנתגלה לו בחינת צדיק ורע לו, רשע וטוב לו, וזוכה להעלות המשפט שנפל עד התהום ולתקנו, כי זוכה להשיג צדיק ורע לו רשע וטוב לו, שזה נראה כעיוות המשפט. ועכשיו כשזוכה להשיג ולהבין זאת זה בחינת תיקון המשפט. כל עיקר תיקון העולם תלוי בזה שיתבטלו מן העולם כל דרכי החכמות הרעות שמהם נמשכים גם כן כל מיני כפירות ואפיקורסות, ולהתקשר באמת אל הצדיק האמת שיכול לתקן הכל אפילו בכל המקומות והעניינים העוברים עלינו. זה ינחמנו ממעשינו, זה ישועתינו, זה תקותיו, זה שמחתנו לנצח נצחים.

כשאדם הולך אחר שכלו וחכמתו יוכל ליפול בטעותים ומכשולות רבים ולבוא לידי רעות גדולות חס ושלום, כי עיקר היהדות הוא לילך בתמימות ובפשיטות בלי שום חכמות, ולבלי להשגיח כלל על כבוד עצמו, רק אם יש בזה כבוד ה' יתברך יעשה, ואם לאו - לא. אז בוודאי לא יכשל לעולם.

עיקר הגבורה הוא בלב. כי מי שליבו חזק אינו מתירא משום אדם ומשום דבר והוא יכול לעשות גבורות נוראות ולכבוש מלחמות חזקות על ידי חוזק ואומץ ליבו. יש שעברו עברות כל כך עד שנפלו בבחינת הסתרה שבתוך הסתרה באלפים ורבבות הסתרות. ומחמת זה נדמה להם שאין להם עוד תקוה חס ושלום. אבל הצדיק יכול לעורר גם אותו ולהודיעו מה' יתברך שיש לו תקוה גם כן עד שישוב אל האמת ויתקרב לה' יתברך. כי באמת בכוח הצדיק האמת הכל יכולים להתקרב לה' יתברך תמיד בכל עת, איך שהם בכל מקום שהם.

אסור לאדם לייאש עצמו חס ושלום, ואפילו אם נפל למקום שנפל ונפילתו וירידתו גדולה מאד מאד רחמנא ליצלן, ומונח בשאול תחתיות ממש חס ושלום, אף על פי כן אל יתייאש עצמו בשום אופן בעולם, כי הצדיק האמת יש לו כוח להחיות ולהרים את אלו שנפלו מאד לחזקם ולאמצם לעוררם ולהקיצם ולגלות להם כי עדיין ה' איתם עימם ואצלם וקרוב להם. וכן להפך, צריך הצדיק להראות לאלו שהם במדרגה גדולה, שעדיין אינם יודעים כלל בידיעתו יתברך! אם אתה מאמין שיכולים לקלקל תאמין שיכולים לתקן. ה' יתברך חפץ חסד הוא ורוצה לקרב המרוחקים אף על פי שאין ראויים לקרבם, אבל אין יכולים להתקרב כי אם על ידי התקרבות להצדיק שעל ידו עיקר תיקונו לנצח!

קודם שמקורב להצדיק אזי ליבו אטום ואזניו סתומים ועיניו עורים מלראות האמת, אבל כשמדבק עצמו להצדיק ומקבל ממנו עצות אזי נפתח לבבו ועיניו ואזניו ורואה ושומע ומבין האמת וזוכה לתשובה.

על ידי התקרבות להצדיק וילך בדרך עצתו על ידי זה נחקק בו אמת, וזוכה לאמונה ותפילה וניסים וארץ ישראל ועל ידי זה תבוא הגאולה.

המתנגדים והרשעים החולקים על הצדיק האמת הם מקבלין הרוח חיים שלהם מהרב דקליפה. כי יש רב דקליפה וסטרא אחרא כנגד הרב דקדושה, כי את זה לעומת זה עשה אלוקים, ועל כן הם גדולים בשעתן, כי הרוח חיים הנמשך מהרב דקליפה הוא בחינת רוח סערה שהוא גדול בשעתיה אבל הוא רק לפי שעה ולבסוף כלה ונאבד, ועל כן הם בחייהם קרויים מתים, כי אין להם רוח חיים האמיתי דקדושה שנמשך על ידי הצדיק האמת דייקא. הצדיק שומע כל האנחות של הדבוקים בו כי ממנו תוצאות חיים לכל אחד. הצדיק מגלה אלקותו ומלכותו יתברך לכל באי עולם אפילו להרחוקים מאד מאד שהם הרשעים והעכו"ם, שזה עיקר גדולתו של הקדוש ברוך הוא, כי עיקר גדולתו של הקדוש ברוך הוא שגם הרחוקים מאד ואפילו העכו"ם ידעו שיש אלוקים שליט ומושל.

המעתיק המסור וקשור בנפשו יומם ולילה בשכבי ובקומי, מתפלל תמיד לשלומו והצלחתו, מברכו בגמר חתימה טובה לברכה וחיים טובים וארוכים, חיים אמיתיים.

ישראל דב אודעסר

דרישת שלום וחתימה טובה לרעייתו ואחותו וכל הנלווים אליו.

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

HH

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

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

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

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

Na Nach Nachma Nachman MeUman!

Do not forgo the benefits of being down low!

HH

Rabbainu revealed in the Story of the Speech-impaired Beggar that the heart (-which Rabbainu revealed is alluding to King David) can't go to the Spring (-Rabbainu?) which is on the top of the mountain because only from the bottom of the mountain can you see what is on top, but once you start climbing it is no longer visible.

So if that is true for the heart of the world, all the more so for us simple people, reciters of King David's psalms, it is very life threatening to go up the mountain - because then we G"F can lose site of Rabbainu Na Nach Nachma Nachman MeUman! So as much as the fraudulent leaders entice with their rosy societies and alluring teachings - we must fear for our very lives and hold our ground at the bottom of the mountain.

Na NaCh Nachma Nachman MeUman

Don't be a goody-goody - not even with HY -- from this weeks Parsha

HH

It says in this weeks Parsha - Ri-ay - it is an entire verse of 5 words:

לא תעשון כן לה' אלקיך

Do not do "yes" to Hashem your G-d. The simple meaning is do not do "so" - what the previous verses were talking about, the destroying of idolatry. However since this is a complete verse onto itself, it must definitely be understood to be an independent directive - do not do "yes" to Hashem Yisburach, don't be a "yes-man" a goody goody. True we must do our best to do exactly what HY desires of us, but we must always be aiming to open and connect with our hearts - רחמנא ליבא בעי - HY desires the heart, and even though this is not to detract from our responsibility and obligations GF as some would have it, on the contrary it is a stronger demand of our servitude and utter devotion to HY, even still it shows the direction of where and how our devotions should be tuned.

Na Nach Nachma Nachman MeUman

ע' במסכת סוטה דף כב. שבעה פרושין הן וכו' פרוש מה חובתי ואעשנה, הא מעליותא היא, אלא דאמר מה חובתי תו ואעשנה, ע"כ ותמוה שלמה לא כתב כתיקונו. וי"ל שבא לרמז למה שכתבנו למעלה, ודוק.

נ נח נחמ נחמן מאומן

Heart and lungs הריאה והלב

ב"ה רבינו גילה שהריאה בחינת יעקב אבינו בחינת חמשה חומשי תורה שבכתב . והלב בחינת דוד המלך ויוסף הצדיק ובחינת תורה שבעל פה. ....

נ נח נחמ נחמן מאומן

HH Rabbainu revealed that the lungs are the aspect of father Jacob in the aspect of the 5 books of Moses - the Written Torah. The heart is the aspect of  King David and Joseph the aspect of the oral Torah.

Na Nach Nachma Nachman Me'Uman!