The Greatness of HY

 HH

Rabbainu spoke of the importance of contemplating the greatness of HY. This avoda is placed prominently at the beginning of the holy work Sichos Huran. In Likutay Moharan, Rabbainu states that one who has achieved any conception of the greatness of HY will scoff at the greatest temptations of the flesh, and even if he were to be presented with an opportunity to privately fulfill the most lustful cravings, he would not even consider it.

In the story of ancient times, of the son of a king and a son of a maidservant who were exchanged, the son of the king comes to a certain level of understanding of the greatness of HY when he says, on the contrary - "Just the reverse. If it is so, that Hashem Yisburach can indeed do such a thing, that they should exchange a king's son, and such things should befall him - do I turn myself to behave this way?! Is it right, what I have done? Does it befit me that I should behave thus, the way I have done?" And he began to have great anguish and strong remorse over the evil deeds he had done. 

[certainly today we can see HY's greatness, with JB et al...]

When contemplating HY one can interject every so often a technique used in hypnosis, stating in the mind or out load, double or ten times stronger.

One chasidic master upon contemplating the greatness of HY was seized with so much fear, all but two of his teeth fell out, and he referred to those teeth as the wicked ones....

Rabbainu was always shaking from fear of HY, so much so, that when he rested his hand on the table, it also shook, as did the people leaning on it.

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

Words of Rabbi Nachman - Article 6

6

The evil inclination <yaitzehr huhruh, usually spelled: yetzer hura> resembles someone who goes and runs amongst people with a closed fist, and no one knows what is inside it. And he deceives people, and asks each one: “What am I holding?” And to each one it seems as If he is holding what he (-that person) desires. And therefore everyone runs after him, because each one thinks that he (-the yetzer hura) has in his hand what he (-each person) desires. And afterwards he (-the yetzer hura) opens his hand and it has nothing in it. Similarly mamash (-exactly) [is] the evil inclination in that he deceives the entire world, and everyone runs after him, and he deceives each and everyone, so that it seems to each and everyone as if he (-the yetzer hura) has in his hand what he (-each one) desires, each one according to his folly and his desire, and afterwards in the end he (-the yetzer hura) opens his hand, and there is nothing in it, because there is no one who fills their desire by him.

All the desires of the world are also similar to beams of light that enter the house from the light of the sun, ostensibly they appear to be shafts due to the shining of the sun. And it is they want to grasp those beams of light, so they grasp and grab but there is nothing in the hand, so too are all the desires of this world.[1]

---

[1] See also Likutay Moharan 72, that just like today thoughts of idolatry have no substance and are just folly, so too the (physical) beauty and allure of women in reality is just emptiness and folly, see there.

Na Nach Nachma Nachman MayUman!

The Praises of Rabbi Nachman 14-16

HH

Shivchay Huran

14-16

14. And every single thing that he wanted to do in the devotion of Hashem was extremely difficult for him with all types of heaviness in the world. And at first it was very difficult for him to sit alone in a designated house for some consecutive hours to engage in the service of Hashem, and this matter was very difficult for him in the beginning. However, he of blessed memory would force himself exceedingly and he broke his desires, and he sat for many hours everyday in hisbodidus in a designated room. And similarly it was very extremely difficult for him the devotion that he had to do everyday, and it was so difficult for him to the extent that it was not at all possible to carry the yoke due to its great heaviness, that it was very extremely heavy and difficult for him, and just by this aitzu (remedy, recourse, scheme) he carried upon himself the yoke of the devotion, that is, that everyday he would think in his mind that he has nothing but this day alone, and he didn't look at the morrow or the future whatsoever, just as if he doesn't have but this day alone, and hence he was able to carry upon himself the yoke of the devotion of that day alone, because for one day alone a person can accept upon himself all types of devotions in the world, since it is only for one day alone, and when he finished the devotion of that day, then on the morrow he returned and accepted upon himself the devotion of that next day; and this is what he used to do always, that he would not think in his mind just that day alone, and through this he was able to carry upon himself the yoke of his devotion, which was extremely heavy upon him, and without this he was not able to bear it whatsoever since he abounded in the service of Hashem tremendously with many types of devotions every day, and everything with great labor and exertion and very great heaviness to the extent that it was not possible to carry upon himself such a yoke except through the aforementioned aitzu, that he would not think in his mind except that day alone as mentioned above.

15. And he was very very frequent with nedarim (-vows), that many times, when the day came he accepted upon himself with a vow the whole order of the devotion that he desired to do on that day, and afterwards even though it was extremely difficult for him he was forced to do it because of the vow, and he did this many many times. And similarly with all types of fences (-restrictions) and safeguards of abstinence from some (bodily) desire or some character trait, he was very frequent with vows many times, and many times he made an oath (shivoo-uh) binikeetas (while holding) chaifetz (an article - such as a Torah scroll, such an oath has much greater severity) over something, in order that he be strong to abstain from that thing that he wanted to abstain (himself from).

16. And the utter greatness of the magnitude of the virtue/high level of his holiness and breaking the general (bodily) desire, which includes all the bad desires, which is the s*xual desire, is impossible to explain or relate. And he said, that he had innumerable tests, but in reality it is not a test at all, because he said that this is not a desire whatsoever (t.n. this seems to be analogous to what Rabbainu says in Likutay Moharan volume 2 Torah-teaching 119 that perhaps there is "this world," but it doesn't seem so, see there, and see Sichos Huran article 50, this world is nothing etc. see there, and since Rabbainu revealed (Likutay Moharan 36) that the main test of this world is this desire, and here Rabbainu says that it is in fact not a desire at all, it comes out that this world is likewise). And he said, to whoever is just a true scholar, even a pagan, just because he is a true scholar, it is befitting that by him this desire is not considered a desire whatsoever. And he said, that whoever is knowledgeable in the science of dissection (of the body) and knows the order of the limbs of a person according to the science of dissection, it is fitting that he should be disgusted by this desire with the utmost disgust. And in the matter of the repulsiveness of this desire he spoke exorbitantly, a great deal of this matter which is impossible to explain because of forgetfulness, and the general upshot is - that he tremendously repulsed this desire in the utmost repulsion, to the extent that he decreed and said, that whoever is a bit of a true scholar, this desire is not considered a test whatsoever.

However, also before he merited to this, that this desire would be completely nullified and repulsed by him, also before this, also then he had many (many) great and very awesome tests in this desire which is impossible to explain in detail, because in his very youth, when the blood boils (-with hormones), he had many (many) innumerable great tests in this desire, that he had the ability to fulfill his desire and he was in very extremely great danger, but he was mighty strong and he surmounted his inclination and quashed his desire many (many) times, and even still he would not distance himself a second time to run from a test, just on the contrary, he desired tests, and he would pray to Hashem Yisburach to summon for him tests, because how is it possible for him to do a sin Heaven forbid and transgress the desire of Hashem Yisburach(?!), only if he would become crazy Heaven forbid at that time, but since he would have some sort of intellect (in the world) at the time of the test, certainly he would be able to withstand it according to the greatness of the strength of his heart that he was extremely strong in Hashem; and even still when he was confronted with the test, he was in very great danger, and he would scream to Hashem Yisburach profusely until he merited to surmount his inclination and to be saved, and even still he did not distance himself from a test another time, even though at the time of the test it was extremely difficult for him as mentioned above. And so it was many (many) times, extremely numerous to no measure, and Hashem Yisburach was to his succor, and he merited to surmount his inclination and to break the conflagration of the inferno of this general desire, and he was very, very extremely holy in abstinence from this desire with great abstinence and very great and awesome holiness.

And he said, that the bal duvur (-litigator, evil-inclination, Satan) wanted to leave him be with everything, just that he should acquiesce in one matter, but he said the opposite: that he would leave everything, just that matter he does not want to leave from breaking it, that is, that the bal duvur (-litigator...) was willing to leave him be to break all the (bodily) desires, just (on condition) that he acquiesce to him in one matter, that probably being the aforementioned general desire, for the main evil inclination is in this desire, but he of blessed memory, said the opposite - that he would leave everything without breaking it, just this desire he wants to break completely.

And so he was accustomed from the onset, that his entire aspiration and all his exertion was just to break at first this general desire, and he did not pay attention at all in the beginning to breaking the desire of eating, just on the contrary, at the beginning he would eat a very, very great deal, much more than other people, and he said that then he drew all the desires into the desire of eating, and afterwards he broke as well this desire of eating. And he had many types of exertions, and devotions, and battles, and tests innumerable before he broke the aforementioned general desire, and many (many) prayers, and beseeching, and crying, and talks that he prayed and beseeched and poured out his heart before Hashem Yisburach in many (many) types of beseechings, and appeasements, and conciliations that Hashem Yisburach should be to his aid to be saved from this desire, until he merited to withstand all the tests, and he sanctified himself immensely with the abstinence of this desire to no calculable measure or estimation, until he merited to break this desire completely, to the extent that it was wondrous by him someone who considered it hard to break this desire,  because he said, that this is not a desire at all, and he would abound to speak about this matter, in the matter of nullifying and repulsing this desire.

And he said, that it is impossible to speak of this with people that are already coarse in this matter, because their blood is already so mixed up to the extent that their mind is mixed up until they cannot understand at all, and it does not enter their heart whatsoever that it is possible to repulse this desire, therefore it is impossible to speak of this a lot. However, in reality, whoever is a bit of a true scholar, can easily repulse this desire completely, because he said, that this is not a test whatsoever for someone who is just a true scholar as mentioned above. And he said, that there must be in all of this a secret, because in reality it is not a desire whatsoever. And he boasted of himself profusely of his great strength in breaking this desire, and he was very immensely and awesomely holy in this matter, and he said of himself, that he has no (bodily) desire whatsoever, and he said, that by him male and female are equal, that is, that he does not have any battle brought on by any manner of (desirous) thought when he sees or when he speaks with a woman, because everything is the same by him.

Na Nach Nachma Nachman Meuman

Nanach On The Torah Portion of VaYeegash - references to all the original teachings of Rabbi Nachman of Breslov and his disciples

פרשת ויגש – Portion of Va-yeegash <And (Yehuda) approached (Yosef)>

44:18 וַיִּגַּשׁ אֵלָיו יְהוּדָה וגו':  – And Yehuda approached him (Yosef) etc..

Repentance on the defect of faith in the Sages is by seeking true aitzu <counsel, recourse>

Likutay Halachos, Laws of the Ninth of Av and the Fastdays 4:8

45:5 כִּי לְמִחְיָה שְׁלָחַנִי אֱלֹהִים לִפְנֵיכֶם: - Because to sustain life G-d has sent me before you.

In the merit of Yosef withstanding the test the Jews were able to stand there as well

Likutay Halachos, Laws of an Eruv 3:33

45:27 וַיַּרְא אֶת הָעֲגָלוֹת אֲשֶׁר שָׁלַח יוֹסֵף וגו': - And he (Yaakov) saw the wagons that Yosef sent etc..

This is the secret of the transportation of the Tabernacle

Likutay Halachos, Laws of Washing Hands for a Meal 6:53

46:4 אָנֹכִי אֵרֵד עִמְּךָ מִצְרַיְמָה וְאָנֹכִי אַעַלְךָ גַם עָלֹה – I (G-d) will descend with you to Egypt and I will bring you up also up (-repeated for emphasis: I will surely bring you up).

Proficiency in the lows that precede the highs

Likutay Halachos, Laws of Sending Away From the Nest 5:23

_________

Likutay Halachos, Laws of Gifts 5:11

46:26 כָּל הַנֶּפֶשׁ הַבָּאָה לְיַעֲקֹב – All the soul <souls> of Yaakov that came.

Every Jew includes all the Jews

Likutay Halachos, Laws of Ripping out hair and tatoos 3

46:29 וַיֵּבְךְּ עַל צַוָּארָיו – And he cried on his shoulders.

Through the crying of Yosef and the recital of Shema of Yaakov they nullified the desire of promiscuity - the general evil - from all of Israel that went down to Egypt and were all contingent on Yaakov and Yosef

Likutay Halachos, Laws of the Recital of Shema 4

47:14 וַיְלַקֵּט יוֹסֵף אֶת כָּל הַכֶּסֶף וגו': And Yosef collected all the money etc..

The true tzadik collects all the holy sparks

Every person needs to strengthen himself not to give up his place

Likutay Halachos, Laws of Mincha 4:63

_________

The innate power of money, its clarification, and elevation

Likutay Halacho, Laws of Orlu 4:25

Na Nach Nachma Nachman MeUman!

Breaking free at the brink of utter capitulation to the evil inclination

HH
Yesterday I met with a good Nanach friend who will remain anonymous, and I couldn't help but notice some swelling and bruising, and he had no choice but to tell me what happened. He was hit very hard by a deluge of improper thoughts which took control of him and were just about to sink him completely G-d forbid, so rather to succumb Gf he struck himself extremely hard over and over again sending immense pain signals to his brain and thus banishing the overpowering lust. Badges of honor. And as Rabbainu revealed, he who overcomes such a test will merit miracles.

The Chasam Sofer used to bleed himself out, and a certain chasidishe Rebbe used to burn his thumb or one of his fingers.

We must not forfeit the eternal goodness of Hashem Yisburach for a fleeting indulgence of animal flesh.

On Shabbos parshas Pinchas, a few days after writing this, it occurred to me that this can be the explanation of what we are instructed in the Talmud (Brachos 5a):

א"ר לוי בר חמא אמר ר"ש בן לקיש לעולם ירגיז אדם יצר טוב על יצר הרע שנא' (תהלים ד, ה) רגזו ואל תחטאו. אם נצחו מוטב ואם לאו יעסוק בתורה שנאמר אמרו בלבבכם אם נצחו מוטב ואם לאו יקרא קריאת שמע שנאמר על משכבכם אם נצחו מוטב ואם לאו יזכור לו יום המיתה שנאמר ודומו סלה.

Incidental to the verse, “Tremble, and do not sin,” the Gemara mentions that Rabbi Levi bar Ḥama said that Rabbi Shimon ben Lakish said: One should always incite his good inclination against his evil inclination, i.e., that one must constantly struggle so that his evil inclination does not lead him to transgression. 

If one succeeds and subdues his evil inclination, excellent, but if he does not succeed in subduing it, he should study Torah, as alluded to in the verse: “Say to your heart.” 

If he subdues his evil inclination, excellent; if not, he should recite Shema, which contains the acceptance of the yoke of God, and the concept of reward and punishment, as it is stated in the verse: “Upon your bed,” which alludes to Shema, where it says: “When you lie down.” 

If he subdues his evil inclination, excellent; if not, he should remind himself of the day of death, whose silence is alluded to in the continuation of the verse: “And be still, Selah.”

Reminding oneself of death doesn't mean to to simply just remember that eventually he will die, but to actually give oneself an acute taste of that death. As Rabbainu revealed in Likutay Moharan, Torah-lesson 193 that a person can picture in his mind death so well that he can actually feel the pain of death and must be careful to not actually die Gf. So that would be the ultimate reminder of death, but being that the Talmud is talking about when a person is inundated with the craziness of the evil inclination and is probably not in any frame of mind to avidly picture for himself death as described above, therefore his only final recourse would be to bring upon himself some real physical pain which is also an aspect of death.


Na Nach Nachma Nachman Me'Uman

Know the Enemy

HH

Imagine you are hit with an onslaught of lust which drives you to the edge, and then you discover that it is your itzy bitzy nerd neighbor who is doing voodoo and all types of black magic on you GF. You would no longer feel so helplessly overcome and inundated, you would take it in stride and you wouldn't allow yourself to be knocked out of control into the degradation of bodily desires simply because some imbecile wishes your downfall. To a certain decree many of our trials and tribulations are instigated by lowly evil spiritual forces that seek our detriment. Big tzadikim would be very aware of who and what was confronting them and would name them aloud and battle them precisely with holy incantations and so forth. This is something we can't even begin to do, even if we would get lucky here and there, that would just open us up GF to much worse GF. Even still we must bear this in mind, that lowliness of the forces seeking our downfall, seeking to slump us into depression, sin, and even self abuse GF, and to register this strong in our faculties that there is no reason why we should let such a lowly thing dominate us or issue us any inconveniences whatsoever. The prayer of the high priest Rabbi Yishmuel gives a few paragraphs of invective to put such lowly evil forces in their place. Ultimately however everything is exactly how HY wants it for us, so that we have free choice, and without Divine help and intervention we can not surmount the new attacks of the evil forces which charge us.

Amazingly two years later to the day I found myself writing again on this vein: https://naanaach.blogspot.com/2020/02/fight-back.html

Na Nach Nachma Nachman MeUman!

Daas - Realization of Knowledge - of the Evil Realm

HH

The holy Zohar says that the evil realm is castrated (/impotent, sterile) and can not produce offspring. However we do find in scriptures children attributed to the evil, as in e.g. Psalms (37:28) The children of the wicked are cut off, the Ramchal says in Adir Bamurom that this means that even though they have children, the children are not viable, and will not live. Rabbainu revealed in Likutay Moharan (volume 2, Torah 37) that a person who isn't holy and just chases after his desires, and leaves his wealth to his children, is likened to a person that defecates on himself and cleans the feces with more feces, for his children are really the aspect of feces GF, because they come from the superfluous waste of his brain, and are just like the vanity of his wealth, likened to excrement GF, see there. Thus we see that the children born to the wicked are an aspect of void. Like the holy Zohar says about the people that study Torah without purity that they create heavens and earths of void GF. That means that their conjugation is like they are relieving themselves on their partners, and in fact today there is a sick fe*ish k*nk for such a thing, because in reality that is what all of p*rn*graphy is – and even knowing this will not help those stuck in it's putrid disgusting grip, as explained in the Words of Rabbi Nachman (Sichos Huran 304), and therefore it is better not to even talk of it at all.

When I was in Uman a little while ago I was shmoozing with this kid, and I was explaining to him the concept that daas (realization of knowledge) is only for the good, because in the realm of evil there is nor real unity in conjugation, which is what daas is – the unification of Chuchma (wisdom-father) and Beena (understanding-mother). And after our whole talk the kid says let's see what Rabbainu says, and he opens a Likutay Moharan straight to Torah 43, where Rabbainu says, “know that there is daas of klipa (evil husks-forces)….” That was like hitting a brick wall. Even still it would seem that Rabbainu is not coming to dispute what is explained in the holy books that the daas of the klipa is simply a collection of the the chusudim (kindnesses- from the side of chuchmu) and givooroas (mights – from the side of wisdom) and does not have any unifying or cumulative power from the two sides. And the bar daas (-one possessing daas) that Rabbainu talks about there, would be someone who produces such offspring as described above – that are in reality void.

Na Nach Nachma Nachman MeUman!

The One defining moment of your entire life and legacy

HH

The Torah says, "that is why they called him <Esau> Edom" - on account of his choosing the red red lentils at the cost of the rights of being the first-born of Yitzchok. So I'm just writing this down because it is mind boggling how the entire superpower of Edom - gained its name and identity from a few minutes of Esau's life, a little fressing indulgence (-because he was exhausted from murdering and raping etc. etc.).

Almost - on a similar vein Rabbainu berated one of his chief disciples, putting his hand on his heart, and saying for a fleeting pleasure of a quarter of an hour, one is willing to forfeit the future world?! (That was not an exact quote, just as it came to me by memory, look it up inside).

This also reminds of a story, in the conflict that developed between the Chozeh (Seer of) Lublin and the Yid Hakadosh ("The Holy Jew" who was actually a disciple of the Chozeh), there was a certain talmid chuchum that took a side (-I think of the Yid Hakadosh, but don't remember for certain - but I will continue on this assumption) - the Chozeh said, that the Satan had let that talmid chuchum alone for more than 60 years, to learn diligently and pray and his devotions in the service of Hashem - free passage - all so that he could take a more convincing opposition against the Chozeh.... So that was this guys - this big talmid chuchum and oavaid Hashem of 60 years - that was his  defining moment, when he stepped up to bat at a true tzaddik....

May we merit to be defined by the name of the holiest tzaddik Na Nach Nachma Nachman MeUman!

Who are you, and who do you want to be?

HH

The Zohar reveals a  huge secret, the Torah says that when Joseph saw that he couldn't get out of the seduction and grasp of the wife of Poateephar, he left his "beg'ged" - his clothing in her hands and ran away. The Zohar reveals that this "beg'ged" is in reality the most external layer of the body, which is a demon. Basically Joseph left her a plaything, a man toy, a dildo, and the rest of himself ran away. And if we follow the verses according to this revelation we see that the wife of Poateephar wasn't at all satisfied and in desire of this external superficial body, she had wanted Joseph himself.

The Zohar also reveals that Esther did not sleep with King Achashvairosh, only this very external outer layer of her body, which is a demon, Mordechai and Esther would swear, and command it by oath, to go sleep with Achashvairoash, and after it was done and returned to Esther, she would ritually immerse herself and be with Mordechai. The Ramchal in Kinaas Hashem Tzivoas explains that this demon is so external - it is just like eye makeup - that there was no interference from this activity to Esther's holiness and her  relationship with Mordechai, however even still since this layer had done this, it needed ritual immersion.

Today, unfortunately, due to our sins and the great coarseness of the world, not to mention pornography and all the allurements of the entertainment industry, alcohol, drugs - all of these things play directly and exclusively to this "beg'ged" the outer most external layer of our bodies, which has almost no real connection to who we really are, and yet we empower it and give it our full attention and give it to rule and command our lives, may the Holy Merciful One G-d save us.

We must be strong to stand up to this temptation to lust after this superficial encasing, and live true lives.

Na Nach Nachma Nachman MeUman

Crying to Hashem

HH

The Holy Baal Shem Tov said that when one enters the devotion of Hashem Yisburach he will be attacked viciously by the Yetzehr Hura (evil inclination), with such an onslaught of belligerent thoughts and temptations that he will be left with no option but to cry incessantly to Hashem Yisburach to save him, he will have to cry so much, shed so many tears,  that he will be in danger of losing his eye sight G-d forbid, and will have to pray and cry to Hashem Yisburach not to lose his eye sight due to the copious crying incumbent.

May we merit to cry our hearts out to Hashem Yisburach and fully achieve His love and affection.

Na Nach Nachma Nachman MeUman!

It's not worth peeking

HH

What is so terrible about having an improper thought? Yes, we know it is forbidden, and it causes damage in the supernal world, and that really those worlds are very much the actual reality, and that it will G-d forbid lead from one thing to the next until it really brings one to no good, but even still we say to ourselves, let me be for a bit, a few thoughts, a little pleasure, what's the big deal?

So here's something to consider. G-d is completely above the paradigm of existence, He created existence, however in the existence He created, He also exists, and this existence of His is infinite. Anyone familiar with algebra knows that infinite can remain in a very small value – as a number approaches another in different increments, increasingly getting closer but never reaching. Such are the various classes that G-d created, the worlds of doing, speaking, thinking (asseeya, yetzeerah, breeya) and infinitely more, as the worlds approach G-d Himself, never reaching, but infinitely getting closer, each one in it's own class and restraint. In all of this, the prophet refers to G-d as continuously hiding Himself (Ail misstattair). The direction of the infinite existence of G-d in the whole layout of existence is to the esoteric, the more spiritual and hidden. The Ramchal asserts that the entire study of Kabbala – the study of G-d and how He runs the world, can be summarized as inner and outer (peneemeeyoos and cheetzoaneeyus). Always the inner, which is more spiritual, more refined and hidden, is the soul of the outer body, and completely encompasses it, rules it, and is it's very lifesource. Except for the final world in which man exists, where the body has a certain independence not recognizing its soul. The Torah (even the "revealed Torah") as well must be kept hidden and should not be taught in public places (Moed Kutun 16a). 

All sexual gratification (which the Vilna Goan clearly classifies as a sin between a person and himself, any damage done to another person by this sin is purely collateral) is the body's insurgency over the soul. This is hijacking a person's manifest, from going in the way of G-d, and ever increasingly give strength to the unseen, the soul of yet a more esoteric plane, which by the way is the ultimate eminence of the traits of humility and tznius (modesty), where one hides himself preferring to reach further inwards than to show an outward, superficial exploitation, and all of this is hijacked and reversed by even a small improper thought and desire, which empowers the body, giving it precedence, giving it the dominion to drag and subjugate the direction of the soul to be reduced to an expression of the body (and if a person G-d forbids generates seed wantonly, this is the actual reduction of the ultimate spiritual manifest, to a coarse superficial coarse goal, HY).

The idea I presented above is actually found explicitly in the holy books, particularly in Rabbainu's Likutay Moharan, regarding fasting. Rabbainu reveals that on a day that a person eats, the food goes to his stomach and inners, and from there energy is sent up to the brain, it is the liver that is propelling the brain. When a person fasts, the direction is the opposite, the brain rules over the body (MeLeCh – king, rule – Moach – brain, Lev – heart, Cuvaid – liver, as opposed to the reverse order of CuLaiM – meaning embarrasment/incarceration – locked into the embarrassing control of the body).

The main thing is to sing Na Nach Nachma Nachman MeUman, which is the ultimate direction!

NNNNM!

Triggers programmed to holiness - Na Nach Nachma Nachman MeUman!

HH

Reverting evil to the epitome of holiness and good

When a person is confronted by bad thoughts, hears vulgar language, or sees enticing thing, all of which bombard his mind, swamping him with ill desires trying to overwhelm him to give up his hold and give in, plunge down Heaven forbid, and when a person accustoms himself to scream to Hashem Yisburach at all such instances, to scream and scream with all his heart and might, in this way he ultimately brings about a fundamental phenomenal tikkun. For in this way the person trains and ingrains in himself that these images, sounds, or thoughts trigger strong crying out to Hashem Yisburach. Everytime this person experiences such and such, together with the evil urge comes a strong shouting and upheaval to find refuge in the mercy and unity of Hashem Yisburach. In time, it may take one day, one year, twenty or fifty years, it could take till after he dies, but eventually the evil lure will fade, and the objects of enticement will remain bare skeletons of emptiness, and now they will only be conduits and reminders of the holiness which they conjured. The most disgusting perverted glamor which held so many captive to the other side will actually conjure only yearning and longing for Hashem Yisburach!

Sometimes unfortunately we are afflicted by opposite, certain words or images invoke in us reminders of something unholy, and we must do our utmost to reprogram these instinctive reflex triggers to holy ones. Take the time to address it head on, if it is a word, try to figure out how this word actually has holy roots and persuasion, something to latch on to and project for yourself instead of the unholy. Empower the good venue you found with strong conviction, which itself is screaming to Hashem Yisburach to help afix you on the path of holiness.

In this way one changes the whole world for the good, sanctifying his surrounding and his very well-being. Rabbi Nachman said that there is a construct that everything is turned to good.

Na Nach Nachma Nachman MeUman!

Good news

HH
The eyes and heart lust after things that wither away, in the most 50 years those images will have lost all their allure, and after 120 years they will be 6 feet under eaten by worms.
The good news is that all those who struggled not to be drawn after these false attractions, eventually when they will be freed of their evil inclination, and even as they become older and lose the intensity of the lust, they will be rewarded quite naturally by the tremendous relief they will feel, the new freedom, that aside front he great reward they will get.
But those who play to the empty temptations of this world, which are in fact just holographic images fueled by passions of blood and gore, these people who wish to consider these things appealing and desirable, will forever be trapped in this emptiness GF, even after there bodies weaken and desires fade their hearts will continue to covet and ache for the empty meaningless shapes and designs that have no real meaning or worth. It won't end for them, they will be trapped GF.

"Disturbing" indeed!

Rabbainu even gave a parable about this, once a coachman was taking some people on a long journey in the freezing Ukraine, and he stopped somewhere and he said there used to be a cavern here where we used to stop and drink....

Na Nach Nachma Nachman Me'Uman

This is how you LOVE G-d באהבתו ישגה תמיד -- כך אוהבים את השם יתברך

ב"ה

מספר יושר דברי אמת

כי מי שאינו מחשב בהשי״ת תמיד אע״פ שמאמין בזה
אעפ״כ אינו באמת כן מצוייר לפניו כי תמיד מצוייר העולם בלבו בלתי
מחשבות השי״ת בלבו, אבל מי שאינו מחשב בעולם כלל רק בכל מה
שרואה מחשב בהשי״ת שהדבר זה תלוי בו ובחשק גדול, וכאשר
אמרתי משל ע״ז ממי שמסתכל על בגדי אשה היפים מי שהוא דבוק
בתאות נשים ח״ו אינו נותן לבו על ענין בגדי הרקמה והזהב רק
תיכף לבו נופל על המדת האשה שלובשת זה, ומי שאינו כן ולבו
טהור מהמדה זו מסתכל כפשוטו על הבגד נמצא שניהם מסתכלים
בדבר א׳ וכ״א מסתכל דבר אחר, כן להבדיל באלפים בין הטומאה
לטהרה בענין הקדושה מי שחושק תמיד להשי״ת כל מה שרואה
בעולם רואה את השי״ת שכוחותיו מחיה את זה כמש״ה (נחמי׳ ט׳) ואתה מחיה את כולם משא״כ מי שאינו חושק להשי״ת במחשבת ו
אינו רואה כ״א הגשמי אע״פ שאם יזכרוהו וישאלוהו יאמר שהשי״ת
מחיה את הכל אעפ״כ אין הוא דבוק בזה והבן היטב מן המש ל
הזה הדומה מאד לנמשל.

Satisfied Now?

HH

The satisfaction of scoring a goal or the like in sports, is so empty, what was accomplished??? The same is true with so called sexual satisfaction, when nothing was accomplished just a fleeting empty pleasure. A person can G”F waste his entire lifetime filling it with these satisfactions, and be left with absolutely nothing (besides all the damage and destruction caused by his actions). This is what the holy Zohar says is a sign of the “other side”, that it is sterile and can not produce offspring. Depending on a persons standing, the quicker he will be to not tolerate even an iota of emptiness. The foolish say, a little indulgence is good, and not only do they lose those moments for all of eternity, usually they get trapped and addicted.

Na Nach Nachma Nachman MeUman!