Likutay Moharan - Volume 2 - Torah-teaching 2

Likutay Moharan 1:2

יְמֵי חֲנֻכָּה הֵם יְמֵי הוֹדָאָה
The days of Chanukah are days of hodaa [thanksgiving].

1. The days of Chanukah are days of hodaa [thanksgiving], as it is written: “And they established these eight days of Chanukah to give thanks and to praise” (Al Haneeseem). The days of hodaa are the aspect of the shaashua [delight] of the World to Come, for this is the essence of the shaashua of the World to Come: to give thanks and to praise His great name, blessed be He, and to know Him, blessed be He. Through this, one is close and near to Him, blessed be He, for the more one knows and recognizes Him, blessed be He, the closer one is to Him. For all other things will be nullified in the future, all of them, in the aspect of: “All sacrifices will be nullified, except for the thanksgiving offering” (Midrash Rabbah, Tzav, parsha 9; Emor, parsha 27). In the future, only the aspect of hodaa and thanksgiving will remain, to give thanks and to praise and to know Him, blessed be He, as it is written (Isaiah 11:9): “For the earth will be full of the knowledge of Hashem as the waters cover the sea”. This is the entire shaashua of the World to Come.

2. The aspect of hodaa, which is the shaashua of the World to Come, is the aspect of halachos [Jewish laws]. For the halachos that one merits to learn, especially one who merits to innovate in them, this is the aspect of the shaashua of the World to Come, in the aspect of (Niddah 73a): “Whoever studies halachos every day is assured to be a son of the World to Come”. For when a halacha is renewed, intellect and knowledge are renewed, and daas [knowledge] is the essence of the shaashua of the World to Come, as mentioned above. This is the aspect of (Berachot 54b): “Four must give thanks”, which are explained in Psalm 107, concluding with: “Whoever is wise will observe these and understand the kindnesses of Hashem”. “The kindnesses of Hashem” is the aspect of halachos, as our Sages, of blessed memory, said (Ketubot 96a): “Whoever prevents his student from serving him is as if he withholds kindness from him, as it is said: ‘To withhold kindness from a friend’” (Job 6:14). Serving the Sages is the aspect of halachos, which are the aspect of (Isaiah 55:3): “The kindnesses of David”, for the halacha follows him, as our Sages, of blessed memory, said (Sanhedrin 93b): “And Hashem was with him”—meaning the halacha follows him. This is: “And Hashem was with him”, meaning he is close and near to Hashem, blessed be He, in the aspect of the shaashua of the World to Come, which is the aspect of halachos, as mentioned above. Therefore, hodaa is called by the name halacha, for hodaa is brought when one emerges from distress. For when one falls into distress, Heaven forbid, the essence of the distress is in the heart, for the heart knows and feels the distress more, as it is written (Proverbs 14:10): “The heart knows the bitterness of its soul”, for “the heart understands” (Berachot 61a). Therefore, it feels the distress more. At the time of distress, all the blood gathers and rises to the heart, just as when there is distress in a place, Heaven forbid, everyone gathers to the wise one there to receive advice from him. Similarly, all the blood gathers and rises to the heart to seek advice and strategy against the distress. Then they flood the heart, and the heart is in distress and great straits, for not only does the heart itself worry, as it feels the distress more than all, but the blood also floods over it and greatly distresses it. Therefore, when there is distress, Heaven forbid, the heart beats with great palpitations, for it seeks to shake them off and cast them away. Thus, it beats with great palpitations during distress, Heaven forbid. Afterward, when one emerges from the distress, the pathways of the blood return to flow in order within the body’s channels. Therefore, hodaa, which comes when one emerges from distress, is called by the name halacha, after the pathways of the blood that flow in order when one emerges from distress, as mentioned above.

3. From this comes easy childbirth, for when a woman crouches to give birth, her thighs become cold (as our Sages, of blessed memory, said, Sotah 11b). Through this, childbirth occurs, for the blood rises upward, and then the place becomes constricted, and they push the child outward. Afterward, the blood returns to its place, which is the aspect of hodaa, halacha, the aspect of the pathways of the blood that return to flow in order, as mentioned above. For halacha is also the aspect of childbirth, for there are supporters of the Torah who give money to Torah scholars. Initially, they diminish their own wealth, for when they give money to the Torah scholar, it is diminished from them, which is the aspect of “her thighs become cold,” for דָּמִים has a double meaning—blood and money (Megillah 14b, Chullin 87a, Shabbat 139a). But afterward, through their money, by supporting the Torah scholar, halachos are born, which are the aspect of chesed [kindness]. Then, through the bestowal of chesed, the lack is restored and filled. This is the aspect of the shaashua of the World to Come, in the aspect of (Isaiah 30:26): “And the light of the moon will be like the light of the sun”, said of the future (see Pesachim 68b, Sanhedrin 91b). For the moon’s nature is cold, the aspect of lack and coolness, and it is destined to be filled like the light of the sun, the aspect of filling the lack, which is the aspect of childbirth, the aspect of halachos, which are the aspect of the shaashua of the World to Come, as mentioned above. This is the aspect of (Genesis 2:4): “These are the generations of the heavens and the earth when they were created”—(the Hebrew word for - when they were created) בְּהִבָּרְאָם, (is the same letters, and can be) read as בְּאַבְרָהָם (in Abraham, Genesis Rabbah, parsha 12), meaning chesed (the attribute of Abraham), for childbirth is through the aspect of halachos, which are the aspect of chesed, as mentioned above. (Psalms 100:1): “A psalm for hodaa, shout to Hashem, all the earth”. The word תּוֹדָה (toada-thanks) shares letters with תּוֹלָדָה [toalada - childbirth]. “Shout to Hashem, all the earth” forms an acronym: הֲלָכָה—halacha, as brought, for halachos, the aspect of hodaa, are the aspect of childbirth, as mentioned above. This is what our Sages, of blessed memory, said (Sotah 10b): Asa became ill in his feet because he imposed forced labor on Torah scholars. For by imposing forced labor on Torah scholars and preventing them from halachos, he became ill in his feet, for halachos are the aspect of rectifying and sustaining the feet, as halachos are the aspect of the pathways of the blood that return and flow in order, as mentioned above. Asa, who impaired this and prevented the Torah scholars from halachos, therefore became ill in his feet.

4. When one merits the aspect of hodaa, halacha, through this, the light of truth is revealed and shines in speech. For initially, when the blood floods the heart, it is the aspect of impairing truth, in the aspect of (Proverbs 29:12): “Men of blood hate the upright”. But afterward, when one emerges from distress, which is the aspect of hodaa, halacha, then truth shines, in the aspect of (Micah 7:20): “You will give truth to Jacob, chesed to Abraham”. “Chesed to Abraham” is the aspect of halachos, as mentioned above. Through this, truth shines and perfects speech, for the essence of the perfection of speech is through truth, for truth endures (Shabbat 104a). Even a lie has no endurance except through truth (as Rashi explains, Numbers 13:27, on the verse “And also it flows with milk and honey”, see Introduction to Zohar, 4b-5a). Thus, the essence of the endurance and perfection of speech is through truth, which shines in speech through the three names, in the aspect of (Psalms 50:1): “El, Elohim, Hashem has spoken”. For these three names are the source of truth, and through them, truth shines in speech, meaning in the square of speech, the aspect of the four parts of speech. For there is a square of speech, and therefore, when Israel was in exile, and speech was in exile (see Zohar, Va’eira 25b), it is said of Moses (Exodus 4:10): “I am not a man of words, neither from yesterday, nor from the day before, nor from when You spoke”. This is the aspect of the square of speech, the four parts of speech. (Isaiah 63:9): “Speaking in righteousness”—this is the aspect of the advantage that man has over an animal, which is speech, the defining trait of man, the aspect of righteousness, which benefits creatures with chesed. This is the defining trait of man, whose way is to perform chesed, unlike an animal, as it is said: “What I did with him today…just as there it is righteousness, so here it is righteousness” (Introduction to Zohar, 13b). Through righteousness, one is called a man, for the righteousness from which speech comes is the defining trait of man, as mentioned above. “I am not a man of words”—this is the speech of righteousness, the aspect of (Psalms 112:5): “Good is the man who is gracious and lends, he sustains his words”, meaning acts of chesed and righteousness. There is also the speech of repentance, the aspect of (Hosea 14:3): “Take words with you and return to Hashem”. Also, “from yesterday,” the aspect of the speech of repentance, as it is written (Psalms 90:4): “And You said, ‘Return, sons of man,’ for a thousand years in Your eyes are like yesterday”. There is also the speech of wealth, meaning the wealthy who are close to the kingdom, in the aspect of (Genesis 40:13): “Three branches”, which our Sages, of blessed memory, expounded (Chullin 92a): “Three proud princes,” meaning the wealthy close to the kingdom (as Rashi explains there), who have the aspect of speech, in the aspect of (Proverbs 22:7): “The charm of his lips is his friend, the king”, meaning the speech of those close to the kingdom. Also, “from the day before,” the aspect of the three branches mentioned above, meaning the speech of the wealthy close to the kingdom. There is also the speech of kingdom, the aspect of the kingdom of the mouth (P’tach Eliyahu), the aspect of: “from when You spoke,” the aspect of (Psalms 93:2): “Your throne is established from of old”. Truth shines in the square of speech mentioned above through the three names mentioned above: El, Elohim, Hashem, which are the aspects of prayer, Torah, and matchmaking. El is the aspect of prayer, for El is named for strength, as He is mighty and capable, and through prayer, Israel is called by the name El, in the aspect of (Megillah 18a): “From where do we know that the Holy One, blessed be He, called Jacob El? As it is said: ‘And He called him El’”. For through prayer, so to speak, we take the strength from Him, blessed be He, for we nullify His decrees, so we have the strength, and therefore Israel is called El through prayer, named for strength, as mentioned above. As our Sages, of blessed memory, said (Jerusalem Talmud, Taanit): “Not a man, El, that He should lie”—He is not a man, but He made the words of El as a lie, for through prayer, His decrees, blessed be He, are nullified, and then Israel is called El. From there, speech shines, in the aspect of (Psalms 145:5): “And they will speak of Your might”, meaning through the strength and might, which is the aspect of El, named for strength, speech shines through truth, for prayer is only through truth, as it is written (Psalms 145:18): “Hashem is near…to all who call Him in truth”. Elohim is the aspect of Torah, as it is written (Exodus 4:16): “And you shall be to him as Elohim”, translated as: “as a master,” and this is: “And he shall be to you as a mouth”, for the aspect of Elohim, the aspect of Torah, shines to the mouth, meaning to speech, for the master teaches the straight path to his students through his Torah, which is the aspect of (Jeremiah 15:19): “If you extract the precious from the worthless, you shall be as My mouth”, the aspect of truth, in the aspect of (Malachi 2:6): “The Torah of truth was in his mouth”. Hashem is the aspect of matchmaking, in the aspect of (Genesis 24:27): “From Hashem the matter came”, the aspect of (Proverbs 19:14): “And from Hashem a prudent wife”, (Genesis 24:50): “Who guided me in the way of truth”. Through this, speech is perfected, for ten measures of speech descended to the world, nine were taken by women, and one by the rest of the world (as our Sages, of blessed memory, said, Kiddushin 49b). As long as there is no connection, speech lacks perfection, but when they are connected, the parts of speech are joined and perfected. Thus, through the three names mentioned above—El, Elohim, Hashem—which are the aspects of prayer, Torah, and matchmaking, speech is perfected through truth, meaning the square of speech, which is perfected through truth, as mentioned above.

5. The perfection of speech is the aspect of lashon hakodesh [the holy tongue], for all the languages of the nations are deficient and lack perfection, for they are called a stammering tongue (Isaiah 32:4). Perfection is only in lashon hakodesh, and lashon hakodesh is connected to Shabbat, in the aspect of (Isaiah 58:13): “And speak a word”—that your speech on Shabbat should not be like your speech on a weekday (Shabbat 113b), in the aspect of (Numbers 6:24): “Thus you shall bless”—in lashon hakodesh (Sotah 38a), for lashon hakodesh includes blessing and holiness. For lashon hakodesh is connected to Shabbat, which is said to have blessing and holiness, as it is written (Genesis 2:3): “And He blessed and sanctified”. Therefore, through lashon hakodesh, which is connected to Shabbat, the joy of Shabbat is drawn to the six weekdays. For the weekdays are the aspect of sadness, and even the commandments performed on the weekdays are the aspect of sadness, for Metatron rules on the weekdays (Tikunay Zohar, Tikun 18, page 33b). Metatron is the aspect of a servant, the aspect of sadness. But Shabbat is the aspect of a son, and then there is rest for the upper and lower realms, and joy is aroused. Then all the commandments of the six weekdays are elevated from sadness, and rest and joy are drawn upon them, in the aspect of (Genesis 5:29): “And he begot a son and called his name Noah, saying, ‘This one will comfort us from our work and from the toil of our hands’”. This is the aspect of Shabbat, which is the aspect of a son, the aspect of Noah, the rest of the upper and lower realms (see Tikunay Zohar, Tikun 70, end, and Zohar, Genesis 58-59), which comforts and brings joy to all from sadness, in the aspect of: “This one will comfort us”. When one merits the aspect of lashon hakodesh, which is connected to Shabbat, then through it, the holiness and joy of Shabbat are drawn to the six weekdays. Because lashon hakodesh is connected to Shabbat, the joy of Shabbat is drawn to the six weekdays through it. “El, Elohim, Hashem has spoken”—with the letters, it numerically equals simcha [joy], for through the perfection of speech, which is lashon hakodesh, joy is drawn, as mentioned above.

6. Through drawing the holiness of Shabbat to the six weekdays, the simple unity of Hashem, blessed be He, is revealed. For during the six weekdays, there are varied actions, as each day a different action was created, corresponding to human intellect, to understand in human intellect that varied actions are drawn from the simple One, blessed be He, and exalted. For in human intellect, it is impossible to understand this except through Shabbat, which we merit, as Hashem, blessed be He, gave us a great gift, as our Sages, of blessed memory, said (Shabbat 10b): “A good gift I have in My treasury, and its name is Shabbat”. Through this, the simple unity is revealed, for Shabbat indicates the faith in the unity, that we believe all varied actions are drawn from the simple One, blessed be He, who created everything in the six weekdays and rested on Shabbat. Thus, through Shabbat, the simple unity of Hashem, blessed be He, is revealed. The revelation of the simple unity is very precious, even to Him, blessed be He, as we find: “An individual and the majority, the halacha follows the majority” (Berachot 9a, 37a). For because they are the majority, each with a different opinion, the aspect of varied actions, when they agree on one opinion, the aspect of varied actions becomes the aspect of simple unity, which is very precious in His eyes, blessed be He. Therefore, the halacha follows them, and also to avoid increasing disputes in Israel, for otherwise, each individual would say according to his opinion, and there would be no end to the matter, and disputes would increase in Israel (see Bava Metzia 59b), which is not His will, blessed be He, for His will is only the aspect of simple unity. For when the aspect of simple unity is revealed below, the simple unity of Hashem, blessed be He, is also revealed above, in the aspect of: “You are One, and Your name is One, and who is like Your people Israel, one nation in the land”. Through the unity revealed in Israel below, His simple unity, blessed be He, is revealed above. This is the aspect of the incident of Rabbi Eliezer the Great with the oven of Achnai (Bava Metzia 59b), for the halacha follows him in every place (ibid.). He wished to show that he merited the perfection of the square of speech, which is achieved through halachos, as mentioned above. Therefore, he said, “The carob tree shall prove it, the water channel shall prove it, the walls of the study hall shall prove it, the heavenly voice shall prove it,” for these four things are the aspect of the square of speech, meaning the four parts of speech mentioned above. For the tzadikim are mighty in strength, performing His word, as brought in the holy Zohar (Lech Lecha 90a), for they perform and guide with speech as they wish. Therefore, Rabbi Eliezer wished to show that he has the perfection of the square of speech, and thus he can manipulate nature as he wishes through the perfection of his speech. He demonstrated this with four things, which are the aspect of the square of speech. “The carob tree shall prove it”—this is the aspect of the speech of righteousness, for the carob is the aspect of righteousness, as the carob is planted only for future generations, as it is said in the Talmud (Taanit 23a): “I found the world with a carob, just as my fathers planted for me, so I plant for my children.” Thus, the carob is only for future generations, like righteousness, which is for future generations, as Rabbi Chiya said (Shabbat 151b): “When a poor man comes, give him bread first, so that it will be given to your children…for the wheel turns in the world.” “The water channel shall prove it”—this is the aspect of repentance, in the aspect of (Lamentations 2:19): “Pour out your heart like water before the presence of Hashem”. “The walls of the study hall shall prove it”—this is the aspect of the wealthy, who are like a wall that everyone turns to, for “the lovers of the rich are many” (Proverbs 14:20), and everyone turns to the wealthy (Psalms 34:11): “Those who seek Hashem lack no good”, meaning the tzadikim who seek Hashem, from whom all good is drawn. But the tzadikim benefit the world with their merit, not themselves (Chullin 86a), for the tzadikim themselves have nothing, but they draw all good to the world, as our Sages, of blessed memory, said about Rabbi Chanina ben Dosa (ibid.): “The whole world is sustained for the sake of Chanina my son, and Chanina my son suffices with a measure of carobs.” Therefore, the wealthy are called the walls of the study hall, for they are like a wall that everyone turns to through their wealth, and all the good they have is drawn from the aspect of the study hall, meaning the aspect of: “Those who seek Hashem lack no good”, from whom all influences are drawn, as mentioned above. “The heavenly voice shall prove it”—this is the aspect of kingdom, for the voice comes from the six rings of the throat, the aspect of kingdom, in the aspect of (I Kings 10:6): “Six steps to the throne” (see Zohar, Naso 121b, Pinchas 235a, and Tikunay Zohar 22). Thus, Rabbi Eliezer demonstrated with these four things that he has the perfection of the square of speech, meaning the four parts of speech mentioned above. But even so, they did not heed this, for an individual and the majority, the halacha follows the majority, for this is precious in the eyes of Hashem, blessed be He, as this is the aspect of the revelation of the simple unity from the aspect of varied actions, as mentioned above, which is the aspect of Shabbat, as mentioned above. This is what the Holy One, blessed be He, said: “My sons have defeated Me,” meaning the aspect of their being sons has prevailed, for the majority agreeing on one opinion is the aspect of Shabbat, the aspect of a son, as mentioned above. This is the aspect of (Psalms 100:2): “Serve Hashem with joy”, meaning to draw joy to the aspect of a servant, the aspect of Metatron, the aspect of the six weekdays, as mentioned above. “Know that Hashem, He is Elohim”, the aspect of the simple unity, that all changes are one, which is revealed through drawing the joy of Shabbat to the six weekdays, which are the aspect of a servant, as mentioned above. This is the aspect of Chanukah, for the days of Chanukah are days of hodaa, which is the aspect of the shaashua of the World to Come, the aspect of halachos, through which one merits the perfection of speech through the revelation of truth, as mentioned above. This is the aspect of the oil of the Chanukah lamp, in the aspect of (Deuteronomy 33:24): “Your integrity and your light to Your pious one”, for through acts of chesed, meaning the aspect of halachos, the light of truth is revealed, in the aspect of: “Your integrity and your light”. This is the aspect of the oil, which is the aspect of the light of truth, in the aspect of (Psalms 43:3): “Send Your light and Your truth”. It must be placed near the entrance (Shabbat 21b), in the aspect of (Micah 7:5): “The openings of your mouth”, meaning speech, for truth shines in speech, as mentioned above, in the aspect of (Psalms 119:130): “The opening of Your words gives light”. Then the joy of Shabbat is drawn to the six weekdays through lashon hakodesh, which is the perfection of speech. This is the aspect of: Chanukah—חָנוּ כ''ה, the aspect of Shabbat, rest, which is connected to lashon hakodesh, which is the aspect of: “Thus you shall bless” in lashon hakodesh, as mentioned above. The joy of Shabbat shines to the six weekdays, which are also the aspect of Chanukah, the aspect of Enoch, Metatron, servant, whose dominion is in the weekdays, in the aspect of: “This one will comfort us from our work and from the toil of our hands”, the aspect of the joy of Shabbat, which is drawn to the six weekdays, as mentioned above. This is (Genesis 41:1): “And it was at the end of two years of days”—“at the end” is the end, the aspect of halachos, which are the shaashua of the World to Come, which is at the end. This is: “two years of days,” as our Sages, of blessed memory, said (Chagigah 5b): Regarding a certain student who was distressed until Rabbi Yochanan expounded for him: “And Me, day by day they seek”, that one day in a year is considered a year. This is: “two years of days,” the aspect of days considered as years through the study of halachos, in the aspect of: “Day by day they seek”, as mentioned above. [We have not merited to complete the explanation of the verse according to the above teaching.]

When the heart is in distress, the lung is also in distress, for the lung sustains the body, as the lung sustains the white moisture and draws moisture to the body. For the body has movements that dry it, as movements dry, and therefore the essence of sustenance is through the lung, which draws moisture. When the heart is in distress, when the blood rises and floods the heart, and the heart beats with great palpitations, then the lung breathes with great breaths, and then the lung dries, and through this, the body dries, Heaven forbid. Oil is a remedy for the lung, as the world says, for oil moistens. This is the aspect of the oil mentioned above, which is the aspect of rectifying distress, as mentioned above. Initially, when the tzadik is in pain and distress, many souls in this world and the World to Come mourn and grieve over his pain, and also the Shechinah mourns, for even over the blood of the wicked, the Shechinah mourns, how much more so over the blood of the tzadikim, as our Sages, of blessed memory, said (Sanhedrin 46a). But when he merits healing, then all are comforted, and joy is drawn to all, in the aspect of (Isaiah 57:18): “And I will heal him and grant him comforts, to him and to his mourners”. Through his healing, comfort is drawn to all the mourners mentioned above, meaning joy, as mentioned above. Know that the psalm for hodaa is a segula [propitious remedy] for a woman in difficult labor, meaning to recite it. “A psalm for hodaa” forms an acronym: מִזְמוֹר לְתוֹדָה—מל, the aspect of the seventy cries of the woman in labor who cries before giving birth, as brought (Zohar, Pinchas 249b). This psalm has 168 letters, and 168 is chesed in the Atbash cipher, for through chesed, the aspect of halachos, childbirth is easy, as mentioned above. There are 43 words in this psalm, for difficult labor is due to a husk that says: “Cut it, neither for me nor for you” (I Kings 3:26), for it does not want it to emerge into the air of the world. Against this, there are 43 words in this psalm, corresponding to the aspect of “neither” mentioned above, for this psalm is a segula for a woman in difficult labor, as mentioned above.

The Words of Rabbi Nachman - articles 1-3

WORDS OF RABBI NACHMAN

 

1

"Because I know that Hashem is great and our Master (is greater than) all gods (Psalms 135:5)." King David r.i.p. said, "because I know," specifically I know,[1] because the greatness of the Creator blessed He is impossible to relate to one's friend, and even to oneself it is impossible to relate from one day to the next day according to what shines for him and flares for him on that day, he cannot tell over to himself on the second day the brilliance and the sparkling illumination of His greatness blessed He that he had yesterday. Therefore he said, "because I know," specifically I[2] know, because it is impossible to relate whatsoever.

 

And he said that what is written afterwards: "All that Hashem desired He did in the Heavens and the Earth etc.," This is a completely different matter, and completely divergent from the praise of "because I know." Because his intent with these words "because I know" is impossible to relate whatsoever, and it is very, extremely high, "high above high (Koheles 5:7)," what is impossible for a mouth to relate, just specifically I know as explained above. And as it is written in the Zohar (volume 1 page 103): "known in the gates is her husband (Aishes Chayil - a woman of valor, Proverbs 31:23)," - 'Everyone according to the falcons of their heart', as explained elsewhere (see Likutay Moharan 72, and Likutay Halachos, Rosh Chodesh 3:11, and Pirya Virivya 3:16).

 

2

It is very good to throw oneself upon Hashem Yisburach and to rely upon Him. And my way is: when the day comes, I give over all the movements of mine end of my children and does all those contingent on me upon Hashem, that all should be as His desire blessed He, and this is very good. Also then there is no need to worry and to think whatsoever if the behaviour is proper or not, since it is reliant upon Him blessed He. And if He blessed He desires in a different way - he is complaisant to behave in a different way as He desires blessed He.[3]

And similarly, when Shabbos or Yom Tov arrive, then I give over all the behaviour and all the matters and all the movements of that Shabbos or Yom Tov to Hashem Yisburach, that everything should be as His will blessed He. And then, however the conduct is on that Shabbos or Yom Tov no longer thinks or worries whatsoever maybe he did not fulfill the obligation in the conduct of the Holiness of that day, since he already gave everything over to Hashem Yisburach, and relied upon Him blessed He alone.[4]

 

 

3

And he spoke of the inordinate dramatic greatness of the Creator blessed is His Name, and it is impossible to explain this in writing. And he said[5]: That to the greatness of the Creator blessed He there is no measure, because there are awesome things happening in the world, extremely wondrous and awesome and they are not known whatsoever, that is, that we still do not know any knowledge whatsoever, absolutely nothing. And also what is brought (Bicheenoas Oalum[6]) “the apex [tachlis] of knowledge [ha-yideyuh] is that we will not [sheloa] know [naidah][7][8],” that is also applicable to every single (level of) knowledge, that is, that even when one reaches the apex of that knowledge, that is, not to know, even still this is not the apex. Because this apex is just in that knowledge, but in the knowledge higher than it, he still has not started in it whatsoever, and so forth higher (and) higher. Hence never will one know anything, whatsoever not, and even still this is not the apex, because he still hasn’t started whatsoever to know of the knowledge above this knowledge that he has reached its apex of not knowing etc..[9][10]

 

Also he spoke of the inordinate dramatic greatness of the virtue of repentance, and even when one falls drastically Heaven forbid, and everyone falls to where they fall may the Merciful One save us, even still it is forbidden to give up on oneself, because repentance is higher, above the Torah[11], therefore there is not any despair in the world, because if one merits there will be made from his sins an entirely different affair, just as our Sages o.b.m. said (Yuma 86: regarding repentance out of love) that the sins are turned around into merits. And there is in this matter secretive secrets[12], just the general principle is that from all the falls and descents of the world may the Merciful One save us, it is possible to return to Him blessed He easily, “because to His greatness there is no measure (Psalms 145:3).[13]” And the main thing which all is contingent upon, is that one should despair of himself from screaming to Hashem and to supplicate and to pray to Him blessed He always.[14]

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[1] In the Psalms (145:6) of Ashray, recited three times a day, the verse (6) says, “And the might of Your awesomeness they will say, and Your greatness I will relate.” Here too, when it comes to the greatness of Hashem, the verse reverts to the singular, I will relate, whereas regarding the awesomeness of Hashem the verse writes, they, the many (However the Targum renders both to the many, possibly viewing the aleph as extra, as is found often, or perhaps interpreting: what I will relate they will relate). The question is, what is the difference between the awesomeness that can be discussed by the many, as opposed to the greatness which cannot? Perhaps, awesomeness is of the aspect of constrictions, whereas greatness is the aspect of kindness which is unconstrained. This differentiation can explain the verse quoted here by Rabbainu. As Rabbainu points out, regarding knowledge of the greatness of Hashem it says I, whereas the end of the very same verse speaks of “our”, “Our Master is greater than all the gods,” because when talking about gods, that is, foreign powers, there is already a multiple presence in the world, unlike the absolute unity which is the paradigm of the beginning of the verse. This is the secret of ani (-I, the Malchus) having the same letters as ain (-nothing, the highest paradigm of Kessehr), of ain the verse says (Deuteronomy 32:39) there is no god with me. This is explained at length in Adir Bamurom (Michon Ramchal 361-).

Even still this verse seemingly refutes what Rabbainu says here, because the verse says that he will relate the greatness, whereas Rabbainu explained that it is impossible. Perhaps the answer is that for this reason the verse doesn’t use the simple conjugation: asapehr – I will relate, but: asaprehnuh – which is translated as, I will tell it over, however in Hebrew we find that the letter Nun at the end of the word comes to lessen and downgrade, so the verse is really saying I will tell a little of it over, because to tell it all over is impossible, but still whatever can be told over must be told over.

[2] In article 3, Rabbainu explains the concept of the apex of knowledge which is to not know. The subject in the aphorism is “we”, even though Rabbainu applied it to himself, it is possible that is only because he was relating it over, whereas just for himself, perhaps it is possible that the apex of knowledge can be actual knowledge, because it would be in attainment of absolute unity with G-d, and G-d and His knowledge are one (see Likutay Moharan, Torah-teaching 65 that a person in prayer can reach, for some limited time, the tachlis of one). However, this knowledge itself is called not knowing, as explained in Likutay Moharan, Torah-teaching 4:9. That being said, it is probable that this apex of not knowing, is really referring to the aforementioned state of prayer and abnegation which is the aspect of not knowing. This is the secret of raising ani (-I, Malchus) to ain (-nothing, Kessehr), as mentioned previously in the notes. Also see the note on article 3 which gives a Kabbalistic label to that apex of not knowing as Raisha diloa isyaadah, see there.

[3] Here Rabbainu shows how to go in the Way of Unity (of Hashem, Derech Ha-Yichud) of before the sin of Adam, which will be the way of the future. See Adir Bamaroam of the Ramchal (page 414, Spinner): “because originally they were almost like angels whose behavior is after the root, so it was that besides from the mitzva they were commanded, they were to go just according to the movement of the root. And this is the secret of (Yichezkel 1:12) ‘to where there will be the spirit going they go’. And then they were literally like someone who goes with closed eyes leaning on someone who brings him (see the Legendary Story of Ancient Times of The Seven Beggars, the fifth day, tells of a blind person guiding the moon). And therefore, then (Genesis 2:15) ‘and He placed him <va-ya-nee-chayhoo> in the Garden of Eden’, in the secret of ‘menoocha’ (-same root as the placement, meaning rest, and connotes prophecy), because he was behaving just according to the supernal illumination reaching him every second, and according to what he received, that is what he did.” See all of this awesome revelation at length there, and the Ramchal states explicitly that this is achievable even today, just that it doesn’t come easy.

This also might be the difference in the level of Baal Shem Tov and his successor the Magid of Mezritch. Because we know that the Maggid did every single movement, however tiny and infinitesimal,  according to Divine unifications, so in what way did he pale before his master the Besht? Maybe it had to do with this concept of abnegating oneself completely to the root.

[4] This entire article is brought in article 238, where it preceded by something tangential.

[5] See The Life of Our Leader Rabbi Nachman, article 67, this was said on the way from Breslov to Uman. Rabbi Nachman said, “Hashem Yisburach is extremely great and it is not known at all etc.” and Rabbi Nussun questioned him, that he had already said previously that he had come to the knowledge of the apex of knowledge is not knowing, and Rabbainu answered him, “from when I left Breslov until here I already also do not know.” Rabbi Nussun points out there the awesome alacrity of the Rabbainu’s growth and ascent, that in such a short span of time, while travelling, he had reached the apex of a completely knew level of knowledge.

[6] This is a holy work of ethics by Rabbi Yidaye-yuh son of Avrohom Hapneenee known as Bedehrshee (1270-1340) it is styled with chapters and verses somewhat like Proverbs and Koheles.

The verse referred to here is in Part 8, Chapter 2, Verse 19/16:

ותכלית מה שנדע בך שלא נדעך – And the utmost of what we can know of You (is) that we can/will not know You.

[7] The subject in this aphorism is “we”, see the note about this at the beginning of the very first article.

[8] It is my impression that this is what the Kabballah calls Raisha [head] diloa [that is not] Isyaadah [known]. Just to give a very brief and rudimentary idea of this head, I will write a few lines. Every paradigm at every level is composed of ten sfiros. These ten sfiros can be classified as five Divine Countenances [partzufim]. The highest Countenance, of Kesser – Crown, is Ehrech (-long-healing-ruling) Anpin (-countenance). However, there is an even higher Countenance which crowns Ehrech, that of Atik. The seven lower sfiros of Atik are enclothed in Ehrech, they correspond to the seven thousand years of the world. The higher sfiros remain above Ehrech, and they are called in the Zohar and in the Lurianic Kabbala, Raisha Diloa Isyaadah. Rabbi Chaim Vital discusses at great length the intricacies of the “sfaikoas” – doubts – of this head. The Ramchal revealed the nature of these doubts and why they are so important. The Ramchal says (Klach Pischay Chuchmah 86, Adir Bamurom, Michon Ramchal 303) that they are not simple doubts due to obscurity, rather on the contrary, this head processes the infinite possibilities of associations of all of time, mixing and matching them, and creates from them an eternal paradigm where are the particles of time shine. Thus, it is impossible in time to actually grasp these processes, and one who attempts will be confronted with the aforementioned doubts. Thus, this head is the bridge between the highest level of one paradigm, taking it up into the paradigm above it. When a person merits to have conception of this head, on whatever level he is on, he will truly not know, and he will be preparing to rise to a higher paradigm altogether, whose lowest level encompasses and dwarfs the entire entity of the lower paradigm.

See also the notes on The Praises of Rabbi Nachman, cited below, which cites Likutay Moharan, Torah-teaching 83, that the apex of not knowing is the place of the world, see there.

[9] See The Praises of Rabbi Nachman, Part II article 35 and my footnotes there.

[10] It comes out, that one who knows, is really far from knowledge, whereas one who does not know is much closer. This is a little similar to a rule given by the Baal Shem Tov (Tzufnas Panayach 112:4, Letter to his son, Toldoas Yaakov Yosef on Mishpatim 69:4) that one who feels/thinks he is close to Hashem is far, and one who feels far is in reality close. See Restoration of the Soul, article 78.

[11] In a very general sense, repentance is attributed to the Sefirah of Beenah whereas Torah is attributed to the Sefirah of Tiferess, which is third below Beenah. Also see the Zohar (Vayikra 69b), When HY created the world He wanted to create people, He sought the counsel of the Torah etc., the Torah responded saying how man would sin and anger Gd, and in the continuation of the Zohar there, it says how HY created Repentance before the world so that when man sins they can repent. And see a similar inference in the Psikta of Rav Kahana (25), which seemingly favors the approach of repentance over the approach of Torah. See also Likutay Halachos, Orach Chaim, Laws of the Night Prayer 4:9, that through repentance one merits to abnegate to the tachlis (ultimate purpose) which is above the Torah, for all the Torah comes from there, see there.

This needs further explanation because there are aspects of Torah which are much higher than Beena and which can also bring one to complete abnegation, and these teachings themselves are Torah. Rabbainu’s generalization is referring to the role of the “Mishpat” (-laws of the) Torah being the ruling force of this world. This is the aforementioned sefirah of Tiferess which takes on the full countenance (-partzuf) of Zair Anpin (-the Small Countenance), and is represented by the letter vav in YHVH, under the V is the letter H (-the female partzuf of Rachel), which corresponds to all of G-d’s kingdom in this world. Thus this world’s affairs are directly ruled by these last two letters VH. Above these two is another H (-the female partzuf of Mother), this is the paradigm of repentance, and it encompasses the last two. Thus even though a person in this world is directly governed by the Laws of the Torah, ultimately both the Laws of the Torah and the person, are governed by the realm of Repentance.

The secret of how this works, very possibly the secrets Rabbainu referred to here, is explained in a few places by the Ramchal (particularly beautifully in Adir Bamarom, Michon Ramchal 335-). The ruling of the world under the Laws of the Torah allows for a person to have becheera (-free choice) to do bad, just as HY allowed for the presence of the appearance of evil in the world, but ultimately HY is pure goodness, and everything will be reverted to be good. This very system of the Torah was with this tachlis (-end goal), to be reverted to complete goodness. Even though the system of “Mishpat” and free choice seemingly could not be guaranteed to turn out good, it is steered in this direction by the upper realms, where there is never a trace of evil, and these realms dominate the lower realms bringing them to this realization. Thus, ultimately everything will turn out for the best, and the main thing is to just hold out with prayer to HY.

[12] Rabbainu can be referring to many concepts here. In the previous note I explained one underlying secret which explains why the bad doesn’t define the person trying to return, because he is on the path of pure goodness, see there. In the holy books of Breslov many reasons are given to explain the gains that are only made possible by being G-d forbid in a fallen and bad place. Sometimes this can trigger a person to make an amazing and complete comeback. Sometimes it could be to help save and rescue other souls stuck there. Sometimes it could be to test and prove his tenacity, ultimately bringing him much higher. When in such a state G-d forbid, even the slightest nuance and attempt to do good is incredibly powerful. These and others can be found in Restoration of the Soul.

[13] This might be the link between the two paragraphs of this article. In the first paragraph Rabbainu spoke of the greatness of Hashem, and then in the second he went on to speak of the greatness of repentance, possibly because the latter is contingent on the former, the amazing nature and ability to repent is due to the greatness of Hashem.

The greatness of Hashem facilitating repentance can refer to different aspects. Primarily it means that He is readily found everywhere, even in the most impure places one can find Him, because nothing exists outside of Hashem, so anywhere in existence, no matter how impure, exists only by G-d’s sustenance, and therefore no matter where a person is he can find Hashem and make an instantaneous complete transition to holiness. The greatness of Hashem also means that He is forgiving, and it means that He is looking out for the sinners best interest in infinite ways.

[14] See The Life of Our Leader Rabbi Nachman article 565: Providing they do not despair of themselves from screaming and prayer and requesting etc., just to engage in screaming and prayer and supplication etc. and not to tire ever etc. because the main repentance is screaming and crying out to Hashem Yisburach.

For more Breslov writings in English click here:
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Na Nach Nachma Nachman MayUman

Listen to your messages

HH the Talmud (Bava Kama 60) says that calamity doesn't come to the world, except when there are wicked in the world, and it doesn't begin (anywhere) only from the righteous first, as it says "When a fire goes out and finds thorns," when does fire go out? When there thorns are readily found for it, and it only begins, only from the righteous firs, as it says (ibid), "and a heap of produce was consumed," it doesn't say, 'and it (the fire) consumes a heap of produce', rather, "and a heap of produce was consumed," that the heap of produce (alluding to the righteous) was already consumed (-smitten with calamity).

About a month ago a fire consumed the house of our righteous Nanach friend - 46 Forshay Rd., but the wicked did not take heed, and the calamity hit 47 Forshay Rd, may HY heal and save them and everyone.

In recent years the fraudulent rabbis have been promoting a terrible falsehood that one should joyously thank HY for all the hardships - #thankyouHashem. This is against the Torah and is a big chutzpah against G-d. It is true that we must bless HY even for the hardships, and for this we say: Baruch Dayan HuEmess, and we take upon ourselves to have full faith in HY that all is for the best, but we definitely must not rejoice over them. Our Sages revealed that in the future when it will be apparent that all the bad is really for the best, then we will praise HY even for the bad - that is in the future when it will be apparent, until then it is very wrong. It is wrong for many reasons, not just because it is not true, but also because it is mocking Gd. Imagine someone disciplining a child, wishing to hurt the child as least as possible only to impart the lesson, and the child revels in laughter, defeating the whole purpose of the message and incurring the need for much more wrath GF.

Resh Lakish (Megilla 31) says it is forbidden to bless on calamity. Tosfos explains there, because HY is with us in our hardships and therefore it is totally inappropriate to bless HY in such circumstances.
See also Shabbos (118b): Someone who says hallel every day is as if he blasphemes and curses G-d, and Rashi explains because the praises are for special occasions, and by saying them every day he is making a mockery of them, see there. From this we can deduce how much more so the mockery is by thanking for the bad, and this is therefore like blasphemy and cursing G-d, may the Holy Merciful One save us!

One time, when Rabbi Nussun was first drawing close to Rabbainu, and they were eating together at the table, Rabbainu belittled Rabbi Nussun (Yimay Moharnat, end of article 3), and Rabbi Nussun just continued eating, so Rabbainu turned to him again and said "Like that?" - because when one is shamed he stops eating... So Rabbainu said to him, "If it's truly like that I tell you and instruct you, do not eat!" (Siach Sarfay Kodesh 2:684)

People have told me of miraculous salvations that they attribute to praising HY for their suffering, and I have no doubt that any such deliverance is the working of the satan (as explained in Tractate Avoda Zurah 55, that satan runs such schemes of salvations, leading people to believe and follow forbidden practices thinking that they are beneficial GF) who revels in seeing people turn their backs to the truth and the messages of HY, and literally go insane (as explained in the beginning of Likutay Moharan that satan is out to make people literally insane).

So these fraudulent rabbis promote this terrible falsehood of not acknowledging the messages of HY, and promoting abandon free-for-all as if for the sake of Heaven, may HY save us.

The main lesson we should take to heart here, is to strengthen ourselves to spread the holy teachings of Rabbainu, and most important his awesome name Na Nach Nachma Nachman MayUman which will elevate all of Israel and all that is holy and protect from and destroy and decimate all that is unholy. Perhaps is we would have sent that neighborhood just one holy Nanach book, or even just one Nanach sticker, or if someone would have had the holy brazenness to tag Nanach somewhere in the area, this whole calamity would have been prevented. Take heart and take action!

Na Nach Nachma Nachman MayUman!

Thank Gd we are the victims

HH
Attributed to Rabbi Chaim Brisker (I think), there are two types of zealots, the man of the house and the cat both hunt down the mice in the house, but the man of the house wishes they were not there to begin with, and ‫the cat desires that there​ should be more and more mice.

The Ramchal in Daas Tevunos reveals the system that Hashem Yisburach enacted in creation to reveal His Unity in cumulative levels against the backdrop of divergence. This introduces a higher aspiration then the zealously coveted by Rabbi Chaim Brisker, not to simply desire that there should be no impurity, but rather to realize purity in the face of all the impurity. This concept is also found in the Legendary Tales of Rabbi Nachman,   in the story of The Humble King, where the wise man recounts to the king all the evils and the atrocitiess in his kingdom turning them around to such high praise and exaltation of the king that the king reveals himself.

Similarly, in the blessings of the morning there are three blessings on cumulative privileges based not on the actual privelege but on the elevation from the lower level.

The story is told of a holy rabbi who prepared his congregation for the approaching Nazis by telling them how fortunate they were that they were chosen to be the victims and not the perpetrators.

In the prayers we bless Gd for creating us for His glory and separating us from those who go astray. This is our merit and privilege to stand at the helm and do what we can to help others and fix the world. Even a society such as Sodom that fosters ten righteous people is demonstrative of the greatness of Gd and has merit to continue, as long as the true tzaddik is actively looking out and praying for them, and that is what we must do now.

Na Nach Nachma Nachman Me'Uman

Appreciating holiness

HH

The problem is that when it comes to the vanities of this world everyone is praising them and glorifying them over and over them, whether it is some fraudulent rabbi that panders to the weak sentiments of the masses, people can't stop saying how amazing and incredible he is, or whether it is a special flavor of ice cream or promiscuity, everyone is moaning with delight, moaning and moaning, how awesome this empty pleasure is. Yet when it comes to holiness, even things that are mind boggling, that can literally blow your mind away, people take it in stride, and say, well that's something to think about, and continue....

Rabbi Nachman presents the "Tam" the simpleton who's occupation was shoe making - prayer, and the shoes would come almost triangular, but that didn't stop the Tam from marveling at his production, another prayer another word offered to the Most High! He would praise it over and over again saying how sweet it was, how precious. And so it was with every need he was provided for, even though it wasn't exactly what he had asked for, the Tam would praise it emphatically in many various expressions of delight.

It is said that the Arizal achieved his greatness due to the great happiness and rejoicing he had over every tiny novelty of Torah he gleaned.

We gotto start doing this, we have to start drooling over the holy Petek! We have to start expressing extreme delight, moaning with pleasure every time we say Na Nach Nachma Nachman MeUman!

beautiful! GEVALD!

aaaaaaaaaaaahhhhhhhhhhhhhhhhhhhh Na Nach Nachma Nachman MeUman!!!!