Fat and happy - a Nanach song

 

The Virtue of Saying Na Nach Nachma Nachman MayUman 12-14

HH

Insights and Revelations from Rabbi Yisroel Dov Odesser o.b.m. – Saba Yisroel

12

No, we did not know, the whole world did not know, this is not brought in any book, from this, from Na Nach, just Rabbainu Hakudosh (-Our holy Leader) himself wrote this, with vowels (-nekudos). In the Petek (-note), yes: Na Nach Nachma Nachman MayUman, that’s it. He himself is this song that will return the whole world to Hashem Yisburach.

(Sichos Saba (-the new accurate transcripts of Saba) 25)

13

Rabbainu Hakadosh revealed this, that his name is a/the song which is single (pashoot), double (cafool), threefold (mishoolush), fourfold (miroovuh), “Na,” is single (pashoot), one letter, “NaCh,” is double (cafool), two letters – NaCh, “NaChMuh,” is threefold, “NaChMuN,” is fourfold, and it goes together with the name of Hashem Yisburach “Y-H-V-H,” this is the four letters of Hashem Yisburach.[1]

(Tape 73b)

14

Oy… this Petek – a/the Petek which has the inception of the redemption. “Na Nach,” this, we did not know from this, and this secret is not explained (anywhere), and not in the Zohar, and not in the Shas (-Talmud) – just in this Petek… Rabbainu Hakadosh revealed this in the Petek – “Na NaCh NaChMuh…” with vowels (-nekudos).

Because this is wondrous, a huge wonder! It is impossible to comprehend this, how did he insert the Petek in the book (-where Saba found it)? And how did open the book, and it was there where I opened to. This is such a wonder that it is impossible… more than all the wonders! This is not just a wonder that was, the Petek exists, it exists always, it does not cease!

“Na Nach,” the whole world can sing and say and recite “Na Nach.”

(Sichos Saba 28a)

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[1] See Likutay Moharan, volume 2, Torah 67, that Hashem Yisburach’s name is cloaked and partnered in the name of the tzadik, as our Sages revealed that His Name is partnered in our name, see there.

Na Nach Nachma Nachman MayUman

Prayer for the Torah-lesson of Likutay Moharan 282 - A point of good sung to Hashem turns everything good

HH

Prayer for Torah 282 – Azamru

I will sing to my Gd with my very last bit

(Likutay Tefilos 90)

“I will praise Hashem melodiously with (/in) my life I will sing to my G-d with my very last bit (/utmost/remnant) (Psalms 146:2).” Master of the World, do with me in Your wondrous ways and Your powerful kindness, and be now (/please) to my aid, and save me, so that I merit all the time to bring joy to my soul which is very extremely, immeasurably desolate and wretched, in such a way that I shall merit to be happy always. Because You alone know (Koheles 8:9), “all that goes on which is done under the sun,” from the day of the creation of Udum Hureeshoan (-Adam the first) until this day, and what is done now in this generation. “Everything that happened (Esther 4:1),” in the world at large with the entirety of the souls of Israel, and “everything that is done” with me, the poor and the destitute, the impoverished and the ruined, the sinner and the marred, the willful offender and very guilty, he who is so cruel to himself. Everything that was done with my neshuma (highest soul), my ruach (spirit – middle soul), and my nefesh (lowest soul), from the day they were emanated, and created, and formed, and made, until they were drawn into the bodies that they were incarnated into, in all the gilgulim (-a type of reincarnation, just with different variations of the makeup and assembly of the contributing souls that will be incarnated) that transpired over them, until they came inside my body, this (body) the coarse, the sinning, and the very defected. Everything that transpired over me, from the day remembered by the supernal elder (-from Rabbi Nachman's Story of Ancient Times of the Seven Beggars, day one) who remembers nothing (-i.e. even before he had any existence in this world – see there), and everything that I underwent in the days remembered by the other holy elders who remember the appearance (-neshama), and the taste (-nefesh), and the smell (-ruach), and the sages who brought out the seed (-from the mind), and when they brought the seed to plant the fruit (-drawing down the seed), and when the fruit began to be and to take form (-in the womb), and when there was the candle burning (-over the child's head in the womb), and when they cut the fruit from the tree (-severing the umbilical cord), which You alone know the explanation of these things. And all that happened to me in those days, and all that happened to me afterwards until this day, and all that I did, good and bad, everything I transgressed and defected, unintentionally (bi-shoagaig) and intentionally (bi-maizeed), against my will (bi-oaness) and willfully (bi-rutzoan), every single day. And everything that You merited me in Your mercy, to grab some good points in these bad days that transpired over me from when I was just a bit (-from the outset) until this day. And now, after everything that has come upon me, and after everything that I did, whether good or bad, show me and teach me now the way, and course, and path of truth, in such a way that I merit to return in complete repentance in truth from now, at the very least.

Master of the world, desirer of kindness, full of mercy, “Who looks expectantly at the wicked person and desires his righteousness (/acquittal) (liturgy of the High Holidays),” Who judges every person favorably always, abundant in kindness, and copiously does goodness, “Who manages His world with kindness and His creatures with mercy (Shabbos liturgy of Nishmas)”. Help me and merit me (to) the true way, in such a fashion that I merit even now to search, and to seek, and to find in myself merit and good points to judge myself favorably always, in such a fashion that I merit to bring joy to myself at all times, and to truly enter the measure of merit, and to merit through this to complete repentance in truth, and to be pray – through this – with great kavana (-intention, meaning), with vitality, and with fervor, and with lots of happiness, and great, powerful joy, and I merit to truly fulfill the written verse (Psalms 146:2), “I will sing to my G-d with my very last bit (-utmost, remnant).”

Master of the World, You know that I have no vitality, and strength, and hope, and wherewithal to open my mouth to speak before You, only through this holy, and awesome, and supreme, and wondrous way that our holy rabbis of blessed memory revealed on the verse, “I will sing <azamru> to my Gd <lAiloahay> with my very last bit <bi-oadey> (-utmost, remnant).” For You know the great enormity and abundance of my corruption, the bitterness of the bitterness, the mortal pain of my enormous sins, so very heavy in nature, and in quantity, and in quality, that there just about, virtually wouldn't be hope Heaven forbid, because from the sole of the foot till the head I am not sound (-healthy), wounds, and bruises, and fresh sores (Isaiah 1:6). But You exhorted us that a person needs to search, and to seek, and to find in himself good points, and to bring joy to his soul, and not to fall in his resolve, certainly not to despair of himself Heaven forbid in any way in the world, therefore help me, and merit me, and show me the way to truly merit this, that I merit every time that they wish to overwhelm me Heaven forbid, the sadness, and depression, and anxiety, and grief, through my sins, and my very numerous and enormous willful sins, and they desire to weaken my resolve and debilitate my ability (“hand”) as if there is no hope Heaven forbid, that You should help me, and save me with Your abundant and great kindness, to overpower them with all (my) might and power, and not to fall in my resolve in any way in the world, just to strengthen and overcome with the strength of all (my) faculties, to search, and to examine, and to seek, and to find in myself merit and good points that I merited to do from my outset (“a bit”) till this day. Because in truth, even in our utter shortcomings, and our lowliness, and our utter proliferation of defects, even still Your kindness prevails over us, and You merited us in Your mercy all the time, to grab every time some mitzvoas and good deeds. (And) Just as You praise, and boast of, and are affectionate to Kinnesses Yisroel (-the Congregation of Israel) in their exile and their lowliness, “like a half of a cut open pomegranate is the lineament of your brow <rakusaik> (Song of Songs 4:3, 6:7),” even the caustic sinners of Israel <raikim - – similar root, meaning empty ones> are full of mitzvoas like a pomegranate (has seeds. Brachos 57a). And although even the actual mitzvoas that we do are full of dross, ulterior self interest, and extraneous thoughts, and confusions, and we still have never done any mitzva perfectly, even still, it is impossible that they do not have some good points, because in each and every mitzva that each and every one of us merited to do from time to time, whether it be tzitzis or tefillin, or receiving Shabbos and the holidays, or (giving) some charity and acts of kindness, and distancing from forbidden foods, etc. etc., certainly there is in every mitzva and good deed at the very least, some good point. And through these good points it is befitting for us to be happy all our days forever, even in our utter inadequacy, what we merited to bring about nachas ruach (a spirit of delightful satisfaction) before You with some good points that we merited in all the days of our lives. And through this we will merit to truly enter the measure of merit, and bring joy to our souls always, in such a way that we will merit to return in true complete repentance through this. Because I believe, with complete faith, that through this wondrous kind way and channel, there is hope for me as well, and even for all the caustic sinners of Israel who are execrable, to merit from now, to true complete repentance, and to be happy always.

And merit me, in Your abundant mercy, to judge everyone favorably always, and even when I see a completely wicked person, even still I will search and seek until I find in him as well good points, until I merit to judge him favorably and truly bring him into the measure of merit, and to return him in complete true repentance through this. Master of the World, in merit, and by the power of the true tzadikim who advocate the good of Israel always, who engage and labor with all their strength to search and excavate to find merit and good in every one of Israel, even in the most execrable, in their merit and their power, merit us also to truly achieve this.

And merit us to draw close to these true tzadikim who always engage in this, to search, and seek, and to find good points in each and every one of Israel, even in the caustic sinners of Israel, in all of them they search and find, with their wisdom, good points, and they gather and collect them “one by one to realize an amount (Ecclesiastes 7:27, Sota 9a),” and they bring even them into the measure of merit, and build from them holy, wondrous, awesome structures, and they raise before You great delights that never ascended before you in the history of the world, and they merit to make holy songs and melodies through this collection of good from these places. Master of the World, full of mercy, merit us to draw close to these tzadikim, and merit us to be included in them and to hear the holy prayers of these awesome tzadikim, whom they alone know to pray for all of Israel, and to “descend before the taiva (-lead the prayer service from the designated stand)” to fulfill (lihoatzee) for the public their obligation, to collect all the good, and all the good points from each and every one of the supplicaters, and to pray with all of this good before You, He Whom is full of mercy, and to turn around the Attribute of Din (-judgment) to the Attribute of Mercy. Merit us in Your great kindness and Your powerful mercy that we should be included in the prayers of these tzadikim, and they will pray for us always. And they will not give You respite (Isaiah 62:7), until You have mercy on us as well, on each and every one, and You gather us home, and You bring us into the measure of merit in truth, and bring joy to our souls always, and return us in complete repentance before You in truth, from now and forever.

And so, You should have mercy on us, and on our children, and all the children of Your nation the House of Israel, and You should protect, and guard, and save all the children of Your nation the House of Israel from all the bad factions of the evil scholars who proliferate now due to our abundant sins, as You know. (Both,) From the factions of heretics that are engaged in external wisdoms and the inarticulate language of the gentiles, who rise up all the time to educate the youth of the Children of Israel in their evil and bitter ways, to alienate from the study of the Oral Torah (she'bal peh) and not to learn anything except TaNaCh (Torah, Neveim, Kesuvim – Scriptures) with the discipline of grammar, and also this, for just a short hour in the day, and to spend the main time on the study of superficial wisdoms and languages which uproot a person from two worlds. Woe to the eyes that see this, woe to the ears that hear this. And from the other factions of those who are wise in their own eyes (-pretentious) who mock those who are tumim (-wholehearted simplicity) in their ways, who engage in the service of Hashem and His Torah with simplicity and temeemoos (-wholeheartedness) without void (hevel) wisdoms, as our holy fathers and rabbis instructed us, which many rise up against them and spread nets to ensnare their legs, to veer them from the straight adapted way, to fabricate from their hearts wisdoms of folly and mockery, to confuse and weaken Heaven forbid the da'as (resolve, reason) of the temeemim (-wholehearted) and upright in their hearts. Adoanoy Eloaheem, You know all this, how very much these wisdoms damage Your service. Have mercy on us, and on our children, and on all the children of Your nation the House of Israel, and guard and save all the children of Your nation the House of Israel from all these evil factions, so that they (the children) will not be caught in their trap-nets in the days of their youth. And help, and shield, and save us all the time, and show us and teach us us always so that we merit to know how to conduct our children and progeny from their childhood, how to guard them and rescue their souls from these evil factions, and to educate them well in Your holy and true ways, so that they go in the path of the just and the truth, with temeemoos (-straightforward wholeheartedness) and simplicity as is truly Your good desire, as we received from our holy fathers and rabbis. And we should merit to make known to all our children and the subsequent generations, and to all the generations of the seed of Israel, all the great works of Hashem which You have done (Deuteronomy 11:7) with us, from the days of forefathers until now, in every single generation, “In order that they should know, the last generation, the children that will be born, they shall get up and they shall tell over to their children (Psalms 78:6).” And we should merit to fulfill perfectly the verse of the Scripture (Deuteronomy 4:9), “and you shall make known to your children and the children of your children.” To make known to them the holiness of our holy, pure, and wholesome faith. And You should have mercy on all the children of Your nation the House of Israel from their babyhood, that they should merit to receive the hevel (-breath – vapor of speech) of their mouths which is devoid of sin, from the holy tabernacles of the true tzadikim, of whom each and every one builds a holy tabernacle from where the teenoakoas <very young children> shel <of> bais rabbun <the house of their master-teacher> receive the holy hevel of their mouths which is devoid of sin. Master of the World, You know everything that goes on, which is taking place now in the world in these generations regarding the teenoakoas shel bais rabbun, which the entire world is only sustained on the holy hevel of their mouths which is devoid of sin (Shabbos 119b), and many rise up against them to confuse and damage Heaven forbid the holy hevel of their mouths from their youth through their evil wisdoms. Have mercy on them and on us for Your sake, and shield them, and guard them, and save them from all types of evil educations of all the various ways that are not upright in Your eyes. “You Hashem <Adoanoy> guard them protect each one from this generation forever (Psalms 12:8, see Medrash there brought in Rashi that this was David's prayer regarding the purity of the young children).” Have compassion on the remainder of the children of Your nation the House of Israel, whom have no one to uphold us except the merit of the holy hevel of their mouths which is devoid of sin. Have mercy on them and on us, that all the children of Your nation the House of Israel, so that each and every one receives the hevel of his mouth which is devoid of sin, from the holy tabernacle of the true tzadik he is associated with, according to the root of his soul, in such a way that they merit through him to go and to be educated in the service of Hashem Yisburach, and to enter the Torah of Hashem in truth, so that they merit to learn Torah lishmu (-for the sake of the Shechina – Divine Presence), and to speak (lihagoas, also means to contemplate) in it day and night. And open their hearts in the study of Your Torah, and give them understanding in their hearts, to understand, and to be perspicacious, to hear (/heed), to study, to teach, to guard, to act (in good deeds), and to fulfill all the words of Your Torah with love, and enlighten their eyes in Your Torah, and bind their hearts with Your mitzvoas (-blessing preceding the recital of Shema in the morning prayer of Shacharis). And lengthen their days and years with goodness and pleasantness, and be with them always, and help them and save them so that they merit to serve You in truth all their days, forever.

Master of the World, full of mercy, privy to the hidden, merit us to achieve our requests with mercy by You, in merit and power of the true tzadikim of great stature, who are always engaged in judging the world favorably, and searching, and seeking, and finding good points in each and every one of Israel, even in the lowest most execrable, and to collect all this good, and to pray with all this good, before You, to mitigate and nullify all the dinim (judgments) of the world; these tzadikim who see and understand all the aspects, in general and particular, that are in the matter of the teenoakoas shel bais rabbun, for they “see where the children (teenoakoas) are reading (Mishna, Shabbos 1:3; 11a),” and from which tzadik each and every child (teenoak) receives the hevel of his mouth which is devoid of sin, and how many receive from him, and all the aspects that this comprises, and the generation that will come out from them, till the end. In merit of these tzadikim, help and save us and all the children of Your nation the House of Israel, and merit us to accomplish everything we requested from before You, and fulfill our supplications for the good, with mercy.

Master of the Entire World (translated from Aramaic), merit me to truly enter the measure of merit, in such a way that I merit from now to return in complete repentance before You, in truth. Merit me, in the merit of all the true tzadikim that were in each and every generation, and in merit of all the true tzadikim of this generation, and help me, and save me, and teach me, and show me all the time, true aitzoas (advice, remedies, recourse), in such a fashion that I merit to bring joy to my soul all the time through the ways of this Torah (-lesson), and not to allow the sadness and depression to enter me or to touch me at all, just, I should merit to be happy always, in truth and with all (my) heart and soul, and put joy in my heart through the ways of this Torah (-lesson). And I should merit to be just happy always through each and every good point that I merited from when I was just a bit (-from the outset) until this day, to bring about some nachas ruach (a spirit of delightful satisfaction) before You, and help me, and save me, so that I merit also to bring joy to others. And show me and teach me da'as (-reason) and understanding, in such a way that I merit to this – to bring joy to the souls of Your nation Israel all the time, and to always judge them favorably, until they all merit to return to You in truth and in joy, and there shall be a speedy fulfillment of the verse in the Scriptures (Ezekiel 36:26-7), “And I will give you a new heart and a new spirit I will put inside of you, and I will remove the heart of stone from your flesh, and I will give you a heart of flesh… and I will do that which will have you going in My statutes and guarding and doing My ordinances.” And we should merit to serve Hashem with happiness and to come before Him with joyous song (Psalms 100), and there shall be a fulfillment of the verse of Scriptures (Psalms 149:2), “Israel will rejoice with his Maker, the Children of Zion will be gleeful with their King.” And it says (Psalms 104:33-5), “I will sing (usheeru) to Hashem in (/with) my life, I will sing (azamru) to my G-d with my utmost (-remnant bit). [May] my words be sweet upon (-to) Him, I will rejoice with (/in) Hashem. [May] the iniquity cease from the world, and the wicked people be no longer (/bit), my soul blesses Hashem, halleloo-Yu <praise G-d>.

Na Nach Nachma Nachman MeUman!

קופה של שרצים This weeks haftora - NNNNM

Pizza spiking the world with Nanach

HH

Na Nach Nachma Nachman MeUman, the song of redemption, which Rabbi Nachman of Breslov revealed in the holy Petek sent to his prized student R' Yisroel Dov Odesser in 1922. Comprised of the name NaChMaN, spelled out in increments, 1 plus 2 plus 3 plus 4 - One letter: נ - Na, two letters - נח - NaCh, three letters - נחמ - NaChMa, four letters - נחמן - NaChMaN. MeUman - from Uman (Ukraine).

In the Petek (note) Rabbi Nachman inserted in round brackets the name of the angel PTzPTzYH.

This modern day revelation coincides with the modern dish: pizza!

Pizza - which is spelled out in the holy name of the angel mentioned above (usual serving of two slices...), has the attributes of Single ("simple"), double, triple, quadruple.

Pizza is round -- this is the aspect of single-simple.
Pizza is two layers - the dough and the cheese.
Pizza is cut into triangular slices.
Pizza is packaged in a square box (even though in recent years the boxes have taken on more than 4 sides, this is still the aspect of four, as anyone familiar with the laws of tzitzis, the four cornered garment knows).

MeUman-- see it isn't enough to just have pizza, because the Shira -- song of thanks given to G-d is only set on drink (see Sefer Hamidos - eating) -- from the wellsprings of salvation (see the Targum there -- from the Choice Tzaddik! - none other than Rabbainu), from the master chef...

Na Nach Nachma Nachman MeUman!

Harvesting the bounty of Heaven - the field - with Song

HH
This morning I was translating Rabbi Nussun's second introduction to Rabbi Nachman's Stories of Ancient Times, and he brings from the Holy Sefer HaBahir (brilliant light) which is quoted in the Zohar

.. And look in the book of the Bahir (62-63, brought) in the omissions (#44) of the Zohar (Torah portion of) Beraishis (265b its place, pg. 49a), for what is written there regarding, "Come my beloved, let us go out to the field (Song of Songs 7:12)" etc.: a parable 

So doing my homework I dutifully checked the source, and saw that Rabbi Nussun skipped over a very interesting revelation on this verse, "do not read it as the field (suddeh) but as the song (sheerah)!" That is where it is where our reunion with HY is happening in the song!

The Ramchal explains (beginning of Adir BaMurom) how the Shechina is in the fields, and that is why the Rashbi and his students would always go out into the fields to study the Torah, and almost all the secrets of the Zohar are from such escapades. The Ramchal says that even when one is sitting in his house, in order to access and be in tune with the supernal worlds he must create for himself the spiritual atmosphere of the field. This is obviously part of why Rabbainu was insistent that everyone goes out every day (especially at night after sleeping and getting up for midnight) into the fields.

From this Sefer HaBahir we have better understanding of what Saba said that often when he used to go out to the fields with other Breslovers, while they were doing their hisbodidus with HY, he was singing and dancing. The field and the song are the same aspect, the song is the completion of the field! Those who plant the field with tears, reap the harvest (michatzdei chakla as explained in Adir BaMurom there) with song!!! Awesome!

Na Nach Nachma Nachman MeUman!

comment I contributed to the wiki encyclopedia

The article states that R' Yisroel was born in a year and later recieved the Petek in years that most accounts differ. This requires extensive research. Bear in mind that the Saba (R' Yisroel) said frequently that he was older than one hundred years. Unfortunately I can't write at great length right now.\ The article refers to Na Nach as a mantra, this is a fallacy which I put most of the blame on the late Rabbi Arye Kaplan ZT"L who not withstanding his saintliness and mesirat nefesh for Israel and the amazing things he did, was not 100% Bresluv, to say the least (if your not Bresluv i.e. Na Nach you'll say, so what, but even you can understand that this will prevent him from fully capturing, portraying, and correctly and accurately giving over the ways, ideology, and wel. of Rabbi Nachman). If I remember correctly, Rabbi A. Kaplan himself writes that possibly his biggest chidush (novelty) was his breakthrough in transalating the hebrew word Kavana, which previously had been concentration, to medidation. This led the RAK z"l to the path he chose of teaching the ways of Jewish meditation and Kabala. The RAK z"l is the one that brands hisbodidus as meditation. At first I felt that writing this was okay for those that get excited by this, and are strengthened and motivated to actually carry out what Rabbi Nachman says. However in truth, this is not a correct interpretation of Hisbodidus, and Na Nach is not a mantra. A mantra is a word or phrase meant to be repeated over and over. Na Nach Nachmu Nachmun MayUman, we should be blessed to say it over and over, but even to say it one time in a lifetime is a mind boggling accomplishment! (It has been said that it is worth coming down to this world for 80 years just to say one time Na Nach Nachmu Nachmun MayUman! There is some discussion whether hearing it one time would also be sufficient). Just as it is obvious that Shma Yisroel is not a mantra, even though it is recomended (by unknowledgable people and or Brikers, as opposed to Halacha and Kabala which forbids the recital of Shma repeatedly) to be used as a mantra. In the same way hisbodidus should not be branded as meditation, which is an excercise to achieve different states of mind. Hisbodidus is nothing more and nothing less than what it's definition conatates, being alone i.e. with G-d. Hisbodidus is also often used to mean personal conversation, musing, and accounting a peson conducts alone, i.e. with G-d. Certainly this can be extended to meditation, but the whole message of Rabbi Nachman is complete simplicity (even though the advocates for meditation may claim that the goal of meditation is to achieve a state of simplicity etc.. Rabbi Nachman's message is of complete simplicity from beginning to end, not having to resort to any methods, systems, and practices). Rabbi Nachman taught everyone how to act on simple truth that they knew in their own hearts. Regarding the authenticity or better yet the importance of the approbation given by R. Moshe F.. It is very important to point out that even though it is known that R. Moshe went out of his way to help people, never in his whole life did he write anything remotely similar to what he wrote for R. Yisroel. R. Moshe, as the Saba points out, was a Litvak, i.e. someone who puts the study of Gemura on the forfront and will never engage (at least openly) in the study of Kabala. In all the written books of R. Moshe the closest discussion related to Kabala is a response about the proper time to say the prayer Brich Shmay. There is great differences of opinion among the followers of R. Moshe as to whether or not R. Moshe did or did not study Kabala secretly. So it is amazing that apx. 2 years before his passing R. Moshe meets the Saba and writes an approbation stating that the Saba has great knowledge of Kabala! R. Moshe's meeting with the Saba obviously had a tremendous effect on R. Moshe, leading him to pubicly acclaim Kabala. There is much more to write about this but presently I am unable. Also R. Moshe wrote explicitly that he saw the Petek and it very wonderous! Also there are people living today who were in the room together with R. Moshe and the Saba (R. Moshe also approached the Saba and asked him for his blessing, and R. Moshe called his wife to recieve a blessing from the Saba!), and there are people that can tell over the turn of events that led R. Moshe to ask to be introduced to the Saba (after R. Moshe was shown the Petek he said, this, don't laugh at this, it is very wonderous, and then he asked to meet the person that recieved the Petek, and the meeting was arranged). Even though Rabbi Nachman never explicitly revealed that his name is the song of simple, double, triple, quadruple, there is an almost explicit reference to this in the beggining of his holy book Likutay Moharan. {It is also interesting to note that the acronym for Rabbi Nachman is RuN, which is the hebrew word for sing, and the title of his holy book Likutay Moharan, the Saba told the kamarner rebbe, is to be pronounce Likutay Meron i.e. a reference to the master of the Zohar (Book Of Splendor, the sourcebook of Kabala) Rabbi Shimon, who is buried in Meron, and as related by the Saba (Israel Saba, hebrew, somewhere around page Run), when Rabbi Nachman visited Rabbi Shimon in Meron, Rabbi Shimon asked him, Meron, Me Rone?, i.e. who's singing, and Rabbi Nachman answered Me Rone? Ani (I) Rabbi Nachman, Na Nach Nachmu Nachmun MayUman! (although it is not for certain that Rabbi Nachman revealed Na Nach to Rabbi Shimon then, perhaps the Saba added it)}. There is a poem composed by Rabbi Nachman published there, in the poem Rabbi Nachman spells out his name in the first letters of every line, then proceeds to double them and triple them and then includes the name of his father Simcha (which has a numerical value of Na Nach Nachmu Nachmun). In the introduction to the poem it says that the poem will discuss the song that will arise (an allusion to the song that is simple, double etc., as it is refered to in the Zohar and in Likutay Moharan), and finishes by stating that Rabbi Nachman's name is signed in the poem, double triple quadruple. This is basicly a clear cut exclamation that Rabbi Nachman's name is this holy song which is simple, double, etc.. Also anyone of proper belief and knowledgable in Rabbi Nachman's writings knows that the name of the Tzadik is united in the name of G-d, and know that Rabbi Nachman is THE tzadik, and therefore knows that the song that is alluded to in the Zohar as simple, double, ect. Y, YH, YHV, YHVH, is going to apply to the name of Rabbi Nachman. These two paragraphs are objective proofs and substantation for Na Nach Nachmu Nachmun MayUman, irrigardless of whether or not one believes in the Petek. Now to say that some prankster, even one with good intentions, merited to chance upon signing Rabbi Nachman's name in such a way is almost as big as a miracle as the actuality that it was in fact written by Rabbi Nachman. There is a general rool that G-d doesn't use unworthy people to be agents of miracles (c.f. the Brisker rav, beginning of Parshas Toldos, that the scoffers wanted to say that Sara became pregnant from King Avimelech, the commentators ask that even still the main miracle was that Sara, who was her whole life barren and now 90 years old, gave birth. The Brisker Rav say that this is the way of scoffers, they'll admit that a great miracle took place, but they will take the credit away from the Tzadik and give it to the Rusha). There are countless other proofs, not to mention that the Saba vouched for it testifying to its authenticity and amazing powers. Also Rabbi Nachman says in Sichot HuRan, it is better to be a foolish person who believes everything, and therefor believe in what he is supposed to, rather than being a wiseman who due to all his analyzation refuses to believe in most things, thus missing out on important beliefs. Na Nach is in no way similar to the Lubavitch falsehood proclaiming their dead rabbi as moshiach, which is a belief borderlying on rejection of basic tenets of Jewish belief and logic which even non Jews are required to heed. Someone opposed to Na Nach at worst can call it dubious or meaningless, or possibly G-d forbid a somewhat disrespectful name calling of a Holy Tzadik, but there is no way to associate it G-d forbid with Kfira, therefore certainly one should heed Rabbi Nachman's words in the Sichot, and believe in Na Nach. There are presently a few books written about the Petek and Na Nach. First and foremost a composition of the Saba's conversations titled: Yisroel Saba, this is available in Hebrew, English, and French (possibly other languages). Seventy Rectifications of the Petek (this is not a completely accurate book as the author himself states while he records his own 'dimyonot' and upholds certain things which I don't consider to be completely pure to Na Nach). Matzpon Hapetek, a booklet which anlyzed all of history in the light of the Petek. In addition there are various little booklets floating around. The author of these comments, myself, has the makings for a book apx. 90 large pages about Na Nach. The book is meant primarily for someone already very familiar with the common knowledge of Rabbi Nachman his disciples in particularly the Saba. There is a blogspot recently started, and presently containing only one thought, visit it: NaaNaach.blogspot.com. Or email me at NaaNaach@gmail.com. There is much more to be written