Month of May it be Your will

HH

Rabbainu revealed in Likutay Moharan that the acronym of
כי אני י' רפאך
is the acronym of
אמן כן יהי רצון

The month of May usually coincides with the Hebrew month of אייר, which people say is alluded to in the acronym אני י' רפאך  (Rabbainu himself offers a different acronym for אייר (with two yuds) - from the Megalleh Amukos).
Thus we see how the English name of the month of May is true to its namesake - Amen - MAY it be the Divine will.

Na Nach Nachma Nachman MayUman

Necessity Is The Mother of Invention

HH

Rabbi Nachman gave credence to folklore, he said usually it is distorted and warped, but it in general it has a true source which houses true principles.

So taking the maxim: Necessity is the mother of invention, we can say that when a person desperately needs to attain higher and greater devotion and connection to HY he will invent stronger and more powerful prayers and will to advance.

Na Nach Nachma Nachman MayUman

Yaakov Weinrot's Breslov dance parting from this world

HH

Yaakov Weinrot was the attorney of Bibi Netanyahu, he passed away last week. Before he passed away he gave a public address in which he discussed the meaning of life, he sited profusely from all types of philosophers, until he got to tachlis (-end purpose), and discussed some of the foundations of Rabbainu as they are presented in Likutay Moharan (he called the teaching “Torah 64” – the way Breslovers refer to the teachings, as opposed to the unfamiliar who would refer to it as “siman” or the likes. Obviously he was very invested in the study of this holy book). This lecture can be found on the Youtube, from what I understand – by just typing in his first name יעקב, Youtube will already suggest this video, because B”H it went kind of viral, and it has been shared and liked thousands of times on Facebook. Here is a person who merited right before he passed away to greatly sanctify the name of Hashem by revealing Rabbainu to the masses.

Before he launched into the teachings of Rabbainu he made a disclaimer that maybe only 50-60 people really understand Rabbainu and that Breslov is not about dancing in the streets and giving out books. However, from the little synopsis of his lecture which I read, it appears that his conclusion from what he learned from Rabbainu, is that there are no real facts which force and hold a person to any intellectual truth, just, every truth has a melody and poetry which every person sings in their own way, and the main thing is the joy of the melody. [Forgive me if I didn’t capture his point completely, but I’m doing the best I can on the little I have to go on….]. Based on those conclusions, the dancing in the street and distribution of the holy books is the paragon of living the poetic joy of the Torah, and I think it is fair to assert that his opening remarks dissing the commoners of Breslov was just to make the listener feel special that they would be privy to something elite, and also that they shouldn’t feel threatened that they were being lured into something they might look down upon, or maybe they even hold themselves superior to such practices. Ultimately, his speech which he delivered shortly before his passing, when he was already extremely terminally ill, weak and trembling, was his own little dance for Rabbainu. May he merit to sing and dance Na Nach Nachma Nachman MayUman in heaven with the rest of the righteous.

Na Nach Nachma Nachman MayUman!

Blossoms of the Spring - Letter 18

Letter 18[1]

B.H., Midnight of Erev (-day before) Rosh Chodesh (-first of the month) Marcheshvon  719 (Monday, 13 October, 1958).

To my dear and cherished like the apple of my eye who desires and tunnels to hold (/grasp) in the point (-core) of truth, Mr. Z. Shazar, Shalom and calls of joyful singing and salvation in the chambers of his heart[2], the right (hand) of Hashem is exalted, the right (hand) of Hashem does valor, veterans (/skilled/teachers) of faith.

Men darf zich <it is necessary to> zayir yugin <very much exert> men zul nuch kennen <that one can still/more> epess chappin <grab something>[3].

The temporal days go and come, and with every single day it comes closer to the day of death, and it is ineluctably necessary without doubt to go this way, be it sooner or later, but in any event everything will transpire like a fleeting shadow, and nothing is left of the person except what he prepares for himself for after his death for the eternal world. And it is necessary at any rate from now to begin to have mercy on ourselves with true mercy to prepare our steps to the future world, and to prepare provisions for such a distant journey, and we are full of big transgressions and caustic sins, and bad desires, and many faults, without measure or calculation or count, and we are very extremely distant from the tachlis (-ultimate purpose), and we still haven't withdrawn from the mundane to the holy even the width of a thread[4], and it is necessary to hasten and escape for our souls from the trappers' snare[5]. And so let us strengthen and gird ourselves with great alacrity to run away and flee to the tzadik upon whom is contingent the complete rectification of our souls and the entire hope and redemption of Israel!

The true tzadik shines the radiance of the rutzoan (-will, desire) with so much force until it illuminates forever and will not be stopped by all the types of darkness and opaqueness that transpire over a person, for through this (the tzadik) raises from apostasy to rutzoan (-will, desire)![6]

Even when a person is extremely distant from all the holiness of (the people of) Israel and from all the Torah, and many days and years pass by in his degeneration, each one according to the matter that he is stuck in, even if he is stuck in what he is stuck in extremely evil and filthy places where there is no stance when one falls there, and Heaven forbid it is possible to drown there, however, as long as a person has strong resolve not to fall from any descent in the world, and he doesn't despair of himself, and he hopes always to Hashem Yisburach with hope after hope, and he looks up on high and screams to Hashem Yisburach, then he is guaranteed that certainly in the end he will ultimately return to Hashem Yisburach. And this is something that is impossible for a mouth to verbalize, and to explain, and to relate to what extent he must strengthen himself always wherever he is, even if he fell as he fell, may the Merciful One save us, because it seems to every one that we aren't referring to him with our words, because he has such impediments, and is stuck in his earthly desires and his trap so much to the extent that for such a person such as himself it is impossible to truly return to Hashem Yisburach, because he has already been so very trapped so many days and years in what he was trapped until he doesn't believe there is return (for him) from the darkness. This is what it seems like to everyone. And Rabbainu o.b.m. disputed this very much, and he screamed with a call of great depth, "Gevald! <woe, far out> Zayet ayech nit mi-ya-ish <don't you despair>, kain yee-oosh iz goor nit far handin <any despair absolutely doesn't exist>, afeeloo <even> vee ahin <how far> etlicher <someone> iz gifallen <falls>, because there is a phenomenon that everything is turned around to the good!"[7]

The main avoaduh (-devotion, service, work) of the tzadik is to cull and raise the good from the depth of the evil, and he raises even the extremely fallen souls through finding for them merit, even for the completely wicked, the overly execrable, to the extent that they left the general collective of Israel through their bad conduct, as long as the name of Israel is called upon them, [the tzadik] still searches, and seeks, and finds some iota of merit, and through this he raises them from the depth of evil, and the good is culled and the evil rejected and completely nullified. And this is the aspect of the revelation of Messiah.[8]

The principle is, that dominion is in the hand of the tzadik to effectuate endeavors as he pleases, and the essential dominion is to illuminate and arouse the heart of Israel to the service of Hashem Yisburach. Therefore, the main thing is that one should bind (himself) to the true tzadik, and from him he will receive strength, and illumination, and arousal for Hashem Yisburach until he returns to Hashem in truth.[9]

There is a supernal field where all the neshamos (-souls) grow, and these souls need the master of the field to engage in their rectification, and it is necessary for each one who desires to have mercy on his soul to supplicate and beseech copiously before Hashem Yisburach all his days that he should merit to draw close to this tzadik who is the master of the field, who looks upon each one to bring him to the true tachlis (-ultimate purpose) which is entirely good and entirely One![10]

                The transcriber and organizer who solicits his wellbeing and his salvation at all times with full heart in truth.

Yisroel Dov Odesser

Even though the klipa (-husk, evil external force) of Haman Amulaik waylays on the true tzadik to conceal him completely Heaven forbid, even still the scheme of Hashem is what will prevail[11] and You are exalted forever Hashem[12] and forever You have the upper hand and He blessed He completes His agenda. And specifically through the utter intensification of the force of the concealment through His light is overly exalted and raised aloft afterwards and ultimately in the end all this is turned around for the good and the world is rectified to perfection through it.

The transcriber mentioned above.

מכתב יח

ב"ה, חצות ליל ער"ח מרחשון תשי"ט

ליקירי וחביבי כאישון עיני החושק וחותר לאחוז בנקודת האמת, מר ז.שזר, שלום וקול רינה וישועה באהלי ליבו, ימין ה' רוממה ימין ה' עושה חיילים מלומדי אמונה.

מען דארף זיך זייער יאגין מען זאל נאך קענין עפיס חאפין (צריך הרבה יגיעות שיוכל עוד לחטוף משהו).

ימי החליפות הולכים ובאים ובכל יום ויום מתקרבים ליום המיתה, ובהכרח לילך בדרך הזה בלי ספק אם קרוב ואם רחוק, אבל על כל פנים הכל יעבור כצל עובר, ואין נשאר מהאדם כלום כי אם מה שהכין לעצמו לאחר מותו לעולם הנצחי. וצריכים על כל פנים מעתה להתחיל לחוס ולרחם על עצמנו ברחמנות אמיתי להכין צעדינו לעלמא דאתי, ולהכין צידה לדרך רחוק כל כך, ואנחנו מלאי חטאים ופשעים גדולים ותאוות רעות וקילקולים הרבה בלי שיעור וערך ומספר, ואנחנו רחוקים מהתכלית מאד מאד, ועדיין לא יצאנו מהחול אל הקודש אפילו כמלוא החוט. וצריכין למהר למלט על נפשנו מפח יוקשים. ובכן נתחזק ונתאזר בזריזות גדול לברוח אל הצדיק שבו תלוי שלמות תיקון נפשנו וכל תקוות וגאולת ישראל!

הצדיק האמת מאיר הארת הרצון בתוקף גדול כל כך עד שיאיר לעולם ולא יופסק בכל מיני חושך ואפילה שעוברים על כל אדם, שעל ידי זה מעלה מבחינת שמד לרצון!

אפילו כשאדם רחוק מאד מכל קדושת ישראל ומכל התורה, ועוברים ימים ושנים הרבה בקילקולו, כל אחד לפי עניינו שנתפס בו, אפילו אם נתפס במה שנתפס במקומות רעים ומטונפים מאד, אשר שם אין מעמד כשנופלים לשם וחס ושלום יכולים לטבוע שם, אבל כל זמן שהאדם חזק בדעתו שלא יפול משום ירידה שבעולם, ואינו מייאש עצמו, ומקוה תמיד לה' יתברך בקיווי אחר קיווי, ותולה עיניו למרום וצועק לה' יתברך, אז הוא בטוח שבוודאי סוף כל סוף ישוב לה' יתברך. וזה הדבר אי אפשר לפה לדבר ולבאר ולספר עד היכן הוא צריך להתחזק תמיד בכל מקום שהוא, אפילו אם נפל כמו שנפל רחמנא ליצלן, כי לכל אחד נדמה שעליו אין אנו מכוונים בדברינו, כי הוא יש לו מניעות כאלה, ונתפס בתאוותיו ובמצודתו כל כך עד שלאיש כמותו אי אפשר לשוב באמת לה' יתברך, כי כבר נלכד כל כך ימים ושנים הרבה במה שנלכד עד אשר לא יאמין שוב מיני חושך. כך נדמה לכל אחד. ורבנו ז"ל קרא תיגר על זה מאד, וצעק בקול עמוק מאד "גיוואלד! זייט אייך ניט מייאש, קיין יאוש איז גאהר ניט פאר האנדין, אפילו וויא אהין איטליכער איז גיפאלין, כי יש ענין שנתהפך הכל לטובה!" (אהה, אל תייאשו עצמכם, יאוש אינו בעולם כלל, אפילו כמה שנופלים כי יש ענין שנתהפך הכל לטובה)!

עיקר עבודת הצדיק לברר ולהעלות הטוב מעומק הרע, ומעלה אפילו הנפשות הנפולות מאד על ידי שמוצא להם זכות, אפילו לרשעים גמורים הגרועים ביותר עד שיצאו מכלל ישראל על ידי מעשיהם הרעים, כל זמן ששם ישראל נקרא עליו, עדיין מחפש ומבקש ומוצא איזה זכות כל שהוא, ועל ידי זה מעלה אותם גם מעומק הרע, ונתברר הטוב ונדחה הרע ונתבטל לגמרי. וזה בחינת התגלות משיח.

הכלל שהממשלה ביד הצדיק לפעול פעולות כרצונו, ועיקר הממשלה להאיר ולעורר לב ישראל לעבודת ה' יתברך. על כן העיקר שיתקשר לצדיק האמת וממנו יקבל כוח והארה והתעוררות לה' יתברך עד שישוב אל ה' באמת.

יש שדה העליונה ששם גדלים כל הנשמות ואלו הנשמות צריכים בעל השדה שיעסוק בתיקונם, וצריך כל אחד שרוצה לרחם על נשמתו לבקש ולהתחנן הרבה לפני ה' יתברך כל ימיו שיזכה להתקרב להצדיק הזה שהוא בעל השדה, שהוא מסתכל על כל אחד להביאו אל התכלית האמיתי שהוא כולו טוב כולו אחד!

המעתיק והמסדר הדורש שלומו וישועתו בכל עת בכל לב באמת.

ישראל דב אודעסר

אף שקליפת המן עמלק אורב על הצדיק האמת להעלים אותו לגמרי חס ושלום, אף על פי כן עצת ה' היא תקום ואתה מרום לעולם ה' ולעולם ידך על העליונה והוא יתברך גומר את שלו. ודייקא על ידי התגברות תוקף ההעלמה כל כך על ידי זה נתרומם ונתעלה אחר כך אורו ביותר ובסוף כל סוף נתהפך כל זה לטובה ונתקן העולם בשלמות על ידו.

המעתיק הנ"ל

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[1] This appears to be a final draft of letter 135 which is undated and unsigned.

[2] A play on Psalms 118:15 – in the tents of tzadikim, and continues with the next verse, "The right etc.".

[3] This is a quotation of a Yiddish directive of Rabbi Nachman printed at the end of Torah 49 of Likutay Moharan regarding making up for lost time upon repenting and returning to Hashem.

[4] Likutay Tefilos, volume 2, Prayer 49.

[5] Ullim Litrufah, letter 459.

[6] Likutay Halachos, Orach Chaim, Morning Blessings 5:45.

[7] Likutay Halachos, Choshen Mishpat 1, Collecting Debt from Orphans 3:17; brought in Restoration of the Soul 100 and Oatzar HaYiru.

[8] Likutay Halachos, Choshen Mishpat 1, Toa-an Vinitan 2:4.

[9]Kitzur Likutay Moharan 34; Likutay Aitzos, Tzadik 43.

[10] Kitzur Likutay Moharan 65; Likutay Aitzos, Tzadik 58.

[11] Proverbs 19:21.

[12] Psalms 92:9.

Na Nach Nachma Nachman MeUman!

Indifference and apathy

HH

Many today suffer from complete lack of will; complete indifference and apathy, they feel that G"F life is overated and can't find resolve to pursue even the truth they know to be absolute. So know this: the indifference and apathy is itself the house of the Divine Presence. If a person suffers from apathy - in today's times, chances are that he his mamash - in actuality - standing right alongside the Divine Presence!

This I learned from the first Story of Rabbi Nachman of Ancient Times - The Lost Princess, where the King slipped and said that the No Good should take his daughter, and after years of searching the second to the king found her in a very beautiful castle, which was set up with precision, and laden with all amenities. The question is why is this castle considered the place of No Good? Someone by the name of Freid explained that it is because there is no desire and will there. The viceroy had been searching ardently for years, and when he finds her in this castle, he is not moved at all, he eats and goes to sleep! From this we learn that the Divine Presence is hidden in a facade of utter apathy!

Na Nach Nachma Nachman MeUman!

The Place that is "No Good"

HH
In the first story of the Rabbi Nachman's tales of Ancient Times (available for free download at http://nanach.org) the Princess is banished to a place which is called "No Good" but there is no explanation given as to why that place is considered "No Good".

So in Uman for Rosh Chodesh Nissan I heard from Dov Freid from South Fallsburg that there is no "rutzon" (desire, will...) there. The Second to the King who is hunting so earnestly and passionately to find the King's daughter arrives there, sees the princess and does nothing. He eats a little and goes to sleep. (almost like they're on pot over there.... listen up young generation....)

Question: Do you think it is advisable to not discuss this with a girl on a date....?!

Na Nach Nachma Nachman MeUman!