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*Page 1*

*The Song*
*of the*
*Redemption*
**Na* *Nach* Nachma*
*Nachman MeUman*
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*Page 2*

Breslev Books
P.O.Box 1053
13110 Zefat , ISRAEL
breslevbooks@yahoo.com
The printing and distribution of this book is done
with the intention of fulfilling the wishes
of the holy Rabbi Yisroel Ber *Odesser*
of blessed memory who urged us
in his last will and testament
to continue the work
of spreading the light, wisdom and name
of the holy Rabbi Nachman of Breslov,
' Rebbe **Na* *Nach* Nachma Nachman MeUman *'
to every home throughout the world.
May the final redemption be hastened through this work.
*Cover Art by Saba-Noon*
*crysaban@netvision.net.il*
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*Page 3*

sponsored by
New Outreach Project
*www.newoutreach.com*
*For more information in english, visit us:*
*"The *Na* *Nach* Center 77 Jerusalem St. Tzfat"*
*www.nanach.net*
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*Page 4*

*Rabbi Israel Dov-Ber *Odesser**
I am **Na* *Nach* Nachma Nachman Meuman*
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*Page 5*

*The Song of the Redemption*
An Exposition of "
**Na* *Nach* Nachma Nachman Meuman*
",
the Petek, and the Message of Rabbi Israel Ber *Odesser*
Dedicated to Our Master and Teacher,
may his merit protect us,
Rabbi Israel Dov-Ber *Odesser* who said:
" I am **Na* *Nach* Nachma Nachman Meuman *"
and who said:
"G-d may He be blessed, knows and will attest that I am
ready and willing, to give my life, my money and all that
I own, in order to draw even one Jewish soul to G-d, or in
any case, to instill in him some thought of repentance, even
for just one moment."
Published through the Foundation
"Le Chant d'Israèl"
In cooperation with the
"Keren Anachal Foundation"
On the Internet:
www.moharan.com
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*Page 6*

*Table of Contents*
Introduction ........................................................... 9
Amud ha Tzaddik ................................................ 17
*Rabbi Israel Ber *Odesser*:*
Childhood ............................................................ 23
Story of his Drawing Close to Breslov ................ 31
*The Petek and the New Song:*
Story of the Petek ................................................. 69
Contents of the Petek............................................ 73
*Quotes* about **Na* *Nach**.......................................... 75
Commentary on the Petek .................................... 77
Recordings of Rabbi Israel ................................... 85
Sources from Rabbi Nachman on the New Song
....... 101
Likutey Halachot on the New Song .................... 105
Rabbinic Sources ................................................ 135
The Command of Rabbi Nachman ..................... 141
A Reason for the Revelation of the Name .......... 147
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*Supplements:*
Stories of Rabbi Nachman ................................ 149
The Tikkun Haklali ........................................... 163
Prayer of Rabbi Natan after Tikkun Haklali ..... 207
Prayer to Merit to Travel to the True Tzaddik .. 227
Prayer for Peace ................................................. 231
True Love .......................................................... 232
End Piece ........................................................... 233
The Photo of the Petek ...................................... 235
Photo of the Holy Grave of Rabbi Israel .......... 236
Photos of Rabbi Israel ....................................... 237
Letter from Rav Moshe Feinstein ..................... 238
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*Page 9*

*Introduction*
Rabbi Israel Ber *Odesser* said: "There will come a time
when everyone will ask "Where is the Petek, and where is
the Baal Petek?" And there will be a very long line, and I
will sit in my palace."
*The Petek of the Redemption of the People of Israel,*
*from the Rebbe of all Israel:*
Rebbe *Na* *Nach* Nachma Nachman Meuman One hundred
and ten years after his passing,Rabbeinu Nachman of
Breslov, may his memory be for blessing, descended in a
miraculous way and transmitted the secret of the
Redemption to his "precious student", Rabbi Israel Ber
*Odesser* – a secret he did not want to reveal in his lifetime
– and this event became the core and driving force of the
rest of Rabbi Israel's life.
In the year 1922, in the yeshiva of Rabbi Meir bal ha Ness,
Rabbi Israel Ber *Odesser* cried six straight days, without
eating or drinking, only praying to Hashem Yitbarach to
leave the world. For that year, he had not fasted on the
Seventeenth of Tammuz, and did not want
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*Page 10*

to continue living on account of it. For he had been
accostumed to fasting from the age of six, even the fasts of
Mondays and Thursdays.
And behold, on the twenty third of Tammuz, after six days
of fasting, prayer and supplication beside the gravesite of
Rabbi Meir bal ha Ness, a powerful thought entered his
head: "Go to your bookcase, and take from it any book you
choose, and there you will find healing for your soul." He
had always kept his bookcase locked, and guarded the key
on his person, out of the fear that other students would
steal and desecrate the holy books of Breslov. For at that
time, there was a persecution of Breslov Chassidus. At
first, Rabbi Israel did not want to pay heed to the thought
that had come upon him, for he assumed it was just a
random imagination.
However, the thought returned with even greater force
several times, until he decided to act upon it. And when
Rabbi Israel opened the bookcase and took out Likutey
Halachot, Orach Chaim, volume Aleph, and opened to page
25, he found there a note. On it his rabbi, Rabbi Nachman,
had written to him in this language:
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/*Very hard was it for me to descend to you, my precious*/
/*student to tell you that I enjoyed greatly your service and*/
/*about you I said "My fire will burn until *Mashiach* will*/
/*come." Be strong and courageous in your service. *Na**/
/**Nach* Nachma Nachman Meuman. And with this I will*/
/*reveal to you a secret and it is: Full and overflowing from*/
/*one extremity to the other (pey, tzade, pey, tzade, yud, ke).*/
/*And with strong service you will understand it and the*/
/*sign is The 17th of (the month of) Tammuz they will say*/
/*that you are not fasting*/*.*
When Rabbi Israel saw written in the Petek, "On the 17th
of Tammuz they will say you are not fasting", and he knew
with certainty that no one in the world knew about this, he
became extremely happy and danced the whole night (see
the Story of the Petek). Rabbi Israel was born in the year
1888. From the age of six, he began serving Hashem,
already fasting, searching for the truth, and praying to
Hashem Yitbarach, until after immense exertion and great
suffering, he was drawn to Breslov through Rabbi Israel
Karduner - a student of our holy Rebbe, and one of the
thirty-six hidden Tzaddikim.
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*Page 12*

From that time, he became very strong in service of
Hashem and hitbodedut, speaking to Hashem like a good
friend, as is recommended in the literature of Rabbi
Nachman. And though he endured severe hardship, poverty
and bitterness, he kept the mitzva of being always joyful.
Excluding the aforementioned day, on which he fell to a
great depth, and wanted to die – the ultimate downfall for
the sake of the ultimate ascent.
Thus Rabbi Israel Ber *Odesser* received the secret of the
Geula, a secret guarded from the Six Days of Creation,
hinted at in the Zohar and the Tikkuney Zohar, and in the
introduction to the Song of Songs written by Yonaton ben
Uziel. It is the idea of the Tenth Song, the New Song
played on seventy two strings, the Song of Kindness
through which the Children of Israel are redeemed. It is a
song that is single, doubled, tripled and quadrupled, and
many hints about it appear in Likutey Moharan, for Rabbi
Nachman knew the entire secret of this song.
It is written there that the song is made of the letters
(
רפשכ
) (the Hebrew initials of "Simple, Doubled, Tripled,
Quadrupled"). However, it is only in the Petek that he
reveals this secret in full. The implications of this song are
staggering.
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*Page 13*

Rabbi *Odesser* claimed that the entire body of the Torah is
contained in its four words (**Na* *Nach* Nachma*
*Nachman MeUman*). However, most Jews have a good
deal of difficulty understanding how the Song, all its
dramatic implications notwithstanding, is relevant to their
personal lives. It is perplexing for a people who cherish the
intellect so deeply to accept that the ultimate repair could
come through reciting a simple phrase. Could it be that
after centuries of our straining over intricate Talmudic
tests, the Creator would choose this recitation as the most
exalted form of worshipping Him? Before hastily assuming
the answer is "No", we would do well to humble ourselves,
and be willing to listen to another opinion.
A person who is committed to learning the teachings of
Rabbi Nachman will certainly be familiar with the
founding principle that everything will ultimately be
transformed to good. All the failures that a person
experiences, all the bitter disappointments, will eventually
be perceived as sources of tremendous joy and reasons for
celebration (see the excerpt `Hilchot Pru uRvu' in the
chapter `Likutey Halachot' in this volume). The potential
for starting afresh, becoming a new creation, means that
none of our failures are permanent.
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*Page 14*

In fact, they can be the initiators of a new beginning, which
confers upon them tremendous value.
It is considered a mitzva to maintain faith and hope in this
idea, even now, in the depth of our descent. Most of the
commandments that a Jew performs are comprised of
action and intention. The desire to please Hashem, and the
ensuing physical act of the mitzvah are both essential.
However, in considering the mitzva of transforming
sadness into joy, we perceive it as an attitude, a state of
mind. One would have difficulty finding a physical act that
corresponds to this intent. Enter the New Song. Rabbi
Nachman here gives us a concrete service whose entire aim
is the above transformation. The Song gathers together all
the holy sparks of our good intent and love for Hashem,
that are embedded in even the worst of our actions. Hence,
the actions are revealed as the outcome, perhaps distorted,
of a fervent desire to please our Creator. In the final Torah
of Likutey Moharan (Part I, Torah 282), Rabbi Nachman
explains:
"A person needs to find in himself some good point... and
cheer himself with this little bit of good that he finds - that
is to say, some good deed he merited to do at some point...
and then he should search more, and find another good
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point... and so he should search and gather more good
points, until together they are made into a song."
The New Song, **Na* *Nach* Nachma Nachman Meuman*,
achieves this simply by saying it. It connects a person to
the level of being in which failure has no reality, in which
our good points sing together a beautiful symphony that
outshines all sadness. Our wish is that all the People of
Israel, and all the nations of the world, will soon merit to
sing this song –
the Song of the Redemption.
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*Page 17*

*Amud ha Tzaddik-The Pillar of the Tzaddik*
(from Rabbi Yitzchak Brieter's book: "The Seven Pillars")
1. The soul of *Mashiach* preceded the world
*(1)*
, and he
is the root of the souls of Israel, and the entire
Creation was only created to serve his ends, and "the
Tzaddik is the Foundation of the World"
(Proverbs
10:25).
2. With him, Hashem consulted as He created the
world, as it is written: "With whom should I consult
and give understanding, and teach the ways of
justice?"
(Isaiah 40:14)
3. He swore to Hashem that he would fix
the world.
*(2)*
4. All that transpires in the world - all the incarnations,
clarifications, tests, and revelations of faith are
through him, as it is written: "He is faithful in My
house."
(Numbers 12:7) *(3)*
5. Hashem gave him full dominion and kingship,
as it is said,"The Tzaddi rules with the fear of G-d."
(Samuel II 23:3)
6. He is the Heavenly Court.
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7. He is the revelation of the Hand of Hashem - that is
to say, he reveals Divine Providence, both on the
spiritual and material planes.
8. He is the revelation of prayer, as it is written,
"I am prayer."
(Psalms 109:4)
9. He is the chariot for the Shekhina.
10. He is Holiness.
11. He is the life of the entire world.
12.
All
service
of
Hashem
rises
upward
through him.
13. All thoughts of repentance come from him.
*(4)*
14. Through a person's drawing close to the True
Tzaddik - that is, through understanding the above
concepts, and through following his holy advice - the
person draws upon himself sparks from the light of the
Tzaddik - each according to his level. Even if the
person is very far from holiness, nevertheless, by
drawing close to the True Tzaddik, he at least will
come to see and know how far he is from truth and
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*Page 19*

righteousness, and from the proper ways of justice,
and how he is in fact immersed in the opposite, in
order that he should long for truth, and pray about it,
without any despair or sadness.
For if he will know that Hashem also calls to him - for
he is precious in Hashem's eyes - and so on higher and
higher, each one according to his unique quality. And
according to his closeness to the True Tzaddik, he
merits to draw upon himself the holiness of the
Tzaddik, to walk in his ways, and to know that
everything is in the hands of Hashem. And to pray for
this always, Amen.
15. Fragments of the soul of the Tzaddik are within all
creatures, and especially in the People of Hashem, and
to a greater degree, in all the True
Tzaddikim.
16. The Way of Truth was renewed in the world five
times, and they are as follows:
1. Moshe Rabbeinu
2. Rabbi Shimon bar Yochai
3. Rabbi Yitzchak Luria, the Ari
4. Rabbi Yisrael Ba'al Shem Tov
5. The "Flowing Stream, Source of Wisdom", Rabbi
Nachman.
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*Page 20*

And from him until *Mashiach*, there will be no
other renewals.
17. In every place in Likutey Moharan that the
Tzaddik is mentioned, it all refers to these five.
18. There was an especially powerful revelation of the
prayer of the soul of *Mashiach* in King David.
19. It is not for a person to attempt to become the
Tzaddik, and he must not suppose that any one who
wants to seize this crown may do so. For this is the
matter of Leaders of Falsehood, as discussed in
Likutey Moharan. Rather, everyone needs to accept
from this Tzaddik who has revealed himself in every
few generations, which is the matter of the sparks of
*Mashiach*, and the preparation for the Redemption.
Everyone needs to be acquainted with this Tzaddik.
For if one does not know him in this incarnation, he
will have to return in another, until he does know him.
Because of this, we have waited so long for the
Redemption, and it was in relation to to this that the
Rabbis said "Find yourself a Rabbi, and acquire a
friend."
(Avot 1:6)
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*Page 21*

That together, they will accept from this Rabbi. Also,
the saying "All who say a word of Torah in the name
of the Rabbi who said it, brings Redemption to the
world" - that is to say, that he should come to know
from whom is drawn all the words, and through this,
he hastens the Redemption, of the world, and of his
own soul.
20. A novelty such as the "Flowing River, Source of
Wisdom" was never before in the world. For he
*prepared* vessels for our Righteous *Mashiach*, and the
*Mashiach* will battle with them against the forces of
evil, to repair the world.
*(1)*
Pesachim 54a
*(2)*
Tikuney Zohar 69, 111b; Zohar III:216a
*(3)*
Tikuney Zohar 69, 112a
*(4)*
Chayei Moharan 279
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*Page 23*

*Stories from the Childhood*
*of Rabbi Israel*
*The Story of his Nursing:*
Our supply of milk was finished, so I pulled out
"that"... then my mother said to me..."You're already a
big boy. Aren't you ashamed?! What's with you?"
Then I started to cry "I want nowledge!"
Also I remember when I was several years old, I was
very sick. And I had a battle with the Angel of Death.
I felt that I was going to die. I was younger than ten, in
any case, I was very sick and weak.
For someone who became sick, it was necessary to
feed him something to enliven his soul. Milk, she gave
me - milk with water...so I (said): "Give me milk!"But
she did not have more. I said: "You give me milk with
water. I want only milk!"
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*Page 24*

*The Story of his Learning:*
I went to cheder (school for young children), and I had
not eaten anything, for I had given away my bread (to
a poor person). And my head hurt very much, I needed
to eat and didn't have. The teacher had a custom on
Sunday, to tell the students what was the week's Torah
portion.
So he said, "The Portion of the Week is `Noach'. He
said it several times. So that they would know it was
Parshat Noach. He looked at all the students, and
discerned that I wasn't listening at all, as if I wasn't
even there. Not listening at all, not knowing at all. So
he left me, and then afterwards called on me: "Yisrael
Ber! Say the Portion of the Week?" I didn't know and
didn't hear.
Just that my head hurt me, that was all I knew, that my
head hurt. I didn't hear what he was saying at all!
Well, well, so he hit me, with such cruelty. "What is
this?! I announced the Portion several times, where
were you? Can't you hear? What's this? Where were
you? I'm wasting my breath!"
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*Page 25*

He hit me, and I was humiliated in front of all the
students. He wanted everyone to see and be afraid.
The shame was impossible to imagine, he hit me with
such cruelty. (How old were you?) Little. (Five, six?)
Yes, approximately... I said, `From now on, I won't
give the bread away. If I give it away, I get hit. I won't
give it away and won't get hit. And I'll know that the
Portion of the Week is `Noach'. Even so, I gave away
my bread to the poor person again. That for me was all
of Judaism, all that I heard about spirituality, about
faith, about
the Torah.
*The studies he learned with Rabbis*
*before coming to Rabbi Nachman:*
I searched with self-sacrifice, and revealed before
several people, all my sins and all that I had gone
through, because I wanted to rise up from the mud,
and to change. I thought that if I could reveal the
sickness, they would know better how to help me. In
any case, I went through what I went through, more
and more and more, until I reached the age of
fourteen, and then Hashem began to do
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*Page 26*

miracles and wonders, I saw the personal supervision
of Hashem, how he had mercy on me and helped me.
Every time... Hashem Yitbarach had mercy on me,
and arranged things so that I would merit to draw
close to Rabbeinu ha Kadosh.
*Desire to Learn Torah:*
One can see the mercy of Hashem Yitbarach - before
seventy years, Breslov - it's impossible to
imagine the depth of disrespect there was then toward
Breslov. And I stood against lions, against the Great
Leaders of the Torah and the respected leaders of the
city, and all of them said: "Breslov - No!" ... All the
leaders of Tiveria, I prayed with them. Tiveria was a
small town, and I was acquainted with all of them.
And all of them said "Breslov, oi vey, oi vey", yes,
and I – Hashem Yitbarach - I merited in the mercies of
Hashem Yitbarach to taste the taste of Breslov, the
taste of Hitbodedut, the taste of Hishtapchut ha Nefesh
-yes.
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*Page 27*

*Desire to Serve Hashem:*
It is a wonderful story, and very awesome, (for)
someone who truly reflects upon it. And so I said, it is
appropriate and important to tell and record,
everything that I went through, from the time that I
came to the age of consciousness, for it is all
connected. From the time I became conscious, until I
drew close to Rabbeinu ha Kadosh, it is one connected
idea...
Hashem had mercy on me, and granted me a such a
soul, that from the time I became conscious, when I
was still a small child, my heart burned to serve
Hashem and to merit to Fear of Heaven and Faith.
And all the main point, my desire was to clean myself
of vain passions, from all the passions of this world,
leaving only desire to serve Hashem. But certainly,
when I was a young child, I didn't know anything, but
my desires, and the burning of my heart was only to
serve Hashem, and not to be involved in any type of
work. My father had been very poor all his life, and
then he became blind, and I was still a small child.
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*Page 28*

Oy vey! Master of the World, and I had longings to
afflict myself, to do fasts when I was still a young
child.What age? Seven, eight years? (Did you do fasts
when you were seven or eight?) No, only on the eves
of Rosh Chodesh (the first of the month). Or in Elul,
during the days of Teshuva, Elul. For example, on
Rosh Chodesh I wanted to fast, and my mother was
very protective, and she had great pain from this.
"What is with you? You are still a small child. Why
should you fast?"
I didn't want to listen to her, and I fasted every Rosh
Chodesh, half a day. But in Elul, Rosh Chodesh Elul,
the whole day. And I caused great pain to my mother
from this. In any case, I went through more... it is a
known thing, that in every holy act, the Evil
Inclination rises up against it. I was overwhelmed by
the desires of this world on one hand, and on the other,
I had Fear of Heaven. I was worn out from my life, I
felt a great sweetness...
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*Page 29*

*The search after Men of Truth:*
So I searched after people with Fear of Hashem,
people of truth, among the chassidim with whom I
grew up. For then, I did not know anything about
Rabbeinu. But I searched for advice - even though I
was connected with Karlin Chassidism, still I thought,
Maybe I will find something in Slonim, maybe in
another place.
Then I will be connected only to Hashem Yitbarach,
to the place where I feel and see that it is bringing me
results, that it is shining the light of Hashem upon me.
So I searched among the chassidim of Karlin, and
among Slonim, and others.
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*Page 30*

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*Page 31*

*Story of His Drawing Close*
*to Breslov*
/In this section [says Rabbi Israel *Odesser*]/
/I want to relate just a few stories that demonstrate/
/the greatness of Rebbe Nachman,/
/as seen through my teacher,/
/Rabbi Israel Karduner, of blessed memory,/
/one of the giants of Breslov Chassidus in the late/
/nineteenth and early twentieth centuries:/
I have longed all my life to relate the story of how I
drew close to my teacher, the holy and pious Rabbi
Israel Karduner, through whom I merited to know of
our Master, Rebbe Nachman of Breslov, may his merit
protect us. In the merit of my teacher's awesome
devotion and faith, may it be the will of the Almighty
to make known the teachings of Rebbe Nachman,
transforming to light and goodness a world currently
immersed in darkness,
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*Page 32*

thus fulfilling the words of the Prophet Isaiah, "The
world will be filled with the knowledge of G-d, as
waters cover the sea. [Isaiah 11:9]"
From my earliest days, G-d blessed me with a soul
that longed to come close to Him. My ancestors for
generations were Karlin
Chassidim, and I myself, being a G-d-fearing person,
was very connected to Karlin. However, since I had
great struggles in serving G-d, like all beginners who
are starting out, especially those who are more
particular in their service of G-d and who endure wars
and obstacles and ups and downs; therefore I required
techniques, advice, and encouragement in order to
succeed in the war against the evil inclination.
And I searched for a cure for my soul to the point
where I would disgrace myself in front of the leaders
of Chassidus, the Elders of the Generation, and the
Masters of Kabbalah. I always would bow down to
them and would complain to them about my spiritual
afflictions.ForI feared the L-rd and I was in a situation
of suffering both from the demands of the evil
inclination to sin and the demands of my Creator to
battle and overcome the evil part of my nature.And
therefore I had no sense of spiritual contentment.
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*Page 33*

I would explain to these leaders all my spiritual
problems and afflictions, but they had no cure for me.
Occasionally I would receive some arousal to G-d, but
A complete cure I did not find. And from this
experience I saw with my own eyes that the Blessed
L-rd does not withhold reward from any of His
creatures. For I had sacrificed myself greatly in
revealing all the afflictions of my heart to these great
leaders, and in reward for my embarrassment and
struggle to find a spiritual cure I merited to draw near
to our Teacher [Rebbe Nachman of Breslov], "The
Flowing Stream, the Source of Wisdom.[Proverbs
18:4]"
The first event that introduced me to the teachings of
Rebbe Nachman occurred when I found a book
without a cover in the Yeshiva garbage. Since it is
forbidden to disgrace a holy book in this fashion, I
removed it in order to bury it in an honorable way. I
picked up the book and looked at it, for I had always
loved all Torah books and constantly was looking
through them to comfort my soul. As I read through it,
I noticed the title, Hishtopchut HaNefesh [Outpouring
of the Soul]. As its name testified,
so it was.
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*Page 34*

I wondered if the Almighty had arranged this incident
for my personal salvation? Instead of burying the
book, I kept it and began reading it day and night. It
became precious to me, and, in truth, it started to heal
me.
After my Bar Mitzvah I was learning at the Yeshiva of
Rabbi Meir Baal HaNess, which is located in the
mountains at the edge of Tiberias. I read in
Hishtopchus HaNefesh that, through prayer and
conversation with G-d, one can attain all that one
needs in life, both spiritually and materially.
The book shows that the main way to come close to
the Blessed G-d is specifically through personal prayer
and meditation. And because my Yeshiva was in the
desert, I would go outdoors with the book
"Outpouring of the Soul". I still did not know who
authored the book, for I still had not heard of Breslov
Chassidut at all - though I had heard about various
paths in Chassidut in general. However, since I
wanted to save my soul, and to fulfill the word of the
book, I would engage in prayer and hisbodedut, and
dwelled upon the book
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*Page 35*

in pure truthfulness. And I saw that this was saving
me, and simply this power of simplicity and truth
worked upon me more than miracles and wonders. For
that is the greatest miracle of all - that a man can
change his will. This is a great and wondrous thing.
From the overwhelming desire that the book inspired
in me, it seemed to me always new.
And I would finish it and open it again, and learn from
it constantly. And it saved me from all evil, and
revealed to me a truly new light. I felt within myself
that I had changed like the distance from heaven to
earth. And even though I did not know who was the
author of the book, its effect upon me was good and
wonderful.
One day a certain Chassid came into my room. When
he saw this book in my hand he said, "Are you
actually looking at a book like that? Isn't that a
Breslov book?" (This was the first time that I had
heard the name Breslov). So I told him, "If you don't
like it, don't look at it; but I will continue to read it."
However, he forced the book out of my hand and ran
off with it.
------------------------------------------------------------------------
*Page 36*

Since I already knew the book by heart, I continued
with its teachings unhampered. Now that I had heard
the name Breslov, I pleaded with the Blessed L-rd to
draw me near to Him by sending me someone to teach
and guide me in Breslov Chassidut. I deduced, from
the strong opposition that I had witnessed, a sign of
the greatness of the book's teachings.
My prayers were heard, for shortly after this incident I
came to meet Rabbi Israel Karduner, of blessed
memory, who introduced me to the teachings of Rebbe
Nachman of Breslov. Rabbi Israel Karduner was a
truly remarkable figure. Had he been alive even in the
time of Rebbe Nachman himself he still would have
been unique. Ordinary words are not adequate to
describe what I observed from him.
He lived with such an attachment to G-d that anyone
who saw him immediately sensed his holiness. To this
day I have not heard or seen such devotion in fulfilling
G-d's commandments. When he would stand to pray it
was as though he was not in this world at all. All his
actions, both towards his
------------------------------------------------------------------------
*Page 37*

Creator and towards his fellow man, were to sanctify
G-d's Name, and his face shone constantly with the
light of holiness. Rabbi Israel* [asterisk indicates
Rabbi Israel Karduner] served G-d with awesome and
wondrous fervor and vitality. Everyone who ever met
him, or even heard his voice, including those most
opposed to Breslov, felt so overwhelmed in his
presence that their objections completely faded and
they came to respect him and view him with awe.
Even his family did not distract him from the service
of G-d.
They lived in Tzefat, while he himself spent most of
the week in Meron, returning home only for Shabbos.
(Meron, unpopulated at the time, was like the Garden
of Eden.) There in Meron he would stand near the
Tomb of Rabbi Shimon Bar Yochai (Rashbi),
immersed in prayer and introspection, following the
advice of Rebbe Nachman. Having asked the
Almighty to introduce me to Breslov Chassidut, I
never could have dreamed that such a man, constantly
immersed in prayer, would soon travel to my own
home in Tiberias!
------------------------------------------------------------------------
*Page 38*

During this same period, Rabbi Israel Karduner began
to suffer from terrible pains. With the increasing
agony he could no longer perform his devotions. He
felt as if his every limb was being cut by knives.
Rabbi Karduner thought that this might be a sign to
travel to Tiberias to soak in the
hot springs.
However, without being absolutely sure that this was
the Almighty's will, he did not want to leave Meron
and the holy tomb of the Rashbi. He thought that
perhaps this was a test from the Blessed L-rd that he
could overcome through prayer. For a long time he
struggled with his doubts. Finally, when the pain
became unbearable, he concluded that this indeed
must be G-d's will.
He *prepared* to travel to Tiberias, rising early to depart
without doubts or further delay, like the Patriarch
Abraham, who set out promptly when G-d asked him
to bring his son Isaac as a sacrifice. The Almighty
then arranged events so that Rabbi Israel* would enter
my life. It happened like this. My parents were
desperately poor, coffee grinders by trade. They
earned barely
------------------------------------------------------------------------
*Page 39*

enough to buy bread. During the First World War the
coffee supply was cut off and we were left destitute,
with no income at all. One of my cousins, Chayim
Binyamin Barzel, lived with us. He was the son of my
mother's brother and an orphan from youth. My
mother treated him like her own son. When she told
him that we now were left without a livelihood, he
suggested that she bake and sell bread. When my
mother asked, incredulously, how she could afford to
buy flour, my cousin convinced the miller to advance
her some on credit.
My mother began to bake on a Sunday, and a few days
later, on Thursday night, Rabbi Israel*, who had just
arrived in Tiberias from Meron, met Binyamin. They
greeted each other, and when Rabbi Israel* asked
where he could buy some bread, Binyamin, thrilled
that hed found a buyer, immediately sent him to my
mother's house. It was the end of the business day, and
our home was filled with young children, who ate a lot
of bread, so I considered it a miracle that we still had
one loaf remaining when Rabbi Israel came to our
house.
------------------------------------------------------------------------
*Page 40*

From his appearance I had the distinct feeling that he
was one of the Thirty-Six Hidden Tzaddikim, as many
great Jewish leaders had said of him in his own
lifetime. I already knew that through him I could find
complete healing for my soul. I wondered, however,
how I could start a conversation with someone who
was so great that he surely could transcend time and
space at will? And furthermore, even if I could start a
conversation, how could I pour out my heart to
someone so holy and dignified?
As I was thinking these thoughts, Rabbi Israel* paid
me for the bread and asked whether he could wash his
hands and eat in our house. I felt drawn to him like a
magnet, and I sensed that he was aware of my
thoughts. It was already nighttime, and our house was
filled with mattresses for the children to sleep on;
there was not even room to sit down. I was sure that
my father would never agree to have a guest in such
circumstances.
However, I asked my father anyway, and he not only
agreed, but he also offered our guest the last
remaining morsel of food that we had. I was even
------------------------------------------------------------------------
*Page 41*

more astounded that my father had agreed, because we
had to rise early the next morning to bake bread.
Rabbi Israel* sat down and washed his hands I
offered him the last remaining onion to eat with his
bread, but he refused, saying, "My custom is to eat
only bread and tea." I *prepared* him some tea, and
then, being aware that everyone was still awake, I
whispered to him, "Do you know that the Almighty
sent you to rescue my soul?" Rabbi Israel* was very
moved by my question, since it finally was becoming
clear to him exactly why he had been forced to leave
Meron. At that moment a special bond started to form
between us.
When Rabbi Israel* washed his hands, he said the
blessing quietly, with the sweetness of one thanking a
friend for a favor. I was very moved by this, and
Rabbi Israel* sensed my feelings. He now saw very
clearly how Divine Providence had directed him to my
house immediately upon his arrival in Tiberias, and
from that moment on he gave himself over to me with
all his heart and soul. And even though he loved every
Jew, the bond that formed between us was extremely
unique. It is impossible to imagine the love and
closeness that existed between us.
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*Page 42*

After Rabbi Israel* finished reciting Bircat HaMazon,
I asked him where he would sleep. He said that he
would spend the night in a nearby synagogue. I
escorted him out of the house, and as soon as we were
outside I broke into tears. I wanted to evoke this great
man's compassion towards me and make sure that I
would not lose this precious relationship and be left
alone again. I told him everything that had happened
to me, my discovery of the book, Hishtopchut
HaNefesh, and how I'd beseeched the Almighty to
introduce me to Breslov Chassidut. In Rabbi Israel*, I
saw a Divine messenger to answer my prayers, so I
said to him, "Now that the Almighty has arranged
these wondrous events so we could meet, I beg you to
have mercy on me and to teach me things that will
heal my soul!"
When he heard these words he was very moved. As I
continued to tell him about all the pains of my soul, he
listened attentively. Finally he began to speak; every
word that flowed from his mouth was a healing and
renewal of my very life-force, the nature of which I
had never experienced since the day I came into the
world.
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*Page 43*

He spoke of our Master, Rebbe Nachman, of his
teachings and his great light that were made to heal
my broken heart.
We walked until we reached the Karliner synagogue,
which was locked, as was another shul. Nearby was a
third synagogue, formerly used by the great Sages and
Disciples of the Baal Shem Tov, such as Rabbi
Avraham Kalisker and Rabbi Menachem Mendel of
Vitebsk.
The shul stood at the edge of the Sea of Galilee, and in
the winter, during the rainy season, water would
actually overflow into it. The tables inside were half-
immersed in water. All the books had been removed,
leaving the shul abandoned and open. We entered the
shul together and sat down on a table. Rabbi Israel*
put down his books, Tallis and Tefillin, and took out
from his pocket a candle and matches. (They always
were with him wherever he went, even though they
were very expensive at the time.) Then Rabbi Israel
opened up the book, Rebbe Nachman's Likutay
Mohoran, and began teaching me the lesson entitled,
"The one who has mercy will lead them [II:7]". We
were so absorbed in the lesson that we did not notice
the dampness and water in the shul. We sat and
------------------------------------------------------------------------
*Page 44*

learned together until early morning, when, suddenly,
I heard my mother cry, "Where is my son?" I realized
then the great trouble that I had caused by my absence.
The dough that my mother was to have baked that day
had spoiled, since I wasn't there to help her knead it.
The entire household was upset and yelled at me,
demanding to know why I'd left the house at that time.
I had not intended to cause trouble, but simply had
become so absorbed in our learning that I completely
lost track of time. I now was certain that Rabbi Israel*
was one of the Thirty-Six Hidden Tzaddikim, for the
Torah he had taught me was truly awesome. Rabbi
Israel* remained in the shul until morning, when he
went to pray with a minyan. Afterwards I found him in
the Karliner synagogue.
Tiberias was a small town in those days, and when
people heard my mother's cry the whole town became
alarmed. They thought that I had died, G-d forbid.
They began to inquire, and my mother told them of a
certain Jew who had come into town at
night to buy bread. I went off with him but did not
return, and in the morning my mother had found me
with this Jew in the flooded shul. My mother did not
------------------------------------------------------------------------
*Page 45*

know that Rabbi Israel* was a Breslover Chassid but
the townspeople did, and when I came home the next
morning everyone said, Last night Israel Ber was
forcibly converted to Breslov Chassidut. This was
when I first knew with certainty that Rabbi Israel* was
a Breslover Chassid. From then on Rabbi Israel* and I
were never apart. I had witnessed the fulfillment of
my prayers and hitbodedut, testifying to the greatness
of Rebbe Nachman's teachings, in G-d's sending my
teacher right into my house.
I saw as miraculous that Rabbi Israel*, having been
forced by Divine Providence to leave Meron in order
to help me, was so strongly drawn to me. Such a bond
formed between us that much water could not
extinguish the love between us [Song of Songs 8:7]. I
knew that even if the whole world tried to separate us
they would not succeed. However, the world remained
very opposed to Breslov. People began to express their
opposition to me with words of bitter contempt. "It is
true that Rabbi Israel* is a great man", they would tell
me, "but he is a Breslover and that is his
shortcoming." (They did not realize that all his
greatness was due to Breslov, through which he
merited to attain all of his righteousness, holiness, and
------------------------------------------------------------------------
*Page 46*

love of G-d). When they saw that their words had no
effect on me, they went to my father, who was already
blind at the time, and said, "Your son has become a
Breslover Chassid, one who wanders in the mountains
speaking to G-d. All the Rabbis are against this way; it
could cause your son to lose his mind. Now there still
is time to save him. But later on he will be in the
category of all those that enter will never return.
[Proverbs 2:19]"
They asked my father to persuade me to leave Breslov
Chassidut. When my parents heard these menacing
words from the other Chassidim, they were very
frightened. My father still thought, however, that I
would listen to him and leave Breslov, since until now
there had always existed tremendous love and
closeness between us. One day he sat down with me
and said, "I am a Karliner
Chassid. You may choose for yourself any Chassidut
you want with the exception of Breslov." However, I
had already seen the Almighty's Hand in arranging
events for me to meet a giant like Rabbi Israel*; the
light I saw and the healing I received cannot be
------------------------------------------------------------------------
*Page 47*

imagined. So I replied to my father, "I cannot reveal to
you everything in my heart, but you should know that
in this matter you cannot influence me at all."
My response completely bewildered him. In my entire
life I never had rebelled against even his smallest
request. I always had shown him great respect,
especially after he became blind, but in this matter I
told him that I could not obey him. My determined
reaction convinced my father that his fears were
justified, and he became even more adamantly
opposed to me. He worried that his power to influence
me no longer existed, so he decided to wage war with
me over this matter and he relinquished responsibility
for my upcoming wedding. (I already was engaged at
the time).
But my mother opposed him, saying that I still was
their son and that they should suffer through the
situation until I got married. She worried that news of
this dispute would reach my bride's family who lived
in Tzefat. Tiberias and Tzefat were so close together
that they were bound to find out
------------------------------------------------------------------------
*Page 48*

Eventually, however, a big argument broke out in our
family, and finally, on Shabbat, my father expelled me
from the house. I went to the shul next to the house of
Rabbi Israel*. My father, who was blind, stayed at
home, while my mother went out to consult with
different Torah authorities. First she went to Rabbi
Mordechai of Slonim, who had loved me like a son all
his life and had taught me Mishnah and Zohar.
When my mother asked him what to do, he replied,
"Your husband is correct. You must do everything in
your power to get your son away from Breslov." He
added that Breslov Chassidut is extremely powerful
and, once influenced by it, a person is unable to
escape from its doctrines.When my mother heard
these words, she became terrified. Rabbi Mordechai
advised her to approach Rabbi Israel* directly to tell
him how she and her husband were broken and
crushed from the situation and to ask him to send me
away. When my mother entered Rabbi Israel's* house,
she was so upset that she prostrated herself in front of
him and pleaded with him with outstretched hands.
She was crying bitterly, as if over the death of a son.
She told him everything in her heart, saying, "You are
a good Jew. Have mercy on my husband and me. For
------------------------------------------------------------------------
*Page 49*

us this is a matter of life and death. Send my son away
and don't let him learn with you."
Rabbi Israel* listened to her with great patience. Yet
he knew that such a bond existed between us that even
all the kings of the world could not separate us.
Finally he replied, "I cannot ask any Jew to leave my
house. But if you want to listen to some good advice
from a friend, leave your son alone and dont interfere
with him."
When my mother heard this, she feared that the
prediction of Rabbi Mordechai already had come true.
In her great sorrow, her soul left her. I was sitting in
the shul next door when, suddenly, I heard people
shouting, "Rivka [my mother] has died!"
They tried to revive her with various remedies, and I
heard them saying, "You see what her son has done to
her!" I was broken and crushed and started to wonder
if, really, I had erred in causing my parents so much
sorrow. Certainly, I thought, I could have left the
matter alone and become a Breslover Chassid later.
------------------------------------------------------------------------
*Page 50*

You can imagine my relief when, after two hours of
virtual lifelessness, signs of life began to reappear in
her.
A terrible desecration of the Almighty's Name was
avoided, for people would have blamed my
involvement with Breslov for my mother's death. Her
resuscitation in the home of Rabbi Israel* was, I felt,
literally a case of revival of the dead, which no one
could explain in a rational way. Since she had been
unconscious for so long, after her revival she
continued to suffer for a long time with unimaginable
pain. For my part, when I saw that I still had a mother,
I was so relieved that I even thought about acceding to
my parents' demands that I leave Breslov, fearing the
recurrence of such
a tragedy.
The Almighty had arranged yet another kindness for
me in that I already was engaged before I became
involved in Breslov. Had this not been the case I
would have had no chance of finding a mate on
account of the tremendous opposition that existed to
Breslov. When the townspeople visited my
prospective father-in-law and spoke to him of my
------------------------------------------------------------------------
*Page 51*

attachment to Breslov, he replied, "Don't worry. After
his marriage his wife certainly will prevent him from
continuing with this".
I had become involved with Breslov in the winter; the
date for my wedding had been set for the following
Hebrew month of Elul [late summer]. In the meantime
there was a famine, and my father-in-law to be, who
was an upright and G-d-fearing man, wrote to us that
he could not maintain his wedding commitments, as
he now had no money for clothing or a dowry. Rabbi
Israel*, however, was determined that I should marry,
making me a complete person and better able to
integrate the teachings of Rebbe Nachman. He thought
deeply on the matter and finally decided to travel from
place to place to collect money on my behalf.
He gave this money to my parents for them to clothe
me and to marry me off on schedule. Rabbi Israel*
went to Tzefat, and about that time I sent a letter to my
future father-in-law, authorized by my parents, stating
that they wanted the wedding to take place as
scheduled and that I was relinquishing my claim to a
dowry. In order to ensure that my wedding would
proceed as planned, Rabbi Israel* remained in
Tiberias. He clearly saw G-d's hand in our
------------------------------------------------------------------------
*Page 52*

relationship, and he felt a personal responsibility to
stay with me and to help me in every possible way.
I also did not want to separate from him. When Elul
came and it was time to travel to Tzefat for my
wedding, I worried that I would have no further
opportunity to be together with Rabbi Israel*. Having
seen all the obstacles between us and worried that our
relationship was about to end, I asked Rabbi Israel to
make a formal agreement with me, like the pact
between Ruth and Naomi, that we would meet
regularly every day, learning together and serving the
Almighty as one. The agreement was made and kept
secret. We made the pact near the Tomb of Rabbi
Akiva, where we had
been praying with tears and great fervor at the time.
The pact that we made was so binding that on the very
day my family traveled to Tzefat for my wedding,
when my mother was sure that my relationship with
Rabbi Israel* was ending, in the middle of the journey
we saw Rabbi Israel* also on
his way to Tzefat.
------------------------------------------------------------------------
*Page 53*

A confrontation began, after my wedding, between
Rabbi Israel* and myself on the one hand and my
father-in-law and the elders of Tzefat on the other. I
was in such a degraded state that when I would leave
the city children would throw stones and peels at me
and call names to the point where I almost lost my
mind. When my father-in-law saw this he began to
pressure my wife, Esther, to ask me for a divorce. She
refused, saying, This is my portion in life and so it will
be. I recognized in her loyalty the great kindness the
Blessed L-rd had bestowed
on me.
Once the question of divorce had been put aside, we
needed a place where we could live undisturbed. Near
Rabbi Israel's* house was a small room that Rabbi
Israel* rented for us He acted as a father and mother to
both of us, worrying about all our needs. Even if he
was eating only crumbs, for us he wanted only the
best. Those years of our pact were years of true life,
not of this world at all.
My relationship with Rabbi Israel* lasted until,
eventually, Rabbi Israel* told me that his time to
depart from this world was drawing near. He foresaw
that in the future a great darkness of disbelief would
------------------------------------------------------------------------
*Page 54*

descend upon the world, a darkness impossible to
describe, and he spoke of the pain and suffering he felt
because of it. At the time, I couldn't conceive of our
relationship ending at the very height of our
partnership.
However, I saw that Rabbi Israel* was correct, and
every time he felt unwell I worried that his end had
come and that he would leave the world. During the
five years of our pact, Rabbi Israel* and I endured
many hardships, including war and a famine, which
made it very hard to learn together. However, simply
being with him was the greatest learning of all. His
faith, trust in G-d, and exemplary character were an
inspiration that has sustained me all my life. From him
my soul has derived life and strength to continue to
probe deeper into the ways and teachings of Rebbe
Nachman. When the British entered Tiberias at the
end of World War One, a plague broke out (G-d spare
us), during which most of Rabbi Israel's* children
died. He was left with only one son, twelve years old.
But Rabbi Israel* accepted the decree with fortitude
and certainty. In the end, this son also died.
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*Page 55*

Rabbi Israel* himself became very ill and weak. He
said that, with his death, he would take the plague
with him and thus stop its expansion. And so it was
that after he died the plague stopped. For my part, I
felt as though I had been abandoned in the wilderness.
After a while I traveled to Jerusalem, to hear the
Breslov teachings from the Elders there, who were
very precious men.
Now I would like to relate more about the attainments
of Rabbi Israel*. He would be in a state of holiness
and sanctity the entire week, and on Shabbos he was
exceptionally holy. He actually could see and
experience the light of Shabbos. His singing and
dancing were phenomenal.
We would dance together most of the night of
Shabbos. This truly amazed the people of the town,
since no other Chassidus demonstrated such happiness
and joy. I also witnessed in Rabbi Israel* faith and
trust in G-d that is impossible to imagine or describe.
Once I saw him at the Tomb of Rashbi in Meron, on a
winter's day. He stood there the entire day reciting
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*Page 56*

Psalms. His words were like coals of fire, resounding
with awe, devotion, and sweetness, the likes of which
I have never heard before or since. Rabbi Israel's*
crying continued until the Tomb literally was soaked. I
saw this with my own eyes. On another occasion we
were walking to a certain moshav. On the way there
was a terrible storm. All around us was flooding and
mud, and we had to devote all our energy to saving
ourselves. Hours passed before we saw any light.
Finally, we noticed a lit house and were invited inside.
When the owner saw our drenched condition, he gave
us clothing to change into and tea to drink. Rabbi
Israel* stood to pray the evening prayer. I was sure
that this night, after everything
that had happened to us, he would not be able to rise
for the Midnight Lament. I was so exhausted that I
couldnt even move my limbs. The family arranged
beds for us and we went to sleep. Before I knew it,
Rabbi Israel* arose from his bed like a lion. I had
never before heard a Midnight Prayer like this, all the
days of my life.
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*Page 57*

Afterwards he went to his table and lit a candle. I was
turning restlessly on my bed, unable to relax. Finally I
also got up and approached the door quietly. I saw
Rabbi Israel's* table shaking and trembling like a
great machine. I felt tremendously ashamed and was
afraid to approach him, but I wanted to fulfill our
agreement to meet every night. Finally I gathered
courage and walked towards him, and I saw his face
glowing. When I saw this I withdrew, ashamed.
In the morning, Rabbi Israel* prayed at sunrise as
usual. The prayer was so sweet sounding that all of the
people of the town stopped at the window to listen on
their way to work. I was with Rabbi Israel* when he
said the Shema with such concentration that I thought
his soul would leave
him. His yearning to be close to G-d was so intense
that he cried like a baby during his prayers.
Afterwards, the owner of the house stood in front of
Rabbi Israel* as if in the presence of a king. He
prepared a banquet for him. The lady of the house,
sensing his holiness, went to cover herself in modest
attire. Rabbi Israel* declined the banquet and asked
the owner to forgive him, since it was his custom only
to eat bread and tea.
------------------------------------------------------------------------
*Page 58*

In his youth Rabbi Israel* was loved by everyone in
his town in Poland. His father was a prominent
businessman, and Rabbi Israel* managed all his
merchandise. He told me that his heart was always
burning and yearning for the fear of Heaven. He
would hide behind the barrels in the storeroom, where
he would do hisbodedut and meditate and scream out
silently from the depths of his heart to merit to be a
truly righteous Jew. He started doing all of this even
before he became attached to our Teacher, Rebbe
Nachman. Due to his great piety, the local people all
were interested in him as a match for their daughters.
Once he was looking through some disposed
manuscripts and he came upon something from Rebbe
Nachman, but, at the time, he didn't know who the
author was. So great was its effect on him that Rabbi
Israel soon became known as a Breslover Chassid. His
father tried to stop his involvement with Breslov, but
to no avail. Finally he vowed to take away his
inheritance, so Rabbi Israel* left his hometown for
Uman, in Russia, where he stayed for many years and
got married.
------------------------------------------------------------------------
*Page 59*

His father later retracted his opposition Rabbi Israel*
had many names. His family name was Halperin, but
they called him Karduner after the name of his town
of birth. In Jerusalem, Tzefat, and Tiberias they called
him Rabbi Israel Breslover, and on his tombstone in
Tiberias is written, "Here is buried Rabbi Israel
Breslover, the son of Rabbi Yehuda Leib." There is
another important story to tell concerning a certain
proselyte who was attracted to Breslov. He lived in
Tiberias and came from Russia. A very pious man, he
would recite the entire prayerbook from cover to
cover.
His face glowed with the fear of Heaven and
resembled that of a lion. In addition he was an
enormous man, who would eat an entire loaf of bread
per meal. Since there was a famine in those days, no
one could afford to show him hospitality and he was
forced to spend most of his time in the wayfarers'
house. Rabbi Israel's* kindness towards his fellow
man was so great that he arranged a place for this man
in his own house. Since the man had no change of
clothes, he had terrible body odor. His shirt had
------------------------------------------------------------------------
*Page 60*

become encrusted with sweat and thick as leather. No
one could stand being near him.
When Passover drew near, Rabbi Israel* ordered new
clothing for him. The man washed, put on his new
clothing, and was Rabbi Israel's personal guest for the
entire Passover. During the Passover Seder, I quickly
finished the Haggadah and went to see Rabbi Israel*. I
found a crowd of people there, and inside the house
there was tremendous light, dancing, and joy. The
convert was overwhelmed with happiness in becoming
Jewish and in meeting Rabbi Israel*. He saw so much
sweetness and love of the commandments that he
began to dance from sheer joy. He was so big that the
entire house was shaking. As I approached the door I
was embarrassed to enter, for I saw that the Divine
Presence was upon the house. Afterwards I went in
and joined in the dancing, which carried on until
the
morning.
After Rabbi Israel* passed away, I would awaken at
midnight and go to the mikveh. Once I fell asleep with
my book and dreamed that I was in the ocean with the
waves raging around me. I had already given up, sure
that I would drown. Suddenly I saw a building in the
------------------------------------------------------------------------
*Page 61*

middle of the sea, and I felt some relief. Desperately
wanting to enter the building, I climbed up the steps
using all of my strength and was overjoyed that I was
saved from the water. I went into a hall where I saw
several rooms. I passed by every room until the last
one. There I opened the door and saw an old man
whose white beard was as long as his body.
He had a beauty and a grace not seen in this world.
His face was young and pleasant. When I entered, the
old man was sitting in a chair and another was
walking around him in circles. The old man grasped
my hand and greeted me with such tremendous love
that I awoke. I pondered the significance of the dream,
but I couldn't find any interpretation. So I asked for
mercy from the Almighty, and then I took a book from
the table. The book was called Chayay Mohoran. I
opened it up and read that Rebbe Nachman sometimes
appears to a person in the guise of an Elder.
I would now like to relate another important story. In
Tiberias there was a certain Talmid Chocham, very
distinguished in Torah learning and fear of G-d. He
was one of the students of the Chofetz Chaim, of
blessed memory, and every month he completed the
entire book, Reishit Chochma. This book is very long
------------------------------------------------------------------------
*Page 62*

and difficult to understand, and he would lock himself
in a room and roar like a lion from his effort to master
it. Before I met Rabbi Israel*, I also was searching for
a new approach to ease the pains in my soul, so we
became friends. I would come and learn with him.
His name was Tzvi Rosental. When he saw the
tremendous opposition and suffering I had to endure
after I became involved with Breslov, he grew
fascinated with Breslov.
He also wanted to be introduced to the teachings and
yearned to come close to a True Tzaddik like Rabbi
Israel*. I would say to him, "Do you want to
experience the true light of Chassidut? I'll show you a
light that has no comparison anywhere". I greatly
praised Rabbi Israel* and encouraged Reb Tzvi to
meet him. Reb Tzvi normally joined a group of
Chassidim every Shabbat evening to listen to
Chassidic stories. I would go openly to Rabbi Israel's*
house; soon Reb Tzvi started to go there in secret. He
told his family that he was going to the other
Chassidim, but he really went to Rabbi Israel*. When
he didn't show up for several weeks, the other
Chassidim began to inquire after him.
------------------------------------------------------------------------
*Page 63*

They followed him to see where he was going. When
they finally realized what he was doing, they became
worried that all the young people would follow him
and get involved with Breslov. (Reb Tzvi was a very
popular schoolteacher). So they used all of their power
to pull Reb Tzvi away from Rabbi Israel*. They
watched him carefully so he wouldn't be able to visit
him But Reb Tzvi's heart was burning with the fire of
holiness, so he decided to walk to Jerusalem to join
the Breslov Chassidim there. He told me of his plans
privately; no one else knew. Even though he was
bitterly poor, he was very determined. He set out on
foot to Jerusalem, since he had no money for the
journey. When his family realized Reb Tzvi was
missing, his father-in-law went straight to the
authorities to issue complaints against him. He stated
that Reb Tzvi had abandoned his wife and children
and that Rabbi Israel* and I should be put in jail since
we surely knew of Reb Tzvi's whereabouts. Rabbi
Israel* was an Austrian citizen, which protected him
from being
arrested as long as he remained in his house.
However I was a Turkish citizen, enabling them to
arrest me anywhere, which they did. Soon afterwards
crowds of people gathered at Rabbi Israel's* house,
------------------------------------------------------------------------
*Page 64*

where they picked up stones and broke windows,
literally wrecking his house. Rabbi Israel* was inside
praying with a voice that split the Heavens, as if
nothing was happening at all.
Everyone who heard him had thoughts of repentance.
The authorities who accompanied the police planned
to wait until he finished praying, call him outside, and
arrest him. When the people in the nearby shul
finished praying, they came out, saw the whole
disturbance, and asked what was going on. A
pharmacist and two householders were so moved by
Rabbi Israel's* prayers that they told the authorities to
leave him alone. They entered Rabbi Israel's* house to
speak with him, and from that time on they became
close friends. However, I remained in custody.
An officer came in and tied me up, and the police
stood by my side and asked where Reb Tzvi was. I
told them that he had gone to Jerusalem. They went to
search for him and found him near Afula. They told
him that Rabbi Israel* and I were under arrest and that
he must come home. They returned with him on
Motzaey Shabbat, and then they freed me from jail.
The next morning, there was a convention of the Chief
------------------------------------------------------------------------
*Page 65*

Rabbinical Council, the head of which was Rabbi
Moshe Kleerse. They drafted a document that forbade
Reb Tzvi to come within six feet of Rabbi Israel* or
me.
Reb Tzvi was forced to sign this. Afterwards, he came
to the Yeshiva, and said that he had something
important to tell me. Speaking in a whisper, he told
me what had happened. I was very upset that he had
not shown more pride and determination in resisting
their pressure. I went into town and told everything to
Rabbi Israel*. When he heard the story, he sighed
from the depths of his heart. Before long people were
saying that Reb Tzvi suddenly had become very weak
with a lung ailment.
The doctors said that his life was endangered. All the
children of the town congregated at the tomb of the
Rambam to pray for his recovery. Rabbi Israel* and I
also were there, along with Reb Tzvi's wife. When I
told Rabbi Israel* that Reb Tzvi was mortally ill, he
told me to run to Reb Tzvi's house and insist that the
document be torn up immediately. I ran to carry out
his instructions, and in his house I found his entire
------------------------------------------------------------------------
*Page 66*

family, including a very distinguished elder by the
name of Rabbi Kahet, who was from the other
Chassidim.
When he heard Rabbi Israel's* instructions, he told
Reb Tzvi's father-in-law, "Listen to him and tear up
the document immediately!" But his father-in-law
refused to listen. That night I dreamed I was in the
market and Reb Tzvi also was there.
He spoke to me, and I said to him, "What are you
doing here? Won't they take you away?" He replied
that he had decided to ignore the document and that no
person or thing would separate us. Suddenly I woke
up and heard voices calling out that Reb Tzvi had
passed away. And so it was.
I ask mercy from the Almighty that I shall merit to see
the light of G-d and to come close and perceive
something of the great spiritual light that shines in the
world, and that we all shall merit to see our righteous
Messiah speedily in our days.
------------------------------------------------------------------------
*Page 67*

As it says in Sefer HaMiddot (Tzaddik 151): The
Coming of the Messiah is dependent on drawing near
to the Tzaddik. And (Tzaddik 152): The final
perfection of the soul depends on drawing near to the
Tzaddikim.
Blessed be the L-rd forever and ever.
------------------------------------------------------------------------
*Page 68*

------------------------------------------------------------------------
*Page 69*

*Story of the Petek*
/(In the words of R’ Israel):/
In the year 5682 (1922), on the Seventeenth of
Tammuz, I felt a terrible weakness. The evil urge
overcame me in the morning and said, Behold, you are
very weak! You need to eat! And I had not drunk or
from midnight until that morning. But I ate,
reluctantly, as though eating damaging substances,
but without hands and without feet [i.e., without any
enthusiasm].
After eating I recited the Grace after Meals and walked
to the Mikveh. You can imagine how my prayers went
and how I felt after such a thing. For when I was with
Rabbi Israel Karduner, he had been careful about every
fast in the Shulchan Aruch, especially the Seventeeth
of Tammuz, the most serious of the four major fast
days. Already as a child, from the age of six, I had
been accustomed to fasting every Monday and
Thursday; yet now, today, I stumbled and ate before
praying. I did not want to live, and I fell into such
dejection that I could not speak or be seen with people.
I walked to the yeshiva and lay down in the synagogue
in the yeshiva, like a dead man. I did not speak nor eat
for the next six days.
------------------------------------------------------------------------
*Page 70*

Whoever entered the synagogue, including the yeshiva
students, and saw Reb Israel Ber lying in such dejection,
was afraid. For they were used to my always being happy
and dancing and had always been amazed at how Israel Ber
could be happy.
Why is he happy? He has no livelihood or bread for his
children. Now, they said that this Israel Ber was not the
Israel Ber they knew. This Reb Israel Ber had gone out of
his mind, and such is the fate of all the Breslovers, that in
the end they go out of their minds. They walk at midnight
to the fields and forests, and sometimes they are frightened
by a dog or wild animal or a gentile, and therefore in the
end go crazy.
I felt terribly dejected, and what they were saying now
caused me even greater dejection.For I felt that I was the
cause of everything they were saying. In any event, I felt
great pain and distress and did not want to live. I saw that
my great sadness was causing a desecration of G-d's Name
and a disgrace to Breslov Chassidut. Then I did hitbodedut
and prayed to the Blessed G-d:
Master of the Universe. Look at my situation. It's true that I
ate and did what I did. But I want to return to You. Heal
me and remove me from this situation, this sadness, for I
------------------------------------------------------------------------
*Page 71*

am causing a desecration of Your Name and blemishing
Breslov Chassidut.
Then I cried before the Blessed G-d and said in the
synagogue: Master of the Universe. Heal me so that I can
escape from this sadness.
A powerful thought came to me, as though someone had
entered my head and my mind. The thought said to me:
"Go into your room! (I was in the synagogue and my room
was next to the synagogue). Go into your room, and open
the bookcase, and put your hand on any book, and remove
it and open it, and there you will find a cure for your soul."
I wanted a cure, and I had prayed. So I said in my heart,
This thought of mine, is it a serious thing? Then I said, I'll
try and see what happens. So I did this: I went from the
synagogue into my room, and opened the bookcase, as the
thought had said to me, and put my hand on a certain book,
and removed it and opened it.
And there was this letter. At first I saw just a piece of paper
and I did not know what it was doing in the book. Possibly
it was a bookmark to indicate where I was learning. I did
not pay attention to this piece of paper. In any event,
afterwards I noticed that there were lines of writing on it.
------------------------------------------------------------------------
*Page 72*

I started to read and I saw what was written: "My precious
student, benefited greatly from your service." And the
sign, at the end of the whole letter: "On the Seventeenth of
Tammuz they will say that you are not fasting." On the
Seventeenth of Tammuz they will say. This implied that
the letter was written before the Seventeenth of Tammuz. It
was telling me a sign: On the Seventeenth of Tammuz they
will say that you are not fasting. In any event I read this,
and just as before I had been so sad, now I received so
much joy from this letter, joy not of this world, that the
sadness had no value compared to the joy.
Amidst such joy I started to dance in my room in the
yeshiva. The Yeshiva students said: The crazy man is
happy now. He's dancing! They all came into my room and
watched me dancing. But I paid no attention to them. I
danced and rejoiced until they gave in and took me outside.
They stood in a circle with me in the middle. I danced for
many hours that night, until they became tired. They stood
for a long time and said: "He won't tire out. He will tire us
out. We have no more strength." They left and I danced
alone the whole night. Anyway it is impossible to describe
and to relate adequately what had happened to me: Such
sadness, such healing, such joy that I experienced.
------------------------------------------------------------------------
*Page 73*

*Contents of the Petek*
Very hard was it for me to descend to you
My precious student to tell you
that I enjoyed Greatly your service
and upon you I said
My fire will burn until Mashiach will come
Be strong and courageous In your service
*Na Nach Nachma Nachman Meuman*
And with this I will reveal to you a secret and it is:
Full and overflowing
from one end to the other (Pe Tzadi Pe Tzadi Yud Kay)
And with strong service you will understand it
and the sign is The 17th of Tammuz
they will say you are not fasting
------------------------------------------------------------------------
*Page 74*

------------------------------------------------------------------------
*Page 75*

*Quotes about Na Nach*
*The following are taken from recordings*
*of Rabbi Israel, in relation to the Petek (note)*
*Rabbi Israel received from Rabbi Nachman*
*in the year1922, and the Song of the Redemption,*
*"Na Nach Nachma Nachman Meuman"*
*that appears within it:*
*"Na Nach Nachma Nachman Meuman *is the new song
through which all of Israel will be redeemed."
*"Na Nach Nachma Nachman Meuman *is the root of the
whole Creation, root of the whole Torah, root of all the
tzaddikim."
*"Na Nach Nachma Nachman Meuman *is the song that is
single, doubled, tripled and quadrupled, which is referred
to in the Tikkuney Zohar, and in Likutey Moharan."
"This Petek is the greatest wonder and miracle since the
Creation of the World."
*"Na Nach Nachma Nachman Meuman *is a segula (object
or saying with saving powers) for every problem and
situation."
------------------------------------------------------------------------
*Page 76*

"Through the saying of this song *Na Nach Nachma*
*Nachman Meuman*, all the judgments are sweetened, and
everything is transformed to good."
"One who merits to say and to sing this song *Na Nach*
*Nachma Nachman Meuman *with perfect faith, sees great
wonders and salvations."
"This is a novelty and wonder, the likes of which have
never before been seen in this world."
"The song *Na Nach Nachma Nachman Meuman *fixes
everything and heals everything."
"This song is the matter of the Redemption."
"One who argues against this song is as if he denies the
giving of the Torah."
"Just as the Torah is true, the Petek is true."
"The Rebbe of all Israel is Rebbe *Na Nach Nachma*
*Nachman *Meuman."
"Na Nach Nachma Nachman Meuman lifts man from
absolute descent to absolute ascent."
------------------------------------------------------------------------
*Page 77*

*Commentary on the Petek*
The following is just a drop from the sea of what we heard
from Rabbi Israel Ber, for certainly the secrets of this Petek
are endless, and as he said himself: "In spite of all that is
revealed from this Petek, and all that will be revealed, it
remains a secret, and so do I."Very hard was it for me to
descend to you- Rabbi Nachman testifies here how
extensive was the spiritual fall of
Rabbi Odesser.
Even the line itself is written in a slight descent. Rabbi
Israel would often say: "About you... About you... About
you", implying that through the Petek, Rabbi Nachman
descends to each and every one of us, to where he has
fallen, and lifts him up. From absolute Descent to absolute
Ascent. It is relevant to look at Likutey Moharan Tinyana,
Torah 78, concerning the True Tzaddik, who draws life to
the whole world from the Treasury of Free Gifts. It is also
fitting to mention the words of Rabbi Odesser on what is
brought in the Gemarrah, Massechet Shabbat, page 119-B:
"The failure under your hand - there are things that only
those who have fallen by them are able to overcome them."
It might be possible to understand from this why Rabbi
Israel only merited receiving the secret of the Redemption
after he failed on the 17th of Tammuz.
------------------------------------------------------------------------
*Page 78*

My precious student, to tell you that I greatly enjoyed your
service "To tell" - In Hebrew, the term implies face-to-face
communication. Rabbeinu calls Rabbi Odesser "my
precious student". Rabbi Israel gave very great praise to
Rabbi Natan, the outstanding disciple of Rabbi Nachman,
through whose merit we received most of the books of
Rabbeinu. Rabbi Israel said that Rabbi Natan was greater
than him in wisdom...however, in the humiliation Rabbi
Israel endured, he surpassed him.
"And upon you I said: `My fire will burn until Mashiach
will come'." This saying appears in the book "Chayay
Moharan", in the chapter about his travel to and stay in
Uman (paragr. 229), and thus is written there: "One time I
asked him: "What will be with the things we spoke of (that
is, Rabbeinu's earlier promise to us that he would live long
and succeed in completing all his ambitions)?" He
answered: "Did everyone hear what he asked? Also by me
this is a hard matter." Even so, he said: "I didn't finish?! (in
an expression of wonder) I already finished and I will
finish!" Rabbi Natan then relates another story following
the same theme, and quotes from the lips of Rabbi
Nachman:
"My fire will burn until the Mashiach!"
------------------------------------------------------------------------
*Page 79*

*Na Nach Nachma Nachman Meuman *In the seventh line
of the Petek is brought the signature of Rabbeinu, in a song
that is single, doubled, tripled and quadrupled. It is a song
to be revealed in the time to come: *Na Nach Nachma*
*Nachman Meuman*. As is written in Likutey Moharan,
Part II, Torah 8:
"For the one who chastises Israel, and tells them of their
sins and faults, he needs such a voice as will not putrefy
their odor as a result of his rebuke."
On the contrary, through this voice he beautifies their odor.
Because through this voice are cultivated all the pleasant
odors, since this voice waters the Garden. And this is the
meaning of `Raise your voice like a shofar'. Like a shofar
precisely, because this voice that waters the Garden -which
is the aspect of the river that flows from Eden - is the
aspect of the voice of the song that will be revealed in the
future, when Hashem renews His world. It is the aspect of
the song that is single, tripled and quadrupled - which is
`like a shofar', whose letters are the initials of `single,
doubled, tripled and quadrupled (in Hebrew:
פשכ
ר
)
corresponding to single (
פ
), to doubled (
כ
), to tripled (
ש
),
and to quadruple(
ר
).
------------------------------------------------------------------------
*Page 80*

"And this is the aspect of `drawing upon him the thread of
kindness', which is said of the one who chastises
appropriately... For the thread of kindness is weaved and
twined from the `strings', upon which strings will be played
the melody and the song of the future.
They are the 72 strings, corresponding to the name
(
י,
קי,
וקי
,
קוקי
), which is the aspect of the song that is
single, doubled etc., as is brought in the Tikkuney Zohar
(Tikkun 21), having the gematria of 72. And on these
strings will be played the song of the future, at the time in
which Hashem renews His world, being the aspect of `The
world will be built on kindness (Psalms 89)', for then the
song will be revealed."
(This was the last Torah that Rabbi Nachman revealed, on
the final Rosh ha Shana before his passing in the year
1811. See the commentary "Parparot le Chochmah" on this
Torah).
And with this: I will reveal to you a secret, and it is: Full
and overflowing from end to end Hinted at in this line is
the idea of printing and distributing the books of Rabbi
------------------------------------------------------------------------
*Page 81*

Nachman to the people Israel, which Reb Natan especially
emphesized. As he said before his passing in the year 1845,
Erev Shabbat on the Tenth of Tevet: "Your main business
must be the printing of the books, `Your wellsprings will
gush outward' ."
He further said at that time: "Be strong in funding,
determination and effort (in this objective)." "One page
from the books of Rabbi Nachman will repair the entire
world." That is to say, one page from Rabbi Nachman will
uproot all the evil and darkness in the world.
Further, there is a strong connection between the spreading
of the books of Rabbi *Na Nach Nachma Nachman*
*Meuman *(as it was said, "Your wellsprings will gush
outward") and the great importance of the gathering around
Rabbi Nachman on Rosh ha Shana. Rabbi Nachman
explained that on Rosh ha Shana, every person who joins
his congregation causes an exponential leap in the power of
the entire group.
/Pey Tzadi Pey Tzadi Youd Kay /Immediately after the
aforementioned line of the Petek, "And with this I will
reveal to you a secret", appears the name " יצפצפ
-ה
", the
------------------------------------------------------------------------
*Page 82*

angel who oversees the blowing of the shofar and the
merits of Israel on Rosh ha Shana - as is mentioned in the
Kavanot of the Arizal on the blowing of the shofar on Rosh
ha Shana.
From Sichot ha Ran, paragraph 90: "For there is an angel
who is very great, who has one thousand heads, and in each
head there are one thousand tongues, and each tongue has a
thousand voices, and each voice sings a thousand melodies.
When this angel stands to sing, it is certainly beautiful and
pleasant beyond imagination. "
In Chayei Moharan, in the chapter "The Great Value of His
Rosh ha Shana", paragraph 1: Rebbe Nachman said: "My
Rosh ha Shana goes above everything. It was a wonder to
me, that those that are close to me believe in me, so why
are they not exacting to be by me on Rosh ha Shana,
without exception? For my whole subject is only
Rosh
ha Shana."
------------------------------------------------------------------------
*Page 83*

And he warned us declaring that anyone who has mercy on
himself, and is close to him, should be with him on Rosh
ha Shana without exception. He who merits to be there, it
is fitting for him to rejoice greatly... (He said) Not only are
you, my chassidim, dependent on my Rosh ha Shana. Even
the whole world is dependent on it!"
And the Sign is, the 17th of Tammuz, they will say that
you are not fasting This is very simply, the point of
evidence verifiying the truth of the Petek. Certainly, it
helped Rabbi Israel to be sure that this note was not the
hoax of a fellow student or other individual. Rabbi Israel
was absolutely definite that no one else knew of his
breaking the fast. As for the rest of the Jewish people, it
serves as evidence if they are willing to accept the
testimony of Rabbi Israel. This is a matter of free will,
granted to each person.
However, before deciding, one should be clearly aware of
the warning of the Sages to trust in the Tzaddikim. As they
said "If they tell you that your right hand is your left, and
your left hand is right, believe them." This is the primary
test in the life of a Jew, and the vital ingredient for passing
it is humility - to admit that the Tzaddik truly does know
more than you.
------------------------------------------------------------------------
*Page 84*

------------------------------------------------------------------------
*Page 85*

*Recordings of*
*Rabbi Israel Ber Odesser*
*Sayings from the Cassettes*
*of Rabbi Israel Ber Odesser,*
*the Precious Student of Rabbi Nachman of Breslov*
(we have intentionally preserved his unique language):
Sixty years it was kept secret, and three years I have started
to reveal and publicize, for I said: The wonders of Hashem
- that He can do miracles clothed within nature, and that is
this piece of paper - needs to be publicized! This piece of
paper will conquer the world! For all the Redemption
depends on Rabbeinu, Rabbi Nachman, and the tikkun of
all the people of Israel and all the world.
In any case, I do not need to bring witnesses, for it testifies
for itself, just to see the signature of Rabbeinu, with
'nekudot' (the accent signs below Hebrew letters, that tell
the reader their pronunciation).
------------------------------------------------------------------------
*Page 86*

Rabbeinu, in his lifetime, signed his name "Nachman".
Here, it is signed "*Na Nach Nachma Nachman*" with
'nekudot'. *Meuman *(from Uman)!. The whole world
knows about Rabbi Nachman from Breslov. Here it is
written `from Uman', because he is buried in Uman.
This is the tune that will be played in the Time to Come, by
our righteous Mashiach, to repair the world, and he reveals
that song here in this letter. This is the song that is single,
doubled,
tripled,
and
quadrupled:
*Na Nach Nachma Nachman Meuman*.
First of all, I was the messenger to inform you of this holy
name: *Na Nach Nachma Nachman Meuman*. Just to say
this name sweetens all the sufferings and all the harsh
judgments, all the sins and all the blasphemy - everything!
It turns everything around, happy is the one who believes.
First of all, this signature is a new revelation in the world.
For Rabbeinu says in Likutey Moharan, that there is a song
that is single, doubled, tripled and quadrupled,
------------------------------------------------------------------------
*Page 87*

that will be revealed in the future by our righteous
Mashiach. And here, he reveals this song -
single,
doubled,
tripled,
quadrupled
–
*Na Nach Nachma Nachman*.
*Na*
*Nach*
-
then
everything
is
good.
Just *Na Nach Nachma Nachman Meuman *- that is
everything - all the Torah, all Israel, all the healings and all
the salvations, all in one word. This is an international
melody! An international melody –
*Na Nach Nachma*
*Nachman Meuman *!
It sustains, fixes and renews all of Israel, and when the
Mashiach arrives, it will be a new world, not the world of
today - a new world.
How was this written? And how did it come to Tiveria, to
that yeshiva, to that bookcase and that book, how? And we
see, we hear, that this is above nature, something from
nothing, and how does it exist in the world, and how did it
come to the world, and how did it come to Tiveria, how?
------------------------------------------------------------------------
*Page 88*

A miracle like this has never before been. This is only from
Rabbeinu, only a miracle. A signature such as this, no
tzaddik ever signed a signature like this - single, doubled,
tripled quadrupled. And Rabbeinu in his lifetime also never
signed this way. Only in this Petek - we didn't know - this
is found in Likutey Moharan, that the holy Rabbeinu talks
about this song. He is certainly the 'Beggar' (a reference to
Rabbi Nachman's story 'The Seven Beggars'), and he is this
song.
But
here,
he
reveals
to
all
the
world:
'*Na Nach Nachma Nachman Meuman*'...
What is now in the world, was never known, we know
nothing. The essence of the Torah and the Mitzvot is
Rabbeinu, Rabbi Nachman, *Na Nach Nachma Nachman*
*Meuman*. He is all our vitality, the Torah and the Mitzvot.
It is good to strengthen oneself in faith, and to mention this
name Nachman, *Na Nach Nachma Nachman Meuman*.
Just to mention it sweetens all the judgments, all the
suffering, all kinds of evil decrees, and all the blasphemy
and all the sins.
------------------------------------------------------------------------
*Page 89*

Within this name is hinted all that has come upon each
person of Israel, and it transforms everything to good.
If you are suffering? Say "*Na Nach Nachma Nachman*
*Meuman*" immediately - and it transforms everything.
We need to believe that this is effective, for it is the root of
the Redemption, and it is the root of all the Torah, and all
the Tzaddikim that were from the beginning of Creation, (it
is) the Crown of the Creation. According to the letter, we
see novelties - a new revelation in
the world.
*Na Nach *- it is single, doubled, tripled and quadrupled.
Aside from that, there is in it ten letters - they are the ten
forms of melody that were revealed to fix, to fix the
damage of the Brit (the Covenant, meaning the guarding of
one's sexual purity).
These ten letters - the ten forms of melody - and the song
single, doubled, tripled and quadrupled – all together - yes,
so here he reveals in simplicity, that this is the essence of
the Redemption.
------------------------------------------------------------------------
*Page 90*

When one mentions, in every moment of crisis, and at
every time, in every hour '*Na Nach*', and will sing it in a
song, in joyfulness - this is such an easy thing, and it is the
essence of everything.
For the main thing is Rabbeinu, Rabbi *Na Nach Nachma*
*Nachman Meuman*... Just to say in the morning 'Na Nach',
to sing '*Na Nach*' in joyfulness. And through this everyone
will draw close to Rabbeinu, and that itself is the
Redemption.
*'Na Nach Nachma Nachman Meuman' *sweetens all the
sufferings, and all the harsh decrees.
We have no conception what it is, that we merited, in these
generations, to know like this, to know of this, of a secret
like this – '*Na Nach Nachma Nachman Meuman'*. There
is a great deal to speak about, but I cannot speak!
Such a wonder, that never was before - completely new!
If it had already been, it would not be new.
This is completely new!
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*Page 91*

We are very soaked! We are sunken in impurity! Yet one
word from Rabbeinu transforms everything.
Just to say *'Na Nach Nachma Nachman Meuman'*, this is
enough to heal us, to sustain us, to renew us.
Rabbi Israel Karduner and I - this was a wondrous affair,
that was the beginnning of the Redemption.
And now, we are very close to the Redemption. Until now,
the Redemption was 'Mashiach, Mashiach'. Now it has
changed. Now it is '*Na Nach*'.
We don't know anything. Rabbeinu finished everything -
the day and the month that our Righteous Mashiach would
come, and what form his coming would take. And the book
is called 'The Scroll of Hidden Things'.
Rabbeinu revealed, and Rabbi Natan wrote. He revealed a
drop from the sea. One who knew of this, one who merited
to reach this, (that is) above our understanding, above the
------------------------------------------------------------------------
*Page 92*

world, the Torah, everything. This is the light of Hashem
Himself. And it is written in the Petek, in the letter of
Rabbeinu: "And it was about you that I said 'My fire will
burn until the coming of Mashiach' ".
This is Mashiach. This I know - he will arrive in the month
of Nissan. And Rabbeinu and Rabbi Natan, they knew it all
- when Mashiach will come and how it will be. I already
saw our Righteous Mashiach...
Now, the time of the Redemption needs to be revealed -
great lights.
Money, what's this? Insanity! Really, it's insane! And this
petek came to the world through a mishap. The Gemarrah
relates that it is written in the Torah: 'And this stumbling-
block that is under your hand' - through the stumbling,
wonders are accomplished. Especially Rabbeinu, he
includes, he transforms all the distant ones, all the sinners,
the whole world to Hashem Yitbarach. Just one word from
him turns everyone to Hashem. With just one word, he
triumphs over the whole world. He's laughing at you (at
everyone, at the whole world), and then they understand
that they are mistaken.
------------------------------------------------------------------------
*Page 93*

For what are they working so much? And running so much,
for what? For who? The main thing is *Na Nach Nachma*
*Nachman Meuman*. It's an easy thing to say. For when
one says it, he grasps the root of the entire Creation, and of
all the Torah and all the tzaddikim, and enters into a
different world...
This needs to be put in every place, in every store, in every
house, all over the world. They knew they were animals,
they need to become human beings...
In every person there is good. And this good, even though
it is very minute - practically nothing – this has the power
to transform the person! This good that is in him, it has
power. Rabbeinu revealed that there is within every person,
through this bit of good, the potential to triumph over all
temptations and all the wars of this world, through this *Na*
*Nach Nachma Nachman Meuman*.
------------------------------------------------------------------------
*Page 94*

This is a worldwide melody – '*Na Nach Nachma*
*Nachman Meuman*'. and 'Mitzva Gedolah Liot b'Simcha
Tamid (It is a good deed to be happy at
all times)'.
All the world sings this - even the non-Jews sing it. It
sustains, fixes and renews all of Israel, and when the
Mashiach comes, it will be a new world, not the world as it
is, a new world.
What there is now in the world, no one knew before. They
don't know at all - all the Torah scholars and leaders. One
word of Rabbeinu encompasses all the Torah and all Israel
and all the healings and all the salvations. Who am I?
Rabbeinu himself said so! And if he said it, the halacha
goes accordingly. In the Gemarrah, there are quotes:
'The halacha is as Rabbi Nachman', 'The halacha is as
Rabbi Nachman', 'The halacha is as Nachmani' - thus says
the Gemarrah. 'He will comfort us from our deeds' (Genesis
5:29, quote from the written Torah, referring to Noach).
And Rabbi Nachman will comfort and fix all Israel - thus
he says: 'I am the song *Na Nach Nachma Nachman*
*Meuman*' .
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*Page 95*

The words of our holy Rabbi are faithful. All that he
revealed, all that he spoke about - there is within it the
whole Torah. There has never before been a novelty like
this in the world.
All the blessings, all the influences are drawn from him
(Rabbi Nachman) - all the Torah, all the repairs - all of it is
drawn from him. Every rumination of repentance in the
world is drawn from him.
I think that 'Ibey ha Nachal' (Blossoms of the Spring - the
letters of Rabbi Israel Ber) is stronger than 'Alim le Trufah'
(the letters of Rabbi Natan)...yes, yes...
Only Rabbi Nachman and Rabbi Natan know the year, the
month and the day that Mashiach will come... (and you as
well?)... Yes...
------------------------------------------------------------------------
*Page 96*

... It's all deceit. Only at the Western Wall is there truth but
this... it's all deceit, absolute deceit. They publicized
themselves as tzaddikim, they're wicked, they're
blasphemers, they don't know the Torah, don't know at
all... to learn by the Wall, to learn the whole section of the
books of Rabbeinu - in truth, not in falsehood like the false
leaders... wonders and miracles like this, wondrous lights
like this were never before in the world.
And this will enlighten the whole world, and all the world
will throw away all the nonsense - all the money and all the
honor. All the falsehood will be annulled, and there will be
only the truth. This will be a new world, a world of truth,
not the world of falsehood!
When the light of our Rabbi will be revealed, it will be a
different world altogether! A new world! The main thing is
only Rabbi Nachman - that needs to be impressed upon all
Israel, all the time that it has not been fully revealed.
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*Page 97*

(One) needs to be totally new. Rabbeinu ha Kadosh, he is
the whole Torah, all the truth, and the liars will be totally
annulled. There is a great falsehood, the truth will be
revealed and the falsehood will fall completely. It needs to
fall, fall, fall totally - everyone knows that the falsehood is
being exposed. Wondrous ideas are being spoken of -
entirely hidden – he will come soon, yes, the falsehood
will fall! fall! fall! And the truth will rise, rise, rise
throughout the world...
Our Rabbi wrote me three notes. On all of them, he signed
'*Na Nach Nachma Nachman Meuman*'.
He came from Chevron to Tiveria on foot, to strengthen
me, and this was the beginning of the Redemption
(Concerning his teacher, Rabbi Israel Karduner).
If I were to reveal two words on the Petek, I would annul
the free will of the whole world.
Just to see my face is a great thing.
------------------------------------------------------------------------
*Page 98*

Do you know who I am? Our holy Rabbi said to his people:
'Do you know who I am? I am *Na Nach Nachma*
*Nachman Meuman*. I am the Rebbe of all Israel, *Na Nach*
*Nachma Nachman Meuman*'. Our holy Rabbi said to his
people: 'Do you know who I am? No, no. I am *Na Nach*
*Nachma Nachman Meuman*, I am the Rebbe of all the
Jews'...
Our holy Rabbi revealed who he was - the Rebbe (
יבר
) -
the initials stand for 'Rosh B'nei Yisrael (the Head of the
Children of Israel)'. Who is the head? *Na Nach Nachma*
*Nachman Meuman*, he is the head. This our holy Rabbi
revealed himself - that he is our Rebbe, of all Israel...
The whole world will come to Mashiach 'Give me a tikkun!
(a repair) I want a tikkun!' Tikkun? Ready to give you
immediately! There is already Likutey Moharan! For
everyone there is a tikkun!
------------------------------------------------------------------------
*Page 99*

There will come a time when the whole world will ask how
old I am - one hundred, two, three? I will have great honor.
I found a slip of paper in the 'Yalkut (a holy Torah book)'.
On it was written in large letters: 'The time of the
Redemption is very close'.
I ? I am *Na Nach Nachma Nachman Meuman*. Shall I
reveal to you here and now who I am? I am *Na Nach*
*Nachma Nachman Meuman*! That is everything! You still
don't know who I am?!
------------------------------------------------------------------------
*Page 100*

------------------------------------------------------------------------
*Page 101*

*Sources from Rabbi Nachman*
*on the New Song*
/From the book "Cochvei Ohr", in the chapter of/
/Wisdom and Understanding:/
For it is said of him: 'That which was, will be, and
Mashiach is Moshe', who merited to grasp and unite
with the awesome throne, on which will be sung the
song of the delight of comprehending G-dliness, to be
played on 72 strings (72 is the gematria of the word
'chesed', or kindness). Single, doubled, tripled,
quadrupled - which is the name of Hashem in
'achoraim' (
י,
קי,
וקי
,
קוקי
) - the form discussed
previously, which adds up to 72. The playing of which
will delight and win over all who merit to it.
/We see in the note that Rabbi Nachman's name is/
/presented in the same pattern, in achoraim, and this is/
/a clear hint that his name is enveloped within and/
/joined to the name of Hashem. Which is to say that the/
/teachings, wisdom and name of Rabbi Nachman is/
/itself the song to be played in the time to come./
/Another Torah that deals with this idea is the one that/
/appears in Likutey Moharan, Section II, Torah 67:/
------------------------------------------------------------------------
*Page 102*

For there is a Tzaddik, who is the beauty, glory and
grace of the whole world... and when this beauty and
glory is revealed in the world- that is to say, when this
Tzaddik becomes known and powerful in the world,
then the eyes of the world will be opened
For when this Tzaddik becomes revealed and known
in the world, this is the aspect of 'Name', that is to say,
he becomes well-known and acquires a name in the
world. And within the name of the True Tzaddik is
enclothed the name of Hashem, because His name
(G-d's name) is joined with our names. Thus, as the
name of the Tzaddik is glorified, so is the name
of Hashem.
And as much as the name of the Tzaddik is glorified
further, so is the name of Hashem glorified further.
And the name of Hashem is the aspect of 'Hashem is
One and His Name is One' (Zechariah 14).
/The idea that the True Tzaddik opens the eyes of the/
/people, is hinted at in the first and last words of the/
/Torah, as explained in the continuation of/
/Torah 67:/
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*Page 103*

And that is 'Bereishit' (In the Begining), 'Rosh Bayit'
(Head of the House), the aspect of the Head of the
World. That is, the True Tzaddik, who is the beauty
and the glory of the world... for through him is the
founding of the Beit ha Mikdash (the third Temple),
and all the houses and homes of Israel. And that is:
"Bereishit ('In the beginning' - the first word of the
Torah); L'einei kol Yisrael ('in the eyes of all Israel' -
the last words)", Bereishit, the Head of the House, the
aspect of the Tzaddik mentioned above... Through him
are opened the eyes of all Israel.
/Rashi comments on the last line of the Torah, that it is/
/referring to the breaking of the Tablets, of which it is/
/said "and I broke them before their eyes." This/
/episode, a fierce blow to the spirit of the Jewish/
/People, took place on the 17th of Tammuz, and/
/immediately afterward, we start anew: "In the/
/beginning." In parallel, Rabbi Odesser merited to/
/start completely anew, in the wake of his most bitter/
/failure, which also occurred on the 17th of Tammuz!/
/And we see that at this crucial point – The ending and/
/beginning of the Torah that symbolizes a new/
/beginning, we find the name of the Tzaddik embedded/
/in the transition: L'einei Kol/
/*Israel*/
/–/
/*Ber*/
/eishit./
------------------------------------------------------------------------
*Page 104*

------------------------------------------------------------------------
*Page 105*

*Likutey Halachot on the New Song*
*Hilchot Mechira:*
The main principle is that one needs to search with
much determination for the True Tzaddik, who has the
aspect of "Ruach ha Kodesh", in order to merit to
clarify one's imagination, and thus to strengthen one's
faith, upon which the whole world depends. And that
is the meaning of "On my bed, in the nights, I asked
for the one my soul loves. Iasked but did not find"
(Song of Songs, 3:1).
"On my bed in the nights" - this is the aspect of sleep,
which is the aspect of the imagination, which
predominates at night and in sleep. Thus, especially
then, one must search for the True Tzaddik, in the
aspect of "I remember my song in the night, with my
heart I speak, and my spirit searches" (Psalms, 77:7).
"My song", this is the aspect of the holy, awesome and
pleasant song that is aroused by the True Tzaddik who
clarifies the imagination – until they come to merit to
the melody and the song to be revealed in the future.
------------------------------------------------------------------------
*Page 106*

And in this song, all the people of Israel have a part,
for every Jew has a share in the World to Come. The
main delight of the World to Come will be through the
sound of this melody and song. King David mentions
the song frequently, as in "Sing to the L-rd a new song
(Psalms 96:1)",
"And He will put in my mouth a new song, a praise to
our G-d (ibid 40:4)", and so on. Thus the entire book
of Psalms - which is the aspect of the ten forms of
melody - is drawn from the aspect of this melody and
song, which is single, doubled, tripled, and
quadrupled.
And that is the understanding of "On my bed in the
nights", which signifies the overpowering of the
imagination – "I asked for the one my soul
loves",
that is, the True Tzaddik, who is the aspect of Moshe.
(Choshen Mishpat I Halacha 1, Paragraph 16)
------------------------------------------------------------------------
*Page 107*

*Hilchot Kriat ha Torah:*
This is the aspect of what our sages said about the
number of aliyot to the Torah: On Mondays and
Thursdays, three; on Rosh Chodesh, four; on Yom
Tov, five; on Yom Kippur, six; on Shabbat, seven.
The sages posed the question:
Three, Five, Seven - What does this signify? One
answered: It is according to the Bircat Cohanim
(which has three phrases: The first - three words, the
second - five, and the third - seven). Another
answered: Three for the guards of the entrance, five
for the five who see the face of the King, seven for the
seven who see the face of the King (Megilah, Chapter
"Ha Koreh", page 23).
After that, they brought more questions, about the six
aliyot of Yom Kippur, etc. One may ask, why did they
not ask first about the four aliyot of Rosh Chodesh and
Chol ha Moed? The answer is that the main holiness
of the Giving of the Torah that we draw upon
ourselves through reading the Torah, is in order to
clarify our imagination. Through this we strengthen
our faith in the renewal of the world, on which the
whole world depends.
In fact, the world only continues to exist in every
moment, through the faith in the renewal of the world
------------------------------------------------------------------------
*Page 108*

that the people of Israel draw on themselves through
the reading of the Torah. And through this we will
merit the renewal of the world in the Time to Come, in
which will be revealed the New Song, which is Single,
Doubled, Tripled and Quadrupled, etc. Because of
this, one must read the Torah with the " cantillation
notes " and melody.
For this reason, the sages did not question the number
of aliyot on Rosh Chodesh (four). For certainly the
number of aliyot for all the holy days would have been
fitting to be four, because the main point of the
reading is to arouse the New Song, which has the
aspect of four - single, doubled, tripled, quadrupled -
that is drawn from the four letters of the name of
Hashem, the essence or completeness of this song
occurs in it's fourfold form.
And so, it would certainly have been fitting to have on
all the days four aliyot. And thus, the sages raised no
question on the aliyot of Rosh Chodesh... Thus, on
Rosh Chodesh, on which the dates of the Festivals are
established, we pray in the Mussaf prayer to merit to
hear the songs of David. For the essence of the New
Song will be merited through the aspect of King
David, the aspect of Mashiach, who spent all his days
------------------------------------------------------------------------
*Page 109*

in songs, melodies and praises. For he is the "Sweet
Singer of Israel", the aspect of the completion of the
Chariot (the Chariot has four legs, corresponding to
the three Patriarchs and King David).
And the main holiness of Rosh Chodesh, whose
purpose is to fix the dates of the Festivals, is the
aspect of David, as the sages said. Therefore, we say
in the sanctification of the moon, "David, King of
Israel, lives and endures." In the days of David and
Solomon, the moon existed in completion. The
essence of the Song... through which we will merit the
renewal of the world in the Time to Come, will be
merited primarily through David, who is the
Mashiach, in whose days will come the Tikkun of the
world.
He will come and fix the world, until he merits this
Song in its completeness... and this will be all the
reward of the tzaddikim and the leaders. To return to
our subject - because of all this, the sages did not raise
the question about the four aliyot of
Rosh Chodesh and Chol ha Moed. On the contrary, the
main tikkun of the Torah reading is solely through the
number four, the aspect of the New Song. Thus, they
------------------------------------------------------------------------
*Page 110*

questioned only the remaining numbers, asking to
what each referred. And they answered:
The five aliyot of Yom Tov, standing for the five who
see the face of the King, and the seven of Shabbat for
the seven who see the same. For the true King of
Israel - the Mashiach, who is the aspect of David, and
all who are closest to him - who are those who see the
face of the King -
will merit most fully to the
wondrouus sweetness of this song.
And from them, all Israel will receive it, each one
according to his closeness to those who gaze upon the
King. Thus, the sages fixed the reading of the Torah,
which is for the New Song, according to them (the
five and the seven who gaze on the face of the King).
(Orach Chaim, Halacha 6, Paragraph 5)
------------------------------------------------------------------------
*Page 111*

*Hilchot Hashkamat ha Boker:*
"One should rise like a lion in the morning, so that he
wakes up the dawn." The main repair is through the
Tzaddik, a master of strength, who can pray in the
aspect of "Judgment", like Pinchas at the time of the
incident with Zimri... then, the prayer is in the aspect
of "Judgment", and the Other Side wants to swallow
it, G-d forbid. Then, a person with great strength is
needed, one who can pray in the aspect of "judgment",
etc.
Through this converts are made, and Hashem's glory
is increased through which prophecy is drawn down.
Through this, the imagination is clarified, and so faith
is clarified, to believe in the Renewal of the World...
and the Renewal of the World is the aspect of the
Land of Israel, the revealing of Divine Guidance. And
through this is drawn the New Song of Wonders,
which is the aspect of the Voice that Waters the
Garden. Through which the Food of the Soul, the
aspect of scent, of Awe, prevails over the Food of the
Body, in the aspect of "and his hand held onto Esav's
heel (Genesis 25)"
------------------------------------------------------------------------
*Page 112*

...And that is the aspect of learning Torah after
midnight. This is the choicest time to study Torah. For
then, the study has the aspect of drawing down the
spirit of prophecy.
For all the levels of prophecy are included in the
Torah. And through the Torah, in the aspect of
prophecy, we merit to believe in the Renewal of the
World, through which we merit the Renewal of the
World of the future... And each Jew, according to how
much he merited to draw close to the True Tzaddik,
the Master of Strength mentioned above, and with his
help, to make these repairs - rising at midnight, etc. -
thus he will merit to the Light of the Morning, the
Renewal of the World. And then he will express the
kindness and goodness of Hashem Yitbarach, in the
aspect of "To tell in the morning His kindness, and
His faithfulness at night."
And through this is drawn the New Song, the aspect of
"Sing to Hashem a new song, for He has done
wonders (Psalms 98)." And from here are derived all
the songs and praises that we say in the morning
prayer service. For all the songs and praises of the
present are drawn from the Voice of
------------------------------------------------------------------------
*Page 113*

the Song that will be aroused in the future. And this is
the aspect of "the Stars of the Morning singing
together (Iyov 38)." The aspect of the joyous songs
and praises that are aroused every morning, drawn
from the Morning of the Future, which is the aspect of
Renewal of the World. That is drawn down through
prayer in the aspect of Judgment...
Fortunate, fortunate is the one who has a part in this.
And the primary point is through drawing close to
True Tzaddikim, in complete truthfulness, for the
glory of Hashem Yitbarach, and not for one's own
glory. (Orach Chaim, Halacha 5, Paragraph 1-3)
*Hilchot Kriat ha Torah:*
"In the day, Hashem commands His kindness, and at
night His song is with me" etc. "In the day Hashem
commands His kindness" is the aspect of "To tell in
the morning His kindness", which is the aspect of
renewal of the world in the Time to Come, as it is
written in the previous Torah. "And at night His song
is with me" - "at night" is the aspect of the present
time, for even now, His song is with me. For through
------------------------------------------------------------------------
*Page 114*

the strength of our believing in the renewal of the
world, we draw upon ourselves an infusion of the
holiness of the Renewal of the future. Then, the New
Song will be revealed, through which we receive all
the songs and praises that we express now, to sing and
give praise to Hashem Yitbarach, through which these
alone we are sustained and strengthened in the
bitterness of this Exile.(Orach Chaim, Halacha 6,
Paragraph 35)
*Hilchot Tolayim:*
This is the meaning of "Then Moshe will sing": The
verse uses "will sing" in place of "sang" – from here
we learn that Moshe will sing again in the Time to
Come. For even though the Jews sang at the time of
the splitting of the sea, they still did not merit to draw
forth the ten types of melody in completeness, to fully
heal the princess (see the 'Sipurey Maasiyot' of Rabbi
Nachman, The seven Beggers, sixth day). They only
drew out a radiance of the ten types of melody, from
which they merited to the song at
the sea.
However, the main song in its completeness will only
be in the future, when the Mashiach - who is Moshe
------------------------------------------------------------------------
*Page 115*

himself - will come. For what was is what will be, as
is understood from "Then Moshe will sing". Then
precisely, Moshe will sing the ten types of melody in
completeness, and then the princess, who is the
"shekhina", and the congregation of Israel, will
be healed.
For then he will sing a new song, in the aspect of
"Mizmor, sing to Hashem a new song, for He has done
wonders," which is the aspect of the "Song of
Wonders", the song that is single, doubled, tripled, and
quadrupled, that will be revealed in the future. For the
revelation of Hashem's kingship - which is the aspect
of the healing of the princess, the kingship of holiness
- depends on the future revealing of His kingship
before the eyes of all, in the aspect of "And Hashem
will be King over all the earth.". Then the joy and
gladness will be complete in all the worlds, through
the arousal of the ten types of melody, which are the
aspect of joy. And this is the aspect of "Hashem has
reigned, the earth will rejoice", the aspect of "The
heavens will be joyous, the earth will rejoice, and they
will say among the nations: `Hashem has reigned'".
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*Page 116*

Then, the verse "Make music to G-d, make music;
make to our King, make music" will be fulfilled, for
G-d will have reigned over all the earth. For the main
revelation of Hashem's kingship, the aspect of the
healing of the princess, is through music and melody -
the aspect of the ten types of melody, the aspect of
"Give thanks to Hashem on the harp, play to Him on
the ten-stringed violin, sing to Him a new song, etc.".
We find this in many verses which speak of revealing
Hashem's kingship through song and melody. All this
is the aspect of the ten types of melody through which
the princess is healed, the aspect of the revealing of
the Kingship of Holiness - to know that the kingship is
Hashem's.
(Yoreh Deah I, Halacha 4, Paragragh 4)
*Hilchot Shabbat:*
The main power needed to fight Amalek and to erase
his name and memory from the world, is through
Shabbat, which is the name of the Holy One, Blessed
be He. For the main war of Amalek in every
generation is against the name of Hashem,
which is the name of the True Tzaddik, for the name
of Hashem is joined with that of the True Tzaddik.
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*Page 117*

This Tzaddik is the glory and beauty and splendor of
the whole world. He is the true grace of the world. He
is the aspect of the simple foundation, the river that
flows out of Eden, from which are drawn all four
elements which are the basis of all the worlds. For all
of them are drawn from (this river), and all their life-
force is drawn from it So everyone who is included in
the true name of this Tzaddik, looks upon himself
through all four elements - which include all the
dimensions – and merits to return in repentance to
Hashem.
And if this True Tzaddik were to be revealed, and all
the world drew close to him in truth, the world would
already be totally repaired. For this Tzaddik has the
power to fix the whole world, if not for the attempts of
the Other Side to hide him. For in every generation
there is the aspect of the war of Amalek. The core of
his struggle, may his name be erased, is specifically
against the True Tzaddik, who is the "Head of the
House".
For Amalek is the aspect of the Head of the Other
Side, as in "The first of the nations is Amalek."
Therefore, his entire war is only against the true Head
------------------------------------------------------------------------
*Page 118*

of the House, from whom all the generations are
drawn. In the aspect of "Call the generations from the
start."
For Amalek has no interest in waging war with any
other leader - large or small - aside from the Head
himself. However, against the Head of the House, he
has no power to wage war. For that True Tzaddik - the
Head of the House - has already merited to defeat and
break him completely, since he has no selfish
motivations at all. For he has already broken all his
desires and negative traits with such an absolute
completeness, that beyond it there is no more final
completeness.
He has annulled completely from himself
the
"impurity of the Snake", which is the impurity of
Amalek, the Other Side, until there remains with him
not a trace of evil at all. Furthermore, he continues,
after this, to dedicate his entire being every day for
Hashem, and accepts upon himself suffering intense
and more bitter than death to sanctify the name of
Hashem, and for His people Israel. Therefore,
certainly Amalek has no chance to wage war against
this Tzaddik himself Consequently, his entire war
------------------------------------------------------------------------
*Page 119*

hinges upon how he confuses the world at every
moment, and creates a great attack at all times against
this True Tzaddik, who is the Head of the House, in
order to distance Israel from him, so that they will not
return to Hashem through this True Tzaddik, who has
the power to return the whole world to a state of
well-being.
And this is the evil husk, who is Haman-Amalek,
whose every plan and whose entire war is to hide and
cover up the name of this True Tzaddik, who is the
true Head of the House. For Amalek is quite pleased
that the people of Israel will come close to all the
leaders of the world: for example, to the philosophers
and the heretics. For also in these groups, there are
leaders who teach them the crooked ideas that uproot
them from this world and the next. And that people
should draw close to these leaders, is certainly a great
joy to Amalek.
However, even those leaders who have a share in
holiness, who are Torah individuals and even
tzaddikim, only that they are still held to some degree
by the forces of Evil... Amalek is very satisfied that
these leaders will be powerful and famous, have a
------------------------------------------------------------------------
*Page 120*

great name in the world, and have a great following.
All his evil intention is only to hide through this the
true Head of the House, who is the Head of all the
Heads in the world...
All the four elements are called "heads". As it is
written: "And it (the river flowing from Eden) became
four heads." And these further divided into many
smaller heads throughout the world. And even within
holiness there are many heads.
For each one according to his share, in that he
succeeded in purifying some part from the four
elements through perfecting his traits and overcoming
his desires, so he merits some part in leadership drawn
from purifying the four elements. However, none of
these leaders have succeeded in purifying the four
elements completely, to the zenith of purity. For they
are still gripped to some degree by certain desires and
negative traits that they have not overcome And as I
heard directly from Rabbeinu, that there are a number
of tzaddikim who have on the whole broken their
desires, yet there still remains with them some trace of
them. And these tzaddikim do not have the power to
bring the children of Israel back in repentance.
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*Page 121*

This power resides only with the True Tzaddik, the
True Head of the House, who has merited to annul the
evil in him completely. For since there is no evil in
him at all, he has the power to fix all the souls that
draw close to him, to return them to Hashem, may His
name be praised.
Therefore, the Evil One girds himself especially, and
extends himself from one end of the world to the
other, to hide the name, greatness and glory of this
True Tzaddik, and creates around him a fierce
controversy. And he strives in his schemes to raise up
leaders in the world, whose names are drawn from the
Impure Side, and to glorify their names to a great
degree.
And sometimes, when he sees that it is impossible to
overturn the truth completely, and to cause a complete
sinner to become a famed Torah leader - for certainly
the Jews would not follow such a man – consequently
he clothes himself within a basically upright person, or
a tzaddik who is not complete, and plants in his heart
the will to attack the aforementioned True Tzaddik,
the True Head of the House. And the Evil One
------------------------------------------------------------------------
*Page 122*

aggrandizes the name of this attacker; he glorifies him
and makes him exceedingly wellknown.
For Amalek is pleased that all the world will come
close to these leaders - even though they are only
tzaddikim to a small degree - in order to distance them
from the Great Tzaddik, the True Head of the House,
upon whom depends the rectification of all the souls
of Israel, and of the entire world. And this is hinted at
in the passage:
"and he (Amalek) cut off all the weak ones behind
you". "Cut off", or "veizanav" in Hebrew, is derived
from the root word "zanav", tail. The sages
commented on this: "Amalek cut off the tails and
threw them skyward." For the people, in relation to the
True Tzaddik, are the aspect of tails - for they are
secondary to him, for he is the head. However, it is
certainly better to be a tail in relation to him, rather
than a head somewhere else. As the sages said, "Be a
tail of a lion, and don't be a head
to foxes."
And as they said, "One who is attached to a pure
source, is also pure". However, Amalek, in his twisted
schemes, cuts off the tails and throws them skyward,
------------------------------------------------------------------------
*Page 123*

turning them into heads. That is, he takes those who
are small in stature - who are like a tail in relation to
the Head of the House, and ought to be subdued to
him.
He takes these "tails", cuts them off - that is to say,
distances them from the true Head. And throws them
skyward - that is to say, he makes them leaders and
raises them very high, and magnifies their name
exceedingly. He plants in their hearts to attack the
True Tzaddik. All in order to hide the name of the
True Tzaddik, the true Head of the House. Thus, it is
said in the Torah:
"The war of Hashem against Amalek is in every
generation." For in every generation, Amalek
maintains his attack, since in every generation, the
Redemption is ready to come through this Head of the
House, who is the aspect of Moshe-Mashiach - the
highest tzaddik of each generation. The primary
obstacle is through this tremendous controversy,
which itself is the War of Amalek, whose entire war is
to hide and obscure the name of this Tzaddik.
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*Page 124*

In Moshe's war with Amalek, he specifically sent
Yehoshua to fight him, and did not enter the war
himself. For since the entire war of Amalek is against
Moshe, the true Head of the House, Moshe himself
cannot contend with him. For "He who is in prison
cannot free himself." The Tzaddik cannot glorify and
publicize his own name, for it would not
appear appropriate. Therefore, Moshe commanded
Yehoshua to go and wage the war.
For the aspect of Yehoshua - the student - all his
efforts and schemes are to publicize and glorify the
holy and awesome name of the Tzaddik in this world.
As Rabbeinu wrote, "Specifically through the students
of the Tzaddik, one can know his greatness." And
certainly, all Yehoshua's power to fight Amalek, is
only from the Tzaddik himself, who is the aspect of
Moshe. For surely, Yehoshua, the aspect of "student",
does not have the power to wage a war so tremendous
and awesome as this. So it is written:
"And it was, when Moshe would raise his arms, Israel
would triumph, etc." For certainly, the primary force
of the battle came from Moshe himself. However,
even so, the war itself – to overcome Amalek, to
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*Page 125*

glorify and publicize the name of the Tzaddik - must
be carried out by Yehoshua, the student. As it is
written in the Zohar (Beshalach, chapt. 65, sect. 2),
specifically Yehoshua was fit for this war.
(Orach Chaim III, Halacha 5, Paragraphs 9, 10)
*Hilchot Priya uRviya:*
And the essential joy of the Time to Come, that is to
say, the main reward, will be the sadness that we
merited to transform to joy.
Each one according to the Torah and mitzvot he
accomplished in this lowly world, and through this
elevated it into holiness, which is joy. For the central
point of all the mitzvot and good deeds is the joy in
doing them, as is written: "The precepts of Hashem
are straight, giving joy to the heart." As we regularly
pray, "Let us rejoice in Your Torah and mitzvot
forever." For the perfection of the Torah and mitzvot
is when they are done in happiness.
As it is written in the holy books, particularly those of
the Ari, in which he emphasizes the importance of
doing the mitzvot in joy. And it is written in the
------------------------------------------------------------------------
*Page 126*

Torah, "Because you did not serve Hashem your G-d
in happiness and with a good heart, etc."...
And through this, we will merit the reward of the
future - the tremendous joy that will be then, in that
we succeeded in including this world within the next,
through which will come the primary joy of that time.
In the aspect of "They will reach joy, and misery will
flee", for all will be transformed to joy. And that is the
aspect of repentance, which reaches the greatest
spiritual heights, as it is said, "In the place of a Ba'al
Teshuva (one who repents), absolute tzaddikim cannot
stand. For when the Ba'al Teshuva returns from his
sins - which are the aspect of pain and agony, the
aspect of "I worry from my sins" - then the sins are
transformed to merits, the aspect of joy...
Thus, their level in the future will be very high, and
their reward will be immense, for the essential reward
will be the dance and the joy of the World to Come,
which will be precisely through the transforming of
misery to joy - which is the core of true joy...
(Even ha Ezer, Halacha 3, Paragraph 8)
------------------------------------------------------------------------
*Page 127*

*Hilchot Ishut:*
Then the New Song, the Song of Kindness, will be
awakened - the aspect of "Cohen", who is called
"kindness". As Rabbeinu said (Likutey Tinyana, Chap.
8): "In the future, we will merit the Song of Kindness,
the essential completeness of the Ten Types of
Melody, the aspect of a song that is single, doubled,
tripled and quadrupled, whose gematria is 72 - the
same as the gematria of the word kindness'.
For at the present, all of the melodies and songs of the
world are only a reflection of the Ten Types of
Melody, for now the essence of song is from the side
of the Levites, which is the aspect of judgment, held in
the grip of the "female side". However, in the future,
the New Song, expressed in the masculine, will be
awakened... For then, agony and suffering will be
annulled completely, and all will be transformed to
joy. Then, we will merit to hear the Voice of the Song,
drawn from the "Straight Voice" itself, which is the
aspect of the Cohen, the aspect of kindness.
------------------------------------------------------------------------
*Page 128*

That is the aspect of the overwhelming magnification
of joy of the Time to Come, the aspect of the satiating
joy of Your Countenance", and other such expressions
from Scripture. Happy is the one who will merit to this
happiness, and to this Song of Kindness, the melody
which will be played on 72 strings, when all the sins
of Israel will be transformed to merits, which is itself
the transforming of sadness and pain to joy.
( Even ha Ezer, Halacha 4, Paragraph 30)
*Hilchot Succah :*
And then (in the days of Mashiach), the Song of
Wonders will be awakened... the song that is single,
doubled, tripled, and quadrupled, that will be played
on 72 strings. The aspect of kindness, of "The world
shall be built on kindness." This song is the aspect of
the "Voice that Rebukes", the aspect of the Voice of
Yaakov, the aspect of the river that flows from Eden
to water the Garden, through which are grown all the
scents and sights, and through which it is possible to
rebuke, in the aspect of "My nard gave out its scent..."
And the parting and the annulling of the clouds and
------------------------------------------------------------------------
*Page 129*

the Other Side is the aspect of forgiving of sins, the
aspect of "I have wiped away your sins as a cloud."...
...and that is the aspect of Simchat Beit Shoeva
(celebrations in the intermediate days of Sukkot). In
the aspect of "And you will draw out water in joy" ...
for then, the Waters of Knowledge will pour out in
great abundance, in the aspect of "like the waters that
cover the sea", the aspect of "The G-d of Glory
thunders, Hashem is upon many waters." And so we
observe Simchat Beit Shoeva, for then we draw out
the Waters of Knowledge, through the repair made by
the prayers of Rosh ha Shana and Yom Kippurim.
And so, we draw out the water in very great joy, and
someone who has not seen the joy of Simchat Beit
Shoeva, has not seen joy all his life For through this
Knowledge that we draw now, which is revealed
through the prayers of the High Holy Days - through
this we merit to arouse the Song of the Future,
mentioned above, from which comes the essential joy.
For the main joy will be at the time that this Song is
revealed, for then "Our mouths will be filled with
laughter, and our tongues with song (Psalms 126)."
For the primary joy will be in the future, when this
------------------------------------------------------------------------
*Page 130*

song is revealed. And now, in Simchat Beit Shoeva,
the joy of the future is aroused, through (arousing
now) the Song of the Future...
.
..And then the Song of the Future will be aroused. And
that is the aspect of the joy of Sukkot, as it is said,
"The time of our joy". For there lies the root of all the
joys in the world, which are all drawn from the joy
that will be in the Time to Come, in the aspect of "In
joy you will go out", the aspect of "They will attain
gladness and joy". For then will be aroused delight
and melody in the world, at the time when the New
Song is aroused, from which comes all the joys. Thus,
Sukkot is the Time of Our Joy, and that is the aspect
of Simchat Beit Shoeva. And through this melody are
grown all the scents, and the awes that are the food of
the soul, through which the food of the body is
subdued.
The sukkah is the aspect of Renewal of the World, that
emanates from the kindness we merit through faith.
Through this we arouse the voice of the Song of the
Future - the song that is single, doubled etc., played on
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*Page 131*

the 72 strings. And that is the aspect of the Four
Species that we hold on Sukkot, corresponding to the
four letters of the Name of Hashem - yud, key, vav,
key - which is the aspect of the above-mentioned Song
of the Future.
Thus, the halacha specifies there should be one lulav
branch, two aravot, and three hadasim - single,
doubled and tripled. And the etrog is comprised of
them all, as it is known. For it is the aspect of the final
"hey" in the Divine Name, the aspect of "kingship"
which is comprised of them all.
It is the Quadrupled Song, the last in the sequence.
The blessing over the Four Species mentions
specifically the lulav. For the lulav is the aspect of
"The Tzaddik will blossom like a date palm", the
aspect of the river that flows out of Eden to water the
Garden, and through which all the sights and
sounds grow.
This is the aspect of the waving of the four species, in
order to arouse the scent within one's mind. For the
scent results primarily from completing one's
------------------------------------------------------------------------
*Page 132*

knowledge. For through knowledge, one merits the
above Song, which nurtures all the scents.
Therefore, we wave the Four Species to arouse the
scent that is within knowledge. Thus there are 72
wavings corresponding to the 72 strings - signifying
kindness - on which the song is played... Therefore,
the key point of the mitzva of waving the Four Species
is during the saying of Hallel. For that is the
centerpoint of the Four Species, which are the aspect
of the song that is single, doubled, tripled and
quadrupled, which will be aroused in the future. Thus,
we see that the Four Species and Hallel are truly one -
the song, praise and thanks to be voiced in the Time
to Come.
Thus the principal waving is done during the Hallel.
And through this we merit immediately the Eighth
Day of Sukkot - Shemini Atzeret and Simchat Torah.
For through all the previous aspects, we merit to sing,
which is the heart of joyfulness. On Simchat Torah, all
of Israel sings and dances before Hashem and His
Torah – a presaging of the Time to Come, when the
New Song will be aroused.
(Orach Chaim, Halacha 6, Paragraph 1-10)
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*Page 133*

/It should be remembered that the anniversary of the/
/passing of Rabbi Nachman is during the days of/
/Simchat Beit Shoeva (the intermediate days of Sukkot),/
/and that the completion of the year of mourning for/
/Rabbi Odesser (eleven months after passing), falls out/
/on the same date. (See also "Yemey Moharant" on the/
/passing of Rabbeinu, that his last mitzva was the/
/shaking of the lulav)./
------------------------------------------------------------------------
*Page 134*

------------------------------------------------------------------------
*Page 135*

*Rabbinic Sources*
*Sources in the Rabbinic literature on the concept of*
*notes that fell from Heaven, and of the Song that is*
*single, doubled, tripled and quadrupled.:*
*I. Baruch She Amar:*
In the Code of Jewish Law, Laws of "Baruch she
Amar (the blessing that begins the morning prayers)",
(Orach Chaim, Vol. I, Section 51): The Mishna Brurah
(one of the commentators) writes about this blessing:
"This praise was instituted by the Sages of the Great
Assembly, by means of a `pitka' (note) that fell from
heaven, on which this blessing was written. It has 87
letters, and a proof for its validity is derived from the
verse `His head is of fine gold' (`Paz', or gold, has the
gematria of 87). That is to say, the `head' of the
morning prayers is a blessing with 87 letters."
------------------------------------------------------------------------
*Page 136*

*II. In the Tikkuney Zohar, Tikkun 21, p. 51:*
"`And the sound of the shofar intensified'... When the
sinners are annulled from the world, prayer will
ascend in the melody of the four species - which is the
song that is single - yud; doubled - yud kay; tripled -
yud kay vav; quadrupled – yud kay vav kay. In the
name of yud kay vav kay, the prayer - which is the
Divine Presence - rises. The Torah in a song, the
Divine Presence in a song, Israel leaves the Exile in a
song. As it is written, `Then Moshe and the children of
Israel will sing this song
to Hashem'."
*III. Zohar, Parshat Pinchas, p. 219:*
רשק
"
שק ק
"
רק ק
"
ק
that make a `kesher' (knot), which
are the Tekia, Shevarim, Truah (order of the shofar
blowing on Rosh ha Shana). Through it, falsehood is
removed from the world. Within it is the vow "A war
to Hashem upon Amalek". Then, there will be aroused
in the world, the song that is single, doubled, tripled
and quadrupled, whose initials –
י'
י"
י ה
"
י וה
"
הוה
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*Page 137*

add up to 72 (the gematria of `chesed'). In that time,
there will be fulfilled the prophecy: `And then the
tzaddikim will see and rejoice, the upright will exult,
and the pious will celebrate in song'."
*IV. Tikkuney Zohar, Tikkun 22, page 65:*
"The Divine Presence said: `Master of the World,
place me as a seal (Song of Songs)' - Just as You
imprinted with Your seal. For even though the seal
remains in Your hand, its impression remains on a
petek, and from this impression, both the Upper and
Lower Worlds are stunned... ...The sages discerned the
number of impressions made by the seal, and they are
four: The impression of a lion, a bull, an eagle, and
one in the image of a man. And who is He who made
these impressions? Yud Kay Vav Kay Emet. And in
these four, the entire Creation is rooted."
------------------------------------------------------------------------
*Page 138*

*V. Introduction to 'Song of Songs':*
In the translation of "Song of Songs", Rabbi Yonaton
ben Uziel writes, as an introduction, about the ten
songs from the Creation until the Days of the
Mashiach:
"Ten songs were sung in this world, and this song is
praiseworthy beyond all of them. The first song was
sung by Adam, the First Man, when his sin was
forgiven, and Shabbat came and protected him. He
opened his mouth and said `A psalm, a song for the
Shabbat day'. The second song was sung by Moshe
and the Children of Israel when Hashem split the Red
Sea for them. They all opened their mouths as one and
sang a song, as it is written, `Then sang Moshe and the
Children of Israel...'
The third song was sung by the Children of Israel
when the well of water was given to them, as it is
written, 'Then sang Israel'. The fourth song was sung
by Moshe, near the time of his passing from this
world, and he rebuked the people of Israel, as it
is written: `Listen, Heavens, and I will speak'.
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*Page 139*

The fifth song was sung by Yehoshua ben Nun, when
war erupted at Giv'on, and the sun and moon stood
still for thirty six hours, and they stopped singing. He
opened his mouth then and sang, as it is written `At
this, Yehoshua uttered praise to Hashem'.
The sixth song was sung by Barak and Devorah, on
the day that Hashem delivered Sisra and his army into
the hands of Israel, as it is written: `And Devorah and
Barak ben Avinoam sang'.
The seventh song was sung by Chanah, when she gave
birth to a son before Hashem, as it is written: `And
Chanah prayed and said'. The eighth song was sung by
King David, for all the miracles that Hashem did for
him. He opened his mouth and sang, as it is written:
`And David spoke to Hashem the words of this song'.
The ninth song was sung by Shlomo, King of Israel,
with the spirit of prophecy before Hashem, Master of
the Worlds. The tenth song will be said by the
Children of the Exile, in the time that they leave the
Exile, as it is written by Yeshi-ah the Prophet:
------------------------------------------------------------------------
*Page 140*

`This song will be for you like the first night of the
Pesach festival, and joy of the heart of the people who
go to be seen before Hashem three times a year, with
varieties of music and the sound of the drum, to
ascend the mountain of Hashem, and to serve before
Hashem, the Rock of Israel'."
------------------------------------------------------------------------
*Page 141*

*The Command of Rabbi Nachman to*
*print his Books, and other Quotes*
*I. Rabbi Nachman:*
Rabbeinu ha Kadosh commanded us to print enough
to fill the whole world - every house – with the books
of Rabbeinu.
*II. Rabbi Natan:*
Rabbi Natan, before his passing on the 10th of Tevet:
"One page from the books of Rabbeinu will
root out all the evil from the world. Be strong with
money, effort, belongings, and in every issue, to print
his holy books."
*III. Rabbi Israel Ber Odesser:*
------------------------------------------------------------------------
*Page 142*

"Anyone who wants to have mercy on himself and on
his children, should buy the books of Rabbi Nachman
and engross himself in them, and live
according to them. Then it will be an entirely
new
world."
"This is the idea of the Redemption. But the meaning
that we can reach, what we can speak of about this:
That he reveals here `Full and overflowing from end
to end' - to fill the whole world more than full and
overflowing, from one end of the world to the other, to
fill the world with the books of Rabbeinu."
"*Na Nach Nachma Nachman Meuman *– this needs
to be in every place, in every store, in every home, the
whole world. They will realize that they are animals,
and will start to become human."
*Likutey Halachot, Laws of Theft:*
He who stole from the many and does not know from
who, should do service for the many. For there are
those who have sinned to the point that their offenses
violate the whole of Israel, in the aspect of stealing
------------------------------------------------------------------------
*Page 143*

from one's father and mother, that is to say Hashem
and the Congregation of
Israel. In such a case, his entire repair is only to
engage in serving the community for the sake of
Heaven. And the most important community service is
to help them to merit the ultimate goal, in which
service every man should labor, especially one who
has sinned and harmed a great deal.
The main point is to strive to have a share in the
proliferation of the Torah that comes to repair the
world, that will spread and illuminate the world,
through which will come the main repentance of all
Israel. Either through giving financial support, or
giving with the work of his hands, or through any
other means. For everyone can merit to have a share in
this, and through this he will bring merit to the
community.
That is the main repair for stealing, which is the
archetype of all sins, as mentioned above. For through
the proliferation of this Torah mentioned above,
comes the main repentance of Israel. In accord with
this idea, through giving support to the printing of
novel Torah teachings from true tzaddikim, one merits
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*Page 144*

more and more to the repair made through giving
charity. Specifically, this is the repair of raising the
knowledge that fell through the elderly who are not
righteous. Also, through the proliferation of holy
books, one merits to annul the brazen snake - the
doubts that desire to deflate the will - whose defeat is
primarily through charity. Thus, the printing of holy
books from true tzaddikim, that leads people to
observe the Torah, is an aspect of charity. Through the
printing of holy books, and the donating of charity
toward this end, one brings merit to the community,
and atonement for oneself.(Halacha 5, Paragraph 18)
*Sichot ha Ran, Discussion 126:*
"Before the coming of Mashiach, there will be more
than one tzaddik who will make a call for `emunah'
(faith), with a great cry, like me today, until their
throats will be sore, and it will not help... And there
will be several well known leaders of falsehood. And
there is no doubt that one will not be able to find a
gathering like us today - a group of people gathered
together, who truly want to hear the word of Hashem.
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*Page 145*

And even though there will be some righteous people
in that generation, they will
be dispersed."
*From Chayei Moharan:*
I heard that he said: "I have such a great level of
comprehension of Hashem, that I could bring the
Mashiach. But I abandoned it all and took it upon
myself to bring you (his followers) back in repentance,
for that is higher than everything..."
He said: "All that Mashiach can accomplish for Israel,
I can also accomplish. The difference is that Mashiach
will decree, and it will stand, whereas I..."
There are three versions of how the quote ended:
1. He broke off and was silent.
2. "I still cannot complete."
3. "By me, there is still free choice, whereas with
Mashiach, there will be no choice at all."
He related in public, that he caused Hashem to
guarantee him that the Mashiach would come from his
seed.
He said: "My fire will burn until the coming
of Mashiach."
------------------------------------------------------------------------
*Page 146*

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*Page 147*

*An Added Insight into the Reason*
*for the Revelation of the Name:*
*Na Nach Nachma Nachman Meuman*
It is stated repeatedly in the sources we have quoted -
and especially in Torah 67, Likutey Moharan Tinyana
- that the name of Hashem is enclothed in the name of
the True Tzaddik. This is a great kindness on the part
of Hashem Yitbarach, for certainly, without this
enclothement, it would not have been possible to make
use of Hashem's name for the healing of our souls.
For the prohibition of using the holy names of Hashem
in filthy places is well known. The names are only to
be used in conditions of great purity. And in our
generation, in the midst of the flood of heresy and
boorishness, there is certainly a serious prohibition
against using the names of the Kabbalah. As Rabbeinu
himself warned, not everyone can have the proper
intentions, and G-d forbid, one could come to do great
damage.
------------------------------------------------------------------------
*Page 148*

However, the kindness of Hashem is endless, that we
now have this name, Na Nach Nachma Nachman
Meuman. It is true that it is forbidden to degrade this
name as well, for that is a serious sin.
Even so, it is possible to use the name in any situation,
in any place, by any person. Only on condition that he
use it with faith, and without, G-d forbid, mockery
(for that is considered as if he had denied the whole
Torah and all the tzaddikim). This we heard explicitly
from Rabbi Israel ber Odesser himself.
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*Page 149*

*Stories of Rabbi Nachman*
*Indications of the True Tzaddik*
*in the Stories of Rabbi Nachman*
As mentioned in the Introduction, the stories of Rabbi
Nachman provide a wealth of clues to aid us in the
search for the tzaddik of the generation - the one who
surpasses all the others, and has the power to repair all
the people of Israel. Here, we have brought several
particularly powerful passages. Rabbi Nachman said
about the stories:
"Because all my teachings and conversations did not
help you (my followers) to do teshuva, I started to deal
with telling stories (Chayei Moharan)."
It is understood that the stories are meant to cause a
person to repent, to stop and reflect upon his life – is
he truly treading the right path? Is he truly fulfilling
the will of Hashem? And the search for the true
tzaddik flows naturally out of this reflection. So it is
fitting that the stories themselves would speak much
about the tzaddik
------------------------------------------------------------------------
*Page 150*

*The Rabbi and his only Son:*
There once was a Rabbi, who did not have any
children. After a time, he had one son, who he raised
and married off. And the son would sit in his room
and study, as was the custom for men. And he would
constantly learn and pray. However, he felt in himself
that he was lacking something, and did not know
what. He did not feel enthusiasm in his learning and in
his prayer. And he explained this to two friends, and
they advised him to travel to a certain tzaddik. And
this son had done a mitzva, from which he merited to
the aspect of the
"Small Light".
And this Only Son went and told his father, that seeing
as he did not feel any taste in his learning, and he felt
a lack, and did not know why. And therefore, he
wanted to travel to the Tzaddik. His father answered
him: "What?! You want to travel to him? You are
certainly more learned than he, and of better lineage.
It's not fitting for you to travel to him, give up the
idea." Until he dissuaded him from going. So the son
returned to his learning, and again felt a lack. So he
conferred again with the above-mentioned friends, and
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*Page 151*

they advised him as before to travel to the tzaddik. So
he again approached his father, and his father
dissuaded him from going as before. And so it went
several times. And the son felt this lacking, and he
longed powerfully to fill the lack, and did not know
what it was. And he came again to his father, and
pleaded with him, until his father was compelled to
take him - for he did not want to let him travel alone,
being that he was his only son.
And his father said, "Alright, I will go with you, and
I'll show you that he is nothing special." So they
prepared a carriage and set off. His father said, "I will
set up a test: If things proceed normally, it is decreed
from Heaven (that you should go). If not, then it is not
from Heaven, and we will turn back." And they
travelled and came to a small bridge. One of the
horses fell, and the carriage overturned, and they were
nearly drowned. His father said, "You see, things are
not proceeding normally, so the trip is not ordained
from Heaven."
So they returned. And the son returned to his studies.
And again, he saw the lacking that he could not
explain. So again he pleaded with his father, and his
------------------------------------------------------------------------
*Page 152*

father agreed to travel with him a second time. And
when they went, the father again set up the test as he
had the first time. And it was, as they were travelling,
that both axles of the carriage broke. His father said,
"You see, it isn't working out for us to make the trip.
For could this be natural, that both axles should
break?" For they had travelled many times in this
carriage, and the likes of this had never
happened. So the son returned to his routine, and again
felt the lack, and his friends again advised him to go.
So he pleaded with his father again, and he was
obliged to travel with him again. And the son asked
that they not set up this test again, for it is natural that
sometimes a horse falls, or an axle breaks. Barring
only a truly unusual occurrence. So they set out and
came to an inn, and found there a trader, and started to
converse with him in the manner of traders. And they
did not reveal to him their destination, for the Rav was
embarrassed to reveal that they were visiting that
tzaddik. And they spoke about worldly matters, until
the conversation turned to stories of tzaddikim, and
where they are located. And he began to recount, "In
such and such a place is a tzaddik, and in another
place, and another" and so on. And they started to
speak about the tzaddik to whom they were travelling.
------------------------------------------------------------------------
*Page 153*

He answered them, "Him? He is a lightweight. For I
just came from his place. I was there, and I saw him
commit a sin." So the father said to his son, "You see?
This trader told us this in his innocence, and he just
came from there!" So they returned home.
And this son passed away. And he came in a dream to
the Rav, his father. And his father saw that he was
very angry, and he asked him: "Why are you so
angry?" He answered that he should travel to that
same tzaddik to whom they had tried to travel before,
and that "he will tell you why I am so angry." He then
awoke, and said to himself, "It was only a dream."
Then he dreamed the dream again, and again he
assumed it was an insignificant dream.
He dreamed it yet a third time, and now he realized
there was meaning in it. So he travelled there. And
along the way, he met the trader. He recognized him,
and said, "Are you the same trader that I met in that
inn?" And he answered, "Certainly you saw me." Then
he opened his mouth and said, "If you like, I will
swallow you!" The father asked, "What are you
saying?!"
------------------------------------------------------------------------
*Page 154*

He answered, "Do you remember, when you and your
son travelled? And at the beginning, the horse fell on
the bridge, and you turned back. The second time, the
two axles broke, and the third time you met me. And I
said that he (the tzaddik) is a lightweight. And now
that I have ended your son's life, now you may travel
there. For your son was the aspect of the Small Light,
and that tzaddik was the aspect of the Great Light.
And if they had come together, it would have brought
the Mashiach. And now that I have done away with
your son, you may travel there." And as he was
speaking, he disappeared, and the father was left
alone. So he travelled to the tzaddik, and cried, "Alas,
alas, alas to those who are lost and cannot be
forgotten!" Hashem should return our exiles speedily,
Amen.
------------------------------------------------------------------------
*Page 155*

*The Leader of Prayer (Excerpt):*
Once there was a Leader of Prayer, who was always
involved with prayers, songs and praises to Hashem
Yitbarach. And he dwelled outside of settled areas.
And he would habitually enter into the settled areas,
and he would begin a conversation with some person -
on the whole, people of lower stature, poor people and
the like.
And he would speak to them in a personal way, about
the purpose of this world - that really, the only real
purpose is to serve Hashem all one's days, and to
spend all one's time in prayer to Hashem, and songs
and praises, etc. And he would speak many arousing
words such as these, until his words entered into the
person's heart, until the person wanted to join him.
And immediately when the person desired to join with
him, he would take him away to his place outside of
the settled areas, because this Prayer Leader had
chosen a place outside of the settled areas.
And in this place, there was a river, and trees bearing
fruit. And they would eat from the fruit, and as for the
clothes they wore, he was not strict at all. And so, he
------------------------------------------------------------------------
*Page 156*

was accustomed to enter into the settled areas all the
time, to tempt and draw people to service of Hashem
Yitbarach, to go in his way, and be involved only in
prayer, etc. And all those who were attracted to him,
he would take them away to his place outside the
settled areas.
And they would deal there only with prayers, songs
and praises to Hashem Yitbarach, and confessions and
fasts and mortifications and repentance, and the like.
And he would give them compilations that he had,
dealing with prayer, songs and praises and the like.
And they would be involved with this all the time.
Until there were found also among these people, ones
who were fitting to draw people to serving Hashem
Yitbarach. Until he would give one permission to
enter into the settled areas, to do the work mentioned
above - that is, to draw people to Hashem, as
described above.
And so the Master of Prayer would be involved with
this all the time, and he would continually draw
people near, and take them outside of the settled areas,
until it made an impression on the world. And the
------------------------------------------------------------------------
*Page 157*

thing became well-known. For suddenly several
people would be snatched out of the settlement, and
no one knew their whereabouts. And so it would
happen, that suddenly someone would lose a son, and
they would not know where he was, until it would
become known. So the Prayer Leader went and
tempted people to the service of Hashem Yitbarach.
Yet it was not possible to recognize or catch him.
For the Prayer Leader would act with cleverness, and
would change and transform himself with each
individual with whom he spoke. With one person he
would appear a poor man, and with another a
businessman, and with another, another identity, and
so on. Also, when he spoke with people and saw that
he could not influence them, he would deceive them
until they did not at all perceive his good aim. As if
his intention was not at all the one described above,
that is, to draw people to Hashem.
And it was not at all possible to perceive that this was
his intention. Whereas in truth, this was the only
reason he spoke to people, to draw them to Hashem.
For his entire intention was only this.
However, when he saw that he was not able to
influence someone, he would entangle him and
------------------------------------------------------------------------
*Page 158*

confuse him and deceive him, until the person could
not at all understand his good intention. And the
Prayer Leader would be constantly involved in this
work, until it made an impression in the world. And
they desired to catch him, but it was not possible.
And the Prayer Leader and his people lived outside of
the settled areas, and were involved only with these
things - prayer, songs, and praises to Hashem
Yitbarach,
and
confessions
and
fasts
and
mortifications and repentance, etc.
Also, the Prayer Leader had an ability to give every
individual what he specifically needed. If he
understood that one of his people, according to his
level in serving Hashem, needed to be dressed in
clothing of gold, he would give it to him. And also the
opposite - sometimes a rich man would join with him,
and he would take him out of the settlement, and he
would see that this person needs to go about in torn
and ragged clothing, and he would have him go
accordingly. Each one according to his need, he would
provide him. And for these people, who he drew close
to Hashem, a great fast or mortification was more
precious than all the delights in the world.
------------------------------------------------------------------------
*Page 159*

*The Clever one and the Simpleton (Excerpt):*
/This story follows the lives of two childhood friends,/
/one who analyzes everything with sophisticated logic,/
/and the other who has a limited understanding, yet/
/lives joyously. At one point in/
/the story, the king of their country hears of them,/
/that they are a pair who are opposites one to the/
/other. Curious to meet them, he sends them both/
/letters inviting them to come before him. Following/
/is the quote concerning this segment of the story:/
"And the messengers travelled to them, and gave the
letters to them: One to the Clever One and one to the
Simpleton. And the Simpleton, immediately when he
received the letter, said to the messenger that brought
it, `I cannot read what is written there. Read it for me!'
The messenger said, `I will tell you in brief what is
written there:
That the King wants you to come to him'. The
Simpleton, answered `Just promise me you're not
joking!' He answered, `It is certainly the truth, and not
a joke'. And he immediately became filled with joy,
and ran to his wife, saying, `My wife, the King has
sent for me!' And she asked, `Why, on what account?'
------------------------------------------------------------------------
*Page 160*

But he did not have time to answer at all, and hurried
joyfully and travelled with the messenger."
And now, the story turns to the Clever One, describing
how he receives his invitation: "And the Clever One,
when the letter from the King came to him, answered
to the messenger who brought it: `Wait and stay
overnight, and we will sit and talk'. In the evening he
made him a great festive meal. During the meal, he
drew upon his cleverness and philosophy, and said to
the messenger, `What's this? that the King should send
after me, after such a lowly one as me! Who am I, that
the King should send for me?!... If it is because of my
wisdom, what am I compared to the King? And does
this King not have his own wise men? Even the King
himself must surely be great in wisdom, and why
would he send for me?' He was very mystified by this.
Finally he answered his own question: `Listen to what
I say: In my opinion, it is without question that there is
no King, and the whole world is mistaken in this
foolishness, to think there is a King...'
The messenger answered him, `But wait! I brought
you the letter from the King!' The Clever One asked
him, `Did you receive the letter directly from the hand
------------------------------------------------------------------------
*Page 161*

of the King?' He answered `No, someone else gave me
the letter in the name of the King'. So he said to the
messenger, `There, you see with your own eyes, that
my words are correct, that there is no King at all'.
Then he asked him further:
`Tell me, you are from the capital city, and lived there
all your life. Tell me, did you ever see the King?' He
answered `No' (for in truth, not everyone merits to see
the King, for the King only appears in public very
rarely). The Clever One answered him and said, `So
you see that my words are correct, that there really is
no King'."
------------------------------------------------------------------------
*Page 162*

------------------------------------------------------------------------
*Page 163*

*The Tikkun Haklali*
Being a Repair for "Pagam ha Brit" (spilling seed) as
explained in Likutey Moharan* (Part 1, Chapter 29,
Paragraph 4). To say these ten chapters of the Psalms,
together, on the same day of the incident. "For every sin
these is a specific repair, but this repair is a general one.
(meaning it has the power to help in rectifying all manner of
sins)." Thus, we have printed The Tikkun Haklali here in
transliteration, because even one who says it, even without
understanding, benefits greatly from it.
*It is good to say these three paragraphs before*
*reciting the Tikkun Haklali*
*:*
"Hareni mekasher atsmi b'amirat ha'asara mizmorim elu
l'chol hatsadikim ha'amitim sh'b'dorenu ul'chol haTsadikim
ha'amitim shochney afar kedoshim asher ba'aretz heyma
ub'phrat l'Rabbenu Hakadosh Nachal Novea Mekor
Chochma, Rabbi *Na Nach Nachma Nachman Me'uman*,
zechuto yagen alenu v'all kol Israel, Amen."
"Lecu niranena l'Adonoi neria l'tzur yeshainu. Nekadma
phanav btodah, bezmirot neria lo. Ki El gadol Adonoi, u
melech gadol al col elohim."
"Hareini mizamen et pi lehodot ulehalel ulshabeach et
bora-i, le shem yichud kudsha brich hu uschcintei, bdchilu
urchimu, al yadai ha hu tamir venehalam, bshem col
Israel."
------------------------------------------------------------------------
*Page 164*

*16*
*Michtam l'David, Shamreini Eil, Ki-*
*Chasi-ti Vach.*
*Amart l'Adonoi, Adonoi Ata, tova-ti*
*bal-alecha.*
*Lik'doshim asher ba-aretz heima,*
*va-adi-rei kol chef-tzi-vam.*
*Yirbu atz-votam acheir maha-ru, bal-*
*a-sich niskeihem midam, u-val esa et*
*sh'motam al-sefa-tai.*
*Adonoi m'nat chelki ve-chosi, ata*
*to-mich gorali.*
*Chavalim naf'lu li ban'imim, af*
*na-chalat shaf'ra alai.*
*Ava-reich et Adonoi asher*
*ye-atzani, af leilot yis'runi chil-yotai.*
------------------------------------------------------------------------
*Page 165*

זט.
דִוָדְל םָתְּכ ִמ
,
ְךָב י ִתיִסָח יִכּ לֵא יִנֵר ְמ ָשׁ
:
הָוֹהְיַל ְתְּרַמאָ
,
הָתּאָ יָנֹדֲא
,
י ִתָבוֹט
ָךיֶלָע לַבּ
:
הָמֵּה ץֶראָָבּ ר ֶשֲׁא םי ִשׁוֹדְקִל
,
יֵריִדּאְַו
,
לָכּ
םָב יִצְפֶח
:
םָתוֹבְצַּע וּבְּרִי
,
וּרָהָמ רֵחאַ
,
ְךיִסּאַ לַבּ
םָדּ ִמ םֶהיֵכְּסִנ
,
םָתוֹמ ְשׁ תֶא א ָשֶּׂא לַבוּ
יָתָפ ְשׂ לַע
:
יִסוֹכְו י ִקְלֶח תָנ ְמ הָוֹהְי
,
הָתּאַ
ָרוֹגּ ְךי ִמוֹתּ
יִל:
םי ִמִעְנַּבּ יִל וּלְפָנ םיִלָבֲח
,
הָר ְפ ָשׁ תָלֲחַנ ףאַ
יָלָע
:
הָוֹהְי תֶא ְךֵרָבֲא
,
יִנָצָעְי ר ֶשֲׁא
,
תוֹליֵל ףאַ
יָתוֹיְלִכ יִנוּרְסִּי
:
------------------------------------------------------------------------
*Page 166*

*Shi-vi-ti Adonoi l'negdi tamid, ki*
*mi-mi-ni, bal emot.*
*La-chein samach libi va-yagel k'vodi,*
*af b'sari yish- kon la-vetach.*
*Ki lo ta-azov nafshi lish-ol, lo ti-tein*
*chasid'cha lir-ot sha-chat.*
*Todi-eini orach chayim, sova s'machot*
*et panecha, n'imot bimin'cha netzach.*
*32*
*L'David Maskil ; Ashrei n'sui pesha,*
*kisui chata-ah.*
*Ashrei adam lo yachshov Adonoi lo*
*avon, v'ein b'rucho r'miyah.*
*Ki he-che-rashti balu atzamai,*
*b'sha-a-gati kol ha-yom.*
*Ki yomam va-laila tichbad alai*
*ya-decha,*
------------------------------------------------------------------------
*Page 167*

די ִמָת יִדְּגֶנְל הָוֹהְי י ִתיִוּ ִשׁ
,יִכּ
יִני ִמי ִמ
טוֹמֶּא לַבּ
:
יִבִּל חַמ ָשׂ ןֵכָל
,
יִדוֹבְכּ לֶגָיַּו
,
יִר ָשְׂבּ ףאַ
ןֹכּ ְשִׁי
חַטֶבָל
:
ֹזֲעַת אֹל יִכּ
לוֹא ְשִׁל י ִשְׁפַנ ב
,
ָךְדיִסֲח ןֵתּ ִת אֹל
תַחָשׁ תוֹאְרִל
:
חַרֹא יִנֵעיִדוֹתּ
םיִיַּח
,
ָךיֶנָפּ תֶא תוֹחָמ ְשׂ עַבשׂ
,
חַצֶנ ָךְני ִמיִבּ תוֹמִעְנ
:
בל
.
ליִכּ ְשַׂמ דִוָדְל
,
יוּשְׂנ יֵר ְשׁאַ
ע ַשֶׁפּ
,
האָָטֲח יוּסְכּ
:
םָדאָ יֵר ְשׁאַ
ןוָֹע וֹל הָוֹהְי בֹשׁ ְחַי אֹל
,
ןיֵאְו
הָיּ ִמְר וֹחוּרְבּ
:
י ִתּ ְשַׁרֱחֶה יִכּ
,
יָמָצֲע וּלָבּ
,
י ִתָגֲא ַשׁ ְבּ
םוֹיַּה לָכּ
:
ָךֶדָי יַלָע דַבְּכ ִתּ הָלְיַלָו םָמוֹי יִכּ
,
------------------------------------------------------------------------
*Page 168*

*neh'pach l'shadi b'char-vonei kayitz*
*sela. Chata'ti odi'acha, va'avoni lo*
*chisiti, amarti, odeh alei f'sha'ai*
*l'Adonoi; V'ata nasa'ta a'vohn*
*chata'ti sela. Al zoht yit-pa-leil kol*
*chasid ei-le-cha l'eit m'tzoh, rak*
*l'shei-tef mayim rabim eilav lo yagi-u.*
*Ata seiter li*
*(/short pause here/)*
*; mitzar*
*titz'reini; ra-nei faleit t'sov'veini sela.*
*As-kil'cha v'or'cha b'derech zu*
*tei-leich, eeahtzah a-le-cha eini. Al*
*tih'yu k'sus k'fered ain ha-vin;*
*b'meteg varesen edyo livlom, bal k'rov*
*ei-lecha. Rabim mach-ovim la-ra-sha,*
*v'habotei-ach bAdonoi chesed*
*y'sov'venu.*
*Sim-chu vAdonoi v'gilu tzadikim,*
*v'har-ni-nu kol yishrei lev.*
------------------------------------------------------------------------
*Page 169*

יִדּ ַשְׁל ְךַפּ ְהֶנ
,
הָלֶס ץִיַק יֵנֹבְרַחְבּ
:
ָךֲעיִדוֹא י ִתאָטַּח
,
י ִתי ִסִּכ אֹל יִנוֲֹעַו
,
י ִתְּרַמאָ
,
הָוֹהְיַל יַע ָשְׁפ יֵלֲע הֶדוֹא
,
ןוֲֹע ָתא ָשָּׂנ הָתּאְַו
הָלֶס י ִתאָטַּח
:
די ִסָח לָכּ לֵלַּפּ ְתִי תאֹז לַע
ָךיֶלֵא
,
אֹצ ְמ תֵעְל
,
ףֶטֵשְׁל קַר
םיִבַּר םִיַמ
וּעיִגַּי אֹל ויָלֵא
:
רֶתֵס הָתּאַ
יִל,
(/short pause here/)
יִנֵרְצּ ִתּ רַצּ ִמ
,
הָלֶס יִנֵב ְבוֹס ְתּ טֵלַּפ יֵנָּר
:
ָךְליִכּ ְשׂאַ
,
ְךֵלֵת וּז ְךֶרֶדְבּ ָךְרוֹאְו
,
ָךיֶלָע הָצֲעי ִא
יִניֵע
:
ִתּ לאַ
סוּסְכּ וּי ְה
,
דֶרֶפְכּ
,
ןיִבָה ןיֵא
,
גֶתֶמְבּ
םוֹלְבִל וֹיְדֶע ןֶסֶרָו
,
ָךיֶלֵא בֹרְק לַבּ
:
ע ָשָׁרָל םיִבוֹאְכַמ םיִבַּר
,
הָוֹהְיַבּ ַחֵטוֹבַּהְו
וּנֶּבְבוֹסְי דֶסֶח
:
הָוֹהְיַב וּח ְמ ִשׂ
,
וּליִגְו
םיִקיִדַּצ
,
בֵל יֵר ְשִׁי לָכּ וּניִנְרַהְו
:
------------------------------------------------------------------------
*Page 170*

*41*
*Lam-na-tzei-ach Mizmor L'David.*
*Ashrei maskil el dal, b'yom ra'ah*
*y'mal'tei-hu Adonoi. Adonoi*
*yishm'reihu vi-chai-yei-hu, v'ushar*
*ba-aretz, v'al tit'nei-hu b'nefesh*
*oi'vav. Adonoi yis-adenu al eres d'vai,*
*kol mish-kavo ha- fachta v'chalyo. Ani*
*amarti: Adonoi cha-nei-ni, r'fa-ah*
*nafshi, ki chata'ti lach. Oi-vai yom'ru*
*ra li, matai yamut v'avad sh'mo. V'im*
*ba lir-ot shav y'dabeir, libo yik-batz*
*aven lo; yeitzei la-chutz y'dabeir.*
*Yachad alai yit-la-cha-shu kol son-ai,*
*alai yachsh'vu ra-ah li.*
------------------------------------------------------------------------
*Page 171*

אמ
.
דִוָדְל רוֹמְז ִמ ַחֵצַּנ ְמַל
:
לָדּ לֶא ליִכּ ְשַׂמ יֵר ְשׁאַ
,
הָעָר םוֹיְבּ
,
הָוֹהְי וּהֵטְלַּמְי
:
וּהֵיַּחיִו וּהֵר ְמ ְשִׁי הָוֹהְי
,
ץֶראָָבּ ר ַשֻּׁאְו
,
לאְַו
ֶנְבּ וּהֵנ ְתּ ִתּ
ויָבְיֹא שֶׁפ
:
יָוְדּ שֶׂרֶע לַע וּנֶּדָעְסִי הָוֹהְי
,
וֹבָכּ ְשׁ ִמ לָכּ
וֹיְלָחְב ָתְּכַפָה
:
יִנֲא
י ִתְּרַמאָ
,
יִנֵנָּח הָוֹהְי
,
יִכּ י ִשְׁפַנ האָָפְר
ְךָל י ִתאָטָח
:
יִל עַר וּר ְמאֹי יַבְיוֹא
,
תוּמָי יַתָמ
וֹמ ְשׁ דַבאְָו
:
תוֹאְרִל אָבּ ם ִאְו
,
אְוָשׁ
רֵבַּדְי
,
ןֶואָ ץָבְּקִי וֹבִּל
וֹל,
רֵבַּדְי ץוּחַל אֵצֵי
:
ְתִי יַלָע דַחַי
יאְָנֹשׂ לָכּ וּשֲׁחַל
,
וּב ְשׁ ְחַי יַלָע
יִל הָעָר
:
------------------------------------------------------------------------
*Page 172*

*D'var b'li-ya-al ya-tzuk bo, va-asher*
*sha-chav lo yo- sif la-kum.*
*Gam ish sh'lomi asher ba-tach-ti vo,*
*ochel lachmi hig-dil alai a-keiv.*
*V'ata Adonoi cha-neini*
*va-ha-ki-meini, va-ashal'ma la-hem.*
*B'zot yada'ti ki cha-fatz-ta bi, ki lo*
*yari'a oi-vi alai. Va-ani b'tumi*
*ta-mach-ta bi, va-ta-tzi-veini l'fanecha*
*l'olam. Baruch Adonoi Elohei Yisra'el*
*mei-ha-o'lam v'ad ha-olam, amein*
*v'amein.*
*42*
*Lam-na-tzei-ach Maskil liv-nei*
*Korach. K'ayal ta-arog al a-fi-kei*
*mayim, kein nafshi ta-arog*
*ei-le-cha Elohim.*
------------------------------------------------------------------------
*Page 173*

וֹבּ קוּצָי לַעַיִּלְבּ רַבְדּ
,
ר ֶשֲׁאַו
ףי ִסוֹי אֹל בַכ ָשׁ
םוּקָל
:
י ִמוֹל ְשׁ שׁי ִא םַגּ
,
לֵכוֹא וֹב י ִתּ ְחַטָבּ ר ֶשֲׁא
י ִמ ְחַל
,
בֵקָע יַלָע ליִדְּג ִה
:
הָוֹהְי הָתּאְַו
,
ִקֲהַו יִנֵנָּח
יִנֵמי
,
םֶהָל הָמְלּ ַשֲׁאַו
:
ָתְּצַפָח יִכּ י ִתְּעַדָי תאֹזְבּ
י ִבּ,
יִבְיֹא ַעיִרָי אֹל יִכּ
יָלָע
:
יִבּ ָתְּכַמָתּ י ִמֻּת ְבּ יִנֲאַו
,
יִנֵבי ִצַּתַּו
םָלוֹעְל ָךיֶנָפְל
:
הָוֹהְי ְךוּרָבּ
,
לֵאָר ְשִׂי יֵהֹלֱא
,
דַעְו םָלוֹעָהֵמ
םָלוֹעָה
,
ןֵמאְָו ןֵמאָ
:
במ
.
ליִכּ ְשַׂמ ַחֵצַּנ ְמַל
,
חַרֹק יֵנְבִל
:
םִיָמ יֵקיִפֲא לַע גֹרֲעַתּ לָיּאְַכּ
,ןֵכּ
ַת י ִשְׁפַנ
גֹרֲע
םי ִהֹלֱא ָךיֶלֵא
:
------------------------------------------------------------------------
*Page 174*

*Tzam'ah nafshi lElohim, l'eil chai;*
*matai avoh v'ei- ra-e p'nei Elohim.*
*Hay'ta li dim'ati lechem yomam*
*va-laila, be-emor ei-lai kol ha-yom:*
*Ayeh Elo-he-cha. Ei-leh ez-k'ra*
*v'eshp'cha alai nafshi, ki e'evor*
*ba-sach, e-da-dem ad beit Elohim;*
*b'kol rina v'toda hamon chogeg.*
*Ma tish-to-cha-chi nafshi, va-te-hemi*
*alai; hochili leilohim ki od odenu*
*y'shu'ot panav. Elohai, alai nafshi*
*tish-to-chach, al kein ez-karcha*
*mei-eretz yardein v'chermonim,*
*mei-har mitz-ar.*
*T'hom el t'hom korei l'kol*
*tzi-no-recha, kol mish- barecha*
*v'galecha alai a-va-ru.*
------------------------------------------------------------------------
*Page 175*

םי ִהֹלאֵל י ִשְׁפַנ האָ ְמָצ
,
לֵאְל
יָח,
אוֹבאָ יַתָמ
יֵנְפּ הֶאָרֵאְו
םי ִהֹלֱא
:
םֶחֶל י ִתָע ְמִד יִלּ הָתְיָה
הָלְיָלָו םָמוֹי
,
רֹמֱאֶבּ
לָכּ יַלֵא
םוֹיַּה
,
ָךיֶהֹלֱא הֵיּאַ
:
הֶלֵּא
הָרְכְּזֶא
,
ַלָע הָכְפּ ְשֶׁאְו
י ִשְׁפַנ י
,
רֹבֱעֶא יִכּ
ְךָסַּבּ
,
תיֵבּ דַע םֵדַּדֶּא
הָנִּר לוֹקְבּ םי ִהֹלֱא
הָדוֹתְו
,
גֵגוֹח ןוֹמָה
:
י ִשְׁפַנ י ִחֲחוֹתּ ְשׁ ִתּ הַמ
יָלָע י ִמֱהֶתַּו
,
יִלי ִחוֹה
םי ִהֹלאֵל
,
ויָנָפּ תוֹעוּשְׁי וּנֶּדוֹא דוֹע יִכּ
:
יַהֹלֱא
,
ַלָע
חָחוֹתּ ְש ִת י ִשְׁפַנ י
,
ָךְרָכְּזֶא ןֵכּ לַע
םיִנוֹמְרֶחְו ןֵדְּרַי ץֶרֶאֵמ
,
רָעְצ ִמ רַהֵמ
:
םוֹה ְתּ
אֵרוֹק םוֹה ְתּ לֶא
,
ָךיֶרוֹנִצ לוֹקְל
,
לָכּ
וּרָבָע יַלָע ָךיֶלַּגְו ָךיֶרָבּ ְשׁ ִמ
:
------------------------------------------------------------------------
*Page 176*

*Yomam y'tzaveh Adonoi chasdo,*
*u-va-laila shiro imi ; t'fila l'eil cha-yai.*
*Omrah l'eil sal'i, lama sh'chach-tani,*
*lama koder eileich b'lachatz oi-yeiv.*
*B'retzach b'atz-motai cheir-funi*
*tzor'rai, b'amram eilai kol ha-yom:*
*Ayeh Elohecha. Ma*
*tish-to-chachi*
*nafshi, uma te-he-mi alai; hochili*
*leilohim, ki od odenu y'shu-ot panai*
*veilohai.*
*59*
*Lam-na-tzei-ach al Tash-cheit, l'David*
*Michtam; Bishlo-ach Sha-ul,*
*vayishm'ru et habayit la-ha-mito.*
*Hatzi-leini mei-oivay, Elohai;*
*mi-mitkom'mai t'sag'veini.*
------------------------------------------------------------------------
*Page 177*

וֹדְּסַח הָוֹהְי הֶוַּצְי םָמוֹי
,
י ִמִּע הֹרי ִשׁ הָלְיַלַּבוּ
,
יָיַּח לֵאְל הָלִּפ ְתּ
:
יִעְלַס לֵאְל הָר ְמוֹא
,
יִנָתּ ְחַכ ְשׁ הָמָל
,
הָמָּל
בֵיוֹא ץַחַלְבּ ְךֵלֵא רֵדֹק
:
יַתוֹמְצַע ְבּ חַצֶרְבּ
,
יִנוּפְרֵח
יָרְרוֹצ
,
םָר ְמאָ ְבּ
ָךיֶהֹלֱא הֵיּאַ םוֹיַּה לָכּ יַלֵא
:
י ִשְׁפַנ י ִחֲחוֹתּ ְשׁ ִתּ הַמ
,
יָלָע י ִמֱהֶתּ הַמוּ
,
תֹעוּשְׁי וּנֶּדוֹא דוֹע יִכּ םי ִהֹלאֵל יִלי ִחוֹה
,
יַנָפּ
יָהֹלאְו
:
טנ.
ַחֵצַּנ ְמַל
,
תֵח ְשַׁתּ לאַ
,
םָתְּכ ִמ דִוָדְל
,
ֹל ְשִׁבּ
ַח
לוּא ָשׁ
,
וֹתי ִמֲהַל תִיַבַּה תֶא וּר ְמ ְשִׁיַּו
:
יִנֵליִצַּה
יַבְיֹאֵמ
,
יָהֹלֱא
,
יִנֵבְגּ ַשׂ ְתּ יַמ ְמוֹק ְת ִמ ִמּ
:
------------------------------------------------------------------------
*Page 178*

*Hatzi-leini mi-poalei aven,*
*u-mei-anshei damim ho- shi-eini. Ki*
*hi-nei ar-vu l'nafshi, ya-guru alai*
*a-zim; lo fish-i v'lo cha-ta'ti, Adonoi.*
*B'li avon y'ru-tzun v'yiko-na-nu, urah*
*likra'ti ur'ei. V'ata Adonoi Elohim*
*tz'va-ot Elohei Yisra'el,*
*ha-ki- tza lifkod kol hagoyim, al*
*tachon kol bog-dei aven sela.*
*Ya-shuvu la-erev, ye-he-mu*
*cha-kalev, vi-sov'vu ir. Hinei*
*ya-bi-un b'fi-hem, cha-ravot*
*b'sif-to-teihem, ki mi sho-mei-a.*
*V'ata Adonay tis-chak lamo, til-ag*
*l'chol goyim. Uzo, ei-lecha eshmora, ki*
*Elohim mis-gabi. Elohei chas-di*
*y'kad'meini, Elohim yar-eini*
*b'shor'rai.*
------------------------------------------------------------------------
*Page 179*

ןֶואָ יֵלֲעֹפּ ִמ יִנֵליִצַּה
,
י ֵשְׁנאֵַמוּ
יִנֵעי ִשׁוֹה םי ִמָד
:
י ִשְׁפַנְל וּבְראָ הֵנּ ִה יִכּ
,
םיִזַּע יַלָע וּרוּגָי
,
אֹל
הָוֹהְי י ִתאָטַּח אֹלְו יִע ְשִׁפ
:
יִלְבּ
ָעןוֹ
,
וּנָנוֹכִּיְו ןוּצוּרְי
,
הָרוּע
י ִתאָרְקִל
,
הֵאְרוּ
:
תוֹאָבְצ םי ִהֹלֱא הָוֹהְי הָתּאְַו
,
לֵאָר ְשִׂי יֵהֹלֱא
,
םִיוֹגַּה לָכּ דֹקְפִל הָציִקָה
,
ןֹחָתּ לאַ
יֵדְגֹבּ לָכּ
הָלֶס ןֵואָ
:
בֶרֶעָל וּבוּשָׁי
,
בֶלָכַּכ וּמֱהֶי
,
ריִע וּבְבוֹסיִו
:
םֶהיִפ ְבּ ןוּעי ִבַּי הֵנּ ִה
,
תוֹבָרֲח
םֶהיֵתוֹת ְפ ִשְׂבּ
,
ַעֵמֹשׁ י ִמ יִכּ
:
וֹמָל קַח ְשׂ ִתּ הָוֹהְי הָתּאְַו
,
םִיוֹגּ לָכְל גַעְל ִתּ
:
ֹמ ְשֶׁא ָךיֶלֵא וֹזֻּע
הָר,
יִבַּגּ ְשׁ ִמ םי ִהֹלֱא יִכּ
:
יִדְּסַח יֵהֹלֱא
,
יִנֵמְדַּקְי
,
םי ִהֹלֱא
יָרְרשְׁב יִנֵאְרַי
:
------------------------------------------------------------------------
*Page 180*

*Al ta-har-geim pen yish-k'chu ami;*
*hani-eimo v'cheil-cha v'hori-dei-mo,*
*magi-nei-nu Adonoi. Cha-tat pi'mo*
*d'var s'fa-teimo; v'yi-lach-du*
*vig-onam, u-mei-ala u-mi-ka-chash*
*y'sa-pei-ru. Kalei v'cheima, kalei*
*v'ei-nei-mo; v'yei-d'u ki Elohim*
*mosheil b'Ya'akov, l'af-sei ha-aretz*
*sela. V'ya-shuvu la-erev, ye-he-mu*
*cha-kalev, visov'vu ir. Heima y'ni-un*
*le-echol, im lo yis-b'u vaya-li-nu.*
*V'ani a-shir u-zecha, va-a-ra-nein*
*la-boker chasdecha; ki ha-yita*
*mis-gav li, u-manos b'yom tzar li. Uzi,*
*ei-lecha a-za-meira; ki Elohim*
*mis-gabi, Elohei chasdi.*
------------------------------------------------------------------------
*Page 181*

י ִמַּע וּחְכּ ְשִׁי ןֶפּ םֵגְרַהַתּ לאַ
,
ָךְליֵחְב וֹמֵעיִנֲה
,
וֹמֵדיִרוֹהְו
,
יָנֹדֲא וּנֵנִּגַמ
:
וֹמיִפּ תאַטַּח
,
וֹמיֵתָפ ְשׂ רַבְדּ
,
םָנוֹאְגִב וּדְכָלִּיְו
,
וּרֵפַּסְי שַחַכּ ִמוּ הָלאֵָמוּ
:
הֵלַּכּ
הָמֵחְב
,ַכּ
הֵלּ,
וֹמֵניֵאְו
,
םי ִהֹלֱא יִכּ וּעְדֵיְו
הָלֶס ץֶראָָה יֵס ְפאְַל בֹקֲעַיְבּ לֵשֹׁמ
:
וּבֻשָׁיְו
בֶרֶעָל
,
וּמֱהֶי
בֶלָכַּכ
,
רי ִע וּבְבוֹסיִו
:
הָמֵּה
לֹכֱאֶל ןוּעיִנְי
,
אֹל ם ִא
וּעְבּ ְשִׂי
,
וּניִלָיַּו
:
ָךֶזֻּע רי ִשׁאָ יִנֲאַו
,
ןֵנַּרֲאַו
ָךֶדְּסַח רֶקֹבַּל
,יִכּ
בָגּ ְשׂ ִמ ָתיִיָה
סוֹנָמוּ יִל
,
יִל רַצ םוֹיְבּ
:
יִזֻּע
,
הָרֵמַּזֲא ָךיֶלֵא
,
יֵהֹלֱא יִבַּגּ ְשׂ ִמ םי ִהֹלֱא יִכּ
יִדְּסַח
:
------------------------------------------------------------------------
*Page 182*

*77*
*Lam-na-tzei-ach al Y'du-tun l'Asaf*
*Mizmor. Koli el Elohim v'etz-aka; koli*
*el Elohim, v'ha-azin ei-lai.*
*B'yom tza-ra-ti Adonoi da-rashti; yadi*
*laila nigra v'lo tafug, mei-ana*
*hi-na-cheim nafshi. Ez-k'ra Elohim*
*v'e-he-maya a-sicha v'tit-ateif ruchi*
*sela. A-chaz-ta shmurot einai,*
*nif-am-ti v'lo adabeir.*
*Chi-shav-ti yamim mi-kedem, sh'not*
*olamim. Ez-k'ra n'ginati ba-laila;*
*im l'va-vi a-si-cha, vay'cha- peis ruchi.*
*Hal'olamim yiz-nach Adonoi, v'lo*
*yosif lir-tzot od.*
------------------------------------------------------------------------
*Page 183*

זע.
רוֹמְז ִמ ףָסאְָל ןוּתוּדְי לַע ַחֵצַּנ ְמַל
:
םי ִהֹלֱא לֶא יִלוֹק
,
םי ִהֹלֱא לֶא יִלוֹק הָקָעְצֶאְו
,
יָלֵא ןיִזֲאַהְו
:
י ִתּ ְשָׁרָד יָנֹדֲא י ִתָרָצ םוֹיְבּ
,
הָרְגִּנ הָלְיַל יִדָי
,
גוּפָת אֹלְו
,
הָנֲאֵמ
םֵחָנּ ִה
י ִשְׁפַנ
:
םי ִהֹלֱא הָרְכְּזֶא
,
הָיָמ ְהֶאְו
,
ףֵטַּע ְת ִתְו הָחי ִשׂאָ
הָלֶס י ִחוּר
:
יָניֵע תוֹרֻמ ְשׁ ָתְּזַחאָ
,
רֵבַּדֲא אֹלְו י ִתּ ְמַעְפִנ
:
םֶדֶקּ ִמ םי ִמָי י ִתְּב ַשּׁ ִח
,
םי ִמָלוֹע תוֹנ ְשׁ
:
ְזֶא
הָרְכּ
הָלְיָלַּבּ י ִתָניִגְנ
,
הָחי ִשׂאָ יִבָבְל ם ִע
,
שֵׂפַּחְיַו
י ִחוּר
:
יָנֹדֲא חַנְזִי םי ִמָלוֹעְלַה
,
ףי ִסֹי אֹלְו
דוֹע תוֹצְרִל
:
------------------------------------------------------------------------
*Page 184*

*He-afeis la-netzach chasdo, gamar*
*omer l'dor va- dor. Hashachach*
*chanot Eil, im kafatz b'af rachamav*
*sela. Va-omar: Chaloti hi, sh'not*
*y'min elyon. Ezkor ma-al'lei Ya, ki*
*ez-k'ra mi-kedem pil-echa. V'hagiti*
*b'chol pa-a'lecha, u-va-ali-lo-techa*
*a-sicha. Elohim ba-kodesh*
*dar-ke-cha, mi eil gadol kEilohim.*
*Ata ha-Eil osay feleh, hoda'ta*
*va-amim u-zecha. Ga-alta bizro-ah*
*a-mecha, b'nei Ya'akov v'Yoseif sela.*
*Ra-u-cha mayim Elohim,*
*ra-u-cha mayim yachilu, af yir-g'zu*
*t'homot. Zor-mu mayim avot, kol*
*nat'nu sh'chakim, af cha-tza-tze-cha*
*yit-ha-lachu.*
------------------------------------------------------------------------
*Page 185*

וֹדְּסַח חַצֶנָל סֵפאֶָה
,
רֶמֹא רַמָגּ
רֹדָו רֹדְל
:
לֵא תוֹנַּח חַכ ָשֲׁה
,
ףאַ ְבּ ץַפָק ם ִא
הָלֶס ויָמֲחַר
:
אי ִה י ִתוֹלַּח רַמֹאָו
,
ןוֹיְלֶע ןי ִמְי תוֹנ ְשׁ
:
רוֹכְּזֶא
הָּי יֵלְלַעַמ
,
ָךֶאְלִפּ םֶדֶקּ ִמ הָרְכְּזֶא יִכּ
:
י ִתיִגָהְו
לָכְב
ָךֶלֳעָפּ
,
הָחי ִשׂאָ ָךיֶתוֹליִלֲעַבוּ
:
םי ִהֹלֱא
,
ָךֶכְּרַדּ שֶׁדֹקַּבּ
,
לֵא י ִמ
םי ִהֹלאֵכּ לוֹדָגּ
:
ֶפ הֵשֹׂע לֵאָה הָתּאַ
אֶל,
ָךֶזֻּע םי ִמַּעָב ָתּ ְעַדוֹה
:
ָךֶמַּע ַעוֹרְזִבּ ָתְּלאַָגּ
,
הָלֶס ףֵסוֹיְו בֹקֲעַי יֵנְבּ
:
םי ִהֹלֱא םִיַמּ ָךוּאָר
,
וּלי ִחָי םִיַמּ ָךוּאָר
,
ףאַ
תוֹמֹה ְת וּזְגְּרִי
:
תוֹבָע םִיַמ וּמְרֹז
,
םי ִקָח ְשׁ וּנ ְתָנ לוֹק
,
ףאַ
וּכָלַּה ְתִי ָךיֶצָצֲח
:
------------------------------------------------------------------------
*Page 186*

*Kol ra-am-cha ba-galgal, hei-iru*
*v'rakim teiveil, rag-za va-tir-ash*
*ha-aretz. Ba-yam dar-kecha,*
*ush'vil-cha b'mayim rabim;*
*v'ik-vo-techa lo no-da-u. Na-chi-ta*
*cha-tzon a-mecha, b'yad Moshe*
*v'Aharon.*
*90*
*Tefila l'Moshe Ish Ha-Elohim;*
*Adonoi, ma-ohn Ata ha-yita lanu*
*b'dor va-dor. B'terem harim*
*yu-ladu, vat'choleil eretz v'teiveil,*
*u-mei-olam ad olam Ata Eil.*
*Ta-sheiv enosh ad daka, va'tomer:*
*shuvu v'nei adam. Ki elef shanim*
*b'ei-necha k'yom etmol ki ya-avor,*
*v'ash'mura va-laila.*
------------------------------------------------------------------------
*Page 187*

לַגְּלַגַבּ ָך ְמַעַר לוֹק
,
לֵבֵתּ םיִקָר ְב וּרי ִאֵה
,
הָזְגָר
ץֶראָָה שַׁעְר ִתַּו
:
ָךֶכְּרַדּ םָיַּבּ
,
םיִבַּר םִיַמְבּ ָךְליִב ְשׁוּ
,
ָךיֶתוֹב ְקִּעְו
וּעָדֹנ אֹל
:
ָךֶמַּע ןאֹצַּכ ָתי ִחָנ
,
הֶשֹׁמ דַי ְבּ
ןֹרֲהאְַו
:
צ.
ה ֶשֹׁמְל הָלִּפ ְתּ
,
םי ִהֹלֱאַה שׁי ִא
,
ןוֹעָמ יָנֹדֲא
רֹדָו רֹדְבּ וּנָלּ ָתיִיָּה הָתּאַ
:
וּדָלֻּי םיִרָה םֶרֶטְבּ
,
לֶלוֹח ְתַּו
לֵבֵתְו ץֶרֶא
,
לֵא הָתּאַ םָלוֹע דַע םָלוֹעֵמוּ
:
אָכַּדּ דַע שׁוֹנֱא ב ֵשָׁתּ
,
וּשׁ רֶמאֹתַּו
וּב
םָדאָ יֵנְב
:
רֹבֲעַי יִכּ לוֹמ ְתֶא םוֹיְכּ ָךיֶניֵעְבּ םיִנ ָשׁ ףֶלֶא יִכּ
,
הָלְיָלַּב הָרוּמ ְשׁאְַו
:
------------------------------------------------------------------------
*Page 188*

*Z'ram-tam, sheina yih'yu, ba-boker*
*ke-chatzir ya-cha-lof. Ba-boker*
*ya-tzitz v'chalaf, la-erev y'moleil*
*v'yaveish. Ki cha-li-nu v'a-pecha,*
*u-va-cha-mat-cha niv'hal-nu.*
*Shata avono-teinu l'neg-decha,*
*alu-meinu lim'or pa-necha. Ki chol*
*yameinu panu v'ev-ra-techa, ki-li-nu*
*sha-nei-nu ch'mo hegeh. Y'mei*
*sh'no-teinu vahem shiv-im shana, v'im*
*bigvurot sh'monim shana,*
*v'rah'bam amal va-aven, ki gaz chish*
*va-na-ufa. Mi yo-dei-a oz*
*a-pecha, uch'yir-at-cha evratecha.*
*Lim-notya-meinu kein hoda, v'navi*
*l'vavchach-ma. Shuva Adonoi ad*
*matai, v'hina-cheim al avadecha.*
------------------------------------------------------------------------
*Page 189*

וּי ְהִי הָנֵשׁ םָתּ ְמַרְ
,
ףֹלֲחַי ריִצָחֶכּ רֶקֹבַּבּ
:
ץי ִצָי רֶקֹבַּבּ
,
ףָלָחְו
,
שֵבָיְו לֵלוֹמְי בֶרֶעָל
:
ָךֶפּאָ ְב וּניִלָכ יִכּ
,
וּנְלָה ְבִנ ָך ְתָמֲחַבוּ
:
ָךֶדְּגֶנְל וּניֵתֹנוֲֹע הָתּ ַשׁ
,
וּנֵמֻלֲע
ָךיֶנָפּ רוֹא ְמִל
:
ָךֶתָרְבֶעְב וּנָפּ וּניֵמָי לָכ יִכּ
,
וֹמְכ וּניֵנָשׁ וּניִלִּכּ
הֶגֶה
:
יֵמְי
וּניֵתוֹנ ְשׁ
,
הָנָשׁ םיִעְב ִשׁ םֶהָב
,
ם ִאְו
מ ְשׁ תֹרוּבְגִבּ
הָנָשׁ םיִנוֹ
,
םָבּ ְהָרְו
,
ןֶואָָו לָמָע
,
שׁי ִח זָג יִכּ
,
הָפֻעָנַּו
:
ַעֵדוֹי י ִמ
,
ָךֶפּאַ זֹע
,
ָך ְתאְָרִיְכוּ
,
ָךֶתָרְבֶע
:
עַדוֹה ןֵכּ וּניֵמָי תוֹנ ְמִל
,
אִבָנְו
,
הָמְכָח בַבְל
:
הָוֹהְי הָבוּשׁ
,
יָתָמ דַע
,
ֲע לַע םֵחָנּ ִהְו
ָךיֶדָב
:
------------------------------------------------------------------------
*Page 190*

*Sab'einu va-boker chas-decha,*
*u-n'ran'na v'nism'cha b'chol*
*ya-meinu. Sam'cheinu kimot*
*i-ni-tanu, sh'not ra-inu ra-ah.*
*Yei-ra-eh el a-va-decha fa-alecha,*
*va-ha-dar'cha al b'nei-hem.*
*Vi'y'hi no-am Adonoi Eloheinu*
*aleinu; u-ma-asei yadeinu kon'na*
*aleinu, u-ma-asei ya-deinu*
*kon'nei-hu.*
*105*
*Hodu LAdonoi kir-u vi-sh'mo,*
*hodi-u va-amim ali-lotav.*
*Shiru lo zam-ru lo, sichu b'chol*
*nifl'otav. Hit-hal'lu b'sheim kadsho,*
*yis-mach leiv m'vakshei Adonoi.*
------------------------------------------------------------------------
*Page 191*

רֶקֹבַּב וּנֵעְבּ ַשׂ
,
ָךֶדְּסַח
,
הָנְנַּרְנוּ
,
הָח ְמ ְשִׂנְו
,
וּניֵמָי לָכְבּ
:
וּנֵח ְמּ ַשׂ
,
וּנָתיִנִּע תוֹמיִכּ
,
הָעָר וּני ִאָר תוֹנ ְשׁ
:
ָךֶלֳעָפ ָךיֶדָבֲע לֶא הֶאָרֵי
,
ָךְרָדֲהַו
םֶהיֵנְבּ לַע
:
וּניֵלָע וּניֵהֹלֱא יָנֹדֲא םַעֹנ י ִהיִו
,
הֵשֲׂעַמוּ
וּניֵדָי
,
וּניֵלָע הָנְנוֹכּ
,
וּהֵנְנוֹכּ וּניֵדָי ה ֵשֲׂעַמּ
:
הק
.
וֹמ ְשׁ ִב וּאְר ִק הָוֹהְיַל וּדוֹה
,
וּעיִדוֹה
ויָתוֹליִלֲע םי ִמַּעָב
:
וֹל וּרי ִשׁ
,
וֹל וּר ְמַּז
,
ויָתוֹאְלְפִנ לָכְבּ וּחי ִשׂ
:
וֹשְׁדָק ם ֵשְׁבּ וּלְלַה ְת ִה
,
בֵל חַמ ְשִׂי
הָוֹהְי י ֵשְׁקַב ְמ
:
------------------------------------------------------------------------
*Page 192*

*Dir-shu Adonoi v'uzo, bak'shu fanav*
*tamid. Zich-ru nif-l'o-tav asher asah,*
*mof'tav u-mishp'tei fiv.*
*Zera Avraham avdo, b'nei Ya'akov*
*b'chirav. Hu Adonoi Eloheinu, b'chol*
*ha-aretz mishpatav.*
*Zachar l'olam b'rito, davar tziva l'elef*
*dor. Asher karat et Avraham,*
*ush'vu-ato l'Yis-chak.*
*Va-ya-ami-de-ha l'Ya-akov l'chok,*
*l'Yisrael b'rit olam. Leimor l'cha etein*
*et Eretz K'na'an, chevel*
*nacha-lat-chem. Bih'yotam m'tei*
*mis'par, kim-at v'garim ba.*
*Va-yit-hal'chu mi-goi el goi,*
*mi-mam-lacha el am acheir.*
------------------------------------------------------------------------
*Page 193*

הָוֹהְי וּשְׁרִדּ
,
וֹזֻּעְו
,
די ִמָתּ ויָנָפ וּשְׁקַּבּ
:
וּרְכִז
ה ָשָׂע רֶשֲׁא ויָתוֹאְלְפִנ
,
ויִפ יֵטְפּ ְשׁ ִמוּ ויָתְפֹמ
:
םָהָרְבאַ עַרֶז
,
וֹדְּבַע
,
בֹקֲעַי יֵנְבּ
,
וּיָרי ִחְבּ
:
אוּה
וּניֵהֹלֱא הָוֹהְי
,
ויָטָפּ ְשׁ ִמ ץֶראָָה לָכְבּ
:
וֹתיִרְבּ םָלוֹעְל רַכָז
,
הָוִּצ רָבָדּ
,
רוֹדּ ףֶלֶאְל
:
םָהָרְבאַ תֶא תַרָכּ רֶשֲׁא
,
קָח ְשִׂיְל וֹתָעוּב ְשׁוּ
:
בֹקֲעַיְל ָהֶדי ִמֲעַיַּו
,
קֹחְל
,
לֵאָר ְשִׂיְל
תיִרְבּ
םָלוֹע
:
רֹמאֵל
,ָ
ךְל,
ןַעָנְכּ ץֶרֶא תֶא ןֵתֶּא
,
םֶכ ְתַלֲחַנ לֶבֶח
:
רָפְּס ִמ יֵת ְמ םָתוֹי ְהִבּ
,
טַע ְמִכּ
,
הָּבּ םיִרָגְו
:
יוֹגּ לֶא יוֹגּ ִמ וּכְלַּה ְתִיַּו
,
לֶא הָכָל ְמַמּ ִמ
רֵחאַ םַע
:
------------------------------------------------------------------------
*Page 194*

*Lo hini-ach adam l'ashkam,*
*va'yo-chach aleihem m'lachim.*
*Al tig'u vim-shi-chai, v'lin-vi-ai al*
*ta-rei-u. Va'yikra ra-av al ha-aretz,*
*kol matei lechem shavar. Shalach*
*lif-nei-hem ish, l'eved nimkar Yoseif.*
*Inu va-kevel raglo, barzel ba-ah*
*nafsho. Ad eit bo d'varo, imrat*
*Adonoi tz'rafat-hu. Shalach melech*
*va-ya-ti-rei-hu, mosheil amim*
*vay'fat'chei-hu. Samo adon l'veito,*
*u-mosheil b'chol kin-yano. Le'sor*
*sa-rav b'nafsho, uz-kei-nav y'chakeim.*
*Va'yavo Yisrael*
*Mitz-rayim,*
*v'Ya'akov gar*
*b'eretz Cham. Va'yefer et amo m'od,*
*vaya'atzi-mei-hu mitzarav.*
------------------------------------------------------------------------
*Page 195*

םָק ְשָׁעְל םָדאָ ַחיִנּ ִה אֹל
,
חַכוֹיַּו
םיִכָל ְמ םֶהיֵלֲע
:
יָחי ִשׂ ְמִב וּעְגּ ִתּ לאַ
,
וּעֵרָתּ לאַ יאַיִבְנִלְו
:
ְקִיַּו
ץֶראָָה לַע בָעָר אָר
,
הֵטַּמ לָכּ
רָב ָשׁ םֶחֶל
:
שׁי ִא םֶהיֵנְפִל חַל ָשׁ
,
ףֵסוֹי רַכּ ְמִנ דֶבֶעְל
:
וּנִּע
וֹלְגַר לֶבֶכַּב
,
וֹשְׁפַנ האָָבּ לֶזְרַבּ
:
תֵע דַע
,
וֹרָבְד אֹבּ
,
ְמ ִא
הָוֹהְי תַר
,
וּה ְתָפָר ְצ
:
ְךֶלֶמ חַל ָשׁ
,
וּהֵרי ִתַּיַּו
,
לֵשֹמ
םי ִמַּע
,
וּהֵח ְתַּפְיַו
:
וֹמ ָשׂ
וֹתיֵבְל ןוֹדאָ
,
וֹנָיְנִק לָכְבּ לֵשֹמוּ
:
רֹס ְאֶל
ויָר ָשׂ
,
וֹשְׁפַנְבּ
,
ויָנֵקְזוּ
,
םֵכַּחְי
:
םִיָר ְצ ִמ לֵאָר ְשִׁי אֹבָיַּו
,
רָגּ בֹקֲעַיְו
םָח ץֶרֶאְבּ
:
דֹא ְמ וֹמַּע תֶא רֶפֶיַּו
,
ויָרָצּ ִמ וּהֵמִצֲעַיַּו
:
------------------------------------------------------------------------
*Page 196*

*Hafach libam lis-no amo, l'hit-nakeil*
*ba'avadav. Shalach Moshe avdo,*
*Aharon asher bachar bo. Samu vam*
*div-rei oto-tav, u-mof'tim b'eretz*
*Cham. Shalach cho-shech*
*va'yach-shich, v'lo maru et d'varo.*
*Hafach et mei-mei-hem l'dam,*
*va-yamet et d'gatam. Sharatz*
*ar-tzam tzfardaim, b'chad'rei*
*mal'cheihem. Amar va'yavo arov,*
*kinim b'chol g'vulam. Natan*
*gish-mei-hem barad, eish le-havot*
*b'artzam. Va'yach gafnam*
*u-t'eina-tam, vay'shabeir eitz g'vulam.*
*Amar va'yavo arbeh, va'yelek v'ein*
*mispar.*
------------------------------------------------------------------------
*Page 197*

וֹמַּע אֹנ ְשִׁל םָבִּל ְךַפָה
,
ויָדָבֲעַבּ לֵכַּנ ְת ִהְל
:
וֹדְּבַע ה ֶשֹמ חַל ָשׁ
,
וֹבּ רַחָבּ ר ֶשֲׁא ןֹרֲהאַ
:
םָב וּמ ָשׂ
,
ויָתוֹתֹא יֵרְבִדּ
,
םי ִת ְפֹמוּ
םָח ץֶרֶאְבּ
:
ְךֶשֹח חַל ָשׁ
,
ְך ִשׁ ְחַיַּו
,
ֹלְו
א
וֹרָבְדּ תֶא וּרָמ
:
םָדְל םֶהיֵמיֵמ תֶא ְךַפָה
,
םָתָגְדּ תֶא תֶמָיַּו
:
םיִעְדְּרַפְצ םָצְראַ ץַר ָשׁ
,
םֶהיֵכְלַמ יֵרְדַחְבּ
:
רַמאָ
,
בֹרָע אֹבָיַּו
,
םיִנִּכּ
,
םָלוּבְגּ לָכְבּ
:
דָרָבּ םֶהיֵמ ְשִׁגּ ןַתָנ
,
םָצְראַ ְבּ תוֹבָהֶל שֵׁא
:
ַגּ ְךַיַּו
םָתָנֵא ְתוּ םָנְפ
,
םָלוּבְגּ ץֵע רֵבּ ַשְׁיַו
:
רַמאָ
,
הֶבְּראַ אֹבָיַּו
,
קֶלֶיְו
,
רָפְּס ִמ ןיֵאְו
:
------------------------------------------------------------------------
*Page 198*

*Va'yochal kol ei-sev b'artzam,*
*va'yochal p'ri admatam.*
*Va'yach kol b'chor b'artzam, reishit*
*l'chol onam.\Va'yotzi-eim b'chesef*
*v'zahav, v'ein bish-vatav kosheil.*
*Samach Mitz'rayim b'tzei-tam, ki*
*nafal pachdam alei-hem.*
*Paras anan l'masach, v'eish l'ha-ir*
*lai-la. Sha-al va'ya-vei s'lav, v'lechem*
*sha-mayim yasbi-eim.*
*Patach tzur va-ya-zuvu mayim,*
*hal'chu ba-tziyot nahar.*
*Ki zachar et d'var kad-sho, et*
*Avraham avdo.*
*Va'yotzi amo v'sa-son, b'rina et*
*b'chirav.*
------------------------------------------------------------------------
*Page 199*

םָצְראְַבּ בֶשֵׂע לָכּ לַכאֹיַּו
,
לַכאֹיַּו
םָתָמְדאַ יִרְפּ
:
רוֹכְבּ לָכּ ְךַיַּו
םָצְראְַבּ
,
םָנוֹא לָכְל תי ִשׁאֵר
:
בָהָזְו ףֶסֶכְבּ םֵאיִצוֹיַּו
,
ןיֵאְו
לֵשוֹכּ ויָטָב ְשִׁבּ
:
םָתאֵצְבּ םִיַרְצ ִמ חַמ ָשׂ
,
לַפָנ יִכּ
םֶהיֵלֲע םָדּ ְחַפּ
:
ןָנָע שַׂרָפּ
,
ְךָסָמְל
,
שֵׁאְו
,
הָלְיָל רי ִאָהְל
:
לאַ ָשׁ
,
ויָל ְשׂ אֵבָיַּו
,
םִיַמ ָשׁ םֶחֶלְו
,
םֵעיִבּ ְשַׂי
:
חַתָפּ
צרוּ
,
םִיָמ וּבוּזָיַּו
,
רָהָנ תוֹיִּצַּבּ וּכְלָה
:
רַכָז יִכּ
וֹשְׁדָק רַבְדּ תֶא
,
תֶא
וֹדְּבַע םָהָרְבאַ
:
א ִצוֹיַּו
ןוֹשׂ ָשְׂב וֹמַּע
,
ויָרי ִחְבּ תֶא הָנִּרְבּ
:
------------------------------------------------------------------------
*Page 200*

*Va'yi-tein lahem artzot goyim,*
*va-amal l'umim yi-rashu.*
*Ba-a-vur yish-m'ru chukav,*
*v'toro-tav yintzoru, Hal'luyah.*
*137*
*Al na-harot Bavel, sham yashav-nu*
*gam bachinu, b'zachrei-nu et Tzion.*
*Al aravim b'tocha, tali-nu*
*ki-noro-tei-nu. Ki sham sh'ei-lunu*
*sho-vei-nu div-rei shir v'tola-lei-nu*
*simcha, shiru lanu mi-shir Tzion.*
*Eich nashir et shir Adonoi, al admat*
*nei-char. Im esh'ka-cheich*
*Yeru-shalayim, tish-kach y'mini*
.
------------------------------------------------------------------------
*Page 201*

םִיוֹגּ תוֹצְראַ םֶהָל ןֵתִּיַּו
,
לַמֲעַו
וּשָׁריִי םי ִמֻּאְל
:
ויָקֻּח וּר ְמ ְשִׁי רוּבֲעַבּ
,
ויָתֹרוֹתְו
וּרֹצְנִי
,
הָּיוּלְלַה
:
זלק
.
לַע
ַנ
וּנְב ַשָׁי ם ָשׁ לֶבָבּ תוֹרֲה
,
וּנֵרְכָזְבּ וּניִכָבּ םַגּ
ןוֹיִּצ תֶא
:
הָּכוֹת ְבּ םי ִבָרֲע לַע
,
וּניֵתוֹרֹנִּכּ וּניִלָתּ
:
רי ִשׁ יֵרְבִדּ וּניֵבוֹשׁ וּנוּלֵא ְשׁ ם ָשׁ יִכּ
,
וּניֵלָלוֹתְו
הָח ְמ ִשׂ
,
וּנָל וּרי ִשׁ
,
ןוֹיִּצ רי ִשּׁ ִמ
:
רי ִשָׁנ ְךיֵא
ִשׁ תֶא
הָוֹהְי רי
,
רָכֵנ תַמְדאַ לַע
:
ְךֵחָכּ ְשֶׁא ם ִא
םִיָל ָשׁוּרְי
,
יִני ִמְי חַכּ ְשׁ ִתּ
:
------------------------------------------------------------------------
*Page 202*

*Tid'bak l'shoni l'chiki, im lo*
*ez'k'rei-chi; im lo a-aleh et*
*Yeru-shalayim al rosh sim-chati.*
*Z'chor Adonoi liv-nei Edom et yom*
*Yerushalayim; ha-om'rim aru aru, ad*
*hay'sod ba. Bat Bavel hash'duda,*
*ashrei she-y'shalem lach et g'muleich*
*she-ga-malt lanu.*
*Ashrei she-yo-cheiz v'ni-peitz et*
*ola-layich el ha-sala.*
*150*
*Hal'luyah, hal'lu Eil b'kadsho,*
*hal'lu-hu bir-ki-ah uzo.*
*Hal'lu-hu big'vuro-tav, hal'lu-hu*
*k'rov gudlo.*
------------------------------------------------------------------------
*Page 203*

יִכּ ִחְל יִנוֹשְׁל קַבְּד ִתּ
,
יִכֵרְכְּזֶא אֹל ם ִא
,
םִיַל ָשוּרְי תֶא הֶלֲעאַ אֹל ם ִא
,
לַע
י ִתָח ְמ ִשׂ שׁאֹר
:
םוֹדֱא יֵנְבִל הָוֹהְי רֹכְז
,
םִיָלָשׁוּרְי םוֹי תֵא
,
םיִר ְמֹאָה
,
וּרָע וּרָע
,
דַע
הָּבּ דוֹסְיַה
:
הָדוּד ְשַּׁה לֶבָבּ תַבּ
,
ְךָל םֶלּ ַשְׁיּ ֶשׁ יֵר ְשׁאַ
,
תֶא
וּנָל ְתְּלַמָגֶּשׁ ְךֵלוּמְגּ
:
ְךִיַלָלֹע תֶא ץֵפִּנְו זֵחאֹיּ ֶשׁ יֵר ְשׁאַ
עַלָסַּה לֶא
:
נק.
וֹשְׁדָק ְבּ לֵא וּלְלַה הָּיוּלְלַה
,
וּהוּלְלַה
ַעיִקְרִבּ
וֹזֻּע
:
ויָתֹרוּבְגִב וּהוּלְלַה
,
וֹלְדֻגּ בֹרְכּ וּהוּלְלַה
:
------------------------------------------------------------------------
*Page 204*

*Hal'lu-hu b'teika shofar, hal'lu-hu*
*b'nei-vel v'chi- nor.*
*Hal'lu-hu b'tof u-machol, hal'lu-hu*
*b'minim v'ugav.*
*Hal'lu-hu b'tzil-tz'lei shama,*
*hal'lu-hu b'tzil-tz'lei t'ru-ah.*
*Kol han'shama t'ha-leil Ya, hal'luyah.*
/After saying Tikkun Haklali, say these three passages:/
"Mi yeten mi Tzion yeshuat Israel bshuv Adonoi shvut
amo, yagail Yaacov, yismach Israel.
Utshuot Tzaddikim me Adonoi, me uzam
be ait tzara.
Ve ya'azraim Adonoi veyfaltaim, yfaltaim
merashahim veyoshiaim, ki chasu bo."
------------------------------------------------------------------------
*Page 205*

רָפוֹשׁ עַקֵת ְבּ וּהוּלְלַה
,
וּהוּלְלַה
רוֹנִּכְו לֶבֵנְבּ
:
לוֹחָמוּ ףֹת ְב וּהוּלְלַה
,
וּהוּלְלַה
בָגֻעְו םיִנּ ִמְבּ
:
עַמ ָשׁ יֵלְצְלִצְב וּהוּלְלַה
,
וּהוּלְלַה
הָעוּר ְת יֵלְצְלִצְבּ
:
הָּי לֵלַּה ְתּ הָמָשְׁנַּה לֹכּ
,
הָּיוּלְלַה
:
------------------------------------------------------------------------
*Page 206*

*The Song of the Redemption*
------------------------------------------------------------------------
*Page 207*

*Prayer of Rabbi Natan after Tikkun Haklali*
/(editor's note: the term "Pegam ha Brit" literally means "a blemish in/
/the covenant" it is a general term that includes any spiritual blemish,/
/such as gossip, any immodesty, negative thinking and particularly any/
/breach in sexual conduct. Therefore this prayer is relevant for women/
/as well.)/
"I will sing to the L-rd with my life, I will sing to my
G-d while I live. May my speech be pleasant to Him; I
will rejoice in the L-rd. Give praise to the L-rd with
the harp, with the ten stringed harp sing to Him. O G-
d, a new song I will sing to You. With the ten-stringed
lyre I will sing to You. For You gave me joy, O L-rd,
with Your deeds; I shall sing about the works of Your
Hands."Master of the World, L-rd of Everything,
Creator of all souls, Master of all actions, who chooses
melodic songs, help me and show me grace with Your
great mercy and Your powerful lovingkindnesses, that
I shall merit to awaken, to extract, and to reveal all the
ten types of song that are included in the Book of
Psalms. In the merit of these Ten Chapters of Psalms
that I have recited to You, which correspond to the ten
types of song: Ashray, Beracha, Maskil, Shir,
Nitzuach, Niggun, Tefilla, Hoda'ah, Mizmor,
------------------------------------------------------------------------
*Page 208*

Haleluyah. In the merit of the Songs and in the merit
of the verses and the words, the letters, the vowels,
and the cantillation marks, as well as the names that
come from them, from both initial and terminal letters.
In the merit of King David, may Peace be unto him,
along with all the Ten Tzaddikim who established the
Book of Psalms. In the merit of the Tzaddik who is the
Foundation of the World, the Flowing Stream,
the Source of Wisdom, Our Teacher
*Na Nach Nachma Nachman Meuman*, Rebbe
Nachman ben Feige, may his merit protect us, who
revealed and arranged for us to say these Ten Chapters
of Psalms in order to repair the Covenant.
In the merit of all the True Tzaddikim and True
Chassidim, grant me merit and grace that I should
merit in Your great mercy to extract all the drops of
semen that left me in vain, whether accidentally or on
purpose, whether under duress or willingly (if one is
reciting this Prayer for a seminal emission that
happened the previous night, G-d forbid, then add: and
especially all the drops that left me this last night,
because of the pollution which came upon me due to
my many sins). With Your great mercy, compassion,
and strength, let me merit to extract
------------------------------------------------------------------------
*Page 209*

all of these drops from the husks and from the evil
forces, from all the places to where they fell and were
scattered and dispersed. Don't let us be pushed
away from You. Please subdue, break, kill, uproot,
abolish, and nullify all the husks, and all the spirits,
demons, and Liliths that were made, created, and
fashioned through these drops that came out of me in
vain. Remove from them their life-force; extract and
steal from them the holy vitality and all the holy
sparks that they swallowed.
Master of the Universe, you are the living and
enduring G-d, the primal life-force, who is full of
mercy and who judges the whole world favorably,
always desires lovingkindness, and does manifold
goodness. My Father, my Father, my Deliverer and
Redeemer, I know,OL-rd, I know that I myself am
guilty and iniquitous, even for the emissions that
happened to me by accident, because I didn't guard my
thoughts at all, and I fantasized by day until I came to
be defiled at night.
------------------------------------------------------------------------
*Page 210*

Through this I ruined what I ruined and caused what
I caused and destroyed what I destroyed. Woe, woe,
woe to my soul, woe to my soul for I paid myself back
with evil. What should I say, what should I speak, how
can I justify myself? G-d has found my sin. Here I am
before You in great guilt, here I am before You full of
embarassment and shame, full of dirt and filth, full of
evil abominations, and there is no language in the
world that can express the tremendous pity that is on
me. For it is evil and bitter, for it blemished my soul.
It is very bitter for me, my Father in Heaven.
It is very bitter for me, Master of all the worlds. See
my sighs and groans, for my soul is very bitter, to the
point that I don't know how I am able to live from the
terrible bitterness of my soul, which reaches up to the
Heavens, for I cut short my life. Why do I need life
like this, life more bitter than death ? My soul has
drunk from the bitter cup of poison Master of the
Universe! You alone know the many, numerous, great,
powerful, and terrible blemishes that are caused by
this in all the worlds. How can I repair this now, with
what can a child like me repair that which I've
destroyed?
------------------------------------------------------------------------
*Page 211*

But still I know and I believe with complete Faith that
there is no despair in the world at all, and that I still
have hope, and my hope in the L-rd has not been lost.
For the lovingkindness of the L-rd does not cease and
His mercies do not end. Therefore I have come before
You, O L-rd my G-d and G-d of my Fathers. G-d of
Abraham, G-d of Isaac, and G-d of Jacob. G-d of all
the True Tzaddikim and Chassidim, and G-d of all
Israel.
G-d of the first and the last. I have come to ask that
You will show mercy to me and help me follow Your
decrees and guard Your statutes. Please subdue my
evil nature to be subservient to You, and rebuke my
evil urge. Banish it from me from now and forever.
Guard me, save me, and help me escape now from all
types of evil fantasies and thoughts, from blemishes in
sight and speech, and save me from now on from all
types of flaws in the Covenant in the world, in
thought, speech, and action. Be with me always, guard
me, and save me from an accident by day or by night
from now and forever.
------------------------------------------------------------------------
*Page 212*

Our Father, powerful, living, and enduring King,
strong Redeemer, I spread out to You my hands,
rescue me, rescue me! Save me, save me! Rescue
those who are being taken to death, rescue one
pursued and guilty like me, rescue me from the lowest
Hell. Give me hope and don't let me be lost, G-d
forbid. For what profit is there in my blood, in my
falling to destruction? Can the dirt praise You and tell
of Your Truth?
My eyes are raised to the Heavens. O L-rd, guarantee
me, secure Your servant for the good. Don't let the
wicked exploit me, for I have no strength apart from
my mouth, I have no refuge and trust except in You
alone, in Your great mercy and lovingkindness alone;
in Your true compassion, in Your eternal grace, in the
strength and merit of the Tzaddikim, who guarded the
Covenant in the epitome of perfection after which
there is no more perfection. In them I place my trust,
on them I shall lean and support myself. In their merit
and strength I trust and hope. For You will not
abandon my soul to Hell, You will not let Your
Chassid see destruction.
------------------------------------------------------------------------
*Page 213*

Please, O L-rd, save me; please O L-rd rescue me, see
how endangered I am, torn in the heart of the sea.
Master of the World! Master of the World! Full of
mercy and full of lovingkindnesses; full of Grace, full
of pity; full of good; full of desire, we already
accepted upon ourselves to call out to You always.
Behold I am now fulfilling this acceptance and I am
calling out to You from a lowly place, from such
disgraceful places.
From the depths I cried out to You, O L-rd, from such
disgraceful places. From the depths I cried out to You,
O L-rd, from the deepest depth. From the straights I
cried out to G-d; please answer me with
expansiveness. Due to our many sins we have fallen
very low, and now, in the Footsteps of the Messiah,
we have fallen to places extremely lowly and humble
that Israel has never fallen into before, as it is written:
"She will fall wondrously; no one will comfort her."
------------------------------------------------------------------------
*Page 214*

Even so, we will not despair, G-d forbid, in any way
in the world at all. For you have already promised to
return us from the depths of the sea, as it is written:
"The L-rd said: From Bashan I will return them, I will
return them from the depths of the sea." And it is
written: "Even when they will be in the land of their
enemies, I will not reject them, I will not despise or
utterly destroy them, or break my Covenant with
them, for I am the L-rd their G-d."
Master of the World! Open Your mouth to a mute like
me, and send me words from Your exalted holy abode
from Heaven, in a way that I will be able to conquer
You, in order to please You and appease You, that
You will accept with Your many mercies and
powerful lovingkindnesses these Ten Chapters of
Psalms that I recited before You, as though King
David himself, peace be unto him, recited them.
Even though I do not know how to have any of the
powerful and awesome intentions that are in these Ten
Psalms, may it be Your will, L-rd my G-d, and G-d of
my Fathers, that my mere recitation will be considered
------------------------------------------------------------------------
*Page 215*

before You as though I perceived and intended all the
secrets and intentions that they contain.
Let my speech be pleasing before the L-rd of all.
Behold I am throwing my burden upon You. I am
binding myself to all the True Tzaddikim in our
generation, and to all the True Tzaddikim who dwell
already in the dust, to all the holy ones in the earth,
and especially to the Tzaddik, Foundation of the
World, the Flowing Stream, the Source of Wisdom,
Our Teacher Na Nach Nachma Nachman Me'uman,
Rebbe Nachman son of Feige, may his merit protect
us, Amen. With their knowledge and their intentions I
have recited all these Ten Chapters of Psalms, and in
their merit and strength may I merit to awaken and
reveal all the ten types of song that are included in the
Book of Psalms, which are the single, double, triple,
quadruple song, which are included in Your special,
great and holy name. The two holy names Eil, Elohim,
when fully spelled out: Aleph Lamed, Aleph Lamed
Hay Yud Mem, add up to 485, which is also the
numerical value of the word Tehillim (Psalms).
------------------------------------------------------------------------
*Page 216*

In the strength of these holy names, let me merit to
extract all the drops of seminal emissions from the
belly of the husk that swallowed them, whose name
also adds up to 485, for she is the husk that
corresponds to and opposes the holiness of the Book
of Psalms. In the strength of these Ten Psalms awaken
the two holy names Eil and Elohim, to kill, break,
subdue, uproot, destroy, and nullify this husk that
swallowed them, and force her to vomit up all the holy
drops from her belly and her innards. Erase her name
and memory from the world, and fulfill the verse that
is written: "It swallowed valor, but will vomit it up;
from his belly G-d will repossess." Please slaughter all
of the husks that were created through these drops.
Extract and steal from them the holy vitality, as well
as all the holy sparks that they swallowed because of
this sin. Extract all of them; return and gather them all
together in renewed holiness.
Let us merit to accept upon ourselves the yoke of the
Kingdom of Heaven with love always, and let us merit
to endeavor all our days in Torah, Prayer, and Good
Deeds, in truth and with a perfect heart, so that we will
merit to create holy bodies and vessels for all the souls
------------------------------------------------------------------------
*Page 217*

that are naked due to our many sins, including through
the blemish of seminal emissions that came out of me
in vain.
Master of the World, courageously strong and most
powerful, do what You can with Your great mercy so
that we will merit to repair the blemish in the
Covenant and the blemish in our intellect. Whether we
blemished ourselves by mistake or intentionally, by
force or willingly, for everything forgive and pardon
me, O G-d of Forgiveness, the gracious One who
pardons greatly. Let us merit to repair all the
blemishes in perfection in our lifetimes in the merit of
the holy Tzaddikim who are in the earth
(and if one is at the holy gravesite of Rebbe Nachman,
then add: and in the merit of this Tzaddik who lies
here, the Tzaddik, Foundation of the World, the
Flowing Stream, the Source of Wisdom. For I have
crushed my feet and undertook this difficult journey in
order to come here and to prostrate myself on the
grave of this True and Holy Tzaddik, who promised us
in his holy lifetime to stand and assist us always when
------------------------------------------------------------------------
*Page 218*

we come to his holy grave and give a coin to charity in
his memory and say these Ten Chapters of Psalms.
And now, I have done what was upon me to do, please
now do what is upon You). Forgive, pardon, and atone
for me all the sins, crimes, and offenses that I have
committed before You with my 248 limbs and 365
sinews, in thought, speech, and deed, with my five
senses and with the other powers of my body, and
especially that which I sinned, offended, and
blemished against You with the abuse of the
Covenant, which encompasses the entire Torah. I have
done evil in Your eyes from my youth to this very
day. For everything forgive, pardon, and atone, You
who are full of mercies. Restore all the names that I
blemished with Your great Name.Wash me clean of
my iniquity and purify me from my sin. Purify me
with hyssop and I will be pure; wash me and I will be
whiter than snow. Let me hear gladness and joy. Let
my crushed bones rejoice.
Hide Your face from my sins and erase all of my
iniquities. Erase my offenses for Your sake, as it says:
"I am surely the one who erases your offenses for My
sake and your sins I will not recall." Fill me with Your
mercies and always be my help in the merit of the
strength of the True Tzaddikim.Guard me and save me
------------------------------------------------------------------------
*Page 219*

always, and give me strength to overcome my evil
urge, and to suppress and break my lusts. I will not
blemish again what I blemished before, I will not do
again the evil in Your eyes, and I will not return again
to foolishness. If I did iniquity I will not add to it, for
You already promised us that Prayer and Petition also
help us to be saved in the future from the Evil Urge
and his clique by means of Your true mercies
(and if you are at his holy gravesite, then add: and
especially at the place of this holy shrine, help me in
the merit of the Tzaddikim who are buried here).
Have mercy on me, and give me strength and might
from You, that I will merit to overcome and conquer
my evil urge always, until I will merit in Your mercy
to banish and cast it off from me, as well as to nullify
it completely from now and forever. My life has
already been consumed with sighing and my years
with groaning My power failed due to my sins and by
bones wasted away. My power to endure has failed.
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Have mercy on me, my Father, Father of Mercy, have
mercy on me and hear my prayer, have compassion
and pity on me and hear my cry, hear my groaning,
hear my screaming. Have mercy, have mercy, save,
save, deliver, deliver; do not let my blood fall to the
earth before You, do not let my soul fall into the pit.
Save me from blood, O G-d, G-d of my salvation. Let
my tongue sing of Your great lovingkindnesses, please
let Your compassion and lovingkindness be aroused
over a wretched soul like myself, for one pursued like
myself, one filthy with sins like myself, and one
lacking knowledge and advice like myself. For on You
alone are my eyes depending, to You alone are my
thoughts turning, my eyes are looking to the One on
high; please help and please save. Please have
compassion and pity on me, and save me to return to
You in perfect repentance, in truth, and with a perfect
heart. Let me merit always to do according to Your
good will from now and forever.
Give me life according to Your lovingkindness and I
will guard the testimonies of Your mouth. Create in
me a pure heart, O G-d, and renew a proper spirit
within me. Therefore let this be Your Will, L-rd our
G-d and G-d of our Fathers, L-rd of joy and happiness,
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before whom there is never any sadness at all, as it is
written: "Glory and Beauty are before him; Might and
Beauty are in His place." Please help me with Your
powerful mercies and let me merit to be happy always.
Give joy to sad souls; give joy to my soul which is
very miserable, wretched, tired, thirsty, and hungry for
You. Remove from me sighs and groans, rejoice the
soul of Your servant, because to You, O L-rd, I lift up
my soul. Inform me of the way of life, satiate me with
the happiness of Your countenance, with the
pleasantness of Your eternal right hand. Answer me
with the joy of Your salvation, and may Your
generous spirit support me.
Satisfy me with Your goodness and rejoice my soul
with Your salvation and purify my heart to serve You
in Truth. Awaken my Glory, awaken the harp and the
lyre, I will awaken the dawn. Let us merit to all the
Ten types of songs of holiness, which subdue and
repair the blemish of the Covenant, as it is written: "I
will bless the L-rd who advises me, even by night my
reins instruct me." "To Dovid, Maskil, happy is the
one who bears iniquity and who covers over his sin."
"A home and riches are the inheritance of fathers, but
a prudent wife is from the L-rd." "By day the L-rd
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offers his lovingkindness, and at night His song is
with me, a prayer to the G-d of my life."
"To the Conductor, let me not be destroyed."
"To Dovid, a Mikhtam, when Shaul sent after him and
watched the house to kill him." "I will recall my song
in the night, with my heart I am praying and my spirit
searches." "Does one eat unsalted food? Is there taste
in the juice of mallows?" "Lest You give Your Glory
to others and Your years to my cruel adversary." "And
he did not say `Where is my G-d, my Maker, who
gives songs in the night?" "Grace is false and beauty
vain, a woman who fears the L-rd will be acclaimed!"
And it says: "Haleluyah! Praise G-d in His sanctuary;
praise Him in the firmament of His power. Praise Him
with the sound of the shofar; praise Him with the harp
and lyre. Praise Him with the timbrel and dance;
praise Him with stringed instruments and the flute.
Praise Him with resonant cymbals; praise Him with
loud crashing cymbals. Let everything that has breath
praise the L-rd. Haleluyah !"
Master of the World, blow the great shofar for our
freedom, and uplift the banner to gather our Exiles.
Ingather the scattered ones from amidst the Gentiles
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and the distant ones miraculously from the ends of the
earth. Gather in our dispersed ones together from the
four corners of the world to our Land, and fulfill for us
the verse that is written: "And the L-rd your G-d will
return your outcasts and show mercy to you, and will
return and gather you from all the peoples that the L-
rd your G-d scattered you unto. If you will be
dispersed to the ends of the Heavens, from there the L-
rd your G-d will gather you in and from there He will
take you. And He will bring you to the Land that your
Forefathers inherited and you will inherit it. He will
do good to you and multiply you more than your
Fathers." And it says: "Thus says the L-rd G-d, who
gathers in the dispersed of Israel: I will yet gather
them in." And it says: "The L-rd builds Jerusalem, and
will bring in the dispersed of Israel."
Quickly and speedily redeem us, and bring us the
righteous Messiah. Rebuild our Holy and Splendid
Temple, and bring us to Tzion, Your city, in song and
to Jerusalem, Your Holy Temple, with eternal joy, as
it is written: "And the captives of the L-rd will return
and will come to Tzion in song and with
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eternal joy on their heads. Joy and happiness they will
attain and sighing and groaning will flee." And it says:
"For you will go out in joy and in peace you will come
in.The mountains and hills will open their mouths
before you in song, and all the trees of the field will
clap their hands." And it says: "For the
L-rd will
console Tzion, He will console all of her ruins, He
will make her desert like a paradise and her wilderness
like a Garden of the L-rd. Joy and happiness will find
her, thanksgiving and the sound of song." "Rejoice in
the L-rd and exult Tzaddikim; sing out all the
straighthearted. Light is sown for the righteous and joy
to the straighthearted. Rejoice, O Tzaddikim, in the L-
rd, and give praise to His holy Name." Amen.
Netzach. Selah, Va'ed.
Master of the World, causer of all causes and reason
for all reasons, You are lofty and above everything
and there is nothing higher that You. There is no
thought that can grasp You at all, and to You silence is
praise and exalted above all blessing and praise. You I
will seek, You I will beseech to clear out a path to
You, down through all the universes, descending to
the place where I am standing now, as is revealed to
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You, the One who knows the hidden things. Through
this path and channel, shine Your light upon me to
return me in true and perfect repentance, according to
Your will, and following the way of the True
Tzaddikim. Prevent my mind from thinking any
extraneous thoughts or any thought or confusion that
is against Your will. Rather, allow me to cleave to
You with pure, bright, and holy thoughts, to be in
Your service in truth, in Your perception and in Your
Torah.
Turn my heart to Your testimonies and give me a pure
heart to serve You in truth. From the depths of the sea,
bring me out speedily to great light . The L-rd's
salvation comes like the wink of an eye. Let the light
of life shine on me all the days of my existence on the
face of the earth. Let me merit to renew my youth, the
days that passed in darkness, and return them to
holiness. Let my departure from the world be like my
arrival: without sin. Let me merit to gaze on the
pleasantness of the L-rd and to visit His palace, where
everything declares: "Glory!" Amen. Netzach. Selah,
Va'ed.
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*Prayer to Merit to Travel to the True Tzaddik*
*and to receive through him the sanctity and*
*rectifications of Rosh Hashanah.*
May it be Your Will, O L-rd our G-d and G-d of our
Fathers, that You allow me in Your great mercy to go
and travel to the True Tzaddik for Rosh Hashanah and
to be attached to him always, and through this may I
merit to sanctify my mind and my thoughts with great
holiness.
Have pity on me in Your great compassion and help
me and save me now from all alien thoughts and from
all mental deficiencies in the world. Grant me a
portion
of
Your
own
knowledge,
wisdom,
discernment, and intelligence, and endow me speedily
with a truly perfect and holy mind. And in Your great
mercy, sweeten and annul all harsh judgments against
us and against Your entire People Israel from now and
forever. Let us merit to receive the holiness of Rosh
Hashanah through the True Tzaddik and to complete
all the rectifications that we need to make on Rosh
Hashanah, which is the source of all judgments for the
whole year. Let our thoughts always be pure and holy,
especially on the holy days of Rosh Hashanah. Please,
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O Merciful One, in Your great mercy have pity on us
and merit us with and grant us the greatest possible
holiness of the mind. Guard us and save us from all
alien and external thoughts. Instead let us rejoice
constantly with dread and awe in Your Name, with
great holiness and purity, with holy and refined and
pure thoughts, with the essence of refinement and
illumination. Until we shall merit through the strength
of our attachment to the True Tzaddik to rectify and to
extract all that needs to be extracted on Rosh
Hashanah, to extract all the sparks of holiness from
the depths of the husks and to sweeten and to annul all
of the harsh judgements in the world from ourselves
and from all of Your People Israel.
May there extend over us only good and kindness and
salvation and great mercy, from the beginning of the
year until the end of the year Inscribe us and seal us
for a good and long life and for peace, for true life, a
life of Fear of Heaven, in which we shall merit to
guard Your commandments and to do Your Will in
truth and with a perfect heart and to rectify everything
that we damaged from the day we were born until
now. Bestow upon us a good livelihood and mercy
and life and peace and everything that is good. Master
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of the World, You know the greatness of the
obligation to travel to the True Tzaddik for Rosh
Hashanah, and You also know the powerfully
numerous obstacles that oppose us from all sides. You
who pity the destitute, have pity and spare us.
Help us merit to break all the obstacles, and instruct us
in Your ways and guide us in truth and teach us, that
we shall merit to go and travel to the True Tzaddik, so
that we may merit through him to have a truly holy
mind. For You know that now, in the footsteps [Era
before the Coming] of the Messiah, our main hope and
salvation lies only in the days of
Rosh Hashanah, upon which we depend to draw near
to You and to draw down upon us Your Divinity and
Sovereignty from Rosh Hashanah onto the entire year.
Now, however, we don't know what to do on the holy
days of Rosh Hashanah and how to appease You
appropriately, so that we should merit to accept upon
ourselves Your Sovereignty with dread and awe. Nor
how to stand up against all our enemies and accusers,
to shut the mouth of our adversaries and accusers,
Except through the merit and the power of the True
Tzaddik, upon whom we lean and depend, for he
fights for us and subdues and casts down all of our
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enemies and pursuers, and draws upon us the holiness
of Rosh Hashanah in perfection. Therefore, have
mercy upon us for Your Name's sake and help us to
merit to break all the obstacles and to merit to come to
the True Tzaddik on Rosh Hashanah and to attach
ourselves to him in truth and to merit to a perfectly
sanctified mind through him, and to merit to sweeten
and annul all the harsh judgements and to draw upon
ourselves loving kindness.
Let us merit to recognize and to know Your
Exaltedness and Your Kingdom over us, and may You
rule over us in glory soon. May every creature know
that You created it, and may every being know that
You fashioned it, and may every soul exclaim: The L-
rd, G-d of Israel, is King and His Dominion is over all.
And purify us and sanctify us with Your most sublime
holiness from now and forever, Amen, Selah! (Likutay
Tefillos I:76)
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*Prayer for Peace*
May it be Your Will, L-rd our G-d and G-d of our
Fathers, that You will annul wars and bloodshed from
the world and that You will bring a great and
wondrous peace into the world and that nation will not
lift up sword against nation nor will they learn war
any more.
Rather may all inhabitants of the world recognize and
know the real Truth, that we did not come into this
world for strife and argument, G-d forbid, or for
hatred, jealousy, vexation, and bloodshed, G-d forbid,
but rather that we came into this world in order to
recognize and to know You, may Your Name be
blessed forever.
(Likoutay Tefillos I;39)
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*True Love*
The love that exists between virtuous and
G-d-fearing people, particularly between the Tzaddik
and his followers, is immeasurable. This is true love,
the very essence of love, in the truest possible sense.
For the Tzaddik loves his followers with a great and
powerful love, and he greatly desires their true good....
And, similarly, the love of the Tzaddik's followers for
the Tzaddik also is extremely great, for they love him
very much with true love.
Among the rest of the world, however, while love is
proclaimed as the main goal in life, still people don't
attain it, because they don't know what true love is at
all. Only people who are virtuous and
G-d-
fearing, and who merit to come close to the True
Tzaddik, know the meaning of, and experience, true
love
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*End Piece*
"And the Spirit of G-d Hovered Over the Waters"
(Likutey Halachot, Hilchot Pesach, Halacha 7, Par. 20)
For from the beginning, the world was water upon
water, and so the whole world was in disarray, as is
written: "And the world was jumbled, and the
darkness was on the face of the deep, and the Spirit of
G-d was hovering on the face of the waters."
For as long as faith is not revealed and expanded upon,
due to the overabundance of intellect - which is the
aspect of the overflowing of the waters of the deep - the
world remains in disarray, and darkness is on the face of
the deep Therefore, the Spirit of Mashiach - which is the
aspect of Faith - hovered on the face of the water, for it
sustains the world at all times.
The spirit of Mashiach sustains the world even when
the overflowing waters, the waters of brazenness,
which are apostacy and heresy, want to rule the world
and destroy it, G-d forbid, and to return the world to
disorder. For if, G-d forbid, G-d forbid, their evil
desire were fulfilled, the world would certainly be
destroyed, for the world only exists through faith.
However, Hashem annuls their wily schemes, and all
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their efforts will come to naught. For He sustains the
world at the time when heresy overruns it, through the
aspect of "And the spirit of G-d - that is, the spirit of
Mashiach - hovering on the face of the waters."
As the world was sustained in the beginning, in the
time when it was in disarray, through this spirit. And
so, the main tikkun is through Mashiach, may he come
speedily in our days. For Mashiach's spirit and
knowledge ascend to the aspect of `Atik' - beyond all
the conceptions and knowledge of this world.
Therefore, concerning Mashiach, the concept of
knowledge beyond grasp is not relevant. All the
conceptions that are too high for even the greatest
minds to grasp -are, for Mashiach, a simple thing. For
he can swallow all the waters of knowledge that are in
all the world.
Therefore, he hovers over the face of the waters - for
he ascends above all the varieties of waters of
knowledge in all the world, as he is the aspect of `Atik',
that transcends everything. And `Atik' is the aspect of the
First Faith, the aspect of the Faith that is higher than all
else, for it is the aspect of the Faith that transcends all the
kinds of knowledge in the world.
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*The Song of the Redemption*
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