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*The Song* *of the* *Redemption* **Na* *Nach* Nachma* *Nachman MeUman* ------------------------------------------------------------------------
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Breslev Books
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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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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*Rabbi Israel Dov-Ber *Odesser** I am **Na* *Nach* Nachma Nachman Meuman* ------------------------------------------------------------------------
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*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'Isračl" In cooperation with the "Keren Anachal Foundation"
On the Internet: www.moharan.com ------------------------------------------------------------------------*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
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
Photos of Rabbi
Letter from Rav Moshe Feinstein ..................... 238
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*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
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
/*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
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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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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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 ------------------------------------------------------------------------ *Page
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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
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*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
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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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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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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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 "
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*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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*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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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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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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*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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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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*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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*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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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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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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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 ------------------------------------------------------------------------
*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. ------------------------------------------------------------------------
*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. ------------------------------------------------------------------------
*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. ------------------------------------------------------------------------
*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 ------------------------------------------------------------------------
*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. ------------------------------------------------------------------------
*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! ------------------------------------------------------------------------
*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*' . ------------------------------------------------------------------------
*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. ------------------------------------------------------------------------
*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:/ ------------------------------------------------------------------------
*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'". ------------------------------------------------------------------------
*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. ------------------------------------------------------------------------
*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. ------------------------------------------------------------------------
*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. ------------------------------------------------------------------------
*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 ------------------------------------------------------------------------
*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 ------------------------------------------------------------------------
*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) ------------------------------------------------------------------------
*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 ------------------------------------------------------------------------
*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'. ------------------------------------------------------------------------
*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 ------------------------------------------------------------------------
*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. ------------------------------------------------------------------------
*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*
------------------------------------------------------------------------ *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. ------------------------------------------------------------------------
*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 ------------------------------------------------------------------------
*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. ------------------------------------------------------------------------
*Page 220*
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, ------------------------------------------------------------------------
*Page 221*
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 ------------------------------------------------------------------------
*Page 222*
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 ------------------------------------------------------------------------
*Page 223*
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 ------------------------------------------------------------------------
*Page 224*
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 ------------------------------------------------------------------------
*Page 225*
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. ------------------------------------------------------------------------
*Page 226*
------------------------------------------------------------------------ *Page 227*
*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, ------------------------------------------------------------------------
*Page 228*
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 ------------------------------------------------------------------------
*Page 229*
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 ------------------------------------------------------------------------
*Page 230*
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) ------------------------------------------------------------------------
*Page 231*
*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) ------------------------------------------------------------------------
*Page 232*
*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 ------------------------------------------------------------------------
*Page 233*
*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 ------------------------------------------------------------------------
*Page 234*
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. ------------------------------------------------------------------------
*Page 235*
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*The Song of the Redemption* ------------------------------------------------------------------------
*Page 237*
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