18 Tishrei Yahrzeit Rebbe Nachman of Breslov

Rebbe Nachman of Breslov's histalkus [ascent from the body] took place in Uman, a Ukrainian town in Kiev oblast, on the 18th of Tishrei, which is the second day of Chol HaMo'ed Succos, 5571 [Oct. 16, 1810]. According to his express wish, Rebbe Nachman was buried in the old Jewish cemetery, together with more than 20,000 martyrs of the Haidamack massacres of 5528 [1768]. His surviving family members included his second wife, who built over his grave the original Ohel [a wooden structure to accommodate those who wished to pray nearby]; his daughters Adel, Sarah, Miriam, and Chaya; and several grandchildren. According to one tradition, the Rebbe's father, Rabbi Simcha, survived him, as well. 

It is customary for Breslover Chasidim to gather together on "Chai Tishrei" in order to commemorate the Rebbe's Yahrzeit. As is commonly the case in the Breslov community, there are no special minhagim [customs] associated with this event, other than lighting a Yahrzeit candle, giving Tzedakah [charity] in Rebbe Nachman's memory, and engaging in the study of Rebbe Nachman's writings.

To read and learn Rebbe Nachman's teachings, click on the REBBE NACHMAN label below this post.

The Obstructing Shadow Part 2

by Rav Ephraim Kenig shlita

Levels of Tzaddikim 

The world is divided into groups. Tzaddikim are also divided into different groups. There are tzaddikim in the category of Yesod Olam - foundation of the world - and there are tzaddikim on a lower level, yet the world's existence completely depends upon all of them. The holy Zohar explicitly states that the highest level in each generation is that of Moses. Afterwards, there are the thirty-six tzaddikim called the lamed vav tzaddikim. According to the Zohar, there are 36 in the Land of Israel and 36 outside of Israel. The entire world stands in their merit, since without them, the world could not exist. The Zohar mentions other examples, such as a category of 10,000 tzaddikim, who are on a lower level. Nonetheless, the world requires all of these tzaddikim to exist. 

We also need to place ourselves in some sort of category of tzaddikim.  You may ask youself ''Why do I need to call myself a tzaddik?''  Don't forget that we were born to carry out a specific mission, so it is not a matter of what we want or not. It is not merely a one-time task like when someone says to you ''Go bring this envelope to someone" - rather it is a mission involving your entire being and everything connected to you.  Your entire life is no more than a simple shlichut - mission.  For example, someone says to you ''Get on a plane, travel to a certain place and do this particular thing.''  You will be well aware of why you are in that particular place, since it is part of your mission.  You'll also take care not to damage anything in the process of carrying it out. Nonetheless, at the same time, you still feel ''something'' from yourself since, despite being on a mission, you still need to eat, sleep, travel, accomplish etc.

In other words, whatever you do in the world, whether sleep, eat, make money, pray, put on tefillin, or any of the other mitzvot, it is all one big mission.  This is the most truthful way to think about ourselves since we have no other function in the world besides our Divinely-given mission.

You may ask ''What is my mission?''  The answer lies in knowing that everything is connected to the kavod of Hashem, since He created the world to reveal His glory.  Before the world came into being, there was no-one to reveal  His kavod.  After creation, it is our mission to reveal it.

When you feel some deficiency, it is a signal that there is some sort of ''shortcoming'' in the revelation of G-d's kavod.  The more we reveal His kavod, the less lack we will feel.  Hashem created us with all of our materiality to serve as a foundation in this world for Him, and to elevate our Divine awareness until we clearly realize that we have no other function than to see the Divine in every detail of life.  Everything should bring us closer to the knowledge that there is a Creator of the World Who desires something from us.  If it is against the Torah, it is not the desire of Hashem.  Every step we take in life should bring us closer to a mindset that nothing exists beyond our appointed function in the world.  Bringing children into the world, working in whatever area Hashem has brought us, or any other life situation, is all part of our mission to reveal what Hashem desires.

Delving deeper, we will sense how limited our understanding is. This is when to pour out our hearts: ''Ribbono shel Olam! Heal us so we can reveal Your kavod. Give us livelihood so we can magnify Your kavod in the world. Redeem us from the oppression of outside influences, so we can carry out our mission.'' The emphasis should be in this direction, rather than driven by the desire to shed the discomfort of exile.  Thinking this way makes us more complete and less demanding of space and self-importance. When we achieve such a level, Rebbe Nachman promises that we will experience no lack.  Obviously this is a process, but we must begin.

This is all connected to Rebbe Nachman's concept of a self-generated shadow that blocks our own shefa.  Every day, the ability to prevent its creation can be drawn from the power of Moses and his humility, since he is the primary soul in which we are all rooted.  Rebbe Nachman describes how the influence of Moses is found within every limb of our body, reminding us to perform the mitzvah associated with that particular limb.  His point of humility is also there, waiting to be developed.  It is this point that will help us better understand how to remove our sense of ''somethingness'' and feel much more authentic.  Most think that kavod and happiness are found by taking up more space in the world, as if this is the purpose of life.  However, this point of humility will save us from being distracted or thrown off by the attractions of the world.

May Hashem help us be encompassed in the humility of Moses, so we will be able to receive an abundant influx of everything good in this world, as well as all the other worlds we will witness in the future.  This blessing very much depends upon us. When we repair ourselves, we repair the entire universe. By drawing Divine awareness into the world so everyone will know there is only Hashem, we will experience the good of the World to Come in this world as well.

Translated and adapted from a lesson based on Likutey Moharan 172.

[1] Likutey Moharan 172.
[2] King Solomon wrote ''Elokim made Man straight, but they pursued many intrigues.'' [Ecclesiastes 7:29]
[3] ''For My glory I created...'' [Isaiah 43:7];  ''The earth is filled with His glory'' [Isaiah 6:3]

The Obstructing Shadow

by Rav Ephraim Kenig shlita

''Every lack a person experiences, whether children, livelihood, or health, comes from oneself.'' [1]  [Rebbe Nachman of Breslov] 

There is an old saying: "The One Who gives life will also provide for it." In other words, since G-d created the world, He most certainly provides whatever we need to exist, whether livelihood, children, health, etc. As discussed in the writings of the Arizal and many other holy books, He created the universe to bestow good on it, not so it should be lacking.

If this is true, then why do we need to exert ourselves so much in order to subsist?  An animal usually has everything it needs in its local environment. Why would it be different for a human being, who is considered the choice of creation?

This is Rebbe Nachman's point. The lack is not inherent in creation - it comes from oneself. The human being was created perfect and complete [2], but something happened that created lack and deficiency.  For example, when a baby is born, the parents hover over the infant to ensure that it is warm, well-fed, and has everything it needs. As the child grows and begins to develop its own ideas and direction in life, the parents still desire to bestow good on the child. Sometimes, the child goes out on their own and acts foolishly without realizing the damage caused to themselves and others. The parents still worry, and do their best to warn the child of the various dangers, even when he or she stubbornly persists in pursuing their own ideas.

Likewise with Hashem. As mature as we consider ourselves, we still possess only a child-like understanding of the greatness of G-d. We don't fully grasp the extent to which He wants to benefit us, and instead, we act like immature children who make trouble.  Divine light, called shefa, constantly flows to us. Descending through all of the upper worlds into this world, it arrives to fill any need we may have.  Shefa is very subtle in the heavens, and once it comes into the world, it manifests as a beneficial influence.  Just as parents desire good for their child, G-d's love likewise directs the appropriate shefa to reach us in a ready-made fashion, like children, money, a home, etc.  The only thing that can stop it is the shadow created by our own actions. The shefa is then experienced as a deficiency.

How do our actions create a shadow?  The first thing to understand is that the nature of a shadow is relative, since a shadow is created from something more physical in relation to something more spiritual.  For example, a tree will create a shadow when put up against the light of the sun or moon.  The earth will also cause a shadow in the form of an eclipse, as will the moon itself.  Even the sun will create a shadow in relation to something  higher than it.  In this case, the sun would be considered physical in relation to what is above it.  Anything more physical obstructs light in relation to something more spiritual. Similarly, a person's  physicality and undesirable deeds form a shadow that obstructs the flow of shefa, since something physical will block something more spiritual.

There is a way, according to Rebbe Nachman, to circumvent this problem. If you nullify yourself by minimizing your connection to the world, no shadow is created and shefa is received unhindered. It is normal to want to fill a place in the world, or to feel you possess something.  You enjoy the respect accorded to you by others, you consume, eat, drink and buy, all of which amounts to experiencing some sort of ''somethingness'' that defines your material existence. The more physical you are, the more it prevents you from receiving the constantly flowing Divine light called shefa.

A basic understanding of human character traits can help a person move towards minimizing their connection to the world.  Let's examine the trait of humility. Everyone is born with a specific predisposition and nature, with varying levels of coarseness or arrogance at one end of the spectrum, and qualities such as humility at the other end.  Each quality, though, needs to be expressed in the proper way and proportion.  For example, it is a natural and positive reaction to feel a sense of nullification or insignificance next to a greater person, not the opposite.

Likewise, we should feel our smallness in relation to Heaven. Our only desire should be to fulfill whatever role G-d gave us with self-nullification, which will naturally bring a tiny perception of G-d's greatness.  Even if we are not currently on this level, it is something that needs to be deeply contemplated, since it is the true reality.

As creations of G-d, we belong to Him.  To the extent we comprehend this message and internalize it, our entire existence and relationship to the world will change.  As we go about our daily business, we will begin to understand that we are nothing more than messengers on a mission given to us by Hashem.  We will also be much less exacting of our own honor and care less about what others say or think about us. These concerns are exactly what make us more material.  Freed of these concerns, we are less physical. More shefa reaches us and we experience less deficiency and lack.

The world was created with such compassion, in a way that is truly good for us in this world and the next. Consider the generation of Noah and the Flood. How did this generation come to such depravity that it had to be completely wiped out?  The Midrash explains that this was actually caused by the abundant and awesome shefa they enjoyed on a constant basis.  They had everything they wanted, immediately, with incredible opulence, which is what brought them to such coarseness and vulgarity.  They believed the shefa came from their efforts and the strength of their own hands. They knew very well G-d was sending this goodness, but they didn't believe He was the ultimate power behind sending it, or had the ability to halt it.  When Noah repeatedly warned them about the impending flood, they taunted ''Where will the flood come from, Heaven?'' since they felt they could stop the Heavenly wellsprings themselves.  Although the good was indeed meant for them to enjoy, their way of thinking was a serious error because it overturned everything to the opposite.

Where are you holding?
You can actually sense where you stand before Hashem through evaluating your current situation, whatever it may be.  The very deficiency you experience is a gauge to how physical you are, since the perceived lack is a result of Divine light that has been blocked.  It is now expressed as a specific shortcoming, which indicates a lesser level of self-nullification to what Hashem desires.

How do we know what Hashem wants from us?  According to Rebbe Nachman, it is all related to kavod - glory and honor.  He writes: '''The essence of the light of Hashem is kavod, since whatever Hashem created, He created only for the sake of His glory.''  The entire world was created only to reveal His kavod, as written throughout the holy writings. [3]  Since Hashem's glory fills the world, when you don't take up space in the world, you receive the light of Hashem unhindered.

Self-Nullification and Humility
The Jewish people have an inherent power of self-nullification, which is epitomized by Moses.  He brought us the Torah in such a way to show anyone, in any situation, that they are connected to the Torah and mitzvot, and what they need to uphold.  Moses was considered to be the most humble human being. Although our own perception of humility is very far from its true nature, we still have some conception of it, since Jews possess a natural point of humility, which is developed when contemplating the greatness of Hashem.

Whatever we have or not, comes from Hashem because of His compassion.  Internalizing this message more and more will generate full Divine consciousness, which is the purpose of our existence.  Our entire life experience is meant to bring us to an awareness of the One Who brought the world into existence. When this is deeply integrated into our daily outlook, we will feel no lack whatsoever in life.

This will be the experience many years after Mashiach will have already arrived, as well as in the Next World, when we will see the world in its perfection. There will be no ''somethingness'' that demands honor and recognition. It will be clear that you are alive only because G-d wants you to fulfill your function in the world, so you will lack nothing required to fulfill your mission.  If you need money,  He will give it to you.  If you need health or anything else, you will receive it.

This is actually the level of the tzaddikim. They already achieved their tikkun, and see the perfection in this world now. Their pain comes only from looking at the Jewish people and seeing how far they are from their true life's purpose.  They are completely given over to bringing each Jew closer to G-d, one after another, by revealing another point of awareness in what it means to serve Hashem.  These tzaddikim, with all of their perfection, are already experiencing the World to Come in this world.  Rebbe Nachman insists this is not only something for spiritual giants, but for us as well.  When we pray for Mashiach and the Temple,we are asking for this level - it is something we must all attain, since it is our purpose.

...to be continued

Peace

Be like God and don't look for people's shortcomings and weak points. You will then be at peace with everyone.

Rebbe Nachman of Breslov

Yahrzeit: Rebbe Nachman of Breslov: 18 Tishrei

Rebbe Nachman of Breslov's histalkus [ascent from the body] took place in Uman, a Ukrainian town in Kiev oblast, on the 18th of Tishrei, which is the second day of Chol HaMo'ed Succos, 5571 [Oct. 16, 1810]. According to his express wish, Rebbe Nachman was buried in the old Jewish cemetery, together with more than 20,000 martyrs of the Haidamack massacres of 5528 [1768]. His surviving family members included his second wife, who built over his grave the original Ohel [a wooden structure to accommodate those who wished to pray nearby]; his daughters Adel, Sarah, Miriam, and Chaya; and several grandchildren. According to one tradition, the Rebbe's father, Rabbi Simcha, survived him, as well. 

It is customary for Breslover Chasidim to gather together on "Chai Tishrei" in order to commemorate the Rebbe's Yahrzeit. As is commonly the case in the Breslov community, there are no special minhagim [customs] associated with this event, other than lighting a Yahrzeit candle, giving Tzedakah [charity] in Rebbe Nachman's memory, and engaging in the study of Rebbe Nachman's writings.

To read and learn Rebbe Nachman's teachings, click on the REBBE NACHMAN label below this post.

One Small Step - One Giant Leap

Art - The Garden of Melancholia: Mike Worrall

from the writings of Rebbe Nachman of Breslov, translated by Rabbi Aryeh Kaplan

There was once a tzaddik who became very depressed and melancholy. This depression caused the tzaddik great difficulty, and it became worse and worse. He fell into lassitude and heaviness, where it was literally impossible for him to move.

He wanted to make himself happy and uplift himself, but it was impossible for him to do anything. Whenever he found something that would make him happy, the Evil One would find sadness in it. Therefore it was impossible for him to do anything to make himself happy, since in everything he found sadness.

He pondered G-d's kindness that "He did not make me a heathen" and realized that this could be a source of great joy, without any sadness.

{The main thing is to make a small beginning. G-d said "Open for Me like the eye of a needle, and I will open for you like the gates of the Temple" [Shir HaShirim Rabbah 5:3]. Thus, no matter how low a person is, if he makes even a single motion to serve G-d, it is something very great on high, and it can bring him back completely. [Likutey Halakhoth, Tefillin 5:43]  The main thing is to make the first move. If one begins even a little bit, one can go very high}

When a person tries to find joy in something that he himself did, it is possible to find sadness in every joy. No matter what he does, he can find shortcomings, and he will not be able to uplift himself and be happy. But in the fact that "He did not make me a heathen" there is no sadness. This is from G-d, G-d made him the way He did, and had pity on him, not making him a heathen. Since this was G-d's deed, there are no shortcomings in it, and hence there is no defect in this rejoicing. No matter what, there is an unimaginable difference between him and an idolator.

The tzaddik began to make himself happy with this. He rejoiced and uplifted himself little by little, continuing more and more, until he came to such a level of joy that he was on the same level of joy that Moses experienced when he went on high to receive the Torah. Through this uplifting and joy, he was able to fly many miles into the supernal universes.

He saw himself, and he was very far from the place where he had been originally. This bothered him very much. He felt that when he descended, he would be very far away from his original place. When it was discovered that he had disappeared, people would consider it a great wonder. The tzaddik did not want such publicity since he always wanted to "walk modestly with G-d". [Micah 6:8]

The joy came to an end, since joy has a limit. Therefore, joy begins automatically and ends automatically. When joy begins to end, it ends little by little. The tzaddik therefore descended little by little, coming down from the place to which he had flown during his time of joy. He eventually returned to the place from which he had ascended. He was very surprised, since he was in exactly the same place where he had been at first.

He realized that he had returned to the exact same place where he had been at first. Looking at himself, he realized that he had not moved at all, or if he had moved, it had been at most by a hairsbreadth. The hair on the head is the gate to the intellect. In Hebrew, the word sa'ar (hair) and sha'ar (gate) are the same. Therefore, if a person improves himself by a hairsbreadth, it can bring him back completely. Similarly, if a person strays from G-d by a hairsbreadth, it can do much damage [Likutey Halakhoth, Choshen Mishpat, Nezikin 4:3]

He had moved so little, that no one other than G-d could measure it. The tzaddik was very surprised at this. Here he had flown so far, through so many universes, and at the same time, he had not moved at all. This showed him how precious in G-d's eyes is even the slightest motion.

When a person moves himself even a hairsbreadth in this world, it can be considered more than thousands of miles, and even thousands of universes. This can be understood when we realize that the physical world is no more than the central point in the midst of the spheres. This is known to masters of astronomy. Compared to the supernal universes, the entire physical universe is no more than a dot.

When lines extend from a single point...

When lines extend from a central point, the closer they are to the point, the closer they are to one another. The further they extend from the point, the further such lines get from each other. Therefore, when the lines are very far from the point, they are also very far from each other. This is true, even though near the central point, they are extremely close to each other.

If one imagined lines drawn from the earth to the upper spheres (the orbits of the planets around the earth: a relativistic geocentric view of the universe) one would see that even if one moved a hairsbreadth, the movement would be reflected as a motion of thousands of miles in the upper spheres. It would be in the same ratio as the spheres are higher than the earth. The spheres must be very huge, since there are stars without number, and each star is at least as large as our planet.

This is all the more certainly true when one considers the supernal universe, compared to which, even the highest astronomical spheres are like nothing. Therefore, the distance between these extending lines in the supernal world is without measure. A movement of less than a hairsbreadth, so small that only G-d can estimate it, can consist of a passage through thousands of universes and thousands of miles in the supernal worlds. How much more so is this true when one travels a mile or more to serve G-d.

Purification requires Agitation and Confusion

I feel that the world is at a peak right now, in these two weeks before Rosh Hashanah.  It reminds me of these words by Rebbe Nachman below.... the world is on the cusp of Moshiach iy''H.... we are being agitated and purified.... and all the scum is rising to the top, ready to be skimmed off to make way for the pure.

from the writings of Rebbe Nachman of Breslov, translated by Rabbi Aryeh Kaplan


When one begins to attach to a great tzadik and truly serve G-d, he is often filled with great confusion and evil thoughts.

The evil was always there, but only now it is surfacing.

A pot of water may seem perfectly clear. But when it is placed on a fire and begins to boil, all its impurities are brought to the surface. One must stand by and constantly remove these impurities.

The original purity is merely an illusion. With a little heat the impurity surfaces. But when these impurities are removed, the water is truly pure and clear.

The same is true of a person. Before he begins serving G-d, good and evil are completely mixed together within him. The impurities are so closely united with the good that they cannot be recognized.

But then this person comes close to a true Tzadik and begins to burn with great feeling toward G-d. He is touched with the heat of purification, and all the evil and impurities come to the surface. Here again one must stand by and constantly remove the dirt and impurities as they appear. In the end the person is truly pure and clear.

Purification requires this period of agitation and confusion.

In the beginning a person is totally immersed in the material. He then begins to come close to G-d.

It would seem possible to remove this dirt and impurity at once. But his mind is completely intermingled with this mire. Were it to be removed immediately, his mind would be drawn out with it.

Therefore, one must be purified little by little, in gradual stages.

Every Day of the Year, You Are Your Own Judge

Unknown Artist

by Rav Ephraim Kenig shlit'a

He [Rabbi Akiva] used to say "Everything is given on pledge and a net is spread out over all the living. The shop is open, the merchant extends credit, the ledger is open and the hand records therein. All who wish to borrow may come and borrow. But the collectors make their regular daily rounds, and take payment from a person with or without their knowledge...." [Pirkei Avot 3:20]

A person usually goes about their daily life thinking that whatever they do is basically okay.  Even if this is not the case, they figure if no one knows, then it's not the end of the world; they'll just fix it afterwards.  They may even realize that G-d knows about their indiscretions, but since the person considers them to be only temporary, everything will somehow straighten out in the end.  These are the type of thoughts that Rabbi Akiva is addressing in his statement in Pirkei Avot.  He reminds us that whatever we take from this world must be left behind when we leave; nothing can be taken with us when we die.

Paying Back What You Eat
One way to understand this is found in the book ''Chesed L'Avraham'' written by the grandfather of the Chida, Rabbi Chaim David Azulai a"h.  He writes that when a person dies, the chevra kadisha comes to attend to the body before the levaya [funeral].  They cover the body in the place where it was when the soul departed, and everyone returns home.  The deceased remains alone with himself. When the body is put into the grave, if the person enjoyed a lot from this world, the first thing that happens is that the worms come to demand their portion.  In other words, they must now return whatever they took from this world, whatever they ate simply to fill their stomach.  Yet if they ate only in holiness and purity, i.e. only kosher food and only in quantities necessary to sustain a healthy and strong body to serve G-d, then there is nothing to take back.  This is one understanding of  "they take payment''.

With or Without His Knowledge
Since there are specific times during the year conducive to repentance and forgiveness, a person may think that everything automatically works out.  For example, there is the month of Elul - the Hebrew month set aside for teshuvah, intensive introspection and repentance - which is followed by Rosh Hashanah and the atonement of Yom Kippur.  But the reality is that G-d is not obligated to wait until these specific times and can send messengers to collect what is due at any point.  Sometimes, one may even be aware of their situation and upon a little soul searching, may even realize they might need to go through something unpleasant.  But usually, this level of self-awareness is rare and one has no realization that anything is amiss or in need of change.  But G-d operates in His ways. It is here the idea "with or without his knowledge" comes into play.

You Are Your Own Judge
Rebbe Nachman transmits the following idea in the name of the holy Baal Shem Tov.  Before any decree is issued in the world, G-d forbid, the entire world is assembled to give their agreement.  In this instance, the 'entire world' encompasses the inanimate, plant, animal, and human levels.  They are all notified and asked if there is any opposition to the decree.  This even includes the person who has the negative decree hanging over them.  When everyone reaches agreement, the judgment is passed.

Who in the world would agree to a negative decree against oneself?  Obviously, if you were to ask the person directly, they would defend themselves and oppose the judgment.  For this reason, a similar situation is presented to them, and their opinion is asked without realizing it has anything to do with their own case.  Someone will ask them: "What do you think about what so-and-so did?"  They respond. "Whoo whoo, they deserve this or that..."   In heaven they say: "Is that right?" You just passed judgment on yourself..."  The case is closed and the person doesn't comprehend what just transpired.  According to Rebbe Nachman, this is an example of "taking payment with or without his knowledge".

The whole concept of how a person is asked each time about their own judgment is profoundly deep.  Each word of every story we hear has lofty and exalted significance.   For example, we may hear a story about two people involved in an argument that has nothing to do with us.  In the rare case it does, we need to be even more careful.  But most of the time, it is simply a seemingly random story where everyone takes the liberty of jumping into the fray, taking a stand on who is right or wrong, and who deserves what.  The very words a person utters are then taken and applied to his own case and he will be compelled to bring his own words to fruition.  This is why Rebbe Nachman advises us to be very careful about what we say.  Don't let an inadvertent word slip out in the wrong way or pass judgment on another's behavior.  If you do, you are agreeing to your own verdict, since no judgment can materialize without your agreement.

Controlling Your Thoughts

King David says Zamoti bal yalavar pi - "My thoughts dare not pass through my mouth." [Psalms 17:3]  There are two important ways to understand this verse.  Firstly, the word zamoti is related to the Hebrew word for "muzzle" - z'mam.  King David alludes to this as if to say "G-d! Since I don't weigh my words seriously enough, put a muzzle on my mouth to prevent me from saying anything irresponsible or improper."

The second explanation of how to understand this verse concerns controlling our thoughts.  Sometimes a person blurts out an empty phrase, without even knowing why they said it.  But the reality is that there are custodial forces appointed over a person from heaven; sometimes they are good and sometimes not. They seize upon these same words and turn them around on the one who uttered them.  These ramifications ought to give each of us serious pause for thought.

It is not necessary to express every thought that comes to mind.  Thus King David refers here to the need for an even deeper level of restraint.  He would like G-d to place a muzzle on his mouth to stop him from verbalizing anything that enters his head.  Since according to Rebbe Nachman, it is through these very words that they "take the payment from a person with or without his knowledge".

We witness how people suffer from a bundle of woes that they carry, whether external problems or personal health issues G-d forbid. Yet the reality is that they agreed and signed off on everything.  Without their agreement, these difficulties could not have materialized.  One may say "I never agreed to such a thing!"  The recording is then played back for them and they are asked "You don't remember what you said in such and such year when someone told you a certain story? Was it any of your business to comment? You gave your commentary anyway and here are the consequences."  G-d should guard us.

This spiritual dynamic accompanies us every single day, hour by hour.  It is written "Whoever sits in the refuge of the Most High.." [Psalms 91].  The Talmud calls this particular chapter of Psalms "a song against evil forces" since it is recited by those who want to be saved from misfortune and accidents.

For instance, when mourners attend a funeral they recite these verses since they possess tremendous protective power against negative spiritual forces seeking to harm a person.  It is further written: "His angels he will charge for you, to protect you on all your paths."  This refers to the fact that there are angels who constantly accompany a person to safeguard him from harm.  According to our sages, these protective angels are more accurately called the yetzer tov and the yetzer hara - the good inclination and the evil inclination.  In contrast to what most people think, they are both responsible for protecting a person from disaster, since the fundamental role of the yetzer hara is to serve a person.  However, if one comes too close and is drawn after him, the yetzer hara is no longer obligated to fulfill his protective duty.  One then becomes enslaved to him, and the yetzer hara does whatever he wants with the person.


Forces Created From Our Own Actions
Along with the yetzer tov and yetzer hara, come all sorts of other forces, G-d forbid, which are created when a person stumbles, for example, in eating non-kosher food or is involved with any kind of negative thoughts, speech, or actions.  In this case, damaging forces are created in the world that are bound to the person who created them.  These forces are called mezekei alma - "destroyers of the world".  Their whole purpose is to cause damage and they don't even realize this is their role.

To illustrate, it is like a child who plays with matches because he thinks it is fun.  An adult comes along and admonishes him, but when he sees that the child doesn't understand, he takes the matches away by force.  This is because the adult understands very well that the child is doing something dangerous.  The child though, doesn't comprehend this fact.  He screams and cries "Why did you take them away from me?"  Likewise, these "destroyers of the world" don't even understand they are destructive. Their actions are not intentional, but since they were created from damage, this is their fundamental essence.

It is these forces that accompany us wherever we go. They catch our every word in an attempt to interpret it according to their crooked way of thinking, because after all, they are a creation based on crookedness and damage.  Since they are an undesirable creation, everything about them is undesirable. They even have the ability to compel a person to undergo judgments from the upper worlds. They facilitate a person's undoing to such an extent that life is endangered, and the individual has no idea what is actually going on.

We don't know.  We don't actually see these forces or perceive them with our senses, but what do we know? We know that there are tzaddikim on the highest of spiritual levels, who know about these matters with such clarity that they simply advise us to have compassion on ourselves and acknowledge we don't know what goes on around us on a spiritual plane.  For this reason, they caution us to guard ourselves from undesirable speech, thoughts, or deeds since they bring detrimental consequences.

One may take note of the many criminals at large in the world, who say and do terrible things, but seem to have it good without any suffering.  So where do these ideas fit in?  The answer is that something much worse is actually going on for them.  The criminal doesn't pay for his actions in this world. It simply waits for him in the next world, where everything comes back to him in a much more penetrating way.  This is what the Talmud refers to when it states "Afflictions atone for a person".  Whatever difficulties one goes through in this world serve as a huge atonement for him.  It is preferable and worthwhile to undergo it here, since in the next world, one contends with not only afflictions, but humiliation along with much more unpleasantness.

The only advice is to say to oneself "Stop".  Just as we need to be careful about what we put into our mouth, i.e. kosher and healthy food, likewise we must be careful about what comes out of it by guarding our speech.  The same caution applies to our actions. We should do nothing that the Torah, or our sages, forbid.  Similarly with thought; we shouldn't think that just because our thoughts are only between us and G-d they can be easily fixed.  It doesn't exactly work like this, since many holy books describe the power of thought as greater than the power of deed.  It is possible to do teshuvah or repair an action, but it is much more difficult to do the same with a thought.  You can nullify or gain control over an action, but once you think it, a thought is out of our control and possession.

Thus Rebbe Nachman's advice to everyone is to weigh our deeds in a way that will be truly positive in this world and the next, and to live good and thoughtful lives, with proper consideration for our every thought, word, and action.  Since there will be no-one to pass a bad judgment, every negative decree will be opposed.

Remember that you are never asked directly about your own situation, rather only about someone else's story.  Thus don't rush to pass judgment either verbally or even in your thoughts as to who is right or wrong.  Unless it concerns you directly and practically, just leave it without comment. You will feel profoundly satisfied, and it will be so very beneficial not only to you but to the entire Jewish people.

May G-d enlighten us with higher levels of self-awareness to improve our lives, as well as the entire world, every day and every moment.

Rabbi Ephraim Kenig shlit'a, is CEO and Rosh Yeshiva of the Nachal Novea Mekor Chochma institutions as well as the head administrator at Talmud Torah Magen Avot, in the Old City of Tsfat.

How to Fix Sinat Chinam [Baseless Hatred]

Complete English subtitles: Rabbi Ofer Erez

Amazing teachings of Rebbe Nachman about seeing the good points in yourself and others, and making the world a better place.

What's In A Name

The Hebrew word for soul is "Neshama" - נשׁמה
The middle letters of נשׁמה spell "shem" - which means "name".

This shows us the importance of your name - it is the centre of the soul.

Your Hebrew name functions as a conduit, channeling spiritual energy from G-d into your soul and your body.

This is why, say the Chassidic masters, an unconscious person will often respond and be revived when his or her name is called. To wake someone up, all you need to do is whisper their Hebrew name into their ear.

Your Hebrew name is your spiritual call sign, embodying your unique character traits and G-d-given gifts. Ideally, you should use it 24 hours a day, not just when you're called to the Torah or when prayers are offered on your behalf.

According to Jewish custom, a critically ill person is sometimes given an additional Hebrew name -- somewhat like a spiritual bypass operation to funnel fresh spirituality around their existing name and into their bodies; with the influx of spirituality, the body is given renewed vigor to heal itself.

The book of Genesis teaches that G-d created the world with "speech" ("And G-d said, 'Let there be light!', and there was light" ).

In the Kabbalah it is explained that the 22 sacred letters of the Hebrew alef-bet are the spiritual "building blocks" of all created reality, and that the name of a thing in the Holy Tongue represents the combination of sacred letters that reflects its distinct characteristics and the purpose and role towards which it was created.

If you are not using your Hebrew name, you are not tapping into your G-d given powers. If you're feeling tired and rundown, this could be the solution to your inertia.

Usually, your Hebrew name is given to you soon after birth. Jewish boys are named at their brit (circumcision), and girls at a Torah reading shortly after their birth. Your name is selected by your parents who usually name you after a dear departed loved one, most often an ancestor. Or, if they don’t have anyone to memorialize, you just might end up with a Hebrew name of their own preference. Either way, however, our sages have declared that your parents' choice of a name constitutes a "minor prophecy", since the name they choose conforms with the inborn nature of your soul.

If your parents didn't give you a brit or didn't name you at a Torah reading -- or if you're a non-Jew who's converting to Judaism -- you can select any Hebrew name that resonates with you.

[Chabad]

There are people who complete the mission associated with their name in the middle of their lifetime.

They are then given a new mission, and hence, a new name. This concept contains many deep and awesome secrets.

It is customary to give a new name to a dangerously sick person. The sick person has already fulfilled his destiny according to his original name, and is therefore ready to die. We then give him a new name, thereby also giving him a new mission. The sick person can now continue to live and complete the mission associated with his new name.

Our Rabbis teach us that Moses had many names. Moses had many missions in life; he therefore required a different name for each one of his great tasks.

Source: Rebbe Nachman's Wisdom

Naming A Baby After Someone Who Recently Died

by Rav Menashe Klein

Rav Menashe Klein (Mishneh Halachos 4:152) was asked if it is permissible to name a baby after someone who died but was not yet buried. Although reluctant to answer a question not found in Shas or Poskim, he said that people are noheg to do so.

However he did see in the Zohar that it may not be effective. The Zohar says that until a person is buried, his Neshama cannot enter another a person in the form of a Gilgul. Since one of the reasons we name after a niftar is to enable the neshama to enter the child as a gilgul, it would be pointless until after the burial. This is also the opinion of the Shu"t Tshuras Shai and the Recanti.

What if the child was born while the person was still alive but the name will be given after the burial? In this case he says that even though the child already received a neshama at birth, nevertheless the neshama of the gilgul can enter at the time the name is given. We see this from Pinchas who received the neshamos of Nadav and Avihu even though he was alive at the time of their death.

This is the same logic as giving a sick person a new name. The hope is that the neshama of a person with the same name will enter into him and extend his life. For this reason changing the name of a Choleh should be handled only by someone who is well versed in these matters.

Source: Revach L'Neshama

Forgotten Miracles

One of Rebbe Nachman's followers once came to him. He had a serious ailment in his arm and was in such great pain that he could not move it at all. He had his arm in a sling and was totally unable to lower it.

The Rebbe's followers told him that this cripple was very poor and could not afford the expensive salts and other remedies that he needed for his arm.

The cripple was sitting at Rebbe Nachman's table for the Sabbath noon meal. The Rebbe remarked that the cripple certainly had faith, and all those sitting there agreed. He discussed this a while and then repeated himself, asking again if this cripple had faith. Those present again answered "yes".

Suddenly the Rebbe commanded the cripple "Lower your hand!"

The cripple stood there amazed, and everyone else was also very surprised. What was the Rebbe saying? The man had been afflicted for a long time, and it was absolutely impossible for him to move his arm. Why was the Rebbe telling him to do the impossible?

But as soon as Rebbe Nachman gave the order, "he decreed, spoke and it became fulfilled".

His follower removed the man's sling and he instantly lowered his arm. He was totally healed and it was an obvious miracle. He regained full use of his arm, and it remained healthy for the rest of his life.

Many awesome miracles like this occurred from time to time. The Rebbe, however, was compelled to minimize them.

I saw the Rebbe soon after he healed the cripple and spoke to him about it. It was obvious that he was not feeling well. He said "Whenever I am involved with miracles, I always suffer from it. Whenever I do anything like this I pray to G-d that it be forgotten." [This may be the reason why so few of his miracles have ever been recorded]

from "Rabbi Nachman's Wisdom" by Rabbi Nathan of Nemirov, translated by Rabbi Aryeh Kaplan z"l

Trees and the Hidden Channels of Communication

In honour of Tu b'Shvat [which falls on Shabbat this week]  - the new year for trees.  To learn more about the customs of eating fruits go to The Seven Species of Israel

 from the writings of Rebbe Nachman of Breslov; translated by Rabbi Aryeh Kaplan


Many types of fruit do not grow in some lands, only because people do not understand.

The world has a foundation stone. Channels emanate from this stone, reaching every land. The Midrash teaches us that the wise King Solomon knew the details of these channels and was therefore able to plant all types of trees.

If people knew the exact location of these subterranean channels, they would be able to grow fruit trees even in these lands. They could grow many that never grow there now.

Each channel has the power to stimulate a particular species. Even if a particular channel does not pass through one land, all channels are intertwined and flow into each other. If one knew the exact place, he could plant any type of tree.

If one knew the location of all channels, he could dig a well and know where to plant trees around it. He could then make any type of tree grow.

The foundation stone of the world constantly rises and descends. If one knows its position, then he knows what to plant at a particular time.

All these things are concealed from the world for some things may not be revealed.

People say that the world is gaining knowledge, but earlier generations made the primary discoveries, and this took the greatest wisdom.

Later generations make discoveries only because earlier ones prepared the way. One generation makes the basic discoveries, and later generations apply them, but the latter contribution is really the smaller.

The Talmud says "If you would not have removed the piece of clay, you would not have found the jewel under it."

There are things that may not be revealed, for if they were revealed, later generations would make an idol of them. There is knowledge that may not be revealed, for later generations would use the basic knowledge and continually add to it, often irresponsibly. They could then develop concepts leading to cataclysmic discoveries.

It is written [Lev. 19:23] "When you enter your land and plant any tree... three years shall its fruit be forbidden to you". The Zohar teaches us that the evil forces of klipah dwell in trees duirng these first three years.

Earlier generations misunderstood this and thought that they were obliged to worship a tree during the three years that it was under the influence of the klipah. According to their error it was a logical necessity to make such a tree an object of worship.

it's a Mad Mad World

Art: Mike Worrall

"A king was informed by his chief minister that there had been blight on the crops that year. They were affected so greatly that anyone eating the grain would become insane. "But" said the minister, "there is no need for us to worry. I have set aside enough grain from last year's harvest for the both of us that will last until the harvest of the following year."

The king shook his head. "No," he said. "I will not allow myself any privileges other than those shared by my subjects.  "We shall eat of the same grain," the king continued, "and we shall both go insane together with the rest of the population. But here is what we shall do. You and I will mark our foreheads with an indelible imprint, so that when we go insane, I will look at you and you will look at me and we will know we are insane."

[Rebbe Nachman of Breslov]

Overcoming Obstacles

Always remember: You are never given an obstacle you cannot overcome. [Rebbe Nachman of Breslov]

The Rebbe Maharash innovated the concept of "L'chatchila ariber".  The approach of l'chatchila Ariber teaches that if we come upon an obstacle to a task we are involved in, or an obstacle to a mitzva or project or good deed which comes our way (or we pursue), we should overcome the obstacle in the most direct manner. The Rebbe Maharash explained that while some people propose that when confronted with an obstacle the best route is to go around, or under it -- and the Rebbe Maharash says: "And I say one has to go l'chatchila ariber [from the start, go over it]."

********************

When You Carry Valuable Merchandise

The Ohr HaMeir says that in life there are certain people who have it easy. Everything goes smooth for them and no obstacles stand in their way. They think that they have reached perfection, they are on top of the world. On the other hand some people cannot catch a break. Every time they make a move something goes wrong. Are they traveling on the wrong road?

The Ohr HaMeir explains with a Mashal. If someone is traveling on the road carrying a sack of wheat husks, his trip is easy. He can travel wherever he wants, for as long as he wants, feeling secure and knowing no one will rob him of his goods. However, if he is carrying a satchel of precious stones he sweats every step, knowing that he is a hunted man.

Dovid HaMelech says in L'Dovid Hashem Ori [Tehilim 27:3] "Im Takum Alai Milchama B'Zos Ani Botei'ach" - if the enemy is constantly attacking me, in this I find confidence. Why? If my path in life was devoid of any value I would not encounter constant resistance from the Yetzer Hara. The fact that there is an obstacle in my path at every turn is a sign that I, my actions, goals, and ambitions are very valuable. So valuable that the Yetzer Hara is throwing all his resources at me to stop from accomplishing my dreams.

Source: Revach L'Neshama

Rebbe Nachman's Tikkunim

Art by Ben Goossens

Rebbe Nachman said he knew the roots of every Jewish soul. At first he said that he knew them in the written Torah, but not in the Oral Torah. He later said that he knew the root of each Jewish soul in the Oral Torah as well. He knew how to provide each person with a remedy [tikkun] based on the place where his soul was rooted.

There were many things he told us to do. These did not involve deep intentions or the unification of the transcendental worlds through Yechudim. The things he told those close to him to do were simple acts of piety.

Rebbe Nachman told his followers not to fast at all unless he prescribed it. He might tell one person to fast for a certain interval. He might tell another person to stay awake one night and abstain from eating animal products for 24 hours. There were many whom Rebbe Nachman told to fast on erev Rosh Chodesh. He told many people to study 18 chapters of Mishneh every day. He prescribed many courses of study, a different one for each person.

There was one course of study, however, that he prescribed for all, and that was the daily study of the codes. Rebbe Nachman said that even when one has no time, he should still study at least one law in the Sulchan Aruch each day, no matter where that law might be. He said that this is an important obligation for every Jew.

Another practice that he universally prescribed was for us to seclude ourselves in prayer each day [hitbodedot]. He told us to express our thoughts before G-d and ask that He have mercy and allow us to achieve true devotion. This secluded prayer was to be in the language we normally spoke.... This is already discussed at length in Rebbe Nachman's printed works.

Rebbe Nachman would look at the root of a man's soul and prescribe the practice necessary to correct each blemish. Each person then required a specific practice. Most of the practices seemed very simple. However, they were all prescribed on the basis of awesome hidden mysteries and were very far from simple in their effect. Rebbe Nachman did not reveal any of these mysteries. He simply prescribed a routine and did what was necessary with it. He said "Everything I prescribe is helpful as a remedy both for the past and the future, as well as after death, in the Messianic Age, during the resurrection, and in the Future Life."

Rabbi Nachman's Wisdom

translated by Rabbi Aryeh Kaplan

Emunah

from the teachings of Rebbe Nachman of Breslov translated by Rabbi Aryeh Kaplan

Faith is a very strong thing, and it can greatly fortify your life.

If you have faith, then you have a source of comfort and inspiration even when troubles strike. You realize that all troubles are ultimately for your good and are an atonement for your sins. You know that G-d will be good to you in the end, both in this world and the next.

The faithless skeptic, on the other hand, has nowhere to turn when troubles strike. He is utterly alone, without comfort or inspiration.

It is impossible to put everything into writing, but an intelligent man should be able to build upon this himself.

The main thing is innocent faith. With it, one can have a portion both in this world and the next. Happy is he who has such faith, for he shall never be moved.

There are souls conceived in absolute holiness. When such a holy soul comes down to this world and is not tainted with sin, it results in a person with perfect faith. Such a person never has any doubts.

Others can express their skepticism in such a man's presence, but his faith is no way disturbed. He is totally oblivious to all doubts. His ears are deaf to all their speculation and confusion.

Even one who is not endowed with such an extraordinary soul can realize that the average person's questions are mere foolishness. Upon close examination, their questions turn out not to be questions at all.

Many people are disturbed by questions for years, not realizing that their questions are actually answers. It is only their lack of intelligence that makes them seem like questions in the first place.

They have questions like those one might ask a child: "If we have a broken window, why replace it with a pane from the next window if a bird can then fly through the remaining empty frame?"

Such a question actually includes its own answer. But a child does not realize this and considers it a very difficult question. He will ponder it and not know what to reply.

But the question itself is really very foolish. The question about the bird is really the answer to the first foolish question. The reason why we do not use the adjacent pane is precisely because it leaves a space through which a bird can fly.

A young child does not have enough intelligence to realize that the answer is included in such a question. For this very reason, the question seems very difficult to him.

The same is true of many people. A foolish question enters their mind, and they have no idea that this question actually includes its own answer. It seems like a difficult question, but only because of their lack of intelligence. Understand this well.

Consider all this and be strong in faith. Flee from this foolishness and confusion, and cast all questions and doubts from your mind.

The War of Thoughts

Everything starts in the spiritual world and then it manifests down to the physical world.

The Zohar says that at the time of Gog u Magog, we are going to be controlled by our thoughts.  It is ''Milchement Giggim'' - the war of thoughts. [click here to see video of Rabbi Anava on this topic: from 29 mins onwards]

In every generation there is a ''Haman'' who comes to destroy us.    Haman is a descendent of Amalek - Amalek is a nation, but it is also a kelipa, a spiritual impurity caused by a negative act, which comes like a virus to attack you. When the Jews left Mitzrayim, Amalek came to attack them straight away. It came from the rear, to cool them down.  The gematria of the word Amalek is the same as the gematria of the word ''safek'' - doubt.  Amalek comes to cool you down and make you doubt the truth.

Rabbi Anava says that these days it is the war of the screens, and we are controlled by our screens: our computers and our phones.

So here we all are, on the internet, where everything is available in an instant, and while we can choose what to look at, in the process we may get side-tracked and end up reading something that causes us to doubt the truth.  This is the spiritual side of the war of Gog u Magog, the spiritual Amalek causing us to doubt.  Ten minutes ago we were excited about some new Torah we had learnt, and then we read a comment from an Amaleki which causes us to doubt that same thing.

This is Amalek, and it comes in many different guises, Rebbe Nachman commented that at the end of days, the whole world would be flooded by such a huge amount of heretical ideas and theories, even rabbis would have ‘heresy dripping out of their pockets'. 

We need to be extremely careful who we listen to, and what we read.   Amalek is always there, waiting to pounce on us from behind.

One Small Step, One Giant Leap

Art - The Garden of Melancholia: Mike Worrall

from the writings of Rebbe Nachman of Breslov, translated by Rabbi Aryeh Kaplan

There was once a tzaddik who became very depressed and melancholy. This depression caused the tzaddik great difficulty, and it became worse and worse. He fell into lassitude and heaviness, where it was literally impossible for him to move.

He wanted to make himself happy and uplift himself, but it was impossible for him to do anything. Whenever he found something that would make him happy, the Evil One would find sadness in it. Therefore it was impossible for him to do anything to make himself happy, since in everything he found sadness.

He pondered G-d's kindness that "He did not make me a heathen" and realized that this could be a source of great joy, without any sadness.

{The main thing is to make a small beginning. G-d said "Open for Me like the eye of a needle, and I will open for you like the gates of the Temple" [Shir HaShirim Rabbah 5:3]. Thus, no matter how low a person is, if he makes even a single motion to serve G-d, it is something very great on high, and it can bring him back completely. [Likutey Halakhoth, Tefillin 5:43]  The main thing is to make the first move. If one begins even a little bit, one can go very high}

When a person tries to find joy in something that he himself did, it is possible to find sadness in every joy. No matter what he does, he can find shortcomings, and he will not be able to uplift himself and be happy. But in the fact that "He did not make me a heathen" there is no sadness. This is from G-d, G-d made him the way He did, and had pity on him, not making him a heathen. Since this was G-d's deed, there are no shortcomings in it, and hence there is no defect in this rejoicing. No matter what, there is an unimaginable difference between him and an idolator.

The tzaddik began to make himself happy with this. He rejoiced and uplifted himself little by little, continuing more and more, until he came to such a level of joy that he was on the same level of joy that Moses experienced when he went on high to receive the Torah. Through this uplifting and joy, he was able to fly many miles into the supernal universes.

He saw himself, and he was very far from the place where he had been originally. This bothered him very much. He felt that when he descended, he would be very far away from his original place. When it was discovered that he had disappeared, people would consider it a great wonder. The tzaddik did not want such publicity since he always wanted to "walk modestly with G-d". [Micah 6:8]

The joy came to an end, since joy has a limit. Therefore, joy begins automatically and ends automatically. When joy begins to end, it ends little by little. The tzaddik therefore descended little by little, coming down from the place to which he had flown during his time of joy. He eventually returned to the place from which he had ascended. He was very surprised, since he was in exactly the same place where he had been at first.

He realized that he had returned to the exact same place where he had been at first. Looking at himself, he realized that he had not moved at all, or if he had moved, it had been at most by a hairsbreadth. The hair on the head is the gate to the intellect. In Hebrew, the word sa'ar (hair) and sha'ar (gate) are the same. Therefore, if a person improves himself by a hairsbreadth, it can bring him back completely. Similarly, if a person strays from G-d by a hairsbreadth, it can do much damage [Likutey Halakhoth, Choshen Mishpat, Nezikin 4:3]

He had moved so little, that no one other than G-d could measure it. The tzaddik was very surprised at this. Here he had flown so far, through so many universes, and at the same time, he had not moved at all. This showed him how precious in G-d's eyes is even the slightest motion.

When a person moves himself even a hairsbreadth in this world, it can be considered more than thousands of miles, and even thousands of universes. This can be understood when we realize that the physical world is no more than the central point in the midst of the spheres. This is known to masters of astronomy. Compared to the supernal universes, the entire physical universe is no more than a dot.

When lines extend from a single point...

When lines extend from a central point, the closer they are to the point, the closer they are to one another. The further they extend from the point, the further such lines get from each other. Therefore, when the lines are very far from the point, they are also very far from each other. This is true, even though near the central point, they are extremely close to each other.

If one imagined lines drawn from the earth to the upper spheres (the orbits of the planets around the earth: a relativistic geocentric view of the universe) one would see that even if one moved a hairsbreadth, the movement would be reflected as a motion of thousands of miles in the upper spheres. It would be in the same ratio as the spheres are higher than the earth. The spheres must be very huge, since there are stars without number, and each star is at least as large as our planet.

This is all the more certainly true when one considers the supernal universe, compared to which, even the highest astronomical spheres are like nothing. Therefore, the distance between these extending lines in the supernal world is without measure. A movement of less than a hairsbreadth, so small that only G-d can estimate it, can consist of a passage through thousands of universes and thousands of miles in the supernal worlds. How much more so is this true when one travels a mile or more to serve G-d.

Rebbe Nachman's Hidden Scroll on Gog u Magog

HT: Rivkah Lambert Adler

Rav Eliezer Schick zt''l shares some of Rebbe Nachman’s ‘Hidden Scroll’ which explains what will happen before Moshiach comes.

For around 200 years’, the Megillat Setorim, or hidden scroll, written by Rebbe Nachman has been one of the best-kept secrets of Breslev chassidut. Until recently, very few people had even heard of it, and even fewer had access to its secrets.

The scroll was written in code by Rebbe Nachman before his death in 1810, and it contains secrets pertaining to what will happen in the world before Moshiach comes, that only one in a generation is initiated into.

In the last generation, as the footsteps of Moshiach have come closer, more and more of the contents of the ‘hidden scroll’ have been leaking out. Before his untimely death last year, Rav Eliezer Schick, ZTL, wrote the following about the contents of Rebbe Nachman’s ‘hidden scroll’ in his book, Paolot HaTzaddik.

Rav Shick revealed that there would be a terrible ‘war’ prosecuted against the nation’s leading Tzaddikim, as part of the preparations for Geula.

To read it: click here  

Conflict, Strife and Tzadikim

Art: Jacek Yerka

Source: Rebbe Nachman's Wisdom by Rabbi Nathan of Nemirov


The Talmud teaches "In the future, G-d will grant 310 worlds to each Tzaddik".

Each Tzaddik builds his 310 worlds through conflict. Every word of strife is a stone. The letters of the words are called "stones". Thus the Sefer HaYetzirah states: "two stones build two houses...."

Words of strife are built of slippery stones.

Strife is maChLoKes. Slippery is meChuLaKim.

Stones created through strife are therefore slippery and cannot be joined. However, a Tzaddik can join these slippery stones. He can then build them into houses.

He makes peace between these stones, arranging them and joining them together until a house is built. This is the peaceful home.

The Tzaddik builds a peaceful home out of these slippery conflicting stones. Out of these houses he then builds a city, then a universe, until all 310 worlds are completed.

It is written [Prov. 8:21] "That I may give those who love Me substance".

"Substance" is YeSH [yud shin] - adding up to 310. These are the 310 worlds.

A Tzaddik inclines to the side of kindness. He even presumes the merit of those who oppose him.

The world cannot endure the light of a Tzaddik. Those who oppose the Tzaddik obscure his light enough so that the world can hear it.

A truly great Tzaddik must also face many judgments and accusations on high. Those who oppose him silence these judgments and accusations.

A man is on trial for a serious offence. Suddenly, another person becomes filled with zeal and says "I will judge him myself and take vengeance on him".

The others who wanted to bring the defendant to judgment are then silenced.

There are times when the defendant would find it impossible to endure the judgment of his original adversaries. The one who wishes to take personal vengeance is then actually doing him a favour.

It is better for him to endure the judgment of the individual than that of the many. He can bear the former, but the latter would be too much for him.

It is written [Pinchas 25:11] "Pinchas.... turned My wrath away from the children of Israel when he took my revenge among them, and I did not destroy them."

Pinchas killed the sinner Zimri, taking the judgment into his own hands. Had he not done this, the Jewish people would have been sentenced to annihilation. But because Pinchas took G-d's vengeance into his own hands, the accusation against the Jews was silenced.

A man stands up against a Tzaddik. He says "I will act against him! I will show him my strength and revenge!"

This man is actually silencing all other judgments against the Tzaddik.

There is another benefit that comes from such conflict. Before a Tzaddik can rise from one level to the next, he is first tested. [Sh'mos Rabbah 2:3] Those who can advance are called "those who have the power to stand in the King's palace".