Songs of Shabbos
Songs of Shabbos The “Reeboan <Master> Kul <of all> Hu-oalumim <the worlds> (-sung on Friday night after Shalom Alaichem)” he (R' Yisroel Karduner) lit up in me his fire! Inside him burned a fire! Every word - - “Key <for> malachov <His angels> yitzaveh <He will command> luch <for you> lishmorcha <to guard you> bichul <in all> diruchechu <your ways> (-said immediately after Shalom Alaichem, before Reeboan Kul)!” And the “Reeboan Kul Hu-oalumim” - he inserted in me a neshama (-soul), such! “Adoan <Master> Kul <of all> Hanishumoas <the souls> (-the words following directly after 'Reeboan Kul Hu-oalumim')” - was new - - “Reeboan Kul Hu-oalumim” was a different - - a different thing, and when he came to “Adoan Kul Hanishumoas” I saw that he is passing out, he can't continue - - what he felt in this “Adoan Kul Hanishumoas!” And similarly (-the next words of the song): “Adoan (Master of) Hashaloam (the peace)” - when he came to “Adoan Hashuloam” it was a new thing!… And when he began to say “Melech Abeer (Mighty King),” “Melech (King)- -” with such a sort of sweetness! With such a sort of yearning to Hashem Yisburach – a type of hisbodidus! And similarly, every “Melech (king – arranged alphabetically, one praise for each letter)” - (Saba sings with arousal:) “Melech Abeer <Mighty King>, Melech Baruch <Blessed King>, Melech Gadol <Great King>” - He couldn't continue! The holy Rebbe said (Life of Our Leader Rabbi Nachman, article 67), “G-d is great, we know nothing!” When he said, “Melech Gadol <Great King>” - I entered a type of Garden of Eden, such!…. And similarly with all of them – the entire order: “Melech Gadol <Great King>, Melech Dovair Shalom <King Whom Bespeaks Peace>, Melech Hadoor <Magnificent King>, Melech Vusik <Faithful King>, Melech Zuch <Pure King>, Melech Chai Hu-oalumim <King Who is Life of the Worlds>” - it was - - he imbued me with nehsamoas (-souls)! Every “Melech <king>” was a new neshama <soul>!… (Saba sings:) “Melech <King Whom is> Toav <Good> Oomayteev <and Does Good To Others>” - this was such yearning! He felt in his heart the “Melech Toav Oomayteev!” “Melech Yucheed Oomi-yoochud <King Whom is One and Unique>, Melech Kabeer <Powerful King>, Melech Loavaish Rachamim <King Who Wears Mercy>” - each one of these was a different world! Afterwards when he finished “Melech Tumim Darkoa <King Whose Way Is Wholesome/Perfect> - afterwards begins: “Moadeh annee <I acknowledge gratefully> lifunechu <before You>” - “Moadeh annee lifunechu Hashem Eloakaye <my G-d> vailoakay <and the G-d of> avoaseye <my fathers>” - when he came to the words “al <on> kul <all> hachesed <the kindness> ashehr <that> usseesu <You did> eemudee <with me>” - he felt the “chessed <kindness>.” He would go with me to have hisbodidus in Meron, by him Meron was his permanent place!… Nu, so we were in Meron, and he would go to do hisbodidus, so we went together, but afterwards he separated from me, he left me in place, and he went further along the way, he had his own business to speak which was not relevant to me at all. However, before he went away from me, he taught me that the first thing is that I should thank HY for the kindness which HY did with me – that I merited to draw close to the holy Rebbe'n - - the first thing should be thanks and gratitude, thanking HY, and afterwards I should beseech what I need, that is what he taught me! (*This is based on Likutay Halachos, Yoareh Daya, Laws of Interbreeding Animals 4:4, brought down in Outpouring of the Soul, article 80, see there at length). And when he said the “Moadeh annee <I acknowledge gratefully> lifunechu <before You> … al <on> kul <all> hachesed <the kindness>” - he wasn't able to continue, and he said it again (to the melody of part of the prayer of Rosh Hashana); “al <on> kul <all> hachesed <the kindness> - - al kul - -” this melody of Rosh Hashana, the nusach (-manner) of Rosh Hashana - - Our nusach (-manner) of Rosh Hashana is such yearning, that we know nothing of what it is. Today one probably doesn't see such (things), but what was (/it) done, what the holy Rebbe did with his men - - it is also done always. He said the nusach (-manner) of Rosh Hashana, “the kindness, the kindness,” like that – our nusach (-manner) of Rosh Hashana, with such a sort of yearning, like one talks to Hashem Yisburach. * I remember R' Naftoli (Cohen o.b.m.) would pray on Rosh Hashana, I saw how he stands by the lectern (-where the chazan-cantor stands to lead the service) – praying before the lectern, but he didn't pray before the lectern, this R' Naftoli – he prayed before Hashem Yisburach, not before the lectern, before Hashem Yisburach! He stood before the lectern, and once in while he would make with his hands to Hashem Yisburach, like – motions, like one speaks with people…. I remember his “Oonisaneh (and let us give (an accounting of)) Toakef (the formidable magnitude (of the day - - a very poignant powerful prayer describing the enormity of the judgment that takes place on Rosh Hashana)), “Oonisaneh Toakef” - he set in me – in the “Oonisaneh Toakef,” such - - “Oonisaneh toakef Kidooshas <the holiness> ha-yoam <of the day>, key <for> hoo <it is> noaru <awesome> vi-u-yoam <and dreadful>,” and further, all of it - - How did he pray?! He would travel for Rosh Hashana, he had even been by the Rosh Hashana's which were still in the taste (“smell”) of the nusach (-manner) of Rabbi Nussun'en, of R' Nachman Tulchiner (-student of Rabbi Nussun)! This Oonisaneh Toakef - - I can not replicate it, but it was – Oonisaneh toakef kidooshas ha-yoam – Rosh Hashana - “toakef <the magnitude> kidooshas <of the holiness of> ha-yoam <the day>,” and so he said the words - - There was another chazan (-cantor), his name was R' Dovid Cheldenki, he worked with shoes, he worked in a shoe factory, he would pray Rosh Hashana, he had a beautiful voice - - * [Continuing with the songs of Shabbos] “Aishes Cha-yil (A woman of valor – this chapter from the end of Proverbs is song after the above mentioned songs)” - (he sang – R' Yisroel) – the way our men sing the melody (Saba sings the known melody sweetly with yearning); “Aishes cha-yil <a woman of valor> mee <who> yimtza <will find>” - this was – every word with a yearning. “Mee <who> yimtza <will find>” - one cannot find her! “Aishes cha-yil” - this is the Torah, the holy Rebbe – the Torah (* See Rashi on Proverbs there (31), and the concept of the tzaddik, see Likutay Halachos, Laws of Rising Early in the Morning 4:18, and Laws of a Guardian 1:1. And see at length in Koachvay Ohr, the homily of Chuchmu Oobeena 18-23 and in the notes there). “Mee <who> yimtza <will find>, viruchoak <and more distant> meepineenim <from pearls> michra <is her worth>. Butach bu lev baalu <her husband's heart has confidence in her> vishulal <spoils – fortune> low yechsar <are not deficient>. Gimalashoo <She deals him> toav <good> vilow <and not> ra <bad> kul <all> yimay <the days of> cha-ye-hu <her life>. Dursha <she seeks out> tzemehr <wool> oopishtim <and linen> va'tas <and she made> bichaifetz <willingly> cafehu <with her hands>” Like this I heard from R' Yisroel'n, I also heard it like this from R' Nussun Bitalmacher as well, when I went to him for Shabbos. “Huyisu <she was> ki-uneeyoas <like ships> soachehr <of a merchant>, meemehrchak <from the distant> tuvee <she brought> lachmu <her bread/sustenance>. Va'tukum <and she got up> bi-oad <while it still was> laylu <night> va'teetain <and she gave> tehrehf <food> libaisu <to her household> vichoak <allotted portion> linaaroasehu <to her maidens>. Zumimu <she schemed over> sudeh <a field> va'teekuchayhoo <and she took/bought it>” - he couldn't continue from the “zumimu sudeh” - the “Bal Hasudeh (Master of the Field)”- in Likutay Moharan, Torah 65. (*summarized practically in Likutay Aitzoas (Collection of Advice/Directives), entry of Tzaddik, article 58: “There is a supernal field where the souls grow, and these souls need a Bal Hasudeh (Master of the Field) to engage in their rectification, and each person that desires to have mercy on his soul needs to beseech and plead a lot before Hashem Yisburach, all hit life, that he should merit to draw close to this tzaddik who is the Master of the Field, for he looks upon each one to bring them to the true tachlis (purpose, end) etc., for it is impossible to come to the good eternal tachlis except through this tzaddik who is the aspect of the Master of the Supernal Field.” And see Koachvay Ohr, Chuchmu and Beena 19-20: “And all that one puts his heart to this song (Aishes Cha-yil) will see with his eyes that it is explained there in wondrous hints, such a revelation of light, while the darkness of our exile is still strong, to give even today the food (-nourishment) of his awesome words to the men of his house and those close to him etc., and that which he schemed and took into his possession the holy field, to water and grow the trees which are the souls of Israel, which are called by the names, field and vineyard, as it is written (Isaiah 5), 'For the vineyard of Hashem of the hosts of the House of Israel etc,' and that which he girded with might his loins, and strengthened his arms to complete all the rectifications which are necessary for this, even if it transpired over him what transpired, and that which his flame will not extinguish from shining upon us in the night of our exile etc..”) “Zumimu <she schemed over> sudeh <a field> va'teekuchayhoo <and she procured/bought it>, meepree <from the fruit> capehu <of her hands - handiwork> nutu <she planted> kurem <a vineyard>. Chugru bi-oaz musnehu <she girded with might her loins> va'ti'ametz <and she strengthened> ziroa-oasehu <her arms>. Tu'amu <she tasted> key toav sachru <that her merchandise was good>, low yichbeh <it will not be extinguished> balaylu <at night> nairu <her flame>. Yudehu <her hands> shilchu <are extended> bakeeshur <to the distaff/with talent> vichapehu <and her palms> tumchoo <support> pulech <the spindle/as a support>. Kapu <her palm> purisu <she spreads out> li'unee <to the poor>” – “Kapu <her palm> purisu <she spreads out> li'unee <to the poor>,” he very well felt himself as a pauper - (*See Likutay Halachos, Laws of Tefilin 5:43, where the Zohar, Torah Portion of Buluk 195b is brought down which reveals the highest regard of the prayer of the poor, and Rabbi Nussun expounds on this, writing that this was written with regard to the physical and all the more it is true regarding the spiritual, when a person feels how bereft and impoverished he is spiritually and screams out to HY to make it up to him etc., this is the most precious prayer etc. and certainly he will merit etc. see there at length.) - so it was “Kapu <her palm> purisu <was spread out> li'unee <to the poor> vi'yudehu <and her hand> shilchu <she extended> lu'evyoan <to the destitute>.” “Kapu <her palm> purisu <was spread out> li'unee <to the poor> vi'yudehu <and her hand> shilchu <she extended> lu'evyoan <to the destitute>. Low seeru livaisu <there is no fear for the household> meesheleg <from snow> key <because> chul baisu <her whole household> luvoosh <is dressed> shunim <in scarlet wool>. Marvadim <beautiful bedspreads> usisu lu <she made for herself> shaish <linen> vi'arguman <and purple wool> livooshu <are her garments>. Noadu <well known> bashi'urim <in the gates – councils> baalu <is her husband> bishivtoa <as he sits> eem <with> ziknay <the elders> uretz <of the land>. Sudeen <a cloak for scholars> usisu <she made> va'timkor <and she sold> vi'chagor <and a belt> nusnu <she gave> la'kinaanee <to the merchant>. Oaz <might> vi'hudur <and splendor> livooshu <are her garments> va'tischak <and she laughs> li'yoam acharoan <because of the last day>.” - - This was also from “the” verses - “Oaz <might> vi'hudur <and splendor> livooshu <are her attire>,” he was not able to proceed from them - - “Oaz <might> vi'hudur <and splendor> livooshu <are her garments> va'tischak <and she laughs> li'yoam acharoan <because of the last day>.” By this “Oaz vi'hudur” there is another melody (Saba sings): “Oaz <might> vi'hudur <and splendor> livooshu <are her garments> va'tischak <and she laughs> li'yoam acharoan <because of the last day>.” - - Aye, this “yoam acharoan <last day>” was by him always – this “yoam acharoan <last day>, he didn't forget this “yoam acharoan!” When he said, “Va'tischak <and she laughed> li'yoam acharoan <because of the last day>,” he looked at how happy (/fortunate/blessed) he was – so that the last day should be “va'tischak <and she laughted> li'yoam acharoan <because/till of the last day>!” And so (Saba continues with the first melody): “Peehu <her mouth> puschu <she opened> bichuchmu <with wisdom> vi'soaras chesed <and the Torah of kindness> al lishoanu <is on her tongue – these two words have the numerical equivalent of Na Nach Nachma Nachman MeUman – M.A.>.” “Peehu puschu bichuchmu vi'soaras chesed al lishoanu.” - - Ah, the holy Rebbe said: “Peehu <her mouth> puschu <she opened>” when the tzaddik opens his mouth – wisdom goes out, “Peehu puschu” when he just opens his mouth – wisdom comes out! (*Likutay Moharan 30:7. And see Likutay Halachos, Laws of Meat in Milk 5:27 which explains these verses with this Torah). “Peehu <her mouth> puschu <she opened> bichuchmu <with wisdom> vi'soaras chesed <and the Torah of kindness> al lishoanu <is on her tongue>. Tzoafeeyu <she watches over> haleechoas <the behavior of> baysu <her house> vi'lechem <and bread of> atzlus <laziness> low soachail <she does not eat>.” “Tzoafeeyu <she watches over> haleechoas baysu <the behavior of her house>,” the holy Rebbe said (Life of Our Leader Rabbi Nachman, article 322), “I have looked upon each one of my men… (individually, and I hope to Hashem that I will merit to see in them what I desire, that they should be true devotees of Hashem as I desire, and I hope with the help of Hashem that it will be so. And not just the men close to me, but even whoever will draw close to them, and even whoever just touches them, will certainly by a truly kosher person, and not just kosher, but even a very big tzaddik etc. see there at length). “Tzoafeeyu <she watches over> haleechoas <the behavior of> baysu <her house>….” “Vi'lechem <and bread of> atzlus <laziness> low soachail <she does not eat>.” - - However much he wanted – however it still did not begin to be what he yearned for! “Kumoo bunehu <her sons got up> va'yashroohu <and praised her – asserted her goodness> baalu <her husband (got up)> va'yihalilu <and praised her>. Raboas bunoas <many daughters> usoo cha'yil <amassed wealth / acted with valor> vi'at <and you> ulees <rose> al <over> koolunu <all of them>.” “Raboas bunoas usoo cha'yil vi'at ulees al koolunu.” - - Nu, from this also he was not able to continue, he said it with such a type of yearning, with such a type of vitality. “Raboas bunoas <many daughters> usoo cha'yil <amassed wealth / acted with valor>” - he set in me these words deep inside the heart, “Raboas bunoas usoo cha'yil” - all the tzaddikim did good - “usoo cha'yil <amassed wealth / acted with valor>!” However, “Vi'at <and you> ulees <rose> al <over> koolunu <all of them>….” (*See Likutay Halachos, Laws of Getting Up Early In The Morning 4:18, where Rabbi Nussun explains the verses here regarding the supremacy of the great tzaddik to whom all the other tzaddikim are subordinate, what he is engaged in and his legacy, see there at length.) This “Oaz <might/brazenness> vi'hudur <and splendor>” which he felt. The holy Rebbe said, one cannot be a Jew if one does not have “azoos dikidoosha <holy brazenness>”, just like azoos <brazenness> is a bad thing, so too one cannot be a Jew without azoos dikidoosha <holy brazenness>! (*See Likutay Moharan 20:8,11; 30:8; 147; 271. Practically summarized in Likutay Aitzoas, entry of Azoos (brazenness): “It is necessary to know, just like brazenness is a very bad vice, similarly a person precisely needs to have holy brazenness, because it is impossible to come to the true tzaddikim and to draw close to the holiness except specifically through brazenness, as the Rabbis said (Ethics of Our Fathers 5:20), 'be brazen like a leopard' etc..”). “Oaz <might> vi'hudur <and splendor> li'vooshu <is her attire>,” “hudur <splendor>,” this is “hadras <majestic> punim <countenance>” - tikun (rectification of) habris <the bris – (circumcision)> - - two good things, “oaz <might, brazenness>” - “vi'hudur <and splendor – majestic countenance gained by sexual purity>...” * [Continuation of the travels to the Breslovers in Jerusalem] Thank G-d, I see now in hindsight, I already did what I did, however what I merited to – that which I yearned to see our men, without any ulterior motive, it was only - - I was in Tiberius, and my heart burned – it desired to hear from (“what”) R' Shlomo (Wexler o.b.m.) - his majestic countenance – desired to hear from him words. So when I traveled back, I was already counting the days – with the seconds, that it should already be - - it should already come – Purim – that I should come to Jerusalem! One must believe that this is very precious – in truth, for Hashem Yisburach's matter, I only sought that I should know from Rebbe'n. (* See Likutay Halachos, Laws of the Mincha – afternoon Prayer 7:8: “Just for this it is necessary to travel and to go by foot to the tzaddikim and their disciples, and to fulfill 'make for yourself a Rabbi and buy for yourself a friend', all in order to receive true advice, which is drawn from the very deep waters, through which this specifically there is good hope for one's end etc..” And see there, Laws of Messengers 5??:6: “For even someone who merits to find a Rebbe or a true friend who received from true tzaddikim words of truth which are truly beneficial for his soul, nevertheless he still needs to search a lot every day etc., certainly he needs to go on his hands and feet, to seek him and search for him with all his strength, in the whole world from one end to the other, his entire life which he lives on the face of the earth, perhaps he can find eternal life for his soul etc..” See there and in 5:16 and 5:25 at length.) By R' Yisroel'n – when I saw him, I saw the greatness of Rebbe'n! (*See Likutay Moharan 140 that the only way to have any comprehension of the tzaddik is via his men). His avoada (-devotion), with his words, with his heart. I saw everything – he was the foundation – that which I received from our men – and that which I traveled – it was all him, the foundation, “the fundamental and the foundation (Likutay Moharan 123, discussed earlier)….” Because this was I with him – two! In Tiberius and in Tsfas (-Safed) also. There were some other chassidim, however there weren't (all out chassidim, just) - - merchants, regular folk (“bal haba-yis”). But the main thing was I and him, we were individuals! And this that transpired (Hebrew: to me) was all great favors! The holy Rebbe said: all that transpires: “All that is said against the tzaddik and against his men – it is great benefits (Likutay Moharan 181)!” At the time it transpires it is as if one says “benefits, benefits”… (but) now I see the benefits – that the benefits sprout and grow. Just like the holy Rebbe said that it is necessary to dig (-said in Hebrew), one needs to dig (-said in Yiddish), to tunnel to find the spring! (* Likutay Moharan, vol. 2, 5:3, summarized practically in Likutay Aitzoas, entry of advice, article 5: “The rectification of advice is through screaming of the heart, for it is necessary to scream to Hashem from the depth of the heart, and through this one tunnels and reveals deep advice/remedies, and through this the holy faith is grown/raised and fixed and one merit to healing, and a lot of great rectifications are made.” And see Ullim Litrufa, letter of Rabbi Nussun from Monday, Torah Portion of Chukas 5602, how one must scream to Hashem from the depth of the heart in order to get to the water which breeds the holy faith, and how he heard from Rabbi Nachman at the time when he revealed the aforementioned Torah, “that one must tunnel to the water from which the faith grows,” see there at length). Because when one searches for water it is necessary to first dig very deep in order to find the water, and afterwards one finds! One must dig to find the water, the more water – it grows - - * [Someone asks: “From where did he have parnasa (a livelihood)?”] R' Yisroel?! From faith and truth!… (*See Likutay Moharan 76, summarized practically in Likutay Aitzoas, entry of Trust, article 2: “Through trust in Hashem Yisburach, that one gazes and looks expectantly to Hashem Yisburach alone, and trusts in Him, through this he makes a vessel for the shefa (bounty), and merits that the shefa (bounty) and the parnasa (livelihood, sustenance) will come to him at the time (and time) that he needs.” And in Likutay Halachos, Laws of Business 4:1, “Therefore in truth, whoever's faith is overly strong in Hashem Yisburach, he overly unloads from himself the yoke of the labors of business, to the extent that there tzaddikim that have such strong trust that they don't need any involvement in business, and no dealing or travel whatsoever for parnasa, because when one's trust is overly strong in Hashem Yisburach, then he makes a vessel for the shefa, that is boundaries and time, just through the trust alone.” And similarly in the Laws of Interest 3, and elsewhere). * [The beginning is missing. Saba speaks of the story mentioned above that the misnagdim threw rocks at Rabbi Nussun] - - They stood with the sticks and the stones in order to kill him, he hid himself - - dancing before Hashem Yisburach and singing (Saba sings): “Our greatness <oonzer groyskait> and our splendor <oon oonzer shainkait>” - - I heard this from R' Yisroel'n - “Our greatness and our splendor will be seen <vet men zen> in the time to come <li'usid luvoa>...” - a melody which the sticks made!… Oy vay, Master of the World, what will be with us, what will be with us?! *