Be Strong and Courageous In Your Devotion
Be Strong and Courageous In Your Devotion - - And this is somewhat of a matter which is inherent in the note (-the Petek), every time I see more. It depends on how one accepts it, with what kind of temimus (-sincerity, wholeheartedness), with what kind of truth one accepts it. However, I alone certainly know more than everyone what it is doing here – what it is. And the more time that goes by, I see epes (some, somehow) new things which are there, in Rebbe'ns words – every word is a “nachal <brook> noavaya <gushing>,” it is a fountain, from a Torah, from a seecha <talk, discourse>, and in this matter. * This is the matter of Rebbe'ns, it is not Heaven forbid doubtful – this (-would be) inappropriate! Doubts are not a good thing, one can Heaven forbid – with a hairbreadth – it could be good and it could be the opposite, it is completely contingent on the mind – in the faith! * Here in the note (-the Petek), not so long ago I spoke at length – that there shines here such a type of encouragement! - - If one looks at the writing, one sees the wording with the writing – if one looks for the truth one can understand from this, that this is not something that one can have doubts about! * In any case, as we already schmoozed about this, that this which is written there, “It was very difficult for me to come down to you” - before everything, the “ailechu <to you>” - is written with such a type of aleph which screams out the “upper point and the nether point” (*The letter aleph of the formal Ashurite script is comprised of a diagonal line which runs from the top left to the bottom right, on each side of this line are small dashes – little letter yuds – which are referred to as points. In the holy Petek, the aleph in the word “ailechu” is written in the Ashurite script, unlike most of the other alephs in the petek which are in Rashi script which has an altogether different design, and in addition it has extremely pronounced yuds.) - “Moses and Joshua” - “Rav and disciple.” (*See Likutay Moharan, Torah 6, where Rabbainu revealed and explained these secrets. (Also the word “ailechu” is explained kabalisticly where it appears in the opening verse of the Tachanun, according to the Rishash the main Divine Unification of the 24 hour daily cycle takes place here). On a different occasion Saba attributed this hint to R' Shlomo Wexler who told it to him. And see also Likutay Halachos, Laws of Shabbos 7:27, “And in every single generation, according to how much each one surmounts to draw close to the true tzaddik, out of plentiful degradation and bloodshed, so (-in that measure) shines the aspect of Moses to the aspect of Joshua, whom are the aspects of Rav and disciple etc..). Afterwards, “to come down to you” - nu, a real dread befalls, for the holy Rebbe it is difficult such a type of descent?! (*In the matter of the tzaddik descending to a disciple, see Likutay Moharan, volume 2, Torah 38). For the holy Rebbe it is difficult - “to come down to you?!” (If that is the case –) HY should guard and save (us)! Nu, immediately (after) it is written, “my precious student!”… After the descent, after the entire - - “my precious student!” “My student” alone is also - - “My precious student?!” What would have been if neither of them were written, not “my student,” not “the precious?!” “It was very difficult for me to come down to you <omitting the words “my precious student”> to tell you that I had great enjoyment!” Nu, “I enjoyed” - this isn't any letter that one just (“stam”) writes. Every letter, every word is a “nachal <brook> noavaya <gushing>!” Such - - “I enjoyed very much?!” “I enjoyed” is also - - there is not written any extra word, not any extra letter in the holy Rebbe'ns wording, in the holy Rebbe'ns matters! This is from him himself, his writing, his wording - - what is “my precious student?” And what is, “I enjoyed very much?” “I had very much enjoyment from your devotions” - that is what is written, “I had great enjoyment from your devotions!” “And upon you I said” - every matter is in a different script (/style), there are two scripts there - - the “and a sign,” this writing is already germane to the second (-last) line, the second (-last) line should have started, “And a sign, the 17th of Tamuz?!” - - “And upon you I said,” there is in this amazing encouragement, in general – this entire letter (there) shines there a great light of encouragement (“hischazkus”). * R' Simcha Bunim (Kalushiner o.b.m., and elder from the Breslovers from Poland) told me - - I used to go to him every day to visit the sick, and he was nebach (-pitifully, unfortunately), he suffered such a type of – suffering, he was nebach like that - - and I heard from his such novelties, how he fared with (-his morale despite) the suffering! I didn't understand how this man lived – and he was happy! He saw the note (-the Petek), and he said, “This note was written for me!” “This is a healing for me!” He requested of me, that he wants to hold on to it for a little, he wants to revitalize himself with it. Nu, so I gave it to him, he revitalized himself, it gave him life, such. In short, he told me that I should leave it by him for a little, and he went to pray Mincha (-afternoon service) with all his strength, he couldn't hold back - - he said, “What do you say to that?! Yisroel Ber has a letter – a note from Rebbe'n! And this is my cure, this is a salvation for me!” * From one side, the note (-the Petek) after all makes a gloominess, because I should have to appear (Heb: behave) differently, I should have to always be dancing, I should have to always – even in the worst suffering – I should have to appear (-be) completely different in avoadas (-service of) Hashem, I should burn like a fire, when one sees such a thing! And I am like nebach (-pitifully, unfortunately) exactly – exactly like the world, like (this)…. * And R' Eliyahu Chaim (Rosen o.b.m. a venerable Breslover) he was such a great - - In short I brought it to him. Nu, he was engaged constantly in reading it. In short, the son (R' Kalman?) came over to me, he asked, he wants to hold on to it until tomorrow, he wants to make a copy. - - Nu, one definitely does not neglect such a thing, perhaps there will be a fire, nu HY helped that the note (-the Petek) lives on! * And this letter was sleeping sixty years (-from when it was revealed on the 23rd of Tamuz 5682-1922 until the end of 5741-1981, the time of this talk), and now it is arousing! And perhaps it will arouse even more and more and more! It will come in – there will be an uproar in the world! Such a type of thing?! Because reading this, a dread is befallen, the signature! Until in this note (-the Petek) it was unheard of that there was to be found a (person of) flesh and blood who signs like this - - single, double, triple, quadruple! This is such - - oy. (*In the holy Petek, Rabbainu signed his name Na <single – one letter> NaCh <double – two letters> NaChMa <triple – three letters> NaChMaN <quadruple – four letters> MeUman – this method is applied frequently in kabala to Divine Names, foremost being YHVH – Y YH YHV YHVH which the Zohar even provides as the formula of the song of the future. Saba is saying that the fact that Rabbi Nachman was able to sign his name in this method, that heretofore was assigned only to Divine Names, is such an awesome revelation of his greatness, that one is awestruck). * In short, he could have written “I enjoyed” with out the “very much (-great),” “I had enjoyment <omitting the intensifier> from your devotions!” This is written plainly?! No! Here shines a great light of encouragement! The way you conduct yourself, and the way you recognize (/are able) yourself, and the way you know, “I had great enjoyment from your devotions!” With the entire descent!! And this alone, just these words – he could have written, “It was very difficult for me to come down to you <omitting the words “my precious student”> - to tell you that I greatly enjoyed your devotions!” But this “my precious student” does not need to be written?! This isn't just any letter which writes “my precious student” - this is intentional, this is designated, this is a light of encouragement! A light for everyone! Every single one must see what is going on here, they need to have a study of themselves so that the bal duvur (-litigator – evil inclination, Satan) won't have dominion over them, so that he won't cast him down! Because his (-the evil guy) undertaking is only – to cast him down, and the holy Rebbe – his undertaking is to lift us up! Nu, but he (-the evil) does his (part), on the contrary – against Rebbe'ns men he rises up more! (*See Life of Our Leader Rabbi Nachman, article 301, and Likutay Halachos, Laws of the Prayer of Mincha 7:23). He wants to cast us down into danger! One is constantly at war! In war one can catch a blow! I give someone a blow, someone gives me a blow. Nu, one must really have some sort of merchandise so that the enemy cannot Heaven forbid give such blow that he won't be able to get up!…. * - - It is written there (-in the Petek) the name of Rosh Hashana, the greatest angel of mercy! (*) Because there are more angels, and this angel – according to the writings of the Ari – this angel which is written here in the note (-the Petek) is such - - (*See the Arizal's prayer for the one who blows the shofar, “May there be will from before You etc. that You send me all the pure angels, attendants faithful in their missions, and desiring to merit Israel, and the great angel PTzPTzYH (-the one mentioned in the Petek) who is in charge of bringing forth the merits of Israel when Your nation Israel blow the shofar etc..” [PTzPTzYH has the numerical value of Na NaCh NaChMa NaChMaN with the inclusive].) *** To Arouse From Sleep - - Oy vay, oy vay, “It is a pity on you and on me!” The King's daughter cried and shrieked, “It is a great pity on you and on me!” (*Legendary Tales, Story #1 of a Lost Princess). Without the note (-the Petek) – when there is already such a Likutay Tefilos, and such a Likutay Moharan – and we sleep?! We should have to be such holy tzaddikim that the entire world would run after us! We should have such a type of chain (-grace, charm, favor) – a chain of truth! (*Likutay Moharan, Torah 60 castigates chain of falsehood, see there). And this has a power of magnetism (*like a gravitational pull, see Likutay Moharan, Torah 70) – so that the entire world will run after us, “Oy Breslov, Breslov, Breslov!….” Nu, and we nebach (-pitifully, unfortunately) sleep! (*See Likutay Moharan, Torah 60:6, “Because there are people that sleep away their lives, and even though it appears to the world as though they are serving Hashem, and are engaged in Torah and prayer, even still (with) all their devotions, Hashem Yisburach has no nachas (-delight of satisfaction) from them. Because all their devotions remain below, and can not be lifted and rise above etc., and it is necessary to arouse him from his slumber.”) The (-our) prayer is not the prayer (-as it should be) - - because I heard a prayer! The way it is, one can think that we pray well, but I heard a prayer – when I remind myself of this prayer, I see that I stand completely outside! And from where did he get this? Everything from the Rebbe'ns words! From where was there a R' Yisroel (-Karduner)?! It is not given to say, “Once, there was a R' Yisroel!” The holy Rebbe is here - - whoever wants to draw close and get out of the vanities of this world (*Story of the Seven Beggars, the Beggar with the Crooked Neck), from all the deficiencies of the world (*-the Deaf Beggar), from all the sins, from all the bodily desires! (*See Life of Our Leader Rabbi Nachman, article 230, “And I heard from his holy mouth a few times, that the main thing is contingent just on exertion and devotions etc., and through this it is possible for every person to come to great levels etc.. And he said, 'I can make (someone) a kosher man who is called “gitter yid <a good Jew – euphemism for Chasidic Master>” mamash (-really, actually, exactly) like me.'” And see Likutay Halachos, Laws of the Morning Blessings 3:6, “What most people are mistaken about themselves, and they think that their soul isn't holy in its root, and it is difficult for them to return to Hashem and to be a truly righteous man or kosher man like the other tzaddikim and kosher ones, as is the customary rhetoric of people to say when there is talk of a righteous man or a truly kosher and Heaven fearing man, and there begins to arouse in them as well thoughts of repentance, to draw close to Hashem Yisburach, because every Jew is full of thoughts of pangs of repentance and drawing close to Hashem Yisburach always, just afterwards they immediately say who can be like that righteous man etc., for he had a holy neshama (-soul) from his youth, as if the righteousness of the tzaddikim and the kosher ones is just due to a holy neshama (-soul) that they have from birth, which is not the truth, because the main righteousness of the tzaddik is just through his exertion and toil in His service blessed He, many, many days, and copious years, and he surmounted and strengthened himself each time, and did not let himself fall in any way, and abounded in prayer and entreaty, until he merited to what he merited, and every person can be like them, because there is free choice (“becheera chufshee”) etc..”). And so it is with the Toaroas (-holy teachings), and with the prayers, and with the stories. We sit and we speak and we look and desire – and we sleep! How is this? How can this be?! - - This is what I see with the note (-the Petek), I see something (amazing) like this - - I should have to be mamash (-really) entirely different than the world – not this person! Nu, this is the power of becheera (-free choice), I fall once into sadness, into depression, and the sort, it is impossible to pray, one falls into the desires of eating, into sleeping - - how does one have time for eating and for sleeping?! *