In Order To Remember
In Order To Remember One needs to be a big geebor (-mighty warrior) to save himself from all the vanities of the world! Yeah, because from all of them absolutely nothing remains! From all the foolishness – from money, from all the bodily desires – absolutely nothing! There is nothing real (“mamash”) in it, nothing! Absolutely nothing! The main thing is only; Torah, prayer, and good deeds – this remains! (*See Words of Rabbi Nachman, article 51). (Someone asks, “With the passage of time one forgets everything.”) One forgets?! Nu, “Limaan <in order> tizkor <to remember>!” One must remember! One must always remember (-here Saba uses a different Yiddish synonym)!… (*See Likutay Halachos, Orach Chaim, Blessing on Sitings and Specific Blessings 5:14, “And so too regarding the main memory (/consciousness) mentioned above, which is to remember always of the future world, which is confronted by an onslaught of the evil eye from which comes forgetfulness, to make the heart forget G-d forbid this remembrance. Therefore the remedy for this is to review this remembrance orally, to regularly, every day, speak out explicitly regarding this remembrance, to speak to one's heart, and to remind oneself explicitly, 'What will be the tachlis (end) of me in the future world, and what will be my end, for did I come here to plant myself permanently G-d forbid in this world? Behold everyone knows that there is no permanence in this world which passes by and runs and flies by speedily, and I didn't come here except to prepare myself for the future world etc..' And for this it is necessary to learn books of mussar (ethics) which are founded on the words of our Rabbis o.b.m. in the Talmud, and Medrash, and the words of the true tzaddikim etc., because all the true books of mussar remind of the tachlis of the future world. And so too it is necessary to do hisbodidus every day, and to speak explicitly of the tachlis of the future world as mentioned, because speech has great power to remind the person etc..”). Certainly – the world conceals everything, one forgets oneself, one can forget entirely from the main vitality. However, here it reminds us! When we learn the holy books, they remind us so that we don't forget! (* Likutay Halachos, Yoreh Daya, Laws of Slaughtering 5:5, “However, this needs great exertion and a lot of work to reveal the concealment, because this is the entire job of man in this world. And from the greatness and magnitude of the concealment not every person merits to this, to reveal the concealment, only the greatest tzaddikim and true sages, whom with their very very profound wisdom draw very wondrous intelligence through which they reveal the concealment, and they make known His Divinity Blessed He in the world, and they reveal the truth, that the whole world is hevel havulim <empty vanities>, a passing shadow, wafting breath. And they give advice/remedies and straight guidance to each and everyone according to his level, in such a way that he can save his soul from the error of the world, which comes from the greatness of the concealment which is in the world, and so that he will endeavor all his days for the end and the finale, that he should be saved from the pits of hell, and he should merit to eternal life, to know (“recognize”) Him Blessed He, for this is the main tachlis etc.. However, truthfully, even though everyone knows this, nevertheless it is a great wisdom and understanding to speak about this every time, and to scream and to reveal this concealment. Like we find that all the great tzaddikim and true sages scream a lot of this, like all of the book of Koheles (Ecclesiastes) which is full of this, and so too King David r.i.p. in many Psalms, and so too in other holy books. Because the true tzaddikim speak of this with such holy permutations, and with such profound wisdom, to the extent that through this they arouse people and reveal each time this concealment, in such a way that even so people will be aroused from their slumber and errors, and they will remember the true utter fallacy of the world, and they will return to Hashem, because this is the essential great wisdom of all the wisdoms, to look at the ultimate tachlis etc..”). (Someone asks, “When one speaks he remembers, but when he goes out he forgets.”) Nu, certainly, certainly – one needs to fulfill (Deuteronomy 6:7, 11:19), “Oovilechtichu <and when you go> badehrech <on the way>” - even when one goes out, one should also be with Hashem Yisburach! Not let it slip his mind (“maisee'ach daas”)! (* Likutay Halachos, Orach Chaim, Laws of Rosh Hashana 4:7, “And this is the aspect of 'Bishivtichu bivaisechu <when you sit in your house> oovilechtichu badehrech <and when you go on the way>,” that a person needs to recognize Hashem Yisburach both when he is in his house, where there it is in the boundaries of holiness, and when he goes out, outside his house and goes on the way, even though that there they (-evil forces and impurities) have Heaven have mercy a grip, nevertheless also there it is necessary to remember Hashem Yisburach and cling to Him, also there on the outside, because his Kingdom has dominion over everything, the aspect of “and You give life to all of them (Nechemya 9),” in the aspect of, “When I rise to the heavens there You are, and when I am flat out in hell, here You are (Psalms 139:8),” which is the aspect of going in and out etc..”). (The asker, “This is very difficult.”) Nu, “Key <for> low duvur raik hoo <it is not an empty matter> meekem <from you> (Deuteronomy 32:47),” - “Low richoaku hee <it isn't distant> (Deuteronomy 30:11),” it is not far, it is not hard! One just needs to desire, have true desire!… (*Ullim Litrufa, letter from Thursday, Torah Portion of Shimini 5594, “Remember well the hevel (-emptiness, vanity) of the world, 'hevel havulim' it has nothing mamash (actual), and even though everyone knows this, even still it is necessary to review this every single day, and to grab every day everything that we can, maybe, maybe we can save ourselves from the deluge of abundant water, from the depth of the sea of the hevel of the world. And at the very least, the holy desire itself is also very good and precious, and the exertion to save oneself, even if he doesn't merit properly, is also very good and precious, and no exertion, or determination, and good desire is lost, forever and all eternity, and eventually all the exertions and good determination will be gathered, and they will pull that the person out of the pit of hell, from the quicksand, to light, to gaze in the pleasantness of Hashem etc..” Likutay Halachos, Choshen Mishpat, Laws of a Guarantor 3:5, “And this way is good advice/remedy for every person in the world, from big to small etc.. And every person, according to who he is, needs to accustom himself very much at this, to always yearn and long for Hashem Yisburach with strong and powerful desire, and this is something that certainly every person can fulfill, even the lowest of the low, and it is impossible to ruin or refute this aitzu (-advice/remedy) in any way, (against) someone who wants to fulfill it. Because granted that all the matters and the aitzoas (advice, remedies) of the world, the bal duvur (-litigator, satan, evil-inclination) can rise up and not let the person do them, but desire alone, this is impossible to abolish in any way, because, 'be what may, even still I want to return to Hashem Yisburach with strong desire etc.,' because however he is, nevertheless one should not soften the desire, and not let go and not leave the desire, on the contrary, one should accustom himself to yearn and long, every time, more and more, with stronger and stronger desire for Hashem Yisburach, and this desire of itself is very good, and one can merit through this to complete true repentance, and to rise to all the heights (/good qualities) of holiness, as mentioned.”) Nu, certainly is is difficult – Nu, one must do what is difficult! (*In other talks, Saba praised what is difficult, saying that it is precisely what is difficult that Rabbainu gives us to do. Likutay Halachos, Yoreh Daya, Laws of Slaughtering 5:6, “And certainly a person has the ability to choose good, and to look upon the truth, if he desires, however there is a great battle on this, for this is the entire job of a person in this world. And therefore the main thing is faith in the true sages, and to draw close to them and their disciples and to all that accompany them. Because the true sage tzaddikim who did not allow themselves to err in the vanities of the world, and they merited to win the battle, and to completely separate themselves from the vanities of the world and its desires, they know extremely well the entire matter of this concealment that is in the world, and they know how to draw very supernal intellect to reveal this concealment, and to reveal the truth in the world, and to illuminate wondrous aitzoas (advice, remedies) in the heart of everyone, in such a way that one can save his soul from damnation, that he won't chase after the vanities of the world, just, all his effort will be to merit to a good end of eternal life.”) *** The Gathering on Rosh Hashana [The beginning is missing] - - He (R' Yisroel Karduner o.b.m.) told me, “If you see that there is something which our men say differently” – then I should not learn from him! Just the holy Rebbe - - however, men of our standing, “If I say something which our men say otherwise” – I should do like them! He requested of me. What is (/the matter)?! Regarding Rosh Hashana. He (R' Yisroel) prayed in Meron, he lived in Meron, and it was a time of dangers, there were all types of danger – from hunger and from diseases, at that time there still was no travel with taxis, one traveled with donkeys. And all the roads, all the towns were surrounded with Turkish soldiers. And it was dangerous, because the Turks, when they saw a man who had hands and feet, a young man, they immediately took (-conscripted) him to the army. They didn't ask him if - - absolutely nothing – if the man had hands and feet… yeah. And further, this Nussun Kenig (a Breslover in Bney Brak) had letters, he bought letters from R' Yisroel, and he found there a letter written to Itsheh Meir'en (R' Yitzchok Meir Kurman o.b.m. a Breslover from Poland) that he should come to the Land of Israel, and regarding the tzion (-the tomb of Rabbainu) – he has a kabala (-tradition) – one can be in Meron for Rosh Hashana, because it is one – the holy Rebbe with Rabbi Shimon'en (bar Yochai)! (*Meaning to say; because he had overly tremendous impediments getting to Uman, see there the letter, printed in the Letters of R' Yisroel and also in “Emoonas Uman,” Letters of R' Yisroel Karduner, letter 32, “Therefore my mind is of the notion, my precious brother, that you should put your steps to come to our holy land, to the holy city of Tzfas may it be rebuild and reestablished. And if Hashem desires (-Gd willing) we will find a proper match for you, in such a way that you can engage in His service with clean and pristine mind. And for Rosh Hashana you can also travel (to Uman) sometimes, and this year which you cannot travel to Uman, bind yourself to Rabbainu Hakadosh through the Divine Tana Rabbi Shimon Bar Yoachai for there is great connection to their souls as it is known of this by those who know kabala.”) Nu, I prayed here in Jerusalem, and Rabbi Yisroel passed away. I came to go before Rosh Hashana, I wanted to travel to Meron for Rosh Hashana. I spoke with our men, with R' Shlomo Wexler, with R' Naftoli Cohen, and with R' Gedalia (Berger), with R' Meir Anshin, and they were all – one! Rosh Hashana I should be here – with the men of Rebbe'n! So that is what I did! *** The Story of The Rabbi and the Only Son We spoke about the story of the Rav and the Only Son (Legendary Tales, Story 8). I heard from our men that this story of the Rav and the Only Son is a story which actually took place, not just a story of Ancient Times. The holy Rebbe told over stories from Ancient Times (*See Likutay Moharan 60:6), however this story – which is from Ancient Times – this story actually took place! (*See Siach Sarfay Kodesh, vol.2 article 319, that asserts that Rabbi Nussun met the grieving father). And from this story this is much to learn, we see that the only son sat in the attic, and was always engaged in Torah, and prayer, and avoadas (serving) Hashem – always. Nu, he felt that something was missing, which was happening to him, and he didn't know what, he didn't know how to fill it. Two young men (youngerman -a term used for those that study Torah all day) gave him advice that he should travel to such and such a tzadik! One sees from this – that it is possible to be a lamdan (-skilled scholar), the father was a Rav, and he was an only son by the Rav, and he sat regularly on (-applying himself to) the Torah and avoada (-devotions). This is something of a hint – that one can be a lamdan (-skilled scholar) and be of eminent lineage, and regularly engage in Torah and avoada (devotions), and feel a deficiency – that deficiency is the essential! When there is this deficiency, one feels no taste in the Torah and in the avoada (devotions) – in Torah and in prayer. He didn't feel any taste in the Torah, in prayer, he didn't see the deficiency! Afterwards we see what the deficiency was – the young men gave him advice that he should travel to the tzaddik!…. * A Factory of Judaism And further – I saw many people, they see that I speak always about R' Yisroel'n, I tell over of his deeds, of his prayers, and of his avoada (devotions). They ask me, “Did you learn anything – Talmud? When did you learn? Was R' Yisroel a lamdan (-skilled scholar)?”…. (*See Likutay Halachos, Laws of Rosh Chodesh 5:29, brought down in the final part of Outpouring of the Soul, article 12, explaining how Rachel represents the Torah, and this everyone appreciates and finds valuable, whereas Leah represents the prayer, which people fail to realize its prominence, and on the contrary they belittle it. See there at length.) Nu, the holy Rebbe said (The Days of Rabbi Nussun, article 38), “By me it is a factory of Judaism!” There has yet to be heard such a thing! * We see from the beginning, from Rabbi Nussun'en. Rabbi Nussun was a gaon (genius) oalum (-of universal standing). And he was a son-in-law of a gaon oalum. And he merited to draw close to many tzaddikim – true ones! The Berdichiver Rav (-R' Levi Yitzchok) would delight (“mishtashaya”) with him, he called him “my Nussun'ileh!” And so too by many tzaddikim. By the Berdichiver Rav it is written, and he was by other tzaddikim – I think by Rabbi Mordechai Neshchizer, and he was by many other tzaddikim. (*See Ullim Litrufa, letter of Rabbi Nussun from Thursday, Torah Portion of Va-yishlach 5595). And afterwards when the holy Rebbe settled in Breslov, and Breslov is not far from Nemerov, and HY brought about circumstances that there lived ('sat') in Nemerov a Breslover chusid – R' Lipa, he was drawn close before Rabbi Nussun'en. In short, (and) Rabbi Nussun heard his Shalom Alaichem (-song for greeting the accompanying angels on the night of Shabbos. See the story in Avunehu Barzel, article 6, at length). His prayer! It doesn't say his 'speaking in learning' (-discussion in Torah study)… He heard a Sholom Alaichem! And his prayer pleased him! In short, he traveled from Nemerov to Rebbe'n, and the holy Rebbe told him over three stories (*See Koachvay Ohr, Men of Rabbi Nachman, article 3, and at length in Avunehu Barzel, the Drawing close of Rabbi Nussun, article 6). Nu, and Rabbi Nussun, when he came close to Rebbe'n, immediately he was – just the Rebbe!! And he merited that he was - - all the disciples abnegated themselves before Rebbe'n, however, he was entirely something else! Nu, and his work was – in the life of Rabbainu and afterwards – his main work was talking with people about avoadas (serving) Hashem! That one must regularly only serve HY in truth! And he drew many souls close to Rebbe'n. When he drew souls close to Hashem Yisburach, there went missing from the settlement – from the settled world! (*based on the Story of the Prayer Leader). And they were such holy tzaddikim, such temimim (-wholehearted, sincere, unfeigned), what is not to be seen in the world! * Because so it actually is. Because the holy Rebbe said that, “by me it is a factory of Judaism!” And the fundamental which one must know is that one must search out Rebbe'n, every word, every Torah – one must search. One mustn't think that he's already a Breslover chusid, “I learn Likutay Moharan” - that he can say, “I already know Likutay Moharan by heart...” It is not contingent on any pilpulim (-elaborate sequences of questions, answers, associations, and other logical devices, developing an idea or concept, often considered specious not dealing with the real simple crux of the issue), it is not contingent on any honor of this world – this is something 'entirely' different! R' Yisroel – when he found a poor boy, a plain (-simple, coarse) boy – one can't speak with him at all in learning… and in him he gave his entire – his mind, with his strength, with his avoada (devotions) – everything. Nu, we see from here that this is something completely different from the world. The holy Rebbe is entirely something different from the world – the opposite of the world. Either the world – or the Rebbe!… I knew (“recognized”) lamdanim (-skilled scholars) in Tiberius, in Tiberius there were big lamdanim, Torah greats, great ones of the generation (“Gedolay Hador”). Nu, so he saw the Likutay Tefilos, he did a favor – he looked in it. However, that he should take it to learn, to learn from it how to be a Jew?! He (himself) certainly not – but even if he sees someone else that says a lot of prayers and Psalms, he considers him to be an idler, for an am hu'uretz (-ignorant person); he sees only such a type of am hu'uretz (ignorant person)!… His Psalms - - like the Rav Alpandri (the eldest and most venerable sage in the Middle East before the World War, known as the Chacham Bashi) said, “His Psalms surpass your learning...” (*The Maharsha Alpandri o.b.m. was once in Tiberius and he heard how R' Yisroel Ber Odesser said Psalms, and he was very moved, and he asked about him in the yeshiva, and they told him that they don't give him a full stipend because he doesn't keep the schedule of the Talmudic studies, because he is preoccupied with prayers, Psalms, and hisbodidus and so forth. So Rav Alpandri told them, as mentioned above, that his Psalms are greater than your learning.) * Yeah, we see that we can laugh from the whole world! (*See The Days of Rabbi Nussun, volume 2 article 32). And I myself was in the middle of this - - one desires to be in the world and be a Breslover! - It doesn't go! Either or, it is two opposites – this world with Breslov is two opposites, this is in another world – this is this world and this is that (“yener”) world (beyond). This is this world (“oalum hazeh”) and this is the future world (“oalum habu”)! There are those that say that one can be a Breslover chusid, and be - - “maychaizoo <from the appearance> dihaye <of this> almu <world> (*Based on Likutay Moharan 65:3)” with the desires of this world, with the vanities of this world. Yeah! Also by us nebach (pitifully, unfortunately) – but the holy Rebbe schleps us out! Certainly he doesn't let us sleep, he doesn't leave us be in the mud, he washes us from this! *