# azamra — complete plain text
Source index: https://ajew.org/reader/azamra/
## Sections
- [Azamra / Rabbi Nachman: Who He Was](/reader-plain/azamra/1/1/) — [TXT](/reader-plain/azamra/1/1/index.txt)
- [Azamra / Rabbi Nachman: Who He Was - Part 10](/reader-plain/azamra/1/10/) — [TXT](/reader-plain/azamra/1/10/index.txt)
- [Azamra / Rabbi Nachman: Who He Was - Part 11](/reader-plain/azamra/1/11/) — [TXT](/reader-plain/azamra/1/11/index.txt)
- [Azamra / Rabbi Nachman: Who He Was - Part 12](/reader-plain/azamra/1/12/) — [TXT](/reader-plain/azamra/1/12/index.txt)
- [Azamra / Rabbi Nachman: Who He Was - Part 13](/reader-plain/azamra/1/13/) — [TXT](/reader-plain/azamra/1/13/index.txt)
- [Azamra / Rabbi Nachman: Who He Was - Part 14](/reader-plain/azamra/1/14/) — [TXT](/reader-plain/azamra/1/14/index.txt)
- [Azamra / Rabbi Nachman: Who He Was - Part 15](/reader-plain/azamra/1/15/) — [TXT](/reader-plain/azamra/1/15/index.txt)
- [Azamra / Rabbi Nachman: Who He Was - Part 16](/reader-plain/azamra/1/16/) — [TXT](/reader-plain/azamra/1/16/index.txt)
- [Azamra / Rabbi Nachman: Who He Was - Part 17](/reader-plain/azamra/1/17/) — [TXT](/reader-plain/azamra/1/17/index.txt)
- [Azamra / Rabbi Nachman: Who He Was - Part 18](/reader-plain/azamra/1/18/) — [TXT](/reader-plain/azamra/1/18/index.txt)
- [Azamra / Rabbi Nachman: Who He Was - Part 19](/reader-plain/azamra/1/19/) — [TXT](/reader-plain/azamra/1/19/index.txt)
- [Azamra / Rabbi Nachman: Who He Was - Part 2](/reader-plain/azamra/1/2/) — [TXT](/reader-plain/azamra/1/2/index.txt)
- [Azamra / Rabbi Nachman: Who He Was - Part 20](/reader-plain/azamra/1/20/) — [TXT](/reader-plain/azamra/1/20/index.txt)
- [Azamra / Rabbi Nachman: Who He Was - Part 21](/reader-plain/azamra/1/21/) — [TXT](/reader-plain/azamra/1/21/index.txt)
- [Azamra / Rabbi Nachman: Who He Was - Part 22](/reader-plain/azamra/1/22/) — [TXT](/reader-plain/azamra/1/22/index.txt)
- [Azamra / Rabbi Nachman: Who He Was - Part 23](/reader-plain/azamra/1/23/) — [TXT](/reader-plain/azamra/1/23/index.txt)
- [Azamra / Rabbi Nachman: Who He Was - Part 24](/reader-plain/azamra/1/24/) — [TXT](/reader-plain/azamra/1/24/index.txt)
- [Azamra / Rabbi Nachman: Who He Was - Part 25](/reader-plain/azamra/1/25/) — [TXT](/reader-plain/azamra/1/25/index.txt)
- [Azamra / Rabbi Nachman: Who He Was - Part 26](/reader-plain/azamra/1/26/) — [TXT](/reader-plain/azamra/1/26/index.txt)
- [Azamra / Rabbi Nachman: Who He Was - Part 27](/reader-plain/azamra/1/27/) — [TXT](/reader-plain/azamra/1/27/index.txt)
- [Azamra / Rabbi Nachman: Who He Was - Part 28](/reader-plain/azamra/1/28/) — [TXT](/reader-plain/azamra/1/28/index.txt)
- [Azamra / Rabbi Nachman: Who He Was - Part 29](/reader-plain/azamra/1/29/) — [TXT](/reader-plain/azamra/1/29/index.txt)
- [Azamra / Rabbi Nachman: Who He Was - Part 3](/reader-plain/azamra/1/3/) — [TXT](/reader-plain/azamra/1/3/index.txt)
- [Azamra / Rabbi Nachman: Who He Was - Part 30](/reader-plain/azamra/1/30/) — [TXT](/reader-plain/azamra/1/30/index.txt)
- [Azamra / Rabbi Nachman: Who He Was - Part 4](/reader-plain/azamra/1/4/) — [TXT](/reader-plain/azamra/1/4/index.txt)
- [Azamra / Rabbi Nachman: Who He Was - Part 5](/reader-plain/azamra/1/5/) — [TXT](/reader-plain/azamra/1/5/index.txt)
- [Azamra / Rabbi Nachman: Who He Was - Part 6](/reader-plain/azamra/1/6/) — [TXT](/reader-plain/azamra/1/6/index.txt)
- [Azamra / Rabbi Nachman: Who He Was - Part 7](/reader-plain/azamra/1/7/) — [TXT](/reader-plain/azamra/1/7/index.txt)
- [Azamra / Rabbi Nachman: Who He Was - Part 8](/reader-plain/azamra/1/8/) — [TXT](/reader-plain/azamra/1/8/index.txt)
- [Azamra / Rabbi Nachman: Who He Was - Part 9](/reader-plain/azamra/1/9/) — [TXT](/reader-plain/azamra/1/9/index.txt)
---
# Azamra / Rabbi Nachman: Who He Was
URL: https://ajew.org/reader-plain/azamra/1/1/
# Azamra / Rabbi Nachman: Who He Was
אזמרה
Source: https://ajew.org/reader/azamra/1/1
## Segment 1
I Will Sing To My G-d
## Segment 2
With My
## Segment 3
Remnant Good Point
## Segment 4
AzamrUH
## Segment 5
Rabbi Nachman of Breslov
## Segment 6
Likutay Moharan: Torah-Lesson 282
## Segment 7
Please guard the sanctity of this book!
## Segment 8
_____________________________________________________
## Segment 9
In memory of the true key bearer of the Breslov tradition
## Segment 10
Rabbi Yisrael Dov Odeser o.b.m.
## Segment 11
Student of Rabbi Yisrael Karduner o.b.m.
## Segment 12
Student of Rabbi Moshe Breslover o.b.m.
## Segment 13
Student of Rabbi Nussun of Breslov o.b.m.
## Segment 14
Student of the holy master
## Segment 15
Rabbi Nachman of Breslov
## Segment 16
Na Nach Nachma Nachman Me'uman
## Segment 17
And in memory of
## Segment 18
Aharon Ben Yaakov Patz o.b.m.
## Segment 19
______________________________________________________________________
## Segment 20
www.BreslovBooks.com
# Azamra / Rabbi Nachman: Who He Was - Part 10
URL: https://ajew.org/reader-plain/azamra/1/10/
# Azamra / Rabbi Nachman: Who He Was - Part 10
אזמרה
Source: https://ajew.org/reader/azamra/1/10
## Segment 1
Master of the Entire World (translated from Aramaic), merit me to truly enter the measure of merit, in such a way that I merit from now to return in complete repentance before You, in truth. Merit me, in the merit of all the true tzadikim that were in each and every generation, and in merit of all the true tzadikim of this generation, and help me, and save me, and teach me, and show me all the time, true aitzoas (advice, remedies, recourse), in such a fashion that I merit to bring joy to my soul all the time through the ways of this Torah (-lesson), and not to allow the sadness and depression to enter me or to touch me at all, just, I should merit to be happy always, in truth and with all (my) heart and soul, and put joy in my heart through the ways of this Torah (-lesson). And I should merit to be just happy always through each and every good point that I merited from when I was just a bit (-from the outset) until this day, to bring about some nachas ruach (a spirit of delightful satisfaction) before You, and help me, and save me, so that I merit also to bring joy to others. And show me and teach me da'as (-reason) and understanding, in such a way that I merit to this – to bring joy to the souls of Your nation Israel all the time, and to always judge them favorably, until they all merit to return to You in truth and in joy, and there shall be a speedy fulfillment of the verse in the Scriptures (Ezekiel 36:26-7), “And I will give you a new heart and a new spirit I will put inside of you, and I will remove the heart of stone from your flesh, and I will give you a heart of flesh… and I will do that which will have you going in My statutes and guarding and doing My ordinances.” And we should merit to serve Hashem with happiness and to come before Him with joyous song (Psalms 100), and there shall be a fulfillment of the verse of Scriptures (Psalms 149:2), “Israel will rejoice with his Maker, the Children of Zion will be gleeful with their King.” And it says (Psalms 104:33-5), “I will sing (usheeru) to Hashem in (/with) my life, I will sing (azamru)[27] to my G-d with my utmost (-remnant bit). [May] my words be sweet upon (-to) Him, I will rejoice with (/in) Hashem. [May] the iniquity cease from the world, and the wicked people be no longer (/bit), my soul blesses Hashem, halleloo-Yu ."
## Segment 2
Nachmu
## Segment 3
Nachmun
## Segment 4
MayUman!
## Segment 5
Charity
## Segment 6
Charity is the start of all beginnings! (Likutay Moharan 2:4)
## Segment 7
1:35 In a time of trouble, the charity one did is remembered for him. [Character – The Aleph Bet Book of The Traits]
## Segment 8
Character 1:70 Even a poor person should give charity, and he will not see (further) signs of poverty.
## Segment 9
Character 2:3 Through charity, with a slight effectuation he subdues his enemies, and the Holy Blessed One saves him from grand schemes ("effectuations") of his enemies.
## Segment 10
Character 1:56 When you do a mitzva, see to it that the mitzva is not free, but that you pay with a full purse.
## Segment 11
Character 1:69 One who shears his possessions [to give charity] is saved from the judgment of Hell.
## Segment 12
2:6 Through charity, one sweetens the judgment of the Time to Come, that is, the Day of Judgment in the Time to Come.
## Segment 13
Character 1:2-8 Great is charity, in that it brings the redemption near, and saves from death, and [causes the] receiving of the Divine Presence, and one is made a lender to the Holy Blessed One, and raises his fortune (mazal), and he is called an absolute tzadik (completely righteous person).
## Segment 14
1:14 Charity is equivalent to all the mitzvoas (combined).
## Segment 15
Printing the holy teachings of Rabbi Nachman is the highest, most important and meritorious charity (Rabbi Nussun of Breslov).
## Segment 16
Na Nach Nachma Nachman MeUman! Na Nach Nachma Nachman MeUman! Na Nach Nachma Nachman MeUman! Na Nach Nachma Nachman MeUman! Na Nach Nachma Nachman MeUman! Na Nach Nachma Nachman MeUman! Na Nach Nachma Nachman MeUman! Na Nach Nachma Nachman MeUman! Na Nach Nachma Nachman MeUman! Na Nach Nachma Nachman MeUman! Na Nach Nachma Nachman MeUman! Na Nach Nachma Nachman MeUman! Na Nach Nachma Nachman MeUman! Na Nach Nachma Nachman MeUman! Na Nach Nachma Nachman MeUman! Na Nach Nachma Nachman MeUman! Na Nach Nachma Nachman MeUman! Na Nach Nachma Nachman MeUman! Na Nach Nachma Nachman MeUman! Na Nach Nachma Nachman MeUman! Na Nach Nachma Nachman MeUman! Na Nach Nachma Nachman MeUman! Na Nach Nachma Nachman MeUman! Na Nach Nachma Nachman MeUman! Na Nach Nachma Nachman MeUman! Na Nach Nachma Nachman MeUman! Na Nach Nachma Nachman MeUman! Na Nach Nachma Nachman MeUman! Na Nach Nachma Nachman MeUman! Na Nach Nachma Nachman MeUman! Na Nach Nachma Nachman MeUman! Na Nach Nachma Nachman MeUman! Na Nach Nachma Nachman MeUman!
## Segment 17
Rabbi Nachman
## Segment 18
Breslov
## Segment 19
Who He Was and What He Said
## Segment 20
Dedicated in loving memory
# Azamra / Rabbi Nachman: Who He Was - Part 11
URL: https://ajew.org/reader-plain/azamra/1/11/
# Azamra / Rabbi Nachman: Who He Was - Part 11
אזמרה
Source: https://ajew.org/reader/azamra/1/11
## Segment 1
my grandparents:
## Segment 2
Yaakov Tzvi and Chasha Hochman
## Segment 3
(24 Cheshvon, 5753; 11 Ellul, 5756)
## Segment 4
Moshe Menachem Mendel and Shprintza Weinberg
## Segment 5
(22 Tishray 5763; 23 Eyar 5752)
## Segment 6
___________________________________
## Segment 7
Lihavdil bain chaim lichaim
## Segment 8
May Hashem Yisburach bless profusely their offspring,
## Segment 9
my distinguished beloved parents
## Segment 10
Rabbi Moshe and Chava Bracha Hochman
## Segment 11
and all my siblings:
## Segment 12
Rena, Chaya Leah, Ayala Hinda, Sara Atara, Yitzchok Matisyahu, Aviva Rochel, Devora, Bas Sheva Rosa, Yosef Noach, Rivka Rus, Yisroel Meir.
## Segment 13
__________________________________
## Segment 14
2017 - תשע"ז
## Segment 15
Table of Contents
## Segment 16
1. Approbation of Rabbi Moshe Feinstein 80
## Segment 17
2. Famous Powerful Quotations and Teachings
## Segment 18
of Rabbi Nachman of Breslov 81
## Segment 19
3. The Tzadik 96
## Segment 20
4. Rabbi Nachman said of himself 98
# Azamra / Rabbi Nachman: Who He Was - Part 12
URL: https://ajew.org/reader-plain/azamra/1/12/
# Azamra / Rabbi Nachman: Who He Was - Part 12
אזמרה
Source: https://ajew.org/reader/azamra/1/12
## Segment 1
5. Coming to the holy tomb of Rabbi Nachman
## Segment 2
especially for Rosh Hashana (Jewish New Years) 100
## Segment 3
6. Rabbi Nachman of Breslov: Who he was 103
## Segment 4
7. The Petek 106
## Segment 5
8. What is Na Nach Nachma Nachman MeUman? 108
## Segment 6
9. More quotations from Rabbi Yisroel Dov Odesser 111
## Segment 7
10. Map of Directions to the Holy Tomb of Saba Yisroel 112
## Segment 8
11. Comprehensive “General Rectification” -
## Segment 9
Teekoon Haklallee – transliteration 113
## Segment 10
12. Short Prayer 128
## Segment 11
13. Holy Yearning Soul Factory 129
## Segment 12
Na Nach Nachma Nachman MeUman
## Segment 13
Rabbi Moshe Feinstein was the leading most venerable sage of the Orthodox Jewish World. Although he was known to help many people with approbations, this approbation is phenomenal in that it explicitly mentions the wondrous Petek, and it specifically attests to Rabbi Yisroel Dov Odesser's mastery in Kabballah. Rabbi Moshe Feinstein strongly avoided any dealing with Kabbalah his whole life, and if he simply wanted to put in a good word to help out, there was no reason for him to break his lifelong practice of shirking away from any mention of the Kabbalah. The reality however is quite the contrary, Rabbi Feinstein upon meeting personally with Rabbi Odesser, was completely blown away and spoke with him at great length, even though he was very sick and old and had stopped speaking to visitors. Rabbi Feinstein asked Rabbi Odesser for a blessing, and extended to him his full service in helping him get in touch with some powerful contacts. There's a great deal more to this fascinating story, but I must suffice with this for now.
## Segment 14
Famous Powerful Quotations and Teachings of Rabbi Nachman
## Segment 15
1. It's not enough to believe in G-d and His Tzadikim, you also must believe in yourself. [Words of Rabbi Nachman 140; Likutay Halachos, Laws of an Object Deposited for Safekeeping and Watchmen 5:7; Laws of the First of the Month 7:35; Outpouring of the Soul 92]
## Segment 16
2. It is forbidden to be old – neither an old saint or an old devotee, being old is not good. One should always start living and do good deeds as if it is his/her first time. Elders of Holiness constantly lengthen their days expanding their consciousness with fear of Heaven. In this way they reveal and draw the Divine Will making it clear that the world is governed completely by Divine Providence, thus nullifying all the philosophers and scientists, their philosophies and wisdoms. Giving charity helps to open these gates of renewal and Divine Desire (The converse also holds true; leaders and rabbis who do not actively renew their devotions to G-d with new excitement, knowledge, intensity, and desire, cause the Holy Faith to be shrouded in the darkness, gloom, and depression of philosophy and science). [Likutay Moharan 60; Likutay Halachos, Laws of Tefilin 5:5; Likutay Aitzoas, Fear and Devotion 25]
## Segment 17
3. When a person knows that everything that happens to him is for the best, this is a taste of the world to come. [Likutay Moharan 4]
## Segment 18
4. The main job of a Jew is to wake up for midnight (which is 6 hours after nightfall). [Words of Rabbi Nachman 301]
## Segment 19
5. Know that the primary essence of exile is only our lack of belief. [Likutay Moharan 7]
## Segment 20
6. Gan Ayden (Garden of Eden - heaven) and Gi'henom (hell) are literally in this world. [Likutay Moharan 22]
# Azamra / Rabbi Nachman: Who He Was - Part 13
URL: https://ajew.org/reader-plain/azamra/1/13/
# Azamra / Rabbi Nachman: Who He Was - Part 13
אזמרה
Source: https://ajew.org/reader/azamra/1/13
## Segment 1
7. A Jewish person needs to always look at the wisdom within everything in order that it will enlighten him so that he can come close to G-d through each thing. Because this wisdom is a great light and it will enlighten all his ways. [Likutay Moharan 1]
## Segment 2
8. All the deficiencies are in reality only deficiencies of 'daas' (realization of knowledge), as the Talmud revealed, if one has daas he has everything, and if one does not have daas, he has nothing. [Likutay Moharan 21]
## Segment 3
9. Everybody says there is this world and the coming world. Behold, the coming world -- we believe that the coming world exists; perhaps this world also exists in some world, because here it looks like hell, for everybody is full of great afflictions all the time, and he (Rabbi Nachman) said that this world does not exist at all. [Likutay Moharan vol. 2, 119]
## Segment 4
10. Know! You need to judge every person favorably, even someone who is completely wicked, you need to search and find any little bit of good. By finding in him a little good and judging him favorably you actually bring him over to the side of merit and you can return him in teshuva (repentance). [Likutay Moharan 282]
## Segment 5
11. A person also needs to find in himself a little bit of good. Because no matter how low a person is, how can it be that he didn’t do one good thing in his entire life? [Likutay Moharan 282]
## Segment 6
12. Every single Jew has a point in them that is uniquely precious. And it is with this point that he bestows upon, enlightens, and arouses the heart of others. We all need to accept this arousal and this unique point from each other. As it says, “And they receive one from another” (Isaiah 3). [Likutay Moharan 34]
## Segment 7
13. Every single Jew has in him a portion of G-d above. [Likutay Moharan 35]
## Segment 8
14. Every single Jew is a portion of G-d above, and the essence of G-dliness is in the heart. This G-dliness, which resides in the heart of a Jewish person, is infinite, for the light of its flame reaches infinity, that is, his yearnings and desires are without end or limit. [Likutay Moharan 49]
## Segment 9
15. Just as G-d constricted His infinite light in creating the world, for due to the greatness of the light there was no room for creation, so too a person needs to constrict the infinite light of his heart in order to serve G-d in measure and in steps, for if the light would remain unconstricted it would be impossible to serve Him. So it turns out, that this “constriction” of light, of both good and bad desires, actually makes room for its own “revelation.” [Likutay Moharan 49]
## Segment 10
16. There are two concealments. When Hashem is hidden in one concealment, it is certainly very hard to find Him, but nevertheless, since it is only one concealment a person is able to exert himself and search until he finds Him, for at least he knows that Hashem is hidden. However, when Hashem is hidden in a concealment within a concealment, that is, the concealment itself is hidden from the person, in other words, he has no idea that Hashem is hidden from him, then it is extremely difficult to find Him, for he doesn’t even know that Hashem is hidden. (In this atmosphere the Kingdom of Evil prevails, encouraging people to covet and desire to amass and accumulate possessions). Even still certainly G-d is there giving life and sustenance, and when one reads aloud the Torah, which is in fact a composition of the Names of G-d, he is calling G-d to reveal Himself, and all layers of concealment are transformed to be the most profound and intimate presence of G-d! [Likutay Moharan 56]
## Segment 11
17. There is no despair in the world whatsoever! [Likutay Moharan vol. 2, 78]
## Segment 12
18. Wherever a person is, even in the depth of defilement and filth, G-d can be found, even in the lowest places it is G-d who is sustaining everything with the letters of the Torah. However, due to the impurity, the Torah there must be of the most secret and esoteric. Even still, when one holds on to the belief in G-d, and screams out to Him, “Where is my holiness?!” He reveals the signs of G-d, and gains profound G-d Knowledge. [Likutay Moharan vol. 2, 12]
## Segment 13
19. A person must know that “G-d's glory fills the entire world” (Isiah 6), and “There is no place void of Him” (Tikunay Zohar), and “He fills all worlds and surrounds all worlds” (Zohar)… even in the most defiled places there is G-dliness, for He gives life to everything as it says, “And you give life to everything” (Nechemia 9). So even if a person is stuck in the lowest of places, he cannot excuse himself and say, “I cannot serve Hashem here because of all the thickness and materialism that attacks me always,” for even there you can find Him and cling to Him and do complete teshuva (repentance), “For it is not far from you” (Devarim 30), only that in this place there are many garments.” [Likutay Moharan 33]
## Segment 14
20. This is the Tikun Haklali, the general rectification. Whoever destroys his sexual impulse, it will be easy for him to get rid of his other evil desires. For all other impulses stem from this one. [Likutay Moharan 36]
## Segment 15
21. Whoever breaks free from the lust for food can become a miracle worker. But someone who is stuck in this desire it is a sign that he is a liar. Even a Tzaddik who already freed himself from all desires and then falls back into the desire for food, it must be that something false left his mouth. It also shows that there is judgment upon him from above, and it is a sign of poverty. [Likutay Moharan 47]
## Segment 16
22. If you believe that you can damage, then believe that you can rectify! [Likutay Moharan vol. 2, 112]
## Segment 17
23. It is a great good deed (mitzva) to be happy always. [Likutay Moharan vol. 2, 24]
## Segment 18
24. Sadness is very very damaging. Sadness is from the “other side” (i.e. realm of evil). [Likutay Moharan vol. 2, 48]
## Segment 19
25. Man has to pass through in this world on a very very narrow bridge, and the principle and main thing is not fear whatsoever. [Likutay Moharan vol. 2, 48]
## Segment 20
26. When one enters the devotion of G-d, he must be obstinate and hold himself up no matter how he much he's thrown down. [Likutay Moharan vol. 2, 48]
# Azamra / Rabbi Nachman: Who He Was - Part 14
URL: https://ajew.org/reader-plain/azamra/1/14/
# Azamra / Rabbi Nachman: Who He Was - Part 14
אזמרה
Source: https://ajew.org/reader/azamra/1/14
## Segment 1
27. When a person is right at the door, the very threshold of entering real holiness, the “other side” (i.e. evil) goes all out with terrible intensity to overpower him, confusing and confounding him. Know this well to be strong and do whatever it takes to break through. [Likutay Moharan vol. 2, 48]
## Segment 2
28. Know that every movement and extraction that you remove and move every time, even the slightest amount, from the physicality to the devotion of the Blessed One, all of these gather and join and bind and come to your aid in time of need. [Likutay Moharan vol. 2, 48]
## Segment 3
29. One should go with the practice of seeking and searching and finding in one's self any merit, any good point, and with the small good that one finds in himself, one should be happy and strengthen himself, and not leave his place even if he fell to what he fell G-d forbid, even still he should strengthen himself in the tiny miniscule good that he still finds in himself, until he will merit to return through this to the Blessed G-d, and all his sins will be turned into merits. [Likutay Moharan vol. 2, 48]
## Segment 4
30. When a person enters into service of Hashem and sees it is so hard for him, and it seems as if they are distancing him from above and not allowing him at all to enter, he should know that all this feeling of being “distanced” is truthfully only his being “drawn near.” He must remain very very strong not to be discouraged even if many years of hard work go by and he still feels that he is very far and that he didn’t even begin to enter into the gates of holiness, for he sees that he is full of materialism, evil thoughts and the like, and every time he tries to do something holy it is so hard for him and all his crying and pleading with G-d seems to be going to waste… On all this he needs great courage not to pay attention to these delusions at all. Because all this “distancing,” in truth, is only his “drawing near,” and all the great tzaddikim had to go through this kind of experience before they reached their level. [Likutay Moharan vol. 2, 48]
## Segment 5
31. You need to have great stubbornness in the service of Hashem. [Likutay Moharan vol. 2, 48]
## Segment 6
32. You need to greatly encourage yourself in His service as much as you can, even if you are the way you are, you should rely on His abundantly great mercy which is beyond limit, for certainly He will not forsake you, no matter how badly you’ve acted. The past doesn’t exist. The main thing is that from now on you honestly resolve not to do it again. [Likutay Moharan vol. 2, 49]
## Segment 7
33. The main thing is to be happy always, and one should make himself happy however possible, usually this is only attainable though foolish things, to act as if he is crazy and do silly funny things or to jump around and dance, in order to come to happiness which is a very great thing. [Life of Rabbi Nachman 593; Likutay Moharan 24, 48]
## Segment 8
34. When a person falls from his level he should know that it’s Heaven-sent, because going down is needed in order to go up, therefore he fell, in order that he arouses himself more to come close to Hashem. Whenever a person rises from one level to the next, it necessitates that he first has a descent before the ascent. Because the purpose of any descent is always in order to ascend. [Likutay Moharan 261]
## Segment 9
35. There is a lot to talk about here (in the above topic). Because each person who fell to the place where he fell thinks that these words weren’t spoken for him, for he imagines that these ideas are only for great people who are always climbing from one level to the next. But truthfully, you should know and believe, that all these words were also said concerning the smallest of the small and the worst of the worst, for Hashem is forever good to all. [Likutay Aitzoas, hischazkus-encouragement 5, based on Likutay Moharan 22:11]
## Segment 10
36. It is a great thing for a person to still have an evil inclination because then he is able to serve Hashem with the evil inclination itself. That is, to take all of the fire in his heart and channel it towards service of Hashem. For example, to pray with fiery passion of the heart, etc. For, if there is no evil inclination in a person, his service cannot be complete. [Likutay Moharan vol. 2, 49]
## Segment 11
37. It is good to set aside a specific time every day to be heartbroken and to speak out all ones problems before G-d (especially at midnight – 6 hours after nightfall), but the rest of the day be only happy. [Likutay Moharan vol. 2, 34]
## Segment 12
38. The essential joy comes from good deeds. [Likutay Moharan 30:5]
## Segment 13
39. Hisbodidus (personal private prayer and conversation with G-d) is a virtue of great height and magnitude more than everything. I.e to set a time, at least an hour (Saba said, an hour on the clock) or more, to be alone in seclusion in a room or field, and express himself to his Creator, with argumentation and justification, with words of favor, good will, and appeasement. To ask and plead before the Blessed G-d, that He should draw him to His devotion in truth. This prayer and conversation should be in one's vernacular. [Likutay Moharan vol. 2, 25, The holy book of Outpouring of the Soul is dedicated to this subject]
## Segment 14
40. A person needs to scream to his Father In Heaven with a powerful voice from the depths of his heart. Then G-d will listen to his voice and turn to his outcry. And it could be that from this act itself, all doubts and obstacles that are keeping him back from true service of Hashem will fall from him and be completely nullified. [Likutay Moharan vol. 2, 46]
## Segment 15
41. Know that it’s not enough to have yearnings [for G-d] in the heart alone, for a person needs to bring all his yearnings out into words. [Likutay Moharan 31]
## Segment 16
42. When a person has a yearning for something and he brings it out into words, a soul is created. This soul flies in the air and reaches another person thereby awakening in him too a yearning. [Likutay Moharan 31]
## Segment 17
43. Behold! Precious is the sigh (called ‘krechtz’) from a Jewish person. [Likutay Moharan 8]
## Segment 18
44. When one prays with all his energy as in “my entire essence speaks…” (Tehilim 35), the energy (coa’ach) that he inserts into the words are the 28 (coa’ach) letters which the world was created with. The 10 sayings of creation receive their energy from these 28 letters. The words that come out of this person's mouth are then actually the words of Hashem, as in the verse “I will place my words in your mouth” (Isaiah 51). [Likutay Moharan 48]
## Segment 19
45. Prayer depends on the heart. A person should put all of his heart into it, so that it shouldn’t be in the aspect of “With their lips they honor me but their hearts are far from me (Isaiah 29).” [Likutay Moharan 49]
## Segment 20
46. Someone who wants to merit to do teshuva (repentance) should make it a practice to say Tehillim (Psalms). [Likutay Moharan vol. 2 73]
# Azamra / Rabbi Nachman: Who He Was - Part 15
URL: https://ajew.org/reader-plain/azamra/1/15/
# Azamra / Rabbi Nachman: Who He Was - Part 15
אזמרה
Source: https://ajew.org/reader/azamra/1/15
## Segment 1
47. A person should find himself within the words of Psalms. Tehillim (Psalms) was written with Divine Inspiration and includes within it each individual’s personal struggle, whatever he may be going through at any given time. [Likutay Moharan vol. 2, 125; Outpouring of the Soul 1]
## Segment 2
48. Rabbi Nachman revealed that saying the following ten chapters of Psalms together serves as a Tikun Klali – a general rectification: 16, 32, 41, 42, 59, 77, 90, 105, 137, 150. [Likutay Moharan vol. 1, 205; vol. 2, 92; Sefer Hameedoas, Nocturnal Emission 5, Words of Rabbi Nachman 141; Life of Rabbi Nachman 59, 162, 184, 225. “General Rectification” - Likutay Moharan 29]. Many Jews say these every day.
## Segment 3
49. “Even when people are serving idolatry, nevertheless, deep down, they are all submissive to G-d and serving Him, only it is taking place in a greatly concealed realm.” [Likutay Moharan 56]
## Segment 4
50. Immersion in a mikvah redeems a person from all hardships, and purifies from all impurities and from all sins, for the mikvah draws down extremely lofty awareness and supernal kindness and compassion. [Likutay Moharan 56]
## Segment 5
51. Philosophies and intellectual wisdoms are not needed at all. Only pure and simple faith. Sophistication can greatly damage a person. Devotion to G-d is not even with real wisdom, only with pure and simple faith! It is even necessary in the devotion to G-d, to act and do things that appear foolish or silly, as it says in Proverbs (5) “in his love he constantly errs foolishly,” even to roll in all types of mud and mire for the service of G-d and His blessed commandments, even just for a nuance of fulfillment of the Divine Will, to bring our Father in Heaven nachas (enjoyment). Through this one merits to understand the most hidden ways of G-d – even why bad things are brought upon the righteous and the wicked enjoy privileges. One is granted to unrestricted access to G-d's treasure houses. [Likutay Moharan vol. 2, 78; also see the Legendary Tale of the Sophisticate and the Simpleton]
## Segment 6
52. The greatest wisdom of all wisdoms is not to be wise at all, rather to be pure and honest with simplicity. [Likutay Moharan vol. 2, 44]
## Segment 7
53. A person shouldn’t take upon himself added stringencies, as our Rabbis taught ‘The Torah was not given to angels.’ Stringencies can make one fall from the service of Hashem. Rabbi Nachman testified on himself that he himself had no stringencies, not even regarding Passover (where the Code of Law recommends stringencies). [Likutay Moharan vol. 2, 44]
## Segment 8
54. It is incumbent upon every single Jew to study Halacha (Jewish law) every day without allowing a single day to pass without it. Even if he is held back for he didn’t have time, he should study at least one section of “Shulchan Aruch” no matter which one, even if it is not in the place he is holding during his usual order of studies. For a Jew must learn at least some law in Shulchan Aruch every single day, all the days of his life. If he is not held back due to extraneous circumstances, he should have a set study in Shulchan Aruch each and every day, in order, from the beginning to the end. When he finishes he should go back and do it again. In this way he should accustom himself his entire life. For it is a very very great fixing of the soul. [Words of Rabbi Nachman 29]
## Segment 9
55. When there are harsh judgments on the Jewish people G-d forbid, through dancing and clapping ones hands, the judgments are sweetened. [Likutay Moharan 10]
## Segment 10
56. When one sings the words of prayer and the song resonates with great clarity and purity, he dresses the Shechina (Divine Presence) with luminous clothing in the colors of the rainbow. This appeases the Divine wrath. [Likutay Moharan 42]
## Segment 11
57. When we clap our hands during prayer it awakens the 28 letters that the world was created with, which parallel the 28 joints in the hands. The air that is expelled, dispels and banishes the impure atmosphere of the lands of the nations, and the air that is drawn in, welcomes and ushers in the pure atmosphere of the Land of Israel. [Likutay Moharan 44]
## Segment 12
58. It is a great thing to hear music from a holy person playing on an instrument for the sake of Heaven. Because through this, false fantasies are dismissed, the spirit of depression is dispelled, and the person merits happiness. Through this the memory is preserved, that is, the memory of the World to Come, and a person is able to understand the hints that Hashem is constantly hinting to him everyday. Furthermore, through this a person can reach the level of the spirit of prophecy and divine inspiration, and he will be able to pour out his heart like water before Hashem. [Likutay Moharan 54]
## Segment 13
59. The Blessed Holy One constantly constricts His G-dliness from utmost infinity to the most finite center point of this physical world, and He sends to each person; thought, speech, and deed, according to the person and according to the time and place. He enclothes within the thought; speech and deed, hints, in order to bring the person close to His service. Therefore, a person needs to delve his mind into this and expand his consciousness in order to understand what the hints are in their details which Hashem is sending to him in the thoughts, words, and deeds of this day according to the specific circumstances he finds himself in. In business or work, and in everything that Hashem sends to him each day, he needs to delve and expand his mind in it, in order to understand the hints of Hashem. [Likutay Moharan 54]
## Segment 14
60. When a Jew turns to G-d to speak to Him in a personal fashion, G-d so to speak drops everything to give this Jew His complete attention. Thus, if G-d forbid there was a bad decree being enacted, it will be postponed or abolished. [Words of Rabbi Nachman 70, Adir Bamurom 242-3]
## Segment 15
61. You need to know that just as evil arrogance is a very bad character trait, so too a person needs to have holy arrogance. Because it is impossible to come to the true tzaddikim or to draw near to holiness without arrogance, as our rabbis taught (Ethics of Our Father), “Be bold as a leopard.” [Likutay Moharan 22:11]
## Segment 16
62. A person needs holy arrogance, holy chutzpah. He should be bold as a leopard against the people who are preventing him and mocking him. He shouldn’t subjugate himself before them, and he shouldn’t be embarrassed in front of them at all. Even though it seems that they are tzaddikim and they are better than him, and even if it is true that they are better than him, even so, since his intentions are for Heaven, and they want to confuse him, and block him from the path of life, he needs to strengthen himself with holy arrogance against them. And even against one's own Rabbi, a person needs this boldness, in order to be strong to say whatever he needs to and not be embarrassed. On this it is said, “a timid person cannot be a learned person.” [Likutay Moharan 271]
## Segment 17
63. Anyone who wants to enter into the service of Hashem, the only way possible is to be like Avraham who considered himself to be the only one in the world. That is, he should not pay attention to anyone who is preventing him from coming close to Hashem, whether it be his father, mother, in-laws, wife, children, etc. or anyone else in the world who mocks him and tries to prevent him from serving Hashem. He should not pay attention to them at all, rather he should follow the verse “Avraham was one” (Yichezkel 32) As if he is the only one in the world. [Likutay Moharan vol. 2, an addendum after the introduction]
## Segment 18
The Tzadik (Saint)
## Segment 19
64. Rebbe Nachman would often tell his students about the great level that he reached in order to get them jealous and inspire them to serve Hashem like he did. One time someone responded to him, “Who can possibly reach the level of the Tzaddkim like yourself, certainly you were all created with really great souls.” Rebbe Nachman answered him in a stringent manner; “This is the main problem with you all, that you think the greatness of the Tzaddikim are due to their high level of soul, that is not true, every single person can reach my level and be exactly like me. It all depends on effort and honest work.” [Words of Rabbi Nachman 165]
## Segment 20
65. The world says that a person doesn’t need to seek greatness. I say that you must certainly seek greatness. Investigate and seek out only the greatest Tzaddik. [Words of Rabbi Nachman 51]
# Azamra / Rabbi Nachman: Who He Was - Part 16
URL: https://ajew.org/reader-plain/azamra/1/16/
# Azamra / Rabbi Nachman: Who He Was - Part 16
אזמרה
Source: https://ajew.org/reader/azamra/1/16
## Segment 1
66. Conceptions of G-dliness are only possible to grasp through many constrictions. Therefore a person should search very much for a proper teacher who is able to explain things and make these lofty concepts understandable, for this, a person needs a tremendously great teacher who is able to explain such lofty concepts on a simple level enabling small-minded people to understand. The smaller a person is and the further away from Hashem he is, the greater teacher he must find, just as the sicker a person is the greater the doctor he needs. Much prayer is needed to find a teacher like this, but one must never lose resolve and settle for mediocrity. [Likutay Moharan 30]
## Segment 2
67. A Rav must have in him the two powers that there are in the Torah, that is, “a drug of life and a drug of death” (Yoma 72), in order that it will be possible for those who come close to him to receive according to their own will, as in the Torah “the righteous will walk and the wicked will stumble” (Hosea 14). If he yearns for true service of Hashem he can receive from the Rav a straight path to serve Hashem, but if his heart isn’t pure, he can also find in the Rav something impure and be led completely astray. There are those who connect to the Tzaddik and become complete apostates. [Likutay Moharan 31]
## Segment 3
68. Every Tzaddik needs to be both; well versed in Torah and full of good deeds, for if he is not learned, our sages say, “an unlearned person cannot be a chassid.” But a person only learned, isn’t anything, for it is possible to be a very educated and studious person and remain completely wicked, for “If he is not worthy it will be a drug of death” (Talmud Yoma 42b). Torah without good deeds is not only insignificant - it is detrimental. [Likutay Moharan 31]
## Segment 4
69. Since the evil forces see that the Jewish people are very very close to the end (to the messiah), and there are Jews nowadays who have tremendous yearning and passion for spirituality and G-dliness, such a thing that has never occurred in past generations, so the evil forces insert arguments between the tzaddikim, and they establish in the world many false leaders, and even between true tzaddikim the evil forces cause great arguments, until no one knows where truth can be found. Therefore, a person needs to plead very much from Hashem to merit to recognize and come close to the true Tzaddik. [Likutay Moharan vol. 2, 44]
## Segment 5
Rabbi Nachman said of himself:
## Segment 6
70. “A chidoosh (novelty) like me never existed in the world.” [Life of Rabbi Nachman 247]
## Segment 7
71. “I am a river that purifies all stains.” [Life of Rabbi Nachman 332]
## Segment 8
72. “I am a beautiful and wondrous tree with great awesome branches, but below I am set firmly in the ground.” [Life of Rabbi Nachman 245]
## Segment 9
73. “How could they not oppose me, for I walk a new path, one that no man has ever walked before, nor any creature since the time the Torah was received. Even though it is a very old path, nevertheless it is completely new.” [Life of Rabbi Nachman 392]
## Segment 10
74. “There are those who are against me yet they don’t even know me at all. This is as it says in the Zohar, when the Torah states that Pharaoh said to the Egyptians, “Let’s outsmart the Jews.” Could it be that he went to each and every citizen to personally relate this message? Rather he inserted it into their hearts.” [Life of Rabbi Nachman 394]
## Segment 11
75. “You should constantly review my teachings until you know them by heart.” [Life of Rabbi Nachman 346]
## Segment 12
76. “All my teachings are introductions.” [Words of Rabbi Nachman 200] “My teachings are completely ideational aspects.” [Life of Rabbi Nachman 350]
## Segment 13
77. “My fire will burn until the coming of the Messiah.” [Life of Rabbi Nachman 46, 229, 306; The Petek]
## Segment 14
78. “The whole world needs me. You (my students) already know how much you need me, however, even all the Tzaddikim need me, for they too need to be benefited. All the nations of the world need me as well.” [Life of Rabbi Nachman 250]
## Segment 15
79. Rebbe Nachman said that all of his teachings and sayings are not only for us. Rather, “for those who are here standing with us today and for those who are not here with us today” (Devarim 29:14). In other words, it is for the generations that are yet to come. He spoke to us about this many times and he hinted to us in his words to make it known to the future generations… One time when he told us about passing on everything that happened with us and everything we heard from him to our children, he said this verse with great passion like fiery coals, “You should make known to your children and your childrens' children.” And he said, “Know and believe, if its possible to take one person out of the garbage dump, anyone who holds on to that person will come out as well.” [Words of Rabbi Nachman 209; Life of Rabbi Nachman 225]
## Segment 16
Coming to the holy Tomb of Rabbi Nachman – especially for Rosh Hashana – the Jewish New Years:
## Segment 17
80. Our Rabbi of blessed memory already assured us during his lifetime, and designated two kosher witnesses on this, that when he passes away, when [people] come to his grave and give a penny to charity (*) and say these ten Tehilim/Psalms that we have recorded for remedy for nocturnal emission, Heaven spare us, then our Rabbi himself will span the length and width [of the universe], and will surely save this person. And he said, that he will pull him out of Gehinom/hell by his peyos/sidelocks, even regardless of how that person be, and even regardless of what happened, only from now on he must accept on himself to not return to his wicked ways Heaven forbid. And the night before he passed away, he said: "What do you have to worry about, since I go before you; and if the souls who did not know me at all, look forward to my tikunim/remedies, all the more so [should] you" etc. (And likewise even those who were not privileged to know our Rabbi of blessed memory during his lifetime, when they come to his holy grave and rely on him and learn his holy books and accustom themselves to walk in his holy ways that are mentioned in his holy books, surely they have on what to rely. Fortunate are they! Fortunate is their portion! "And none of them that take refuge in Him shall be desolate" [Ps. 34:23], for he already revealed his mind in several terms, explicitly and by hint, that all that he is involved in with us is not only for us, but with "those who are here… and with those who are not here" [Deut. 29:14], as explained further below (see Sichos Haran 209).) (*) Printer's comment [Rabbi Nussun]: I heard from Rabbi Naftali z"l, who was one of the two witnesses who Rabbeinu z"l designated on this matter, i.e. Moreinu Harav Aharon z"l and Harav Rabbi Naftali as mentioned, that Rabeinu z"l said it then in these words: "When they come to my grave and give a penny to charity for my sake (he means, for remembrance of his holy soul, as commonly practiced), ..." and in Yiddish: "in vet gebin apruta tzedaka fun maynit wegin etc"/and will give a penny of charity for me." [Life of Rabbi Nachman 225]
## Segment 18
81. Rabbi Nachman said: “My Rosh Hashana is more important than everything. So its wondrous to me, why my followers who do believe in me, so why don't they warn all those that are drawn to me, that they should all be by me for Rosh Hashana, no one is exempt. For my entire matter is just Rosh Hashana. And he (Rabbi Nachman) warned that an announcement should be broadcasted that whom so ever that is inclined to his directives and is close to him, should be by him for Rosh Hashana, no one should be missing. And whomever merits to be by him for Rosh Hashana is befitting to be very very happy. [Life of Rabbi Nachman 403]
## Segment 19
82. Eat or don't eat, sleep or don't sleep, pray or don't pray; just make sure to be by me for Rosh Hashana! [Life of Rabbi Nachman 404]
## Segment 20
83. My Rosh Hashana is a great novelty. The Blessed G-d knows that this matter isn't an inheritance from my fathers, just the Blessed G-d gave me this as a present, that I know what Rosh Hashana is. Not only all of you are completely contingent on my Rosh Hashana, even the whole entire world is contingent on my Rosh Hashana. [Life of Rabbi Nachman 405]
# Azamra / Rabbi Nachman: Who He Was - Part 17
URL: https://ajew.org/reader-plain/azamra/1/17/
# Azamra / Rabbi Nachman: Who He Was - Part 17
אזמרה
Source: https://ajew.org/reader/azamra/1/17
## Segment 1
84. What can I tell you, there is nothing greater than this [to be by Rabbi Nachman's tomb for Rosh Hashana], and if other tzadikim didn't say this, so that's another question (i.e. people have had all types of questions and problems with Rabbi Nachman, so just mark this up as another...). [Life of Rabbi Nachman 126, 220, 406]
## Segment 2
Rabbi Nachman of Breslov
## Segment 3
By means of great mercy G-d created the most divine and the utter sublime. G-d shines His light into the souls of Israel and in the reflection of His light we experience and understand Him in every way conceivable [this is the greatest gift, for anything else is secondary]. G-d does this with infinite wisdom granting free choice to the recipients of His goodness to determine that it is in fact G-d's light they are experiencing that is sustaining them. Based on the position of your soul you testify and acclaim G-d.
## Segment 4
There is a Master of all the souls, this is the Tzadik (righteous one), the Ambassador of G-d (so to speak). Thus our relationship with G-d and our every experience is completely pivoted on the Tzadik. The Tzadik is responsible for building the Kingdom of G-d in the light of G-d as it reflects from all the souls of Israel. The Tzadik guides and uplifts all creation. An individual soul or group of souls can not pay tribute to G-d without acknowledging His Tzadik. We must follow the ways of the Tzadik. When we pay homage to the Tzadik we honor G-d. That is the way G-d chose to create the world for our benefit.
## Segment 5
Rabbi Nachman of Breslov lived approximately 245 years ago. Rabbi Nachman was born in the house of his great grandfather the Baal Shem Tov (father of Chasidism). Aside from the purity and holiness of his soul which enabled him to have special perception of the divine, his genius allowed him to learn a book by just perusing it in a few moments. Despite these gifts, Rabbi Nachman did not choose to spend his time and energy in kabalistic meditation or the pursuit of wisdom, rather he desired to seek G-d in the most simple and meaningful fashion. He was particularly fired by stories of devotion of the early Chasidim. At a very young age Rabbi Nachman purged his body of all desire, subjugating it to the holy desires of his soul. He delighted in doing abundant common mitzvot. Most important, Rabbi Nachman mastered the prime service of G-d, prayer, especially hisbodidus ['to be alone with G-d', that is to speak to G-d personally, in your own words, knowing that He is paying great attention]. Rabbi Nachman teaches that everything that there is to achieve can be achieved through prayer (more over anything that was achieved without prayer, is lacking). Many Rabbis had previously taught the importance of prayer, Rabbi Nachman established and instilled the ways of prayer in the world. Just as we have now 4 established prayers (shacharis, mincha, mariv, tikun chatzos) when Messiah comes everyone will be praying a 5th prayer, in his own words, known as hisbodidus, as established by Rabbi Nachman. Fortunate are those who begin this practice now.
## Segment 6
As a result of his great self sacrifice and devotion to G-d, Rabbi Nachman became the Master of all the souls of Israel. Rabbi Nachman saw every soul, from Adam till the coming of the Messiah, and every rectification necessary for every soul, and he addresses each and everyonsse, without exception, in the holy books which he authored.
## Segment 7
Anyone who desires to have mercy on himself should study and practice Rabbi Nachman's teachings. The rectification of the world and the final redemption are completely reliant on this.
## Segment 8
In 1922, a Breslover Hasid, Rabbi Yisroel Dov Odesser o.b.m., known as the Saba, received a Petek (note) from Rabbi Nachman:
## Segment 9
“Very hard it was for me to descend to you\ my precious student to tell you that I enjoyed\ greatly your service and upon you I said\ my fire will burn until the\ mashiach will come be strong and courageous\ in your service\ Na NaCh NaChMu NaChMuN MEyUMaN\
## Segment 10
and with this I shall reveal to you a secret and it is\ full and heaped up from end to end (PTzPTzYH)\ and with strengthening of service you will understand it and a sign\ the 17th of Tamuz they will say that you are not fasting.”
## Segment 11
Rabbi Nachman signed his name in this unique fashion [1,2,3,4]! The Petek says that the continuation of Rabbi Nachman is through Saba Yisroel. Saba Yisroel's name is not mentioned, because the Petek is for everyone to consider personal.
## Segment 12
60 years later, the Saba began to publicize the Petek. Saba said: “If I were to reveal just two words about the Petek, I would annul the free will of the whole world.” “This is a novelty and wonder, the likes of which have never before been seen in this world. The song Na Nach Nachmu Nachmun MayUman fixes everything and heals everything!” “This is only from Rabainu, only a miracle. A signature such as this, no Tzadik ever signed a signature like this: the 'simple, doubled, tripled, quadrupled.' And Rabainu in his lifetime also never signed this way. Only in this Petek – we didn't know – this is found in Likutay Moharan, that the holy Rabainu talks about this Song. He is this Song. But here, he reveals to all the world Na Nach Nachmu Nachmun MayUman. What is now in the world, was never known, we know nothing.” Saba inspired R' Moshe Feinstein zt"l with the Petek, and received from R' Moshe a unique letter of approbation and recommendation.
## Segment 13
Saba said: “Na Nach Nachmu Nachmun MayUman is a sigoola (object, action, or saying with saving and enhancing powers) for every problem and situation.” “This song is the matter of the redemption.” “Na Nach Nachmu Nachmun MayUman lifts man from absolute descent to absolute ascent.” “Just to say this name Na Nach Nachmu Nachmun MayUman, sweetens all the sufferings and all the judgments, all the sins and all the blasphemy – everything! It transforms everything, happy is the one who believes.” “We have no conception what it is, that we merited, in these generations, to know from this, from a secret like this Na Nach Nachmu Nachmun MayUman. There is a great deal to speak about, but I can not speak!”
## Segment 14
What is Na Nach Nachmu Nachman Me-Uman?
## Segment 15
'Na Nach Nachmu Nachman Me-Uman' is the name of our holy leader Rabbi Nachman of Breslov (1772-1811). Through a note he sent (In 1922) in a miraculous manner to Rabbi Israel Dov Odesser (called 'Saba' or 'Saba Israel'), Rabbi Nachman revealed that his name (meaning his soul and teachings) is the Song that is Single (Na - נ), Doubled (NaCh - נח), Tripled (NaChMu - נחמ), and Quadrupled (NaChMaN - נחמן).
## Segment 16
Great tzadikim (holy sages) preceding Rabbi Nachman's time spoke of the Song that will be revealed in the future, among them Rabbi Yonason ben Uziel (in his translation of Shir Hashirim – the Song of Songs, in the first verse) and Rabbi Shimon bar Yochai (Master of the Zohar and Tikunay Zohar). These tzadikim explained that before the coming of the Messiah, there will be revealed a song that is Single, Doubled, Tripled, and Quadrupled, and that through this Song the true faith and belief in G-d will be restored in the world as G-d will renew the world in His wondrous ways. All of this will occur before the coming of the Messiah. The Messiah himself will sing this song and redeem the Jewish People and bring the Knowledge of G-d, peace, and compassion to the whole world.
## Segment 17
Rabbi Nachman of Breslov taught (Likutay Moharan 64) that every Wisdom and Intellect has it's own specific tune and melody. It is from the melody that the wisdom is produced and extended (as can be discerned in Psalms (47) 'sing enlighten'). Even the wisdom of heresy has its own specific tune and melody unique to the wisdom of heresy.
## Segment 18
[This is what our Sages of the Talmud (Chagiga 15) attributed the deviation of 'Achair' (Elisha, the teacher of Rabbi Meir) stating that it was caused because of Greek melody that was always with him, and that when he would rise from the Torah study hall, books of heresy would fall from his lap, because these two things are dependent on one another. The Greek melody that was always on his mouth was the cause for his having the books of heresy that would fall from his lap, for this particular melody was specific to the heresy that he had.]
## Segment 19
Also according to the ascending level of the wisdom so too the tune and melody will be of higher distinction. This is true on every level higher and higher even up to the beginning point of all of creation which is called "the start of Emanation," there is nothing higher than it, nothing that exceeds the wisdom that is there, except the "Light of the No Limit ," the wisdom on this level is unfathomable to humans, and so on this exalted level, all wisdoms are a matter of faith.
## Segment 20
Faith also has a tune and melody specific to faith. Just as we see that even the mistaken faiths of the Worshipers of the Stars and Constellations, each of their faiths has their own song that they sing and conduct in their houses of prayer. As it is with false faith so it is in holiness, every faith has a tune and melody. This unique melody of the above mentioned faith, which is the faith above all wisdoms and faiths in the world, the faith in the Light of the "No Limit" Himself which encompasses all the worlds, this melody is also higher than all the tunes and melodies of the world which are particular to all wisdom and faith. All the tunes and melodies of all the wisdoms come forth from this melody and tune which is higher than all the tunes and melodies of all the wisdoms, for it is the melody associated to the faith in the "Light of No Limit" Himself, which is higher than everything.
# Azamra / Rabbi Nachman: Who He Was - Part 18
URL: https://ajew.org/reader-plain/azamra/1/18/
# Azamra / Rabbi Nachman: Who He Was - Part 18
אזמרה
Source: https://ajew.org/reader/azamra/1/18
## Segment 1
In the future when all the nations will recognize The Name (G-d) (as it says in Tsifanya 3) and everyone will believe in the Blessed G-d, there will be a fulfillment of the verse (Shir Hashirim – Song of Songs) “come sing from the height of faith,” specifically from the “height of faith” the aspect of the highest faith mentioned above, which is the head (root or source) of all faith as previously explained. This is why the verse says “sing” specifically, it is the tune and the melody associated with this height of faith mentioned above.
## Segment 2
The aspect of melody of this exalted faith, no one merits except the Tzadik (holy sage) of the generation, who is an aspect of Moshe (Moses), who is on the level of this faith.
## Segment 3
With this song of the Tzadik, all the souls that fell into heresy of the Vacated Space (where G-d is hidden) are freed. For his song is an aspect of the “height of faith” that is the faith which is higher than everything, this song and faith nullifies all the heresy, and all the tunes are included and nullified within this tune, which is above everything, and from which come forth all the tunes, as previously mentioned.
## Segment 4
Na Nach Nachmu Nachman Me-Uman is this holy melody that can lift us from our dreary existence to the height of faith and belief in G-d!
## Segment 5
More quotes from Rabbi Israel (-Saba) about Na Nach Nachmu Nachman MayUman
## Segment 6
Simply by reciting the name of our leader Rabbi Nachman, just as it signed in the signature on this Petek (note) – Na Nach Nachmu Nachman MeUman - this eases all the troubles and sweetens all the harsh judgments, all the sins and all the falls and all of the heresy of the world. This is enough to destroy the Other Side (the Evil Inclination), to dispel all the darkness, everything, it transforms everything. This is a new power like nothing that was ever before in the world.
## Segment 7
Na Nach Nachmu Nachman MeUman, this has the power, this opens up all the gates of mercy, all the gates of prayer, all the gates of repentance, all of the Torah.
## Segment 8
Na Nach Nachmu Nachman MeUman – this is the main point. This contains all of the Redemption, and all of the salvations are included in this name, for the central point of everything is dependent on Rabbi Nachman.
## Segment 9
This is effective for everyone, on both the general and individual levels. Every person should pray and say verbally: "May the merit of Rabbi Nachman protect us and all the Jewish People, the merit of Na Nach Nachmu Nachman MeUman." Our holy leader Rabbi Nachman, this matter is an entirely new secret, yes. Rabbi Nachman revealed that his name is a Song that is Single, Doubled, Tripled, and Quadrupled – Na Nach Nachmu Nachman MeUman.
## Segment 10
If one is suffering or there is some sin – immediately say Na Nach Nachmu Nachman MeUman, this already transforms everything. This renews – everything, transforms – to good. Nachman MeUman – this transforms everything.
## Segment 11
Teekoon Haklallee
## Segment 12
transliteration
## Segment 13
The Comprehensive/General Rectification
## Segment 14
Rabbi Nachman of Breslov
## Segment 15
NaChMa
## Segment 16
NaChMaN
## Segment 17
Me'Uman
## Segment 18
The Teekoon Haklallee is composed of ten chapters from the Psalms, each one representing one of the ten types of melodies which comprise the Psalms. Optimally one should have in mind, throughout the recital, that these melodies of Tehilim (-Praises of Psalms) liberate the drops of seed which are under captivity of Lilith (-depressing wailing, antithesis of Teheela of Psalms, under the numerical value of 485), with the Divine Kindness and Might invested in the Names, Ai”l Elohi”m, spelled out (=485:) אלף – למד, אלף – למד – הי – יוד – מם. The root of these melodies are inherent in the ten letters (1,2,3,4 =10) of the name of the tzaddik: Na NaCh NaChMa NaChMaN Me'Uman (=485 & 6 inclusives) – נ נח נחמ נחמן מאומן.
## Segment 19
Transliterator's note: The method used here is not the sophisticated conventional way, rather it is extremely simple and straightforward. There are basically only three rules to keep in mind.
## Segment 20
3 rules to reading the phonetics:
# Azamra / Rabbi Nachman: Who He Was - Part 19
URL: https://ajew.org/reader-plain/azamra/1/19/
# Azamra / Rabbi Nachman: Who He Was - Part 19
אזמרה
Source: https://ajew.org/reader/azamra/1/19
## Segment 1
1. ch=kh
## Segment 2
2. ALL vowels are soft (like: bed, sit, luck. including eh, also at the end of the word) unless they are doubled, like ai, ay, ee, ey, oo, oa, ue, uy
## Segment 3
2b. The soft a, is closer to the “a” in “was” and not like in “ran.”
## Segment 4
3. aye=eye=iy
## Segment 5
Teekoon Haklalee
## Segment 6
Comprehensive “General Rectification”
## Segment 7
* It is extremely propitious to give (or at least set aside) charity, even one penny, for the merit of Rabbi Nachman, before reciting the Tikun.
## Segment 8
Hereby, I bind myself, in the recital of these ten chapters of Psalms to all the true tzaddikim of our generation, and to all the true tzaddikim who dwell in the earth, the holy ones whom are in the earth, and specifically to our holy master, the tzaddik foundation of the world, the gushing stream source of wisdom (Nachal Noavaya Mikor Chuchma: acronym Nachman), our Master Na Nach Nachmu Nachmun May-Oomon may his merit protect us and all of Israel, amen.
## Segment 9
16 (Bracha)
## Segment 10
1. Michtum liDuveed shumrainee Ail key chusseessee buch.
## Segment 11
2. Umart lAdoanuy Adoanuy uttu toavussee bal ullechu.
## Segment 12
3. Likidoashim ashehr bu-uretz haimu vi-adeeray kul cheftzee vum.
## Segment 13
4. Yeerboo atzvoasum achair mu-huroo bal aseech neeskai'hem meedum ooval essu es shimoasum al sifusuy.
## Segment 14
5. Adoanuy mi-nus chelkee vichoasee attu toameech
## Segment 15
goarulee.
## Segment 16
6. Chavuleem nufiloo lee bani-eemeem af nachalus shufiru ulluy.
## Segment 17
7. Avuraich es Adoanuy ashehr yi-utzunee af lailoas yisiroonee cheelyoasuy.
## Segment 18
8. Sheeveesee Adoanuy linnegdee summeed key meemeenee bal emoat.
## Segment 19
9. Luchain summach leebee va-yuggel kivoadee af bisuree yishkoan luvetach.
## Segment 20
10. Key low sa-azoav nafshee lishoal low seetain chaseedichu leeroas shuchas.
# Azamra / Rabbi Nachman: Who He Was - Part 2
URL: https://ajew.org/reader-plain/azamra/1/2/
# Azamra / Rabbi Nachman: Who He Was - Part 2
אזמרה
Source: https://ajew.org/reader/azamra/1/2
## Segment 1
All of Rebbe Nachman's books
## Segment 2
at non-profit prices and for free download
## Segment 3
"MAL'E VEGADISH" Foundation
## Segment 4
Printing and distribution of the books of Rabbi Nachman
## Segment 5
Publicizing the Name of the Tzadik / +972-52-888-7039
## Segment 6
naanaach@gmail.com - naanaach.blogspot.com
## Segment 7
youtube.com/ancientlyoung
## Segment 8
________________________________________________
## Segment 9
Books of Rabbi Nachman of Breslov available in English
## Segment 10
The Praises of Rabbi Nachman & His Voyage to the Holy Land
## Segment 11
Character – The Aleph Bet Book of Traits
## Segment 12
The Stories of Rabbi Nachman of Breslov
## Segment 13
Outpouring of the Soul
## Segment 14
The Fires of Israel
## Segment 15
Pray With Your Limbs & Other Devotions of a Nanach
## Segment 16
__________________________________
## Segment 17
Improved 2020 - תש"פ Edition
## Segment 18
Table of Contents
## Segment 19
Live Up The Good Points – Azamru!
## Segment 20
Preface 4
# Azamra / Rabbi Nachman: Who He Was - Part 20
URL: https://ajew.org/reader-plain/azamra/1/20/
# Azamra / Rabbi Nachman: Who He Was - Part 20
אזמרה
Source: https://ajew.org/reader/azamra/1/20
## Segment 1
11. Toadee-ainee oarach cha-yim soava simuchoas es punechu ni-eemoas beemeenichu netzach.
## Segment 2
32 (Ashray)
## Segment 3
1. LiDuveed maskeel ashray nissoy pesha kissoy chatu-uh.
## Segment 4
2. Ashray udum low yachshoav Adoanuy low uvoan vi-ain biroochoa rimeeyu.
## Segment 5
3. Key hechehrashtee buloo atzumuy bishaagussee kul ha-yoam.
## Segment 6
4. Key yoamum vullayelu teechbad ullaye yudechu nehpach lishaddee bicharvoanay ka-yitz sellu.
## Segment 7
5. Chattussee oadee-achu vaavoanee low cheesseessee umartee oadeh allay pishu-iy Ladoanuy vi-attu nussussu avoan chattussee sellu.
## Segment 8
6. Al zoas yeespalail kul chusseed ailechu li-ais mitzoa rak lishaitef ma-yeem rabeem ailuv low yaggee-oo.
## Segment 9
7. Attu saisehr lee meetzar teetzirainee runnay falait tisoavivainee sellu.
## Segment 10
8. Askeelichu vi-ohrichu bidderrech zoo sailaich ee-atzu ullechu ainee.
## Segment 11
9. Al tee-hi-yoo ki-soos ki-fe-red ain huvveen bimmesseg vu-ressen edyoa leevloam bal ki-roav ailechu.
## Segment 12
10. Rabbeem machoaveem lurushu vi-haboatai-ach bAdoanuy chessed yisoavivvenoo.
## Segment 13
11. Seemchoo vAdoanuy vi-geeloo tzaddeekeem vi-harneenoo kul yeeshray laiv.
## Segment 14
41 (Maskeel)
## Segment 15
1. Lamnatzai-ach mizmohr liDuvveed.
## Segment 16
2. Ashray maskeel el dul bi-yoam ru-uh yimallitaihoo Adoanuy.
## Segment 17
3. Adoanuy yeeshmiraihoo veeycha-yaihoo vi-ooshar bu-uretz vi-al teetinnaihoo binneffesh oyivvuv.
## Segment 18
4. Adoanuy yeesuddennoo all eres divvuy kul meeshkuvvoa huffachtu vichulyoa.
## Segment 19
5. Annee umartee Adoanuy chunnainee riffu-uh nafshee key chuttussee luch.
## Segment 20
6. Oyivaye yoamiroo ra lee mussaye yumoos vi-uvad shimoa.
# Azamra / Rabbi Nachman: Who He Was - Part 21
URL: https://ajew.org/reader-plain/azamra/1/21/
# Azamra / Rabbi Nachman: Who He Was - Part 21
אזמרה
Source: https://ajew.org/reader/azamra/1/21
## Segment 1
7. Vi-eem bu leeroas shuv yidabair leeboa yeekbutz uven low yaitzai lachootz yidabair.
## Segment 2
8. Yachad ullaye yislachashoo kul soanuy ullaye yachshivoo ru-uh lee.
## Segment 3
9. Divar bileeya-al yutzook boa va-ashehr shuchav low yoaseef lukoom.
## Segment 4
10. Gam eesh shiloamee ashehr butachtee voa oachail lachmee heegdeel ullaye ukaiv.
## Segment 5
11. Vi-attu Adoanuy chunainee va'hakeemainee vaashallimu luhem.
## Segment 6
12. Bizoas yudattee key chuffatztu bee key low yuree-a oyivee ulluy.
## Segment 7
13. Vaannee bisoomee tumachtu bee vatatzeevainee lifunechu li-oalum.
## Segment 8
14. Burooch Adoanuy Eloahay Yisru-el maihu-oalum vi-ad hu-oalum umain vi-umain.
## Segment 9
42 (Sheer)
## Segment 10
1. Lamnatzai-ach maskeel leevnay Koarach.
## Segment 11
2. Ki-a-yul taaroag al afeekay muyeem kain nafshee saaroag aillechu Eloaheem.
## Segment 12
3. Tzumi-uh nafshee lAiloaheem li-Ail chuy mussaye uvoa vi-airu-eh pinai Eloaheem.
## Segment 13
4. Hu-yisu lee deemussee lechem yoamum vuluylu be-emohr aillaye kul ha-yoam a-yai Eloahechu.
## Segment 14
5. Ailleh ezkirru vi-eshpichu ullaye nafshee key e-evohr basuch edadaim ad bais Eloaheem bikoal reenu visoadu humoan choagaig.
## Segment 15
6. Ma teeshtoachachee nafshee va'tehemee ulluy hoacheelee lAiloaheem key oad oadennoo yishoo-oas punnuv.
## Segment 16
7. Elloa'haye ullaye nafshee seeshtoachuch al kain ezkurchu mai-eretz yardain vichehrmoaneem mai'har meetzur.
## Segment 17
8. Tihoam el tihoam koarai likoal tzeenoarechu kul meeshburechu vi'gallechu ullaye u'vuroo.
## Segment 18
9. Yoamum yitzaveh Adoanuy chasdoa oovalayelu sheeroa eemee ti'feelu li-Ail cha-yuy.
## Segment 19
10. Oamiru li-Ail, sa'lee lumu shichachtunee lumu koadair ailaich bilachatz oyaiv.
## Segment 20
11. Biretzach bi-atzmoasaye chairifoonee tzoariruy bi-umrum aillaye kul ha-yoam a-yai Eloahechu.
# Azamra / Rabbi Nachman: Who He Was - Part 22
URL: https://ajew.org/reader-plain/azamra/1/22/
# Azamra / Rabbi Nachman: Who He Was - Part 22
אזמרה
Source: https://ajew.org/reader/azamra/1/22
## Segment 1
12. Ma teeshtoachachee nafshee ooma te'hemee ulluy hoacheelee lAiloaheem key oad oadenoo yishoo-oas punnaye vAiloahuy.
## Segment 2
59 (Neetzoo-ach)
## Segment 3
1. Lamnatzai-ach al tashchais liDuveed meechtum beeshloa-ach Shu-ool va-yeeshmiroo es haba-yees la'ha'meesoa.
## Segment 4
2. Hatzeylainee mai-oyivaye Eloahuy meemeeskoamimaye ti'sagvainee.
## Segment 5
3. Hatzeylainee meepoa-alay uven oomai-anshay dumeem hoasheyainee.
## Segment 6
4. Key heenai urivoo linafshee yugooroo ullaye azeem low feeshee vilow chatusee Adoanuy.
## Segment 7
5. Bilee uvoan yirootzoon vi-yeekoanunoo ooru leekrussee ooray.
## Segment 8
6. Vi-attu Adoanuy Eloaheem Tzivu-oas Eloahay Yisru-ail hukeetzu leefkoad kul hagoyeem al tuchoan kul boagday uven sellu.
## Segment 9
7. Yushoovoo lu-erev ye'hemoo cha'kullev veesoavivoo eer.
## Segment 10
8. Heenay yabee-oon bifeehem charuvoas biseefsoasaihem key mee shoamai-a.
## Segment 11
9. Vi-attu Adoanuy teeschak lumoa teelag lichul goyeem.
## Segment 12
10. Oozoa ailechu eshmoaru key Eloaheem meesgabee.
## Segment 13
11. Eloahay chasdee yikadimainee Eloaheem yarainee vishoariruy.
## Segment 14
12. Al ta'hargaim pen yeeshkichoo amee haneyaimoa vichailichu vihoareedaimoa mugeenainoo Adoanuy.
## Segment 15
13. Chatas peymoa divar sifusaymoa vi-yeeluchidoo veegoanum oomai-ullu oomeekachash yisapairoo.
## Segment 16
14. Kalay vichaimu kalay vi-aynaimoa vi-yaidoo key Eloaheem moashail bi'Yaakoav li-afsay hu-uretz sellu.
## Segment 17
15. Vi-yushoovoo lu-erev yehemoo chakulev veysoavivoo eer.
## Segment 18
16. Haimu yinee-oon le-echoal eem low yeesbi-oo va-yuleenoo.
## Segment 19
17. Va'annee usheer oozechu va'aranain laboakehr chasdechu key hu-yeessu meesguv lee oomunoas bi-yoam tzar lee.
## Segment 20
18. Oozee aillechu azamairu key Eloaheem meesgabee Eloahay chasdee.
# Azamra / Rabbi Nachman: Who He Was - Part 23
URL: https://ajew.org/reader-plain/azamra/1/23/
# Azamra / Rabbi Nachman: Who He Was - Part 23
אזמרה
Source: https://ajew.org/reader/azamra/1/23
## Segment 1
77 (Neeggoon)
## Segment 2
1. Lamnatzai-ach al yidoosoon li-ussuf meezmohr.
## Segment 3
2. Koalee el Eloa'heem vi-etzuku koalee el Eloa'heem vi'haazeen ailluy.
## Segment 4
3. Bi-yoam tzurusee Adoanuy durushtee yudee layelu neegiru vilow sufoog mai-anu heenuchaim nafshee.
## Segment 5
4. Ezkiru Eloa'heem vi-ehemu-yu useechu vi'sees'ataif roochee sellu.
## Segment 6
5. Uchaztu shimooroas ainuy neefamtee vilow adabair.
## Segment 7
6. Cheeshavtee yumeem mee'kedem shinoas oalumeem.
## Segment 8
7. Ezkiru nigeynusee baluylu eem livuvee useechu va-yichapais roochee.
## Segment 9
8. Hali-oalumeem yeeznach Adoanuy viloa yoaseef leertzoas oad.
## Segment 10
9. He-ufais lunetzach chasdoa gumar oamehr lidohr vudohr.
## Segment 11
10. Hashuchach chanoas Ail eem kufatz bi-af rachamuv sellu.
## Segment 12
11. Vu-oamar chaloasee hee shinoas yimeen elyoan.
## Segment 13
12. Ezkohr ma-alilay Yu key ezkiru mee'kedem pee'lechu.
## Segment 14
13. Vi'hu'geesee vichul pu-ulechu oovaaleeloasechu useechu.
## Segment 15
14. Eloaheem ba'koadesh darkechu mee Ail gudoal kAiloaheem.
## Segment 16
15. Attu hu-Ail oasay felle hoadaatu vu-ameem oozechu.
## Segment 17
16. Gu-altu beezroa-a amechu binay Yaakoav vi-Yoasaif sellu.
## Segment 18
17. Ru-oochu ma-yeem Eloaheem ru-oochu ma-yeem yucheeloo af yeergizoo sihoamoas.
## Segment 19
18. Zohrmoo ma-yeem uvoas koal nussinoo shichukeem af chatzutzechu yees-haluchoo.
## Segment 20
19. Koal ra-amchu bagalgal hai-eeroo virukeem taivail rugizu vateerash hu-uretz.
# Azamra / Rabbi Nachman: Who He Was - Part 24
URL: https://ajew.org/reader-plain/azamra/1/24/
# Azamra / Rabbi Nachman: Who He Was - Part 24
אזמרה
Source: https://ajew.org/reader/azamra/1/24
## Segment 1
20. Ba-yum darkechu ooshveelichu bima-yeem rabeem vi-eekivoasechu low noadu-oo.
## Segment 2
21. Nucheesu chatzoan amechu bi-yad Moashe vi-Aharoan.
## Segment 3
90 (Tfeela)
## Segment 4
1. Ti'feelu liMoashe eesh hu-Eloaheem, Adoanuy mu-oan attu hu-yeesu lunoo bidohr vudohr.
## Segment 5
2. Bi'terem hureem yooludoo vatichoalail eretz visaivail oomai-oalum ad oalum attu ail.
## Segment 6
3. Tushaiv enoash ad daku vatoamehr shoovoo vinay udum.
## Segment 7
4. Key elef shuneem bi-ainechu ki-yoam esmoal key yaavor vi-ashmooru valuylu.
## Segment 8
5. Ziramtum shainu yee'hi-yoo baboakehr ke'chutzeer yachaloaf.
## Segment 9
6. Baboakehr yutzeetz vichuluf lu-erev yimoalail vi-yuvaish.
## Segment 10
7. Key chuleenoo vi-apechu oovachamusichu neevhulnoo.
## Segment 11
8. Shattu avoanoasaynoo linegdechu aloomainoo leemi-ohr punechu.
## Segment 12
9. Key chul yumaynoo punoo vi-evrusechu keeleynoo shunaynoo chimoa hegge.
## Segment 13
10. Yimay shinoasaynoo vu-hem sheeveem shunu vi-eem beegvooroas shimoaneem shunu viruhbum umul vu-uven key guz cheesh vanu-oofu.
## Segment 14
11. Mee yoadai-a oaz apechu oochyeerusichu evrusechu.
## Segment 15
12. Leemnoas yumainoo kain hoada vinuvee livav chuchmu.
## Segment 16
13. Shoovu Adoanuy ad mussuy viheenuchaim al avudechu.
## Segment 17
14. Sabainoo vaboakehr chasdechu ooniraninu vineesmichu bichul yumainoo.
## Segment 18
15. Samichainoo keemoas eeneesunoo shinoas ru-eenoo ru-uh.
## Segment 19
16. Yairu-eh el avudechu fu-ulechu vahadurichu al binaihem.
## Segment 20
17. Veehee noa-am Adoanuy Eloahainoo ulainoo oomaasay yudainoo koaninu ulainoo oomaasay yudaynoo koaninai-hoo.
# Azamra / Rabbi Nachman: Who He Was - Part 25
URL: https://ajew.org/reader-plain/azamra/1/25/
# Azamra / Rabbi Nachman: Who He Was - Part 25
אזמרה
Source: https://ajew.org/reader/azamra/1/25
## Segment 1
105 (Hoadu-uh)
## Segment 2
1. Hoadoo lAdoanuy keeroo veeshmoa hoadee-oo vu-ameem aleeloasuv.
## Segment 3
2. Sheeroo low zamroo low seechoo bichul neefli-oasuv.
## Segment 4
3. Hees-haliloo bishaim kudshoa yeesmach laiv mivakshay Adoanuy.
## Segment 5
4. Deershoo Adoanuy vi-oozoa bakishoo funuv tumeed.
## Segment 6
5. Zeechroo neefli-oasuv ashehr ussu moafsuv oomeeshpitay feev.
## Segment 7
6. Zera Avruhum avdoa binay Yaakoav bicheeruv.
## Segment 8
7. Hoo Adoanuy Eloahainoo bichul hu-uretz meeshputuv.
## Segment 9
8. Zuchar li-oalum bireesoa duvur tzeevu li-elef dohr.
## Segment 10
9. Ashehr kuras es Avruhum ooshvoo-usoa liYischuk.
## Segment 11
10. Va-yameede'hu li'Yaakoav lichoak li'Yisru-ail birees oalum.
## Segment 12
11. Laimohr lichu etain es eretz kinu-an chevel nachalaschem.
## Segment 13
12. Beehi-yoasum misay meespur keemat vigureem bu.
## Segment 14
13. Va-yees-halichoo meegoy el goy meemamluchu el am achair.
## Segment 15
14. Low heenee-ach udum li-ushkum va-yoachach alaihem milucheem.
## Segment 16
15. Al teegi-oo vee'misheechuy vi'leenivee-aye al turai-oo.
## Segment 17
16. Va-yeekru ru-uv al hu-uretz kul matay lechem shuvur.
## Segment 18
17. Shulach leefnai'hem eesh li-eved neemkar Yoasaif.
## Segment 19
18. Eenoo vakevel ragloa barzel bu-uh nafshoa.
## Segment 20
19. Ad ais boa divuroa eemras Adoanuy tzi'rufus-hoo.
# Azamra / Rabbi Nachman: Who He Was - Part 26
URL: https://ajew.org/reader-plain/azamra/1/26/
# Azamra / Rabbi Nachman: Who He Was - Part 26
אזמרה
Source: https://ajew.org/reader/azamra/1/26
## Segment 1
20. Shulach melech va-yateerai'hoo moashail ameem va-yifatichaihoo.
## Segment 2
21. Sumoa udoan livaisoa oomoashail bichul keenyunoa.
## Segment 3
22. Lesohr suruv binafshoa oozkainuv yichakaim.
## Segment 4
23. Va-yuvoa Yeesru-ail Meetzru-yeem vi'Yaakoav gur bi-eretz Chum.
## Segment 5
24. Va-yefehr es amoa mi-oad va-yaatzeemaihoo meetzuruv.
## Segment 6
25. Hufach leebum leesnoa amoa liheesnakail baavuduv.
## Segment 7
26. Shulach Moashe avdoa Aharoan ashehr buchar boa.
## Segment 8
27. Sumoo vum deevray oasoasuv oomoafseem bi-eretz Chum.
## Segment 9
28. Shulach choashech va-yachsheech viloa muroo es divuroa.
## Segment 10
29. Hufach es maimaihem lidum va-yumes es digusum.
## Segment 11
30. Shuratz artzum tzifardi-eem bichadray malchai'hem.
## Segment 12
31. Umar va-yuvoa uroav keeneem bichul givoolum.
## Segment 13
32. Nussan geeshmaihem burud aish le-huvoas bi-artzum.
## Segment 14
33. Va-yach gafnum oosainusum va-yishabair aitz givoolum.
## Segment 15
34. Umar va-yuvoa arbeh vi-yelek vi-ain mispur.
## Segment 16
35. Va-yoachal kul aisev bi-artzum va-yoachal piree admusum.
## Segment 17
36. Va-yach kul bichohr bi-artzum raishees lichul oanum.
## Segment 18
37. Va-yoatzee-aim bikesef vizu-huv, vi-ain beeshvutuv koashail.
## Segment 19
38. Sumach Meetzra-yeem bitzaisum, key nufal pachdum alai'hem.
## Segment 20
39. Puras unun limusuch, vi-aish li-hu-eer luylu.
# Azamra / Rabbi Nachman: Who He Was - Part 27
URL: https://ajew.org/reader-plain/azamra/1/27/
# Azamra / Rabbi Nachman: Who He Was - Part 27
אזמרה
Source: https://ajew.org/reader/azamra/1/27
## Segment 1
40. Shu-al va-yuvai siluv, vilechem shuma-yeem yasbee-aim.
## Segment 2
41. Pusach tzoor va-yuzoovoo mu-yeem, hulichoo batzee-oas nuhur.
## Segment 3
42. Key zuchar es divar kudshoa, es Avruhum avdoa.
## Segment 4
43. Va-yoatzee amoa visusoan, bireenu es bicheeruv.
## Segment 5
44. Va-yeetain lu-hem artzoas goy-eem, vaamal li-oomeem yeerushoo.
## Segment 6
45. Baavoor yeeshmiroo chookuv visoaroasuv yeentzoaroo halliloo-Yu.
## Segment 7
137 (Mizmor)
## Segment 8
1. Al na'haroas Buvel shum yushavnoo gam bucheenoo, bizuchrainoo es Tzey-oan.
## Segment 9
2. Al aruveem bisoachu, tuleenoo keenoaroasainoo.
## Segment 10
3. Key shum shi-ailoonoo shoavainoo deevray sheer visoalulainoo seemchu, sheeroo lunoo meesheer Tzey-oan.
## Segment 11
4. Aich nusheer es sheer Adoanuy, al admas naichur.
## Segment 12
5. Eem eshkuchaich Yirooshulu-yeem teeshkach yimeenee.
## Segment 13
6. Teedbak lishoanee licheekee eem low ezkiraichee eem low aaleh es Yirooshula-yeem, al roash seemchussee.
## Segment 14
7. Zichohr Adoanuy leevnay Edoam ais yoam Yirooshulu-yeem hu-oamreem uroo uroo, ad ha-yisoad bu.
## Segment 15
8. Bas Buvel hashidoodu ashray she-yishalem luch, es gimoolaich shegumalt lunoo.
## Segment 16
9. Ashray she-yoachaiz vineepaitz es oalula-yeech el hasula.
## Segment 17
150 (Haliloo-Ya)
## Segment 18
1. Halliloo-Yu halliloo Ail bikudshoa, halliloohoo beerkey-a oozoa.
## Segment 19
2. Halliloohoo veegvooroasuv, halliloohoo kiroav guedlow.
## Segment 20
3. Halliloohoo bisaika shoafuhr, halliloohoo binaivel vicheenohr.
# Azamra / Rabbi Nachman: Who He Was - Part 28
URL: https://ajew.org/reader-plain/azamra/1/28/
# Azamra / Rabbi Nachman: Who He Was - Part 28
אזמרה
Source: https://ajew.org/reader/azamra/1/28
## Segment 1
4. Halliloohoo bisoaf oomuchoal, halliloohoo bimeeneem vi-ooguv.
## Segment 2
5. Halliloohoo vitzeeltzilay shuma, halliloohoo bitzeeltzilay siroo-uh.
## Segment 3
6. Kohl hanishumu ti-halail Yuh, halliloo-Yuh.
## Segment 4
Na Nach Nachma Nachman MeUman
## Segment 5
The effectiveness of saying these 10 Psalms is to arouse the ten types of song which are included in the Song of the Future, the song that is single, double, triple, and quadruple, which unites with the name of G-d, and has now been revealed to be the holy name of the Rebbe, Head of the People of Israel: Na NaCh NaChMu NaChMuN Me’Uman. Therefore, by pronouncing this name, and especially by singing it, as it is a wondrous song, one invokes colossal rectification for one’s soul and effects the faithful and supernatural renewal of the entire world! Many people have experienced awesome miracles, for example sick people without any cure, they received healing and full recovery by saying this holy awesome name!
## Segment 6
Na Nach Nachma Nachman MeUman!
## Segment 7
Short Prayer
## Segment 8
Many say this prayer every day after Tikun Haklalli
## Segment 9
This prayer we found in our files, it is short and powerful
## Segment 10
Master of the World, Effector of effectors, and the Causer of all the causes, You are above, higher than all, and there is nothing higher than You, for no thought can grasp You at all, and silence is befitting praise for You (Psalms 65:2), and [You] are loftier than all blessing and praise. You, I turn to, You, I beseech to bore a tunnel in a hidden (/established) way from You, by way of all the worlds until my evolution in the place where I stand, in accordance with what is apparent to You, Knower of the hidden, and in this way and path shine upon me Your light, to return me in truly complete repentance before You, as is Your true desire, as is the desire of the choice of creation: Na Nach Nachma Nachman MeUman, that I should not think in my thoughts any foreign thought or any thought or confusion which is against Your Will, just, to bind to pure, pristine and holy thoughts of Your service, in truth, in perception of You and Your Torah. “Incline my heart to Your testimony (Psalms 119:36),” and give me a pure heart to serve You truly. And from the depth of the ocean take me out to great light, extremely quickly and soon, the salvation of Hashem in the blink of the eye, to bask in the light of life all the days I am on the face of the earth. And I should merit to renew my youth, the days that transpired in darkness, to return them to holiness, and my departure from the world should be as my entry – without sin. And I should merit to see the pleasantness of Hashem and visit His chamber (which) entirely resonates glory: amen, netzach (eternally/victorious), selah, vu-ed (forever).
## Segment 11
Holy Yearning Soul Factory
## Segment 12
There is a Breslov tradition that one of the ways we can bring the final redemption is by utilizing a devotion Rabbainu promoted and of which Rabbainu revealed awesome secrets. This is the devotion of expressing yearning and longing for Hashem Yisburach and everything holy. Rabbainu revealed (Likutay Moharan, Torah-teaching 31[28]) that when one yearns for something he creates a soul bikoach (-potential, dormant) and by expressing the yearning verbally that soul is brought into the world bifoa'el (-actual, working). The soul created is in the form of the yearning that created it, if the yearning was holy, then a holy soul will now be set out into the world and attach itself to someone and motivate that person to holiness, and if G"f the yearning was for something not holy, likewise, a soul will go out etc.. The most ruthless evil criminal may be impervious and impregnable to any treatment or conditioning, but can be breached and overtaken by a soul created by a simple expression of holy yearning.
## Segment 13
Unfortunately, too many people are expressing their desires for the pleasures of the flesh, sending out terrible persuasions to remain enslaved to the emptiness of this physical world, whereas with regard to good deeds and holiness, even when people do some amazing kindnesses or reach and accomplish new heights in purity of mind and spirit, they do not moan, rave, and extol excitingly about it, and the feat remains a nice plateau without being given the ability to spread its wings and bring the whole world around to its attainment, or to motivate others to reach even greater heights.
## Segment 14
Thus we find in the Story of Ancient Times of A Lost Princess, the princess alluding to the Shechina – the Divine Presence, tells the second to the king, "It is impossible for you to take me out, unless you choose for yourself a place and remain there for a full year, and all that year you must long for me that you should take me out, and whenever you have free time, you must only long, desire, and hope to take me out."
## Segment 15
Take two minutes every day, devoted solely to speaking out your love, yearning, longing, need, and desire for Hashem Yisburach and everything holy. Set an alarm clock so that you don't pass it up, give yourself an extra minute to first say:
## Segment 16
Lishaim (for the sake of) Yeechued (unifying) Koodshu Breech Hoo (Hashem Yisburach) OoShicheentay (with His Divine Presence), bidicheeloo (with fear/awe) ooricheemoo (and with love), ooricheemoo (and with love) oodicheeloo (and with fear/awe), li-yachaid (to unify) shaim (the name) Yud Kay (Y"H) bi (with) Vuv Kay (V"H), bishaim (in the name of) kul (all of) Yisroel (Israel); Hereby, I bind myself to all the true tzadikim of our generation, and to all the true tzadikim dwellers of the dust, holy ones who are in the earth, and specifically to Rabbainu Hakadoash (our holy Rebbe), tzadik foundation of the world, N'achal (stream) N'oavaya (gushing) M'ikor (source) Ch'uchmu (wisdom) [acronym Nachman], Rabbainu Na Nach Nachma Nachman MayUman in my desires, yearning, longing, thought, speech, and actions, so that they be desirous and meritorious before Hashem Yisburach, and so that the expressed yearning create souls bikoach and bifoaal which go out and arouse holy yearning in others. With love for all my fellow Jews as we are commanded to love one another as ourselves.
## Segment 17
"Veehee (and may) noa'am (the pleasantness of) Adoan"ai (Hashem) Eloahainoo (our Gd) ulainoo (be upon us), oomaasay yudainoo (and the work of our hands) koaninuh ulainoo (be established for us), oomaasay yudainoo (and the work of our hands) koaninaihoo (be established) [Psalms 90:17]."
## Segment 18
And now/then let loose, and start pumping holy souls into the world.
## Segment 19
Na Nach Nachma Nachman MayUman
## Segment 20
Judging favorably is actually one of the 613 commandments according to the count of Maimonides (Sefer Hamitzvos 177). However it is important to note that the matter of judging favorably as discussed throughout the Oral Torah by the Sages, refers to when there is doubt of a person's standing, if he did something wrong or sinned, then one is obligated to refrain from assuming the face value of what the person ostensibly did or is, rather one must give him the benefit of the doubt and even if the odds are extremely against him, one must stretch and reach out to figure some justification for the person in question, which exonerates him and maintain his innocence and good standing.
# Azamra / Rabbi Nachman: Who He Was - Part 29
URL: https://ajew.org/reader-plain/azamra/1/29/
# Azamra / Rabbi Nachman: Who He Was - Part 29
אזמרה
Source: https://ajew.org/reader/azamra/1/29
## Segment 1
Here, in this Torah-lesson Rabbi Nachman is revealing a new construct and practice of judging favorably, that is, even when there is no excuse for a person's conduct, one must not judge the person at all by that bad which he did, rather one must judge the person by some favorable point he has.
## Segment 2
Elsewhere, Rabbi Nachman himself uses the standard understanding of judging favorable, e.g. in Character – The Aleph Bet Book of the Traits, Rabbi Nachman says it is forbidden to judge a wicked person favorably and one who does so is wicked, and that it is forbidden to judge homosexuality favorably, that is referring to trying to find justification for the persons conduct, to that end Rabbi Nachman warns that in certain cases it is forbidden to do so, whereas here Rabbi Nachman made it very clear, in the actual Torah-lesson and in other talks pertaining the lesson, that he is addressing even the most wicked sinner, not to judge his general conduct favorably, but to find some good vantage point to view him, and to look upon him and judge him with that favorable angle.
## Segment 3
This approach of judging favorably was actually layed out in the famous awesome book Tomer Devorah which instructs a person to follow the ways of HY. In the first chapter of TD it explains the thirteen Divine Attributes of the Crown, the sixth attribute is that He desires kindness, and TD explains this to mean that HY chooses to look at the good side, and he cites the Talmud which presents a winning view of women based on two good roles and functions they serve, and this TD should be done with everyone. In attribute eight, TD says not to pay attention to the bad in others just to the good. [In attribute twelve, TD says that even the evil and wicked people deserve mercy because they are children of Abraham, Isaac, and Jacob, BH this will be addressed in a special chapter of in depth study]. In the thirteenth attribute, TD says that even if one can’t find anything positive in someone, even still there must be some point of good that this person did or had at some time even if it was in infancy, and consequently there is no one to be found who is unworthy of grace, mercy, and prayer for their wellbeing! This is exactly what Rabbi Nachman told Rabbi Nussun, as brought down in the afterword.
## Segment 4
It is fascinating to note a connection between these two different approaches of judging favorably. The Talmud (Shabbos 127b) says, “Someone who judges his friend meritoriously, is judged (from Above) meritoriously.” The commentaries point out that in Heaven there are no doubts as to what a person’s motives and actions were about, so the Pehleh Yoa-aitz (entry of cheshuda), explains that it must mean from Heaven they will judge him according to the good that can be found in him. Thus the Talmud established a cause and effect, where by judging favorably by giving the benefit of the doubt, one incurs for himself the judgement by the good that can be found in him.
## Segment 5
See also the afterward to this Torah-lesson which raises the issue of not judging at all. ↑
## Segment 6
The verse says, "I will sing to Hashem in/with my life, I will sing to my G-d "bi-oadee," most simply understood, "as long as I still exist," i.e. as long as there still remains a bit of me. It can also readily be rendered as, "with my utmost," i.e. with my very last bit. ↑
## Segment 7
A teenoak is an infant who is yoanaik - suckles. However in the context of this term, also known by its acronym ta.sh.ba.r., it refers to very young children who are still innocent and devoid of sin. It could be that they are called sucklings in terms of their rudimentary education, just like the English idiom, spoon feeding, these very young children are being nurtured in their education and upbringing with care, and refinement, and complete dependence, like an infant suckles milk from his mother. ↑
## Segment 8
From this can be understood the ruling of the Talmud (Shabbos 119b) that the studies of the teenoakoas shel bais rabbun cannot be held up even for the building of the Temple, because behold they are already drawing their breath from the Temple! ↑
## Segment 9
The charts have some typos and touchups which will be fixed up and revised soon B.H.. ↑
## Segment 10
In the preface to the Torah-lesson I presented an allusion to the fact that the Torah of Azamru is the way to holiness from the verse, "With this Aaron shall enter the Holy, with a cow for a sin offering and a ram for an elevation offering." With a cow – bipahr – being an allusion to Torah 282 of Azamru. Based on what Rabbi Nussun wrote I suggest that the ram for the elevation offering is an allusion to the Torah-lesson of A-yay (for in fact, when Isaac asked, "A-yay…" where is the sheep for the elevation offering, it was a ram that was found and brought up. The cow "of cattle" = Na Nach Nachma Nachman, "For an elevation offering" with the inclusive = The MayUman! ↑
## Segment 11
It should be noted, that although Azamru and A-yay are definitely the bread and butter of Breslov, they follow the main tradition that Rabbi Nussun received from Rabbi Nachman, the way of the Torah. Rabbainu however had another way, which Rabbi Nussun witnessed but could not comprehend whatsoever, how he dealt with those who had completely fallen from the Torah. This was the way Rabbainu befriended the enlightened Jews of Uman who had sworn to never even mention the name of G-d lest they be nagged with any remorse. Rabbainu would converse with them and even play chess with them, while refraining from telling them Torah. Rabbi Nussun who had such awe from Rabbainu it was difficult for him to even open his mouth to speak with Rabbainu, was completely confounded upon seeing this. He asked Rabbainu how it was even possible, to which Rabbainu answered with a parable of a King who had wise men with whom he took counsel, and a friend with whom he would play chess (See all of this at length in the addendum to The Life of Our Leader Rabbi Nachman 181). When Saba Yisroel ate on the fast of the 17th of Tamuz and as a result fell into utter despair and depression, not even any of these powerful Torah-lessons were able to revitalize him, and Rabbainu sent him the Petek, which revealed to him this other way of Derech Eretz ("The Way of the Land" – referring to good character, and esoteric ways of the Tzadik, revealed in Likutay Moharan, volume 2, Torah 78) which precedes Torah, as explained at length in Likutay Nanach. ↑
## Segment 12
In Siach Sarfay Kodesh (2:527) an extremely similar story is recorded, and being that the accuracy and authenticity of SSK is very weak, and that of Koachvay Ohr extremely strong, it can be assumed that SSK was an attempt at this citation. Even still I will present a quick rough translation here:
## Segment 13
Rabbi Nachman Tulchin accompanied Rabbi Nussun on his travels, and once Rabbi Nussun told over the Torah of Azamru in the city of Brod with great fervor, and Rabbi Nachman of Tulchin listened in rapture, and exclaimed silently to himself, "Certainly, certainly." Rabbi Nussun heard him, and challenged him, saying, "Azoy , azoy . Reb Nachman! Is it so simple? How many people did you draw close to Hashem Yisburach with this Torah-lesson?" It was understood from his words that it is possible to return all of Israel to their Father in Heaven with this Torah of Azamru. ↑
## Segment 14
Saba expounds a little more on this in volume 3, letter 194, see there at length, here is the main point, at the end: "And through his utter humility and his deep wisdom, when he sees in them some good point whatsoever, even though he is extremely far from the holiness of the Torah, (the tzadik) lowers himself to them, to arouse them and draw them close to Hashem Yisburach." ↑
## Segment 15
It should be noted that Saba is primarily drawing from the Likutay Moharan, volume 2, Torah-teaching 82, where Rabbainu revealed that Moshe Rabbainu would bond with the very lowest sinners, and Saba is explaining that teaching with the Torah of Azamru. ↑
## Segment 16
Thus in Likutay Moharan, Torah-teaching 6, at the end, Rabbainu asserts that even when a person is G-d forbid being assailed by another, he should judge his assailant favorably, by deciding that he himself was deserving of this and had it coming. This shows that the main construct is for the beholder’s perspective to be good, and this builds the paradigm of Kesser (-crown), where everything is good. Even though justifying what he is undergoing should not seemingly give his assailant the status of a very righteous person, that is not his concern, his concern is only to establish a working good paradigm in which he lives. However, Rabbainu does write there that by doing so he gives his assailant to be a precious jewel in the crown of Hashem, and that needs much further study [See Likutay Moharan, Torah-teaching 136, that by judging him favorably, he will actually rise to that justified position, but that in turn will initiate a judgement upon him whether he is in fact worthy of this elevated position, and that judgment can be like burning coals poured over his head]. ↑
## Segment 17
Thus what Saba wrote there, "until every one of Israel is beautiful and pleasant in his eyes," need not refer only to the utopian goal of this Torah-teaching, to turn everyone completely good, a goal strongly dependent on the true tzadik, rather as explained above, that even a simple beholder can latch on to some good aspect of any Jew, and only associate with that aspect, even if this means that his relationship with that person will be very shallow or artificial, on the contrary, that is exactly the point, the strength of his relationship with people should be based on the good he sees they are projecting. But all in all, in the beholder’s world, everyone will be beautiful on the level he has chosen to associate with them. ↑
## Segment 18
Even still every person has a point in which he is a tzadik, not just for himself – as explained above regarding applying this Torah, but even with regard to others, see Likutay Moharan, Torah-teaching 34. ↑
## Segment 19
This is even more apparent in what Saba wrote in Blossoms of the Spring 3:215, brought here further down. ↑
## Segment 20
From this we see that even finding the good points is reliant on the tzadik. The good point is referred to as "oad" , has the numerical value of "yesod" – foundation (80), the aspect of the tzadik. It is also similar to the name of the tzadik Yosef (to add), see Likutay Moharan 7:5. ↑
# Azamra / Rabbi Nachman: Who He Was - Part 3
URL: https://ajew.org/reader-plain/azamra/1/3/
# Azamra / Rabbi Nachman: Who He Was - Part 3
אזמרה
Source: https://ajew.org/reader/azamra/1/3
## Segment 1
Likutay Moharan, Torah-lesson 282 – Azamru 5
## Segment 2
Flowcharts and visual aid for Torah-lesson 282 - Azamru 16
## Segment 3
Outpouring of the Soul, article #69 on Azamru 18
## Segment 4
Afterword 22
## Segment 5
The Mechanism of Azamruh 46
## Segment 6
Events Surrounding the Revelation of the Torah Azamru 57
## Segment 7
Prayer for Torah 282 – Azamru (Likutay Tefilos 90) 63
## Segment 8
Charity – a few aphorisms from the holy book Character 75
## Segment 9
Rabbi Nachman of Breslov
## Segment 10
Who He was & What He Said
## Segment 11
Page 77
## Segment 12
Tikun Haklalee
## Segment 13
Page 113
## Segment 14
Holy Yearning Soul Factory 129
## Segment 15
Preface
## Segment 16
"With this Aaron shall come in to the Holy (of Holies) with a (prior) cow of cattle for a sin offering and a ram for an elevation offering"
## Segment 17
(Leviticus 16:3)
## Segment 18
Breslover Hasidim said that this verse alludes, that the way to holiness is with "BiPahR" – the Hebrew letters Resh (200) Pey (80) Bais (2), referring to Torah-lesson 282 – Azamru!
## Segment 19
Bizoas – with this – (with the inclusive) has the numerical value of 411 – the number of Torah-teachings in Likutay Mohran vol. 1-2.
## Segment 20
"Of cattle " has the numerical value of: Na Nach Nachma Nachman!
# Azamra / Rabbi Nachman: Who He Was - Part 30
URL: https://ajew.org/reader-plain/azamra/1/30/
# Azamra / Rabbi Nachman: Who He Was - Part 30
אזמרה
Source: https://ajew.org/reader/azamra/1/30
## Segment 1
Oatzar Ha-yeeru; Shalom and Achdus, Ahavas Chavayrim, and Judging Favorably article 10, from Likutay Halachos, Orach Chaim 2, Blessing of Thanksgiving 6:61. ↑
## Segment 2
Likutay Halachos, Laws of Blessings on Sightings and Blessings on Particulars 4:4 – regarding the commandment of loving one's fellow. ↑
## Segment 3
Beginning of Likutay Halachos, Laws of Waking Up Early In The Morning 1:12. ↑
## Segment 4
It is interesting to note that Azamru is Torah-lesson 282 which in Hebrew are the letters Resh (200) Pay (80) Bais (2), these letters also can be rearranged to spell out, BiPahR, with a cow. Add a point – 283 = PeGehR – a corpse, which contaminates, subtract a point – 281 = AiFehR – ashes (of the Red Heifer). This is so much the Torah of the power of the good point! From my book Likutay Nanach. ↑
## Segment 5
Thus the Torah-instruction of Azamru, like all extremely powerful tools can Heaven forbid be very destructive if not followed correctly. Similarly, we find regarding hisbodidus, probably the main principle and fundamental of Breslov, regarding which Rabbi Nachman said that even if a person Heaven forbid is completely in the hands of his evil inclination, if he completely isolates himself in hisbodidus he will eventually come out holy, even still Rabbainu revealed in his holy book Character – The Aleph Bet book of the Traits, that hisbodidus can draw on a person unwanted attention from Above redressing him for his sins. Proper hisbodidus demands that a person judge himself, which would effectually call off any judgment from on High, however if done improperly it would result in calamity Heaven forbid. Furthermore, he revealed there that if the hisbodidus is on the path of setting one's heart wantonly Heaven forbid, it will lead to anger. Thus we see that these fundamentals of Rabbainu must be utilized correctly in pursuit of holiness and connection to Hashem and His tzadik and His Torah, the righteous go in them and the wicked blunder in them. ↑
## Segment 6
There are at least three types, and many places the Torah instructs us to follow the ways of Hashem. In Deuteronomy (26:17 and 28:9) the Torah says: vihulachtuh bidruchuv – and you should go in His ways. In Song of the Sea (Exodus 15:2) it says: Zeh Ai”lee vi-anvaihoo – this is my God and I will “anvaihoo”, this word has many interpretations, the primary meaning is from the word “nuveh” a dwelling, to make a place of dwelling from the Divine Presence, also “nu-eh” means to nice, to beautify all the matters of Hashem. The Talmud (Shabbbos 133) says that this word also means to be similar to Him, to His attributes, Rashi explains that according to this teaching, the word “vi-anvayhoo” is a constriction of two words: Anee – I, vi-hoo – and Him. Both these words are part of the Divine Name of 72 (three letter names. VHV is 1 and 49, ANI is 37). A third way the Torah commands us to follow the ways of Hashem is with the command (see Deuteronomy 10:20, 11:22, 13:5, 30:20): viduvaktuh boa – and you should bind yourself to Him, the Sages explain, how is it possible to bind oneself to God?! It must mean that one should follow and practice the Divine Attributes (when the verse also commands explicitly “vi-hulachata…” to go in His ways, the Sages deduced that the additional commandment is referring to binding to the tzadikim – which is really also one of the ways of G-d). In many places the Sages elaborated on the ways of God to be emulated, and as pointed out already, the holy book of Tomer Devorah dedicates a chapter to the Thirteen Crown Attributes which include this way of a. looking for the good however little or hard it is to find, b. not paying attention to the bad, and c. judging only by the good. ↑
## Segment 7
Even though in the World of Truth any real good point will ultimately be recognized, it is possible that the point of itself isn’t meritorious, and it is only considered good from someone learning goodness from it, and other similar reasons. Also the good point might be extremely subtle and upon the initial judgment the person may be sentenced as completely guilty for their general status, and only afterwards there will be further judgment to address such subtleties, in which case if the good point would be pointed out by someone, this would bring immediate and full recognition of that good point. ↑
## Segment 8
Rabbi Yitzchok Breiter o.b.m. H.y.d. felt that the Torah-teaching of Azamruh is contingent upon his first pillar of the Seven Pillars of Faith. Originally a dissertation on this was going to be included here, but in the end, I decided this isn’t the place. It can be found on my blog. ↑
## Segment 9
It is interesting to note that on Shmeenee Atzehress only one cow is brought as an offering compared to the many that are brought on every day of the preceding days of the holiday of Succos, and our Sages point out the significance. And this Torah-lesson also stresses the power of even one good point. ↑
## Segment 10
Lemberg was the capital of Galicia, today it is called Lviv. At that time it was under the rule of Austria. It was a stronghold of traditional Judiasm, but was also a center of the growing heretical movement of the so called enlightenment. The relevance of this is explained in the next footnote.
## Segment 11
It is interesting to note, that Rabbainu once pointed out a certain soldier in a procession of soldiers in Lemberg, revealing underneath the uniform he was wearing tachreechim (clothes of the dead), and Rabbainu revealed that this was the path the destructive angels bring a person to hell (addendum to The Life of Our Leader Rabbi Nachman, article 281). ↑
## Segment 12
In Parpuru-oas Lichuchmu, R’ Nachman of Tchehrin writes:
## Segment 13
"For it is understood from elsewhere that in Lemberg, Rabbainu za.tza.l. worked at quashing the heresy and apostasy that he saw with his Divine Inspiration (ruach hakodesh) would overbear on Israel in the future Heaven forbid. Now the matter of this overbearing is explained elsewhere that usually it stems from disheartenment which overcomes a person at first due to his many defects, and it is difficult for him to strengthen himself in some good point that he has, until as a result of this he falls to complete wickedness, and apostasy, and heresy, may the Merciful One save us, as is brought down elsewhere regarding what the Sages o.b.m. said, "The beginning of capitulation is fleeing," etc.. And therefore Rabbainu o.b.m., after his return from Lemberg, (he) then abounded to engage in words of encouragement and the rectification of the holy faith, how it is necessary to stay far away from chakeeroas (-queries of the Divine), and he lambasted copiously regarding the heresy which was going and spreading in the world, as all this is explained elsewhere. Also in Lemberg, he sent one of his men to Breslov to burn holy book of his which are called by us by the name Sefer Hanisruf (-The Book That Was Burned). And a long time afterwards, after his return from there he alluded in a homily that this was also in order to quash spiritually the heresy and apostasy, and to strengthen Israel in the holy faith, as is explained in Likutay Moharan volume 2, Torah-lesson 32…. And behold in these generations of ours it can be seen ostensibly how his words o.b.m. have transpired, and this leprous plague of heresy and apostasy has spread, may the Merciful One save us, and primarily from the overbearing on the very young school children, to teach them the languages of the nations, and external wisdoms, and accustom them from their youth to heretically deny all the words Our Sages o.b.m. etc. etc., as all this is well known in these times, due to our numerous sins. And Rabbainu za.tza.l. saw all this very well with his ruach hakodesh (Divine inspiration), and he worked at rectifying this matter, and also his trip to Lemberg was because of this matter, therefore he told them, "I will tell you an introduction to my trip."" He continues to review the different points of the Torah as an initiative and key fundamental solution to upholding the true way of holiness and faith and remaining loyal to HY, see there.
## Segment 14
Keep in mind, that Rabbainu had already revealed the first part of this Torah-lesson about judging favorably, so the trip had more to do with the aspect of the role of the tzadik etc..
## Segment 15
Also see the addendum to the Life of Our Leader Rabbi Nachman of Breslov (article 228), "Once some of the men of our persuasion (-Breslovers) came to Rabbainu of holy blessed righteous memory, and one man, who wasn't so important, was missing. And Rabbainu za.tza.vi.ku.l. asked for his whereabouts. And there was great wonderment amongst the adherents on his inquiry for him. And Rabbainu za.tza.vi.ku.l. said, "Because of this I must travel to Lemberg." ↑
## Segment 16
Sheeru is associated with ascent, whereas zimru is associated with breaking in, rectifying, and reveling in one's current state. ↑
## Segment 17
A synopsis of this is teaching is brought down in Outpouring of the Soul, article 56, with more material on the matter. ↑
# Azamra / Rabbi Nachman: Who He Was - Part 4
URL: https://ajew.org/reader-plain/azamra/1/4/
# Azamra / Rabbi Nachman: Who He Was - Part 4
אזמרה
Source: https://ajew.org/reader/azamra/1/4
## Segment 1
(Likutay Nanach, see also the first footnote in the Afterword)
## Segment 2
Likutay Moharan
## Segment 3
A Collection [of Teachings of] Our Leader and Rabbi,
## Segment 4
Rabbi Nachman
## Segment 5
Know that it is necessary to judge every person favorably[1], and even someone who is completely wicked, it is necessary to search and find in him some bit of good, which in that bit he is not wicked, and through this that he finds in him a bit of good and judges him favorably, through this he raises him in truth to the favorable, and he (the onlooker) can return him in repentance.
## Segment 6
And this is the aspect of (Psalms 37:10), “And a bit more and there is no wicked person, and you will contemplate on his place, and he is not there.” That is, that the verse exhorts to judge everyone favorably, and even though you see that he is completely wicked, even still you need to search and seek to find in him a bit of good, where he is not wicked. And this is, “And a bit more (/still remaining) and there is no wicked,” - that you need to seek in him “a bit more (/still)” of good, that he still has, where he “is not wicked,” because even though he is a wicked person, how is it possible that he does not have in him still a bit of good? Because how is it possible that he did not do some sort of mitzvah or good thing in his life? And through this that you find in him “a bit more (/still)” of good, where “he is not wicked,” and you judge him favorably, through this you raise him in truth from guilt to merit, (even) until he returns in repentance through this. And this is, “And a bit more (/still) and there is no wicked” - through finding in the wicked person “a remnant” of good, where he is “not wicked,” through this, “and you will contemplate his place and he is not there” - that is, when you contemplate and look upon his place and status, “and he is not there” at his original place, because through this that they are finding in him still a bit of good, some sort of good point, and are judging him favorably, through this they actually extract him from guilt to merit. And this is, “and you will contemplate his place, and he is not there,” as explained above, and understand this.
## Segment 7
And similarly a person needs to find also in himself. Because it is known, that a person needs to be extremely vigilant to be happy always, and to very extremely distance sadness (as this is explained by us numerous times), and even when one begins to look at himself and he sees that he doesn't have in himself any good, and he is full of sins, and the bal duvur (-litigator-evil inclination-Satan) wishes through this to make him fall into sadness and depression Heaven-forbid, even still it is forbidden for him to fall from this, just it is necessary to search and find in himself some bit of good, because how is it possible that he did not do any mitzva or good thing in his life? And even though when he begins to look at that good thing he sees that it as well is full of wounds and is incomplete, that is, that he sees that also the mitzva and the holy thing that he merited to do is also full of ulterior self-interest, and extraneous thoughts, and many defects, nonetheless how is it possible that there isn't in that mitzva and holy thing some bit of good, for in any event however it might be, nonetheless there was some good point in the mitzva and good thing that he did. Because a person needs to search and seek to find in himself some bit of good in order to enliven himself and to come to joy, as explained above, and through this that he searches and finds in himself yet a bit of good, through this he actually goes out of the (measure of) guilt to (the measure of) merit, and it is possible for him to return in repentance, in the aspect of, “and a bit more (/still) and there is no wicked person, and you will contemplate upon his place and he is not there,” as explained above. That is, just like it is necessary to judge others favorably, even the wicked, and to find in them some good points, and through this one actually extracts them from (the measure of) guilt to (the measure of) merit, in the aspect of, “and a bit more (/still) etc. and you will contemplate etc.,” as explained above, it is the same by a person with himself, that he needs to judge himself favorably, and to find in himself yet, some good point, in order to strengthen himself so that he does not fall completely Heaven forbid, just on the contrary, he shall enliven himself and bring joy to his soul with the bit of good that he finds in himself, that is, what he merited to do in his days, some mitzva or some good thing. And similarly he needs to search “more,” to find in himself some “yet additional” good thing, and even though that good thing as well, is also mixed with a lot of dross, nevertheless he should take from there as well some good point.
## Segment 8
And so he should search and collect “more” (the) good points, and through this are made melodies, as is explained elsewhere (in the homily “And it was the end,” in Likutay Moharan, Torah 54), the aspect of playing a musical instrument, which is the aspect of collecting the good spirit from the crushed spirit – sad spirit, see there. [And in summary; for holy melody is very extremely lofty, as is known, and the main melody is made through the culling of the good from the bad, that through the culling and collection of the good points from the midst of the bad, through this are made melodies and songs, see there well].
## Segment 9
And therefore, through this that he doesn't allow himself to knock himself down, and he enlivens himself with what he searches and seeks and finds in himself some good points and collects and culls these good points from the midst of the bad and the dross in it etc., as explained above, through this are made melodies, as explained above, and then he can pray and sing and give thanks to Hashem. Because this is known, that when a person falls into dissuasion due to his physicality and his bad deeds, that he sees that he is very extremely far from true holiness, then usually he is not able to pray whatsoever because of this, and he can't open his mouth at all, because of the great sadness, and depression, and heaviness that falls upon him, on account of his seeing his great enormous distance from Hashem Yisburach. However, when he enlivens himself in accordance with the aitzu (advice, remedy, recourse) mentioned above, that is, that even though he knows of himself that he has bad deeds and very numerous sins, and he is very extremely distant from Hashem Yisburach, nevertheless he searches, and seeks, and finds in himself still some good points, as explained above, and he enlivens and brings joy to himself with this, because certainly it is befitting for a person to magnify his happiness very much, in every single good point of the holiness of Israel that he still finds in himself, and then when he enlivens and brings joy to himself through this, as explained above, then he can pray, and sing, and give thanks to Hashem.
## Segment 10
And this is the aspect of (Psalms 146:2), “I will sing to my G-d with my utmost (-very last bit -remnant)[2],” “With my utmost ” specifically, that is, through the aspect of my remnant, that I find in myself, the aspect of: “A bit more (/still there) and there is no wicked,” as explained above, through that point, through this I will be able to sing and give thanks to Hashem, as explained above. And this is, “I will sing,” specifically I will sing, that is, songs and melodies that are made through that which he collects the good points, as explained above.
## Segment 11
[And Rabbainu of blessed memory strongly exhorted to go with this Torah (-lesson), because it is a great foundation for everyone who desires to draw close to Hashem Yisburach, and not to forfeit his (existence in the) world completely Heaven forbid. Because most people who are distant from Hashem Yisburach, their main alienation is due to depression and sadness, due to their falling into dissuasion because they see in themselves the enormity of their corruption that they defected in their conduct, each one according to what he knows of himself, the ailments of his heart and his hurting, and because of this they fall dissuaded, and most of them despair of themselves completely, and through this they don't pray with kavana (intention, meaning) whatsoever, and they do not do even what they are still capable of doing. Therefore, a person needs to be extremely mindful of this matter, because all the fallings into dissuasion, even though it is due to bad deeds that he actually did, even still, the falling of his resolve, and the sadness, and the depression that falls upon him through this, everything is just the work of the bal duvur (-litigator-evil inclination-Satan), who weakens his resolve in order to make him fall completely Heaven forbid. Therefore, it is necessary to strengthen oneself very much to go with this Torah, to search and to seek in himself, each time, some bit of good and good points etc., as explained above. And through this he shall enliven and bring joy to himself, and will still anticipate salvation, and he will be able to pray, and to sing, and to give thanks to Hashem, in the aspect of, “I will sing to my G-d with my utmost (-very last bit -remnant),” as explained above, and through this he will merit to return in truth to Hashem, as explained above].
## Segment 12
And know, that whoever can make these melodies, that is, to collect the good points that are found in each one of Israel, even in the caustic sinners of Israel (poashay Yisroel), as explained above, he can pray before the lectern (-lead the service), because one who prays before the lectern is called “shiliach tzeeboor” (-messenger of the congregation), and it is necessary that he represent the entire congregation, that is, that he needs to gather every good point that is found in each and every one of the supplicants, and all the good points are included in him, and he shall stand and pray with all this good, and this is a “shiliach tzeeboor (-one who leads the service),” and it is necessary that he possess a lofty aspect such as this, for through this all the points will desire him, and they will be included in him. And he who can make melodies as those mentioned above, that is, that he can judge every person favorably, even the frivolous and the wicked, because he strives to search and to seek to find in all of them good points as explained above, that through this are made melodies as explained above, this tzadik who is holding at this level, he can be cantor (chazan) and shiliach tzibur, that is, to pray before the lectern, because he has in him this aspect which is requisite for the shiliach tzibur who is truly fitting, that he needs to have in him the aspect that all the good points desire him and will be included in him as explained above, because he is capable of gathering all the good points which are found in each and every one of Israel, even in the caustic sinners of Israel, as explained above.
## Segment 13
And know, that in every single generation there is a shepherd, and he is the aspect of Moshe, who is the “ra'yu mihemnu ,” and this shepherd, he makes a tabernacle. And know, the teenoakoas shel bais rabbun (-very young school children)[3] receive the hevel of their mouths which is free of sin (Talmud, Tractate Shabbos 119b) from this tabernacle, and therefore the infant when he begins to read and enter the (study of) Torah, he begins with (Leviticus 1:1), “Va'yikra to Moshe” which is (written with) a small Alef (Yalkut brought down by the Kley Yukur), because (the book of) Va'yikra (-Leviticus) speaks of the completion of the erection of the tabernacle, which is when Hashem Yisburach called him and began to speak with him from the tabernacle, and therefore, from there the infants begin, because from there they receive the hevel (-breath see above) of their mouths, as explained above, and from there they begin to read and enter into the Torah.[4]
## Segment 14
And know, that all the tzadikim of the generation, each and every one is the aspect of shepherd, because in each and every one there is in him the aspect of Moshe, and each and every one according to his aspect, according to the aspect of the tabernacle he makes, so too he has infants that receive from there. It comes out, that each and every single one of the tzadikim of the generation has an amount of infants that receive the hevel (-breath see above) of their mouths from him, every one according to his aspect, as explained above. And this is the aspect of what our Sages of blessed memory said (Shabbos 33b) that the infants are caught (-taken) on account of the sin of the generation, as it says (Song of Songs 1:8), “and pasture your kids on the mishkanoas (-dwellings-collaterals-tabernacles) of the shepherds,” that they are taken just like collaterals on account of the (sins of the) shepherds, and this is, “on the mishkanoas (tabernacles) of the shepherds,” for they receive the hevel (-breath) of their mouths from the aspect of the mishkanoas (tabernacles) of the shepherds, that is, the tzadikim of the generation, for each one makes a mishkan (tabernacle), as explained before.
## Segment 15
However, to know all this, that is, to know every single tzadik, which infants are associated with him, and how much they receive from him, and to know all the aspects that are in this, and the generation that will come to the end – know, he who can make melodies mentioned above, he can know all this. And this is the secret of what our Rabbis of blessed memory said in the Mishna (Shabbos 1:3; 11a – regarding the prohibition of reading alone by candle light on Shabbos lest one comes to move the candle), “In truth they said, the chazan (cantor) sees where the infants are reading.” “The chazan (cantor),” that is, he who can make the melodies mentioned above, so that he can be chazan and shiliach tzibur (messenger/representative of the congregation) to stand before the lectern (-to lead the prayer), as explained above, he “sees” and knows “where the infants are reading,” that is, by which tzadik they receive the hevel (breath) of their mouths, through which they read and enter the Torah, as explained above.
## Segment 16
Na Nach Nachma Nachman MeUman!
## Segment 17
Flowcharts and Visual Aids
## Segment 18
Na Nach Nachma Nachman
## Segment 19
MayUman
## Segment 20
The charts were contributed by Shmuel Miles n"y[5].
# Azamra / Rabbi Nachman: Who He Was - Part 5
URL: https://ajew.org/reader-plain/azamra/1/5/
# Azamra / Rabbi Nachman: Who He Was - Part 5
אזמרה
Source: https://ajew.org/reader/azamra/1/5
## Segment 1
Na Nach Nachma Nachman MayUman
## Segment 2
Outpouring of the Soul
## Segment 3
No matter how fallen, find some good point
## Segment 4
When a person begins to look upon himself, and he sees that he is distant from being good, and that he is full of transgressions, then it is possible that through this he will fall, and will not be able to pray and do hisbodidus whatsoever. Therefore, he must search, and seek, and find in himself some good, for how is it possible that never in his life he did some mitzva or something good. And even though when he begins to look at that good which he did, he sees that the good itself is full of wounds, for the good is mixed with ulterior intentions and a lot of rot, even still, how is it possible that there will not be in the little good some good point. And so he should search and seek further, until he finds in himself some other good points. And through this that he finds in himself some (sort of) merit and good, through this he will actually decamp from the measure of guilt to the measure of merit, and he will be able to return in repentance through this, in the aspect of (Psalms 37:10), “and a little bit [more] and there is no longer an evil person,” that is, through finding in oneself a(nother) little bit in which he is not evil, through this (continuation of the verse), “and you will contemplate his place and he is not there,” on his original level. And through this he can vitalize himself and bring himself, (even) the way he is, to joy, and then he will be able to pray, and sing, and express gratitude to Hashem. And this is (Psalms 104:33, 146:2), “I will sing to my G-d with my little bit {/while I am still living/ with my very being},” namely, with the little bit (more) – the good points which I still have, through this I can sing and pray to Hashem Yisburach. (Likutay Moharan, Torah 282; Likutay Aitzoas, encouragement 26).
## Segment 5
[And see in the book “Ullim LiTrufah” (Leaves for Healing) from our teacher the holy rav, Rabbi Nussun zatza”l who wrote there in Yiddish, in letter 235, how our master, leader, and rabbi zatza”l said this matter, in order that the words would enter the heart of every person, to adopt this with temeemus (unfeigned simplicity/wholesomeness) and simplicity, and he wrote there, “And this is what our master, leader, and holy rabbi zatza”l would say: az a mentch zeht ehr iz zehr shuffil , tor ehr nit arup fallin , nor ehr mooz zich micha'yeh zain in zul zich mi'yashev zain : vey hub ich nit eppes amitzva gittun , vey hub ich furt nit amuhl eppes gitz gittun ; ich fast in Yoam Kippur , in Tishu Bi'Uv oych , un kul hadalled taanaisim oych chutsh dus hartz tit mir zehr vay . Un gai amuhl in mikva arain , un afeeloo in kul hakilkoolim Rachmuna litzlun , mootshe ich mich zehr un vil mich zehr matzil zain vichooloo . In vey seh iz , al kul punim eppes nikoodoas toavoas hub ich in mir , vus ich hub kamuh pumim gitten rutzoan Haboaray yisburach . In dehr mit miz men zich micha'ye zain nisht mi'ya'ish zain bishoom oafen vichooloo . See there in Likutay Moharan all these things, and internalize these words in your heart anew. And if Heaven forbid, the litigator (baal duvur – Satan) surmounts, it is necessary afterwards to go back and take this up, and so (too) every single day and every time, and in the process Hashem Yisburach helps substantially.
## Segment 6
“And specifically to be resolute and converse and say all of this before Hashem Yisburach, and to say (for the sake of brevity the Yiddish has been removed, leaving the English in a slightly smaller font), 'Master of the World, the way I am, the way I am, like You know, and I know my pain, You have nevertheless done with me a world of kindness, in creating me from the progeny of Israel and not making me etc., and I was nonetheless circumcised, and given to bleed on the eighth day, and in religious Jewish elementary school, I learned the Hebrew alphabet, and the prayer book, and five books of the Torah, and Talmud etc.. Abundant suffering and hitting I endured from the teachers, and of my own right I toiled several times. What can be done, my desire is to do Your will, but the leaven in the dough (-the evil inclination) restrains me (Brachos 17a), and if the holy Tana (-sage) of the Talmud was not embarrassed to say this, we certainly should not be ashamed to scream this before Hashem Yisburach, in all types of expressions of vociferation: bitter, bitter, bitter etc., givald (-woe/alas/catastrophic), givald etc.. And if Heaven forbid, Heaven be merciful, the baal duvur (litigator – Satan) overbears, it is necessary to scream still more and more, and so every time, until Hashem overlooks and sees from the Heavens, “for Hashem will not forsake forever (Lamentations 3:31).” And that which the salvation is delayed, entails extremely esoteric matters, for His thoughts blessed He are very deep (Psalms 32:6; see below article 100), and certainly the impediment is on our part, what we don't arouse to properly surmount over everything which needs to be overcome, and also (because) Hashem Yisburach wants and desires the prayers of Israel (Yevumoas 64, Shemos Raba 21:4), even the worst of the worst, and wants that he should pray copiously and scream to Him blessed He more etc.,” see there.
## Segment 7
Afterword
## Segment 8
Torah-lesson 282, Azamra is the last Torah of the first volume of Likutay Moharan, and it is followed by the declaration of the completion of the holy book. However, there are then four more short additions (resulting in 286, the numerical value of Nachman MeUman with the inclusive).
## Segment 9
After the publication of the first volume of Likutay Moharan, Rabbi Nachman said (Yimay Moharanat 29), "It is necessary to compile one more book which will be even more nice and beautiful than the first." Shortly thereafter Rabbainu began revealing the Torah-lesson of "A-yay," how a person who finds himself even in the worst darkness and defilement – perhaps we can say that means he can't find even a bit of good – must realize that there is no existence which is not from Hashem, and he must scream to Hashem to realize His holiness. Even still, the very last words of the second volume conclude with a directive to the reader to see and learn more about the concept discussed there in the Torah-lesson Azamra at the end of the first volume (-The second volume has 125 Torah-lessons, with the inclusive – 126 the numerical value of the name of Hashem spelled out (without vowels) as follows: A, AD, ADN, ADNY. Just as Rabbainu revealed his name Na Nach Nachma Nachman MeUman).
## Segment 10
Both these Torah-lessons, Azamru and A-yay, begin with the Hebrew letter Aleph, which can mean one thousand. In Likutay Halachos (Laws of Airoovay Tichoomin 6), Rabbi Nussun explains that these two Torah-lessons are the two thousand cubits which are the boundaries of Shabbos (one is not allowed to walk 2,000 cubits outside of a settlement on Shabbos) – the holiness of the tzadik. The Aleph of A-yay, corresponding to the actual sanctity of Shabos and the tzadik, which is utterly supreme (Aleph – same letters as "pella" hidden and wondrous), and the Aleph of Azamra corresponding to the holiness of the elongation that we add to Shabbos, as the Arizal revealed that Moshe receives then the 1,000 portions of light he received on Mount Sinai and were taken from him when Israel sinned with the Golden Calf (– symbolized in the small Aleph of Va-yikra). In compensation Moshe was given the crowns that Israel had received, and when the 1,000 lights are returned to Moshe with the early extension of Shabbos, Moshe, of his own volition, returns the crowns to Israel. This being the concept of the tzadik building the good in each and every one of Israel.
## Segment 11
Rabbi Nussun also explains how they correlate to the 2,000 cubits which were allocated around the cities of the Levites – aspect of the tzadik; one thousand completely bare and open, corresponding to the Vacated Space which is overcome with the Torah of A-yay, and one thousand for fields and vineyards, corresponding to the building up the good as explained in Azamra.[6]
## Segment 12
Thus we find in Blossoms of the Spring (Eebay Hanachal, volume 2, letter 135) that Saba Yisroel brings these two aitzoas (remedies, recourse, advice) together:
## Segment 13
"The main work of the tzadik (is) – to cull and raise the good from the depth of evil, and he raises even the souls who are very fallen, by means of his finding merit for them; even utterly wicked people, the very worst, as long as he is called by the name of Israel (-a Jew), [the tzadik] searches, and seeks, and finds some sort of merit, and through this raises them even from the depth of evil, and the good is culled and the evil is cast away and completely nullified. And this is the aspect of the revelation of Messiah (who will gather all the castaways from the four corners of the world). When a person falls to the place where he falls, even if he falls to very disgusting ways, which are the aspect of the filthy places, and even someone who falls Heaven forbid to doubts and skepticism, and is skeptical of Hashem Yisburach, even still there is no despair in the world whatsoever; even though it seems to him that in his place Hashem Yisburach is not to be found whatsoever Heaven forbid, because he fell to such filthy places, may the Merciful One save us, even still he should strengthen, and embolden, and make valiant effort to quest, and to seek, and to search after the glory of Hashem Yisburach etc.," see there a synopsis of the Torah-lesson of A-yay.[7]
## Segment 14
All the holy teachings Rabbainu revealed, he did so with the intention that the teachings would be put into effect and acted upon. Even though they are the highest most esoteric secrets of the Torah, of which each person in his own right perceives only a little tiny bit according to his limited understanding, each person must try to apply the concepts and constructs in his life and devotion of Hashem. This is made very clear in Sichos HuRan – The Words of Rabbi Nachman (article 131), and elsewhere. There are however many revelations regarding the status of the true tzadik and his role and power, and with regard to these ideals a person’s main initiative isn’t to attain that position, rather he must strive to seek out that true tzadik who has those ideals, and draw close to him. Even still, there is still place for a person to pray to merit some of the high qualities and virtues of the true tzadik, because in prayer one can pray for everything, and if the prayer is for something pertinent and relevant to him, it will bring him closer to realizing it, and if he prays for something beyond his capacity, it will bring him closer to the paradigm of the true tzadik who serves Hashem with that ideal.
## Segment 15
The Torah-teaching of Azamruh, incorporates both ends of the spectrum, the function of the true tzadik, and the roles of everyone else, and the lines get blurred, because the teaching exhorts a person to play the role of the tzadik, regarding both his relationship with himself and his relationship with others, and yet at some stage it is only the true tzadik who can actually fulfill this role, and he is needed even by each person on their own individual level to achieve their own fulfillment of this Torah-teaching.
## Segment 16
In the actual Torah-lesson of Azamru, Rabbi Nussun wrote in brackets how Rabbainu strongly exhorted to go with this Torah-lesson, and throughout his writings he reiterates this (See also his letter, brought above in Outpouring of the Soul). There are also many more places which convey the importance of living and abiding by the Torah-lesson of Azamru.
## Segment 17
In The Life of Our Leader Rabbi Nachman (article 34) a story is recounted of Rabbi Nachman, on the day before the last Rosh Hashana of his life, someone asked him for advice how to merit to diligence in Torah study. Rabbi Nachman told him that he should not speak (bad) of any Jew (see the explanation there, and Sichos Huran 91). The person asked Rabbainu, what if he sees that he is a completely wicked person? Rabbainu strongly admonished him, how he could suggest that one from (the nation of) Israel is completely wicked, for certainly there is still found in him a bit of good or some good point where he is not wicked, and he recalled the matter of, "a bit more and there is no wicked" which is explained in the Torah-lesson of Azamru, see there. Based on this, Saba wrote in Blossoms of the Spring (volume 3, letter 268. In the early printings see volume 2, letter 119), "Also he should be careful not to speak (bad) of any one of (the nation of) Israel, just on the contrary, he should strive with all this strength to find merit and good in each one of Israel; and even if he seems Heaven forbid, to be completely wicked, he should strive to find in him good points where he is not wicked, until every one of Israel is beautiful and pleasant in his eyes."
## Segment 18
Also in The Life of Our Leader Rabbi Nachman (article 569), Rabbi Nussun writes that Rabbi Nachman told him how a person came over to him complaining bitterly about how terrible he is, and that despite years of attempting to better himself and draw close to Hashem Yisburach, he is still so terrible. Rabbi Nachman replied to this person, "I have no one to talk to, because you are already completely bad." The person immediately was aroused and answered, "But behold even still sometimes I surmount to draw myself to the holiness of an Israelite etc.." To this Rabbainu replied, "That is a little bit." And Rabbainu immediately instructed him to go with the Torah-lesson of Azamru. Rabbi Nussun writes that he understood Rabbainu's intention, that precisely in this way Rabbainu was able to revivify this person who had fallen so far that nothing could revitalize him, only by pronouncing him to be completely lost and bad, by this the person came around on his own, and began to realize the holiness of some of the good points that he did in fact have, and then Rabbainu directed him to practice the Torah-lesson Azamru.
## Segment 19
Likutay Halachos, Rabbi Nussun's monumental work explaining the Jewish laws and customs according to the holy awesome teachings of Rabbi Nachman, begins with an extremely lengthy exposition on the importance of waking up to start the day at midnight (Rabbi Nachman said that this is the main job of a Jew. Words of Rabbi Nachman 301), all based on this construct of finding some bit of good, even – and specifically in the darkest hour, and building upon it. This is the concept of the blessings made upon waking up, thanking Hashem for each and every goodness He bestowed.
## Segment 20
In a letter to his son, Rabbi Nussun writes (Ullim Litrufa 250 and 279), "If we only came to the world to hear the Torah "Azamru" it would be sufficient!"
# Azamra / Rabbi Nachman: Who He Was - Part 6
URL: https://ajew.org/reader-plain/azamra/1/6/
# Azamra / Rabbi Nachman: Who He Was - Part 6
אזמרה
Source: https://ajew.org/reader/azamra/1/6
## Segment 1
In a letter from Rabbi Nachman of Tulchin (published at the end of Ulim Litrufa – Leaves For Healing, letter #5), one of the most dedicated students of Rabbi Nussun, he writes that he heard from the holy mouth of Rabbi Nussun, "Just Azamru etc. and just Azamru etc.."
## Segment 2
In Koachvay Ohr (-Stars of Light, from Rabbi Avrohom the son of Rabbi Nachman of Tulchin) there are a few stories which convey the importance of this Torah-lesson.
## Segment 3
Koachvay Ohr, Article #18
## Segment 4
"Once, Rabbi Meir of Teplik came to our teacher Rabbi Nussun o.b.m. and Rabbi Nussun asked him about a certain man in Teplik who espoused him a little, and he replied offhandedly, as if to say that this was no one to talk about. Rabbi Nussun spoke up and said to him, “Listen now (/please) to what I am saying; if you wish to look with such an eye (-attitude) you will inculpate the entire world, because [you will] set yourself out to test, and [you will] look at all the inhabitants of your city whom you know, and [you will] start with he who lives at the end of the city, and when you take a good look at him, certainly you will inculpate him, and similarly from house to house, until you reach your house, that you are the kosher (-upright) man (Yiddish: Ehrlicher Yid) from the whole city?” He replied, “I am also not a kosher man.” Our teacher Rabbi Nussun o.b.m. spoke up and answered him, “You also are not a kosher man? If so who is a kosher man? However, when you look with a good eye, then even when you look well on the lowest of the low, you will find in him some good thing, and all the more so with someone who is not so inferior, and similarly with each and every one, and also in yourself there is good to be found, and in this way you can merit the entire world.”
## Segment 5
Koachvay Ohr, Article #19
## Segment 6
"Additionally, Rabbi Nussun spoke once about this way of judging favorably even the lowest of the low, and to search and to find in everyone some bit of good, and through this he is actually raised to the side of merit, to the extent that it is possible to return him in repentance through this, as all this is explained at length in the books of Ad.m.ur. (-Our Chasidic master, leader, and rebbe) za.tza.l (~tzadik o.b.m.), and when he was speaking about this, my father, I am an atonement of his resting, and out of his hearts strong desire of his pleasant words, he repeated them after him silently word for word. Our teacher Rabbi Nussun spoke up and said to him, “You think that this is a simple and easy matter, I will explain to you the difficulty of this matter, because do not forget what Ad.m.ur. za.tza.l. said, that through this they are actually lifted to the side of merit and to be returned in repentance, and if we had the ability to fulfill this, we would have the ability to return the whole world in repentance.[8]”
## Segment 7
Koachvay Ohr, Article #29:
## Segment 8
"Once, there was a fire in Breslov, and afterwards our teacher Rabbi Nussun o.b.m. went with some other men to see the place which was burnt down, and he saw a homeowner crying very much and searching for any piece of wood or metal which he would yet need when building his house anew, and he collected them one by one. Rabbi Nussun spoke up and said to his men, “Did you see! How this homeowner, whose house was burnt down, even still he does not despair of himself from returning to build it, and he collects all the things that he will need when he builds. So it is in spirituality as well, even though the ‘bal duvur’ (-litigator-evil inclination – Satan) rises very strong over a person, and just about burns him down completely, even still it is forbidden to despair of oneself, just it is necessary to collect and search for some good points from the midst of the many since he blundered in, and through this he will merit to truly return to Hashem Yisburach, as is explained in the Torah-lesson ‘Azamra’ - Torah 282 (of Likutay Moharan)."
## Segment 9
Thus we see that the Torah of Azamruh holds a vital and prominent role in Breslov. However, there is a need for clarification as to which parts of this Torah every person is tasked to practice on his own, and which parts are the role and function of the true tzadik, in which case the job of a person would be to draw himself close to that true tzadik who exemplifies them. The role of the chazzan and shiliach tzeeboor who can collect all the good from all of Israel and make melodies from it, is obviously that of the highest tzadik, and the rest of Israel can only pray to draw close to him. In Rabbi Nussun's prayer for Azamru he makes a distinction between the role of such a tzadik and the ability to at some time do "azamru" on a very wicked person, praying to merit to be able to do the latter, while contending that all he can do is pray to draw close to such a tzadik as the former. The probable difference is that the tzadik does azamra collectively on each and every Jew, specifically and generally, whereas praying to be able to do "azamru" is for a very isolated instance, when it presents itself. Even still, Saba Yisroel (R' Yisroel Dov Odesser, the key bearer of the Breslov tradition in our times) writes very clearly in Blossoms of the Spring ("Eebay Hanachal" – letters to the President of Israel, Mr. Zalman Shazar) that only the tzadik can do azamru on a very wicked person. There would still be place to pray to merit to this, as it is not necessarily the exclusive role of the tzadik, like that of being the shiliach tzeebur, and therefore it is definitely something to pray for, however in actuality Saba Yisroel asserts that only the tzadik can do azamruh on a wicked person.
## Segment 10
Regarding doing azamruh on a wicked person Saba wrote as follows (Blossoms of the Spring, volume 3, 314, in other editions 2:33):
## Segment 11
"Those alienated and overly execrable, who have already aged in their wickedness, and have become very coarse and uncouth, it is forbidden to engage in their rectification – (for) someone who does not have extremely great power, because they can severely harm him. Only the true tzadik, who is the true Rebbe and leader (manheeg) of all the generations, whose power is formidable and very extremely strong, can (draw them close and rectify them), to rectify them and to raise them to bring them to the good tachlis (purpose, end), because this tzadik binds himself even with the lowest of the low, and the pettiest of the petty, and raises everything to (the pan/side of) merit, and finds merit and good even in a completely wicked person[9], because there is Divinity even in the lowest echelon[10], and through this he raises him to the side of merit in truth, and rectifies him, and returns him in repentance… and he collects and culls, and collects and raises and garners, and raises the good points that are in them, from each one, and through this he raises him (and raises all) to the side of merit in truth, and he rectifies him, and returns him in repentance."
## Segment 12
Even when it comes to doing azamruh on regular people, who aren't wicked, this is no simple task. Rabbi Nussun, in Likutay Halachos, stresses and reiterates that it is only possible with the power of the tzadik. Saba Yisroel does not seem to propound this at all. The general outlook on others is prescribed in the Story of Ancient Times of a Clever Man and a Simple Man, "That's the other person's affair and this is my affair. And besides, why do we have to talk about other people?" Azamru on others also must concur with another critical Torah-lesson of our Sages espoused strongly by Rabbainu (Ethics of our Fathers 2:4), "Do not judge your friend until you are in his place," in Breslov they said that when one judges his friend he "makes a Rosh Hashana (-New Years – Day of Judgement) on him (Parpiru-oas Lichuchmu, Likutay Moharan, volume 2, Torah-lesson 1, article 22)," so even though it is important to ingrain in oneself the ways of Azamru, so that when looking upon others, even subconsciously, one seeks to see just the good in them, it is not right for a regular person to actually decide the status of a person, even if it is in an attempt at just favorably securing the person on the side of merit. Just someone who is really qualified and capable would be fitting to endeavor such a thing.
## Segment 13
Thus with regard to doing azamruh on other people, we rely primarily on the tzadik to do this, and we pray to merit the ability to do so, and do our best to train ourselves to have this outlook, to see only the good in others, especially bringing it into play when we do judge people subconsciously, or in extenuating circumstances when we are confronted head on and challenged forthright, and so forth. See also Likutay Moharan (volume 2, Torah-teaching 17) that one should emulate the way of Hashem which is to only pay attention to the good, and to respond and interact only with the good that people do, anything else is not His affair. In the anecdote brought above from Koachvay Ohr (article 18), Rabbi Nussun told R' Meir of Teplik to have a good eye, looking for the good in others, even in the lowest of the low – perhaps one could argue that the lowest of the low doesn’t refer to the completely wicked, however what was cited above from The Life of Rabbi Nachman (article #34), almost certainly includes the most wicked, and this in fact just brings out the point made above, that this Torah-teaching is primarily propounding its initial concept that there must be some good point, however shallow or artificial, and that is what a person should focus on, the beholder’s outlook is a reflection of his own paradigm, and he must see to it that he is completely good[11], so that even when he looks around he is only seeing the good and not giving tribute to the evil[12]. However with regard to himself, a person will be taking this Torah-teaching further, working at connecting and identifying himself with that good, and working at cultivating it and building upon it, and this is what a true tzadik will be doing even with others, and even in the most wicked, whereas a regular person should not be concerning himself so much with others, and definitely not with the very wicked. The role of a regular Jew is not to be examining or judging others, but to know that in the eyes of the tzadik they will be judged favorably, and should be drawn closer to Hashem Yisburach and the tzadik, Rabbi Nachman, in every way possible. Similarly, in Likutay Moharan, Torah-teaching 17, Rabbainu revealed that tzadik in fact is very proactively searching to see the special qualities of every Jew, even the most wicked, this would be the role of the tzadik, whereas a regular person will be concentrating more on his own vantage and viewpoint, that he will be seeing good no matter who it is before him, not concerning himself with the nature of the goodness, just that he has something good to focus on.[13]
## Segment 14
Saba wrote (Blossoms of the Spring, volume 3, letter 194) that through the holy books of tzadik, each and every one can find the complete aitzu (remedy, advice, recourse) he needs, for the specific place and predicament he is in, providing that he has the faith in the tzadik. Immediately after this, Saba continues to write how the tzadik lowers himself down to even the most alienated and how the tzadik endeavors to find in them some good points. From this it can be understood that the way to invoke azamru on others, is by providing them with the holy books of Rabbainu, and bolstering their faith in Rabbainu, and then they will find for themselves, their specific true recourse, even as Rabbainu will be seeking to arouse them and draw them close to Hashem Yisburach. This is the true way of Breslov, the way of the Nanach.
## Segment 15
Thus the main prominence and role of the practical enactment of the Torah Azamru in Breslov is not the judging, but just the seeking to see only the good, and primarily in oneself, as Rabbainu's exhortation brought in the actual Torah in brackets, that one should practice this Torah, clearly and specifically speaks of this aspect of judging oneself alone, with the main interim attainable goal being joy (even song), which is the gateway to repentance[14]. Even doing azamru on oneself, Saba Yisroel writes very clearly, can only be accomplished by means and power of the tzadik.
## Segment 16
Blossoms of the Spring 1:27 (in some editions 25. An almost identical paragraph can be found in letter 121, where Saba adds that the tzadik is even more active in this after his passing):
## Segment 17
"The true tzadik is the aspect of Messiah, who is constantly engaged in rectifying the souls of Israel, to arouse them from their slumber through the good points which he finds in each one, and he inspires in the heart of each on of Israel to search, and to seek, and to find in himself always good points, in order to arouse him from his slumber and his fall, so that he doesn’t fall completely Heaven forbid. And most essentially, when the heaviness of sleep overwhelms the soul of an Israelite through his abundant sins and defections, to the extent that he will just about fall completely Heaven forbid, specifically then, he will inspire in him with his kindness, to arouse, and to strengthen (himself) to find his good point, to save him and to arouse him. And the redemption in general and in particular is contingent upon this!"[15]
## Segment 18
There is however one area where Saba Yisroel asserts unequivocally that one must actively seek and search for the good in another as prescribed in the Torah of Azamru, and that is to fulfill the commandment to love a fellow Jew:
## Segment 19
Blossoms of the Spring; Letter 70 (in some editions 66):
## Segment 20
When two Israelites who love each other get together and meet with love and peace, and are happy upon seeing on another, then they bless "shehecheyunoo vikeyimunoo etc.," for this is the main vitality and upholding of all the worlds[16]. It is necessary to seek and to find in every one of Israel some merit and good in order to love him as oneself, because every one of Israel – as long as he is called by the name of Israel, it is impossible that he does not have some good side and merit, and it is necessary to bind oneself with the good in them, and to be subsumed together with them with love and unity! The more the gathering of the true tzadik grows larger, the more the glory of Hashem becomes greater and the more they are subsumed in His unity blessed He[17].
# Azamra / Rabbi Nachman: Who He Was - Part 7
URL: https://ajew.org/reader-plain/azamra/1/7/
# Azamra / Rabbi Nachman: Who He Was - Part 7
אזמרה
Source: https://ajew.org/reader/azamra/1/7
## Segment 1
Another important point concerning the way of Azamru, specifically when it is applied to oneself, is pointed out by Rabbi Nussun[18] and quoted in the holy book Aitzoas Hamivoa-aroas (Hischazkus-encouragement, article 19), that this way can be likened to the Red Heifer[19] which purifies those impure of contamination of the dead, but makes impure those who are pure[20], he does not elaborate but it can readily be understood, that if one turns a blind eye to his faults, and satisfies himself with some little good he has, this would be very destructive. Thus one must be extremely diligent and on guard to only utilize the method of Azamru to extract oneself and keep oneself out of the dark realm of sadness and evil, and to build on the good, but as he rises he must contend with fixing himself up completely, even as the goodness becomes dominant.
## Segment 2
In conclusion I will present a few excerpts from the holy awesome book Blossoms of the Spring which pertain to this Torah of Azamru.
## Segment 3
Blossoms of the Spring 1:11 (in other editions see 1:10):
## Segment 4
"In the end of the final times, when the sitra-achra (evil realm) intensifies profusely, then the main rectification will be through the true tzadik who is the aspect of Moshe Messiah, who judges all favorably, and finds good points even in the most forsaken and alienated, and he arouses the hidden and concealed good in the places distant from Hashem Yisburach, and he raises the good from depth of the abyss of the kleepoas (-evil husks). For this is the main avoadu (job/devotion) of the tzadik, that he endeavors to heal the sickest people by means of his great power, that he can make such wondrous vessels and constrictions, with wondrous wisdom, in such a way that it is possible to enlighten even in them hasugoas (conceptions) of the Divine, in order that they too can draw close, and specifically through this there will be the essential rectification and redemption in the final end of times."
## Segment 5
Blossoms of the Spring 3:215 (in other editions see 2:3,6):
## Segment 6
"Even in these later generations, when the "hastura shebisoach hastura " has intensified infinitely, the main rectification is by the great tzadik, who can arouse the good points of Israel; even in the execrable who are full of sins, even in them the tzadik searches and finds in them good points, until he imbues in them that they too shall be bring joy to their souls, and through this they extract them from sins and defects, and they return them in repentance.
## Segment 7
"The tzadik arouses the mercy of Hashem Yisburach, that He should look just upon the good points of Israel and He shall not look upon our bad whatsoever, until he imbues in our hearts His enormous mercy, until joy is drawn upon us, through which the essential repentance is rectified."
## Segment 8
Blossoms of the Spring 3:145 (in other editions see 2:24):
## Segment 9
"…who merited to bind himself with attachment to the true tzadik, who has the power to descend down down, to the depth of the depth, to the most low and distant places, and to break and nullify all the evil which took hold of even the apostates and complete heretics who fell to the deepest of depth of the lowest abyss, and to extract them from there, and to raise them to the holiness (to the utmost ascent), and to turn around for them all the descents to the tachlis (utmost/purpose) of ascents, and he cull, and collects, and gathers all the good points that are in them, and imbues in them thoughts of repentance, and strengthens them and arouses them, that however they are, and in the place that they are, even still, they shall search and seek Hashem Yisburach (until they too ascend) until, through this power, he will turn around for them all the descents to the tachlis (purpose/ultimate) ascent."
## Segment 10
Blossoms of the Spring 3:442
## Segment 11
"The true tzadik always judges (one of the nation of) Israel favorably ("millamed zichoos"), even the worst of the worst and the lowest of the low, because in all of them there are found many good hairs, what they draw themselves sometimes, a hairbreadth from bad to good, and these hairs gather together and are braided and interlaced, and there is made from them the light of the holy tzitzis, which are the aspect of the extremely awesome supernal kindness, the root of all the Thirteen Attributes of Mercy, where all the sins are forgiven and turned around to merits."
## Segment 12
Blossoms of the Spring 3:294
## Segment 13
"The Bal-duvur (-litigator-evil inclination-Satan) desires to completely knock down his resolve, so he reminds him, from wherever he is, his abundant sins and enormous transgressions, and how he is full of defects and damages, all the time, and how he became so distant from Hashem Yisburach, until it seems to him that there is no hope, and he (the bal-duvur) shows him each time (that it is) as if there is no hope Heaven forbid, and therefore he holds himself back from boring any more tunnels to return to Hashem Yisburach, Heaven forbid. And all of this is the work of the bal-duvur, because this is not the way of humility whatsoever, just the bal-duvur on connives over him to knock him down completely Heaven forbid (and therefore great exerting is necessary etc.). And due to the utter darkness, it is extremely difficult for him to enliven himself, to find in himself the good points in him to enliven himself, and therefore great and enormous exertion is necessary to cull the good, that is, to remind himself of every single good point that he finds in himself of the holiness of Israel, especially what he merited with the good points in him – to bring joy to his soul, to remind himself: Behold, even still I am of the stock of Israel, that He did not make me a gentile etc., and sometimes I do some mitzva; and (even) if it is the way it is, behold nevertheless it has some good point, which one point of the slightest of the very slightest mitzva – the whole world isn't worthy of it!"
## Segment 14
Na Nach Nachma Nachman MayUman!!
## Segment 15
The Mechanism of Azamruh
## Segment 16
In depth understanding of the mechanism of reverting someone to the good by finding a good point
## Segment 17
This chapter has been added two years after the first publication of this book. Thanks to a few breakthroughs which HY blessed me, I realized that I hadn’t been reading the Torah-teaching with enough attention and accuracy which resulted in the standard mediocre understanding. Here I present what I think is very clearly the proper reading and understanding of this teaching, and some of the points discussed previously will be clarified naturally. Really the whole book should be edited and revised according to this proper understanding, but since I have never encountered anything but that previous mediocre understanding, which I think is standard, for the meantime I will leave it as is.
## Segment 18
In Likutay Moharan, Torah-teaching 282 Rabbainu revealed that finding and concentrating on a good point in someone influences that person to revert to be entirely good. The original way I understood this is that, first of all, by grasping the good point, this gives the person better leverage to repent (-this is written explicitly), and secondly, by continuingly finding more good points (-also written explicitly), the good is built up until it completely takes over. However, upon closer examination it becomes clear that Rabbainu only spoke of finding additional good point when he addressed the person finding good points in himself, and with regard to the Shuliach Tzibor – the Tzadik, finding good points in others, but not with regard to the initial principle that everyone should judge one another by a good point that can be found in them. Rabbainu wrote, that by putting the other person in this positive vantage, the person can then repent. Then, as an additional construct, Rabbainu wrote about a person finding in himself more additional good points, whereby he builds a melody of song and praise to Hashem. The melody is specifically from one’s own good points, and this specifically is what is stated in the verse, “I will sing to Hashem with ‘my’ utmost/last bit.” Also, the Shuliach Tzibor – the Tzadik, who builds the melody from the good points of the public, can only do so by virtue of having all those good points included in himself. This concurs with what Rabbainu taught (Likutay Moharan II, Torah-teaching 1, and see Parparous Lichuchmuh there) that when one judges a person, he makes a Rosh Hashana for that person – that is, a day of reckoning, something one would wish only their enemies, something to be avoided by all means. This follows the dictum of our Sages, do not judge a person until you realized his place. No judging! Only the Tzadik who has this Divine attribute of being the place of the world, can judge others. Also in the Story of the Clever Man and the Simple Man, the hero refuses to regard others, and proclaims, “That is his business and this is mine, and furthermore (“vi-oad” – the same word used in Azamra, the utmost/last-bit, this is remarkable, even though Rabbainu actually delivered the story in Yiddish with the word: vayeter) why should we speak about others?” Thus, in the Torah-teaching of Azamruh, Rabbainu is not instructing to judge and examine people for their good points, only, to find some good positive vantage of each person by which to regard them. Only with regard to oneself, Rabbainu says, even after you have found a positive vantage with which to view yourself, and put yourself on course to repent, keep looking and finding and building more and more good points, because this forms a melody to thank and praise Hashem.
## Segment 19
Thus Rabbainu wrote, that by finding some remaining good point even in the most wicked person, this actually extricates him from being damned and puts him in a position of merit. Rabbainu did not write that by judging favorably this starts a procedure and a sequence of events which will lead to the extraction, Rabbainu wrote that immediately by finding the positive vantage, that itself aligned the person in a position of merit. Then, from that position of merit, the person can repent and return completely to Hashem. What remains is only to understand how this works.
## Segment 20
This is actually one of the Divine Attributes, as pointed out in the footnotes at the beginning of the Torah; Hashem chooses to view a person by their merit, and we are commanded[21] to follow the ways of Hashem. Thus, in the same way Hashem, when He looks at a person only their good points, is inherently setting this person in a position of merit, because everything is based on how Hashem sees it, so too a person, who is created in the Divine Image and commanded to resemble Hashem in His ways, has this power to decide a person’s good status simply by viewing that person in a positive light.
# Azamra / Rabbi Nachman: Who He Was - Part 8
URL: https://ajew.org/reader-plain/azamra/1/8/
# Azamra / Rabbi Nachman: Who He Was - Part 8
אזמרה
Source: https://ajew.org/reader/azamra/1/8
## Segment 1
The Ramchal (Daas Tevunos II, published in Ginzay Ramchal) explains further, that in reality the soul of each Jew is a point of holiness rooted in the Torah and G-d (as the Arizal already made clear, that the 600,000 souls of Israel are rooted in the 600,000 letters of the Torah), just that they are disconnected and separated from their root, and sin and all types of evil can accumulate and encompass the soul until it is totally alienated from its source, and completely unrecognizable. Therefore, the main rectification is simply to give strength to the good point which is the person’s root and real essence, and all the evils which had taken hold of the soul will become foreign and fall away.
## Segment 2
These are his words:
## Segment 3
61. The Neshama (soul) said: That the sinner himself should be rectified by punishment – I understand. However, how can this rectification ordinate a sinner into a tzadik or a bal teshuva (-someone who repented)? Because ultimately merit needs to be produced by bechira (-choice - free will), whereas the punishment isn’t contingent on bechira.
## Segment 4
62. The Saichel (intellect) said: It is true that this matter is extremely deep, and it is from the great fundamentals of His modus operandi, blessed is His name. And we find by our Sages o.b.m. enigmatic teachings in this matter, that they said (Shir Hashirim Rabba 5:3): ‘Open for me an entrance like the hole of a needle etc. (and I will open for you an entrance like the entrance of the Oolum (the main building of the Temple)’, and surely this isn’t of the justice that the Holy One Blessed He desires to administer. And if you say – that it is from the attribute of kindness, then there is no necessity even for the opening like the eye of a needle. However, in reality this matter is contingent upon what our Sages o.b.m. made known to us (Rashi on Genesis 1:1, and see Biraishis Rabba 12:15) regarding the creation of the world – that the Holy One Blessed He created the world in/with (the attribute of) din (-judgement, accountability), but because it could not endure – He partnered with it the attribute of mercy. And the general principle of this matter is, that what the Creator (Emanater) blessed is His name, when He set up His enterprises, this is what will be afterwards in those in existence. And you already heard the matter of the destruction of the first worlds and their rectification (see Beraishis Rabba 3:9), and this was preparation for what would be found in people. And all of these things need great explanation.
## Segment 5
Behold on account of the property of the Sefiroas which were prepared first, to include the force that would in the future release the Other Realm (Sitra Achra, of evil), this withheld from them the perfection of which they are worthy, because not by this force would the creation be created, just by a force superior to it. Hence the Holy One Blessed He did not desire this system of conduct, rather He prepared other Sefiroas, not that He completely abandoned the first ones, rather He rectified the first ones by means of the second ones. Now the vessels, which are external, they are what broke because of this force which would in the future release the Other Realm (Sitra Achra, of evil), and the light left. But there still remained some sparks (of light) in the vessels, and that is what sustained them, and they weren’t completely abandoned. And then more Sefiroas came in the rectification, and with the strength of the few sparks that remained in the vessels, all the vessels rose to receive the rectification, and they returned and regrouped to bind with these incoming Sefiroas.
## Segment 6
And behold all of this is preparation for what is necessary for a person in the aspect of his (free) choice and actions, his punishment and reward, and the rectification of his repentance. Behold the breaking of the vessels is the root for that which the souls can be given over to the hand of the Sitra Achra, and to be deprived of the light because they have the defection of sins. And the rectification (of the broken vessels) is the root for that which the souls are able to rise from the Sitra Achra by repentance.
## Segment 7
And understand well, that by means of the remaining sparks there is the rectification of the vessels. And the explanation of this matter is – because our Sages o.b.m. said (Eruvin 19a): “The willful sinners of Israel are full of mitzvoas like a pomegranate,” and this is the matter of the sparks in the vessels. And the matter is (as follows), because [even though] it is true that there are 613 limbs in the body, and segments in the soul, and all of them need to be rectified by virtue of (free) choice, as stated previously, in reality, if the Holy One Blessed He would desire to operate everything with kindness (chessed), then He would not desire (free) choice whatsoever, and He would rectify these parts by Himself. And if He would desire absolute judgment (din), there would need to be (free) choice for all the limbs in all the parts. However, since He saw that the world could not stand, He therefore configured that these few sparks could sustain all the vessels with all their parts, and in the same vein the Creator (Emanater) blessed is His Name desires that the little (arena of) (free) choice which exists in those few mitzvoas which are found in the willful sinners of Israel, which are in select limbs, should draw after it the rectification of all the other limbs through the (procedure of) punishment, because the Sitra Achra is separated from them by means of the punishment by the power of this (free) choice which is found in them, and this is sufficient for him, because the very conduct ruling him was already prepared that way from the onset, as explained above, and being that man is readied according to the conduct of the Giver, behold this is sufficient for his rectification. And the truth is, that just like the broken vessels were not deficient of those few sparks, so too there will not be deficiency by the souls - which were hewed from holiness, of a small amount of mitzvoas. And if there will be the matter – that there will be a soul that doesn’t have any merit – behold it will be eliminated. However, this will not be found, because His kindness blessed He will turn itself over with it, until from some angle (merit) will be found for it. And there are already many angles to find benefit for the souls, because even the merit of the fathers can protect. And this is also (by virtue of free) choice, because the choice of the fathers was to do this rectification – that there would be drawn afterwards a rectification for their progeny. And ultimately it is sufficient that the beginning should be with choice, in order for the rectification to be found according to the set up of the conduct which was prepared for man. And understand well this matter, because it is a pillar, and it is great and enormous, and very fundamental.
## Segment 8
From this it can be learned that by finding a good point by which to view a person, this itself can be sufficient to rectify the person, because this point may be sufficient to draw the rectification of all the aspects of that person even without that person’s initiative. If the person, who is now re-established in holiness, continues to repent and rectify his sins, good, if not the rectification can come solely by punishment, which will remove from him all the evil influences that prevailed and subjugated his soul, and he will remain true to the holiness of his soul by virtue of the good point that he had. Thus, this mechanism is effective even regarding a dead person who can no longer repent, by recognizing some good point in someone deceased[22], this can bring them rectification, even though they will still need to be punished and cleansed of their sins. When a good point is found for someone living, securing that person in their good root, it is possible for the person to gain complete rectification by virtue of this “divaikus” (-bonding, attachment) without needing any punishment, this is something the Ramchal revealed and elaborated upon in Adir Bamuroam (pg. 683, Michon Ramchal).[23]
## Segment 9
Nachma
## Segment 10
Nachman
## Segment 11
MayUman
## Segment 12
The Events Surrounding The Revelation
## Segment 13
of The Torah-lesson
## Segment 14
Likutay Moharan 282 - Azamru
## Segment 15
In Rabbi Nussun’s autobiography, Yimay Moharnat – The Days of Our Teacher Rabbi Nussun, he describes at length the events surrounding the revelation of Torah-lesson “Azamra” (see also The Life of Our Leader Rabbi Nachman, article 33). This is all included in chapter 26 which begins with a declaration that he will relate how the holy book Likutay Moharan came to be published. Rabbi Nussun then proceeds to relate how in the summer of 567 (1807) Rabbi Nachman’s wife passed away, and Rabbi Nachman contracted a lung disease and immediately began to talk of his own demise, he said his health was in grave danger and exhorted everyone to pray for him. Amongst other things, he spoke of the need of having 60 warriors surrounding him and of his desire to be buried in Israel if it would have been feasible (as is also documented in The Life of Our Master Leader Rabbi Nachman, article 162). Two days after Yom Kippur 568 (which was a Wednesday) Rabbi Nachman initiated the first step towards the publication of Likutay Moharan, he also finished dictating to Rabbi Nussun his holy awesome book “Sefer Hanisruf” - the book which was burned.
## Segment 16
On Shmeenee Atzehress[24] (Saturday, October 24, 1807) Rabbi Nachman gave over the Torah-lesson “Azamra” (“I will sing” - #282), however he did not complete it at that point. On Isroo Chag (the day after the festival of Simchas Torah, Monday the 26th), Rabbi Nachman departed Breslov in great haste heading towards Lemberg[25], and Rabbi Nussun chased frantically after him, eventually catching up with Rabbainu at night in the town of Kresney. There Rabbainu asked him, “Why are you sad temper? Perhaps you regret what you started?”
## Segment 17
And Rabbi Nussun stood there embarrassed and replied meekly, ‘No (i.e. I do not regret Heaven forbid what I started).”
## Segment 18
Rabbainu replied, “In that case, why are you in sad temper?”
## Segment 19
Rabbi Nussun answered, “For I desire to be a kosher (-proper) man.”
## Segment 20
Rabbainu replied, “If so, that you desire to be a kosher man – what do you have to worry about – behold the entire world labors and works for you. This one travels to Breslou and this one to here – all for you.” And with these holy worlds he greatly enlivened Rabbi Nussun.
# Azamra / Rabbi Nachman: Who He Was - Part 9
URL: https://ajew.org/reader-plain/azamra/1/9/
# Azamra / Rabbi Nachman: Who He Was - Part 9
אזמרה
Source: https://ajew.org/reader/azamra/1/9
## Segment 1
Then Rabbi Nussun spoke up before him, and said, “I thought I wouldn’t yet see you (-in the respectful plural) today, and behold I merited to see you (-plural) and speak with you (plural).
## Segment 2
Rabbainu replied, “We certainly need to see each other, and we will yet see each other In the future again, and again, and again etc..” And he repeated this many times making it a vague promise that they would be seeing each other countless times for all eternity.
## Segment 3
In the morning Rabbi Nachman continued on his journey in great haste. Rabbi Nussun ran after the wagon. The wagon had to slow down to descend a mountain, and then it reached a bridge where one of Rabbainu’s men had been waiting in hope of getting a word with Rabbainu, and due to these hold ups Rabbi Nussun was able to catch up to Rabbainu, and he was immediately followed by his friend Rabbi Naftullee. Rabbi Nachman was slightly pleased by their initiative, and showed them a benign countenance, and asked them what they would prefer, “What would you like, either I bless you or I tell you Torah (-holy teachings)?”
## Segment 4
Rabbi Nussun replied, “The blessing, you (-plural) will surely bless us G-d willing upon your (-plural) return home, however the Torah, tell it to us right away.” Because he knew that if they would not hear it now it would be an irreplaceable loss.
## Segment 5
Rabbi Nachman spoke up and said, “I will tell you an introduction to the purpose of my journey[26].” Rabbainu then revealed to them the secret of how each of the tzadikim builds a Tabernacle etc. as is explained in the end of the Torah-lesson Azamra (-from the paragraph beginning “And know, that whoever can make these melodies”), and he concluded the Torah as it is printed in Likutay Moharan.
## Segment 6
After Rabbainu concluded the Torah, they each kissed his hand and took leave, and they proceeded to run after his carriage until it was out of sight.
## Segment 7
NaChMa
## Segment 8
NaChMaN
## Segment 9
MeUman!
## Segment 10
Prayer
## Segment 11
Torah 282 – Azamru
## Segment 12
I will sing to my Gd with my very last bit
## Segment 13
(Likutay Tefilos 90)
## Segment 14
“I will praise Hashem melodiously with (/in) my life I will sing to my G-d with my very last bit (/utmost/remnant) (Psalms 146:2).” Master of the World, do with me in Your wondrous ways and Your powerful kindness, and be now (/please) to my aid, and save me, so that I merit all the time to bring joy to my soul which is very extremely, immeasurably desolate and wretched, in such a way that I shall merit to be happy always. Because You alone know (Koheles 8:9), “all that goes on which is done under the sun,” from the day of the creation of Udum Hureeshoan (-Adam the first) until this day, and what is done now in this generation. “Everything that happened (Esther 4:1),” in the world at large with the entirety of the souls of Israel, and “everything that is done” with me, the poor and the destitute, the impoverished and the ruined, the sinner and the marred, the willful offender and very guilty, he who is so cruel to himself. Everything that was done with my neshuma (highest soul), my ruach (spirit – middle soul), and my nefesh (lowest soul), from the day they were emanated, and created, and formed, and made, until they were drawn into the bodies that they were incarnated into, in all the gilgulim (-a type of reincarnation, just with different variations of the makeup and assembly of the contributing souls that will be incarnated) that transpired over them, until they came inside my body, this (body) the coarse, the sinning, and the very defected. Everything that transpired over me, from the day remembered by the supernal elder (-from Rabbi Nachman's Story of Ancient Times of the Seven Beggars, day one) who remembers nothing (-i.e. even before he had any existence in this world – see there), and everything that I underwent in the days remembered by the other holy elders who remember the appearance (-neshama), and the taste (-nefesh), and the smell (-ruach), and the sages who brought out the seed (-from the mind), and when they brought the seed to plant the fruit (-drawing down the seed), and when the fruit began to be and to take form (-in the womb), and when there was the candle burning (-over the child's head in the womb), and when they cut the fruit from the tree (-severing the umbilical cord), which You alone know the explanation of these things. And all that happened to me in those days, and all that happened to me afterwards until this day, and all that I did, good and bad, everything I transgressed and defected, unintentionally (bi-shoagaig) and intentionally (bi-maizeed), against my will (bi-oaness) and willfully (bi-rutzoan), every single day. And everything that You merited me in Your mercy, to grab some good points in these bad days that transpired over me from when I was just a bit (-from the outset) until this day. And now, after everything that has come upon me, and after everything that I did, whether good or bad, show me and teach me now the way, and course, and path of truth, in such a way that I merit to return in complete repentance in truth from now, at the very least.
## Segment 15
Master of the world, desirer of kindness, full of mercy, “Who looks expectantly at the wicked person and desires his righteousness (/acquittal) (liturgy of the High Holidays),” Who judges every person favorably always, abundant in kindness, and copiously does goodness, “Who manages His world with kindness and His creatures with mercy (Shabbos liturgy of Nishmas)”. Help me and merit me (to) the true way, in such a fashion that I merit even now to search, and to seek, and to find in myself merit and good points to judge myself favorably always, in such a fashion that I merit to bring joy to myself at all times, and to truly enter the measure of merit, and to merit through this to complete repentance in truth, and to pray through this with great kavana (-intention, meaning), with vitality, and with fervor, and with lots of happiness, and great, powerful joy, and I merit to truly fulfill the written verse (Psalms 146:2), “I will sing to my G-d with my very last bit (-utmost, remnant).”
## Segment 16
Master of the World, You know that I have no vitality, and strength, and hope, and wherewithal to open my mouth to speak before You, only through this holy, and awesome, and supreme, and wondrous way that our holy rabbis of blessed memory revealed on the verse, “I will sing to my Gd with my very last bit (-utmost, remnant).” For You know the great enormity and abundance of my corruption, the bitterness of the bitterness, the mortal pain of my enormous sins, so very heavy in nature, and in quantity, and in quality, that there just about, virtually wouldn't be hope Heaven forbid, because from the sole of the foot till the head I am not sound (-healthy), wounds, and bruises, and fresh sores (Isaiah 1:6). But You exhorted us that a person needs to search, and to seek, and to find in himself good points, and to bring joy to his soul, and not to fall in his resolve, certainly not to despair of himself Heaven forbid in any way in the world, therefore help me, and merit me, and show me the way to truly merit this, that I merit every time that they wish to overwhelm me Heaven forbid, the sadness, and depression, and anxiety, and grief, through my sins, and my very numerous and enormous willful sins, and they desire to weaken my resolve and debilitate my ability (“hand”) as if there is no hope Heaven forbid, that You should help me, and save me with Your abundant and great kindness, to overpower them with all (my) might and power, and not to fall in my resolve in any way in the world, just to strengthen and overcome with the strength of all (my) faculties, to search, and to examine, and to seek, and to find in myself merit and good points that I merited to do from my outset (“a bit”) till this day. Because in truth, even in our utter shortcomings, and our lowliness, and our utter proliferation of defects, even still Your kindness prevails over us, and You merited us in Your mercy all the time, to grab every time some mitzvoas and good deeds. (And) Just as You praise, and boast of, and are affectionate to Kinnesses Yisroel (-the Congregation of Israel) in their exile and their lowliness, “like a half of a cut open pomegranate is the lineament of your brow (Song of Songs 4:3, 6:7),” even the caustic sinners of Israel are full of mitzvoas like a pomegranate (has seeds. Brachos 57a). And although even the actual mitzvoas that we do are full of dross, ulterior self-interest, and extraneous thoughts, and confusions, and we still have never done any mitzva perfectly, even still, it is impossible that they do not have some good points, because in each and every mitzva that each and every one of us merited to do from time to time, whether it be tzitzis or tefillin, or receiving Shabbos and the holidays, or (giving) some charity and acts of kindness, and distancing from forbidden foods, etc. etc., certainly there is in every mitzva and good deed at the very least, some good point. And through these good points it is befitting for us to be happy all our days forever, even in our utter inadequacy, what we merited to bring about nachas ruach (a spirit of delightful satisfaction) before You with some good points that we merited in all the days of our lives. And through this we will merit to truly enter the measure of merit, and bring joy to our souls always, in such a way that we will merit to return in true complete repentance through this. Because I believe, with complete faith, that through this wondrous kind way and channel, there is hope for me as well, and even for all the caustic sinners of Israel who are execrable, to merit from now, to true complete repentance, and to be happy always.
## Segment 17
And merit me, in Your abundant mercy, to judge everyone favorably always, and even when I see a completely wicked person, even still I will search and seek until I find in him as well good points, until I merit to judge him favorably and truly bring him into the measure of merit, and to return him in complete true repentance through this. Master of the World, in merit, and by the power of the true tzadikim who advocate the good of Israel always, who engage and labor with all their strength to search and excavate to find merit and good in every one of Israel, even in the most execrable, in their merit and their power, merit us also to truly achieve this.
## Segment 18
And merit us to draw close to these true tzadikim who always engage in this, to search, and seek, and to find good points in each and every one of Israel, even in the caustic sinners of Israel, in all of them they search and find, with their wisdom, good points, and they gather and collect them “one by one to realize an amount (Ecclesiastes 7:27, Sota 9a),” and they bring even them into the measure of merit, and build from them holy, wondrous, awesome structures, and they raise before You great delights that never ascended before you in the history of the world, and they merit to make holy songs and melodies through this collection of good from these places. Master of the World, full of mercy, merit us to draw close to these tzadikim, and merit us to be included in them and to hear the holy prayers of these awesome tzadikim, whom they alone know to pray for all of Israel, and to “descend before the taiva (-lead the prayer service from the designated stand)” to fulfill (lihoatzee) for the public their obligation, to collect all the good, and all the good points from each and every one of the supplicaters, and to pray with all of this good before You, He Whom is full of mercy, and to turn around the Attribute of Din (-judgment) to the Attribute of Mercy. Merit us in Your great kindness and Your powerful mercy that we should be included in the prayers of these tzadikim, and they will pray for us always. And they will not give You respite (Isaiah 62:7), until You have mercy on us as well, on each and every one, and You gather us home, and You bring us into the measure of merit in truth, and bring joy to our souls always, and return us in complete repentance before You in truth, from now and forever.
## Segment 19
And so, You should have mercy on us, and on our children, and all the children of Your nation the House of Israel, and You should protect, and guard, and save all the children of Your nation the House of Israel from all the bad factions of the evil scholars who proliferate now due to our abundant sins, as You know. (Both,) From the factions of heretics that are engaged in external wisdoms and the inarticulate language of the gentiles, who rise up all the time to educate the youth of the Children of Israel in their evil and bitter ways, to alienate from the study of the Oral Torah (she'bal peh) and not to learn anything except TaNaCh (Torah, Neveim, Kesuvim – Scriptures) with the discipline of grammar, and also this, for just a short hour in the day, and to spend the main time on the study of superficial wisdoms and languages which uproot a person from two worlds. Woe to the eyes that see this, woe to the ears that hear this. And from the other factions of those who are wise in their own eyes (-pretentious) who mock those who are tumim (-wholehearted simplicity) in their ways, who engage in the service of Hashem and His Torah with simplicity and temeemoos (-wholeheartedness) without void (hevel) wisdoms, as our holy fathers and rabbis instructed us, which many rise up against them and spread nets to ensnare their legs, to veer them from the straight adapted way, to fabricate from their hearts wisdoms of folly and mockery, to confuse and weaken Heaven forbid the da'as (resolve, reason) of the temeemim (-wholehearted) and upright in their hearts. Adoanoy Eloaheem, You know all this, how very much these wisdoms damage Your service. Have mercy on us, and on our children, and on all the children of Your nation the House of Israel, and guard and save all the children of Your nation the House of Israel from all these evil factions, so that they (the children) will not be caught in their trap-nets in the days of their youth. And help, and shield, and save us all the time, and show us and teach us us always so that we merit to know how to conduct our children and progeny from their childhood, how to guard them and rescue their souls from these evil factions, and to educate them well in Your holy and true ways, so that they go in the path of the just and the truth, with temeemoos (-straightforward wholeheartedness) and simplicity as is truly Your good desire, as we received from our holy fathers and rabbis. And we should merit to make known to all our children and the subsequent generations, and to all the generations of the seed of Israel, all the great works of Hashem which You have done (Deuteronomy 11:7) with us, from the days of forefathers until now, in every single generation, “In order that they should know, the last generation, the children that will be born, they shall get up and they shall tell over to their children (Psalms 78:6).” And we should merit to fulfill perfectly the verse of the Scripture (Deuteronomy 4:9), “and you shall make known to your children and the children of your children.” To make known to them the holiness of our holy, pure, and wholesome faith. And You should have mercy on all the children of Your nation the House of Israel from their babyhood, that they should merit to receive the hevel (-breath – vapor of speech) of their mouths which is devoid of sin, from the holy tabernacles of the true tzadikim, of whom each and every one builds a holy tabernacle from where the teenoakoas shel bais rabbun receive the holy hevel of their mouths which is devoid of sin. Master of the World, You know everything that goes on, which is taking place now in the world in these generations regarding the teenoakoas shel bais rabbun, which the entire world is only sustained on the holy hevel of their mouths which is devoid of sin (Shabbos 119b), and many rise up against them to confuse and damage Heaven forbid the holy hevel of their mouths from their youth through their evil wisdoms. Have mercy on them and on us for Your sake, and shield them, and guard them, and save them from all types of evil educations of all the various ways that are not upright in Your eyes. “You Hashem guard them protect each one from this generation forever (Psalms 12:8, see Medrash there brought in Rashi that this was David's prayer regarding the purity of the young children).” Have compassion on the remainder of the children of Your nation the House of Israel, whom have no one to uphold us except the merit of the holy hevel of their mouths which is devoid of sin. Have mercy on them and on us, that all the children of Your nation the House of Israel merit, that each and every one receives the hevel of his mouth which is devoid of sin, from the holy tabernacle of the true tzadik he is associated with, according to the root of his soul, in such a way that they merit through him to go and to be educated in the service of Hashem Yisburach, and to enter the Torah of Hashem in truth, so that they merit to learn Torah lishmu (-for the sake of the Shechina – Divine Presence), and to speak (lihagoas, also means to contemplate) in it day and night. And open their hearts in the study of Your Torah, and give them understanding in their hearts, to understand, and to be perspicacious, to hear (/heed), to study, to teach, to guard, to act (in good deeds), and to fulfill all the words of Your Torah with love, and enlighten their eyes in Your Torah, and bind their hearts with Your mitzvoas (-blessing preceding the recital of Shema in the morning prayer of Shacharis). And lengthen their days and years with goodness and pleasantness, and be with them always, and help them and save them so that they merit to serve You in truth all their days, forever.
## Segment 20
Master of the World, full of mercy, privy to the hidden, merit us to achieve our requests with mercy by You, in merit and power of the true tzadikim of great stature, who are always engaged in judging the world favorably, and searching, and seeking, and finding good points in each and every one of Israel, even in the lowest most execrable, and to collect all this good, and to pray with all this good, before You, to mitigate and nullify all the dinim (judgments) of the world; these tzadikim who see and understand all the aspects, in general and particular, that are in the matter of the teenoakoas shel bais rabbun, for they “see where the children (teenoakoas) are reading (Mishna, Shabbos 1:3; 11a),” and from which tzadik each and every child (teenoak) receives the hevel of his mouth which is devoid of sin, and how many receive from him, and all the aspects that this comprises, and the generation that will come out from them, till the end. In merit of these tzadikim, help and save us and all the children of Your nation the House of Israel, and merit us to accomplish everything we requested from before You, and fulfill our supplications for the good, with mercy.