Holy Yearning Soul Factory

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[153]) 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.

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.

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."

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:

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.

"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]."

And now/then let loose, and start pumping holy souls into the world.

Na Nach Nachma Nachman MayUman

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! Na Nach Nachma Nachman MeUman! Na Nach

Rabbi Nachman

Breslov

Who He Was and What He Said

Dedicated in loving memory

my grandparents:

Yaakov Tzvi and Chasha Hochman

(24 Cheshvon, 5753; 11 Ellul, 5756)

Moshe Menachem Mendel and Shprintza Weinberg

(22 Tishray 5763; 23 Eyar 5752)

___________________________________

Lihavdil bain chaim lichaim

May Hashem Yisburach bless profusely their offspring,

my distinguished beloved parents

Rabbi Moshe and Chava Bracha Hochman

and all my siblings:

Rena, Chaya Leah, Ayala Hinda, Sara Atara, Yitzchok Matisyahu, Aviva Rochel, Devora, Bas Sheva Rosa, Yosef Noach, Rivka Rus, Yisroel Meir.

__________________________________

Table of Contents

1. Approbation of Rabbi Moshe Feinstein 4

2. Famous Powerful Quotations and Teachings

of Rabbi Nachman of Breslov 5

3. The Tzadik 20

4. Rabbi Nachman said of himself 23

5. Coming to the holy tomb of Rabbi Nachman

especially for Rosh Hashana (Jewish New Years) 24

6. Rabbi Nachman of Breslov: Who he was 27

7. The Petek 29

8. What is Na Nach Nachma Nachman MeUman? 31

9. More quotations from Rabbi Yisroel Dov Odesser 34

10. Map of Directions to the Holy Tomb of Saba Yisroel 36

11. Comprehensive “General Rectification” -

Teekoon Haklallee – transliteration 37

12. Short Prayer 52

Na Nach Nachma Nachman MeUman

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.

Famous Powerful Quotations and Teachings of Rabbi Nachman

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]

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]

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]

4. The main job of a Jew is to wake up for midnight (which is 6 hours after nightfall). [Words of Rabbi Nachman 301]

5. Know that the primary essence of exile is only our lack of belief. [Likutay Moharan 7]

6. Gan Ayden (Garden of Eden - heaven) and Gi'henom (hell) are literally in this world. [Likutay Moharan 22]

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]

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]

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]

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]

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]

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]

13. Every single Jew has in him a portion of G-d above.

[Likutay Moharan 35]

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]

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]

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]

17. There is no despair in the world whatsoever!

[Likutay Moharan vol. 2, 78]

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]

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]

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]

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]

22. If you believe that you can damage, then believe that you can rectify! [Likutay Moharan vol. 2, 112]

23. It is a great good deed (mitzva) to be happy always.

[Likutay Moharan vol. 2, 24]

24. Sadness is very very damaging. Sadness is from the “other side” (i.e. realm of evil). [Likutay Moharan vol. 2, 48]

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]

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]

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]

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]

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]

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]

31. You need to have great stubbornness in the service of Hashem. [Likutay Moharan vol. 2, 48]

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]

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 vol. 2, 48]

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]

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]

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]

37. It is good to set aside a specific time everyday to be heartbroken and to speak out all one's 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]

38. The essential joy comes from good deeds.

[Likutay Moharan 30:5]

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]

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]

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]

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]

43. Behold! Precious is the sigh (called ‘krechtz’) from a Jewish person. [Likutay Moharan 8]

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]

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]

46. Someone who wants to merit to do teshuva (repentance) should make it a practice to say Tehillim (-Psalms).

[Likutay Moharan vol. 2, 73]

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]

48. Rabbi Nachman revealed that saying the following ten chapters of Psalms together serves as a Teekoon Klalee – 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.

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]

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]

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]

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]

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]

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]

55. When there are harsh judgments on the Jewish People G-d forbid, through dancing and clapping one's hands, the judgments are sweetened. [Likutay Moharan 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]

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]

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]

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]

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]

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]

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]

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]

The Tzadik (Saint)

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]

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]

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]

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]

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]

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]

Rabbi Nachman said of himself:

70. “A chidoosh (novelty) like me never existed in the world.” [Life of Rabbi Nachman 247]

71. “I am a river that purifies all stains.”

[Life of Rabbi Nachman 332]

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]

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]

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]

75. “You should constantly review my teachings until you know them by heart.” [Life of Rabbi Nachman 346]

76. “All my teachings are introductions.” [Words of Rabbi Nachman 200] “My teachings are completely ideational aspects.” [Life of Rabbi Nachman 350]

77. “My fire will burn until the coming of the Messiah.”

[Life of Rabbi Nachman 46, 229, 306; The Petek]

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]

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]

Coming to the holy Tomb of Rabbi Nachman – especially for Rosh Hashana – the Jewish New Years:

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]

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]

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]

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]

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]

Rabbi Nachman of Breslov

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.

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.

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.

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 everyone, without exception, in the holy books which he authored.

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.

In 1922, a Breslover Hasid, Rabbi Yisroel Dov Odesser o.b.m., known as the Saba, received a Petek (note) from Rabbi Nachman:

“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\

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.”

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.

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.

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!”

What is Na Nach Nachmu Nachman Me-Uman?

'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).

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.

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.

[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.]

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.

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.

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.

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.

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.

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!

More quotes from Rabbi Israel (-Saba) about Na Nach Nachmu Nachman MayUman

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.

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.

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.

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.

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.

Na Nach Nachma Nachman MayUman!

Teekoon Haklallee

transliteration

The Comprehensive/General Rectification

Rabbi Nachman of Breslov

NaChMa

NaChMaN

Me'Uman

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.

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.

3 rules to reading the phonetics:

1. ch=kh

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

2b. The soft a, is closer to the “a” in “was” and not like in “ran.”

3. aye=eye=iy

Teekoon Haklalee

Comprehensive “General Rectification”

* 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.

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.

16 (Bracha)

1. Michtum liDuveed shumrainee Ail key chusseessee buch.

2. Umart lAdoanuy Adoanuy uttu toavussee bal ullechu.

3. Likidoashim ashehr bu-uretz haimu vi-adeeray kul cheftzee vum.

4. Yeerboo atzvoasum achair mu-huroo bal aseech neeskai'hem meedum ooval essu es shimoasum al sifusuy.

5. Adoanuy mi-nus chelkee vichoasee attu toameech goarulee.

6. Chavuleem nufiloo lee bani-eemeem af nachalus shufiru ulluy.

7. Avuraich es Adoanuy ashehr yi-utzunee af lailoas yisiroonee cheelyoasuy.

8. Sheeveesee Adoanuy linnegdee summeed key meemeenee bal emoat.

9. Luchain summach leebee va-yuggel kivoadee af bisuree yishkoan luvetach.

10. Key low sa-azoav nafshee lishoal low seetain chaseedichu leeroas shuchas.

11. Toadee-ainee oarach cha-yim soava simuchoas es punechu ni-eemoas beemeenichu netzach.

32 (Ashray)

1. LiDuveed maskeel ashray nissoy pesha kissoy chatu-uh.

2. Ashray udum low yachshoav Adoanuy low uvoan vi-ain biroochoa rimeeyu.

3. Key hechehrashtee buloo atzumuy bishaagussee kul ha-yoam.

4. Key yoamum vullayelu teechbad ullaye yudechu nehpach lishaddee bicharvoanay ka-yitz sellu.

5. Chattussee oadee-achu vaavoanee low cheesseessee umartee oadeh allay pishu-iy Ladoanuy vi-attu nussussu avoan chattussee sellu.

6. Al zoas yeespalail kul chusseed ailechu li-ais mitzoa rak lishaitef ma-yeem rabeem ailuv low yaggee-oo.

7. Attu saisehr lee meetzar teetzirainee runnay falait tisoavivainee sellu.

8. Askeelichu vi-ohrichu bidderrech zoo sailaich ee-atzu ullechu ainee.

9. Al tee-hi-yoo ki-soos ki-fe-red ain huvveen bimmesseg vu-ressen edyoa leevloam bal ki-roav ailechu.

10. Rabbeem machoaveem lurushu vi-haboatai-ach bAdoanuy chessed yisoavivvenoo.

11. Seemchoo vAdoanuy vi-geeloo tzaddeekeem vi-harneenoo kul yeeshray laiv.

41 (Maskeel)

1. Lamnatzai-ach mizmohr liDuvveed.

2. Ashray maskeel el dul bi-yoam ru-uh yimallitaihoo Adoanuy.

3. Adoanuy yeeshmiraihoo veeycha-yaihoo vi-ooshar bu-uretz vi-al teetinnaihoo binneffesh oyivvuv.

4. Adoanuy yeesuddennoo all eres divvuy kul meeshkuvvoa huffachtu vichulyoa.

5. Annee umartee Adoanuy chunnainee riffu-uh nafshee key chuttussee luch.

6. Oyivaye yoamiroo ra lee mussaye yumoos vi-uvad shimoa.

7. Vi-eem bu leeroas shuv yidabair leeboa yeekbutz uven low yaitzai lachootz yidabair.

8. Yachad ullaye yislachashoo kul soanuy ullaye yachshivoo ru-uh lee.

9. Divar bileeya-al yutzook boa va-ashehr shuchav low yoaseef lukoom.

10. Gam eesh shiloamee ashehr butachtee voa oachail lachmee heegdeel ullaye ukaiv.

11. Vi-attu Adoanuy chunainee va'hakeemainee vaashallimu luhem.

12. Bizoas yudattee key chuffatztu bee key low yuree-a oyivee ulluy.

13. Vaannee bisoomee tumachtu bee vatatzeevainee lifunechu li-oalum.

14. Burooch Adoanuy Eloahay Yisru-el maihu-oalum vi-ad hu-oalum umain vi-umain.

42 (Sheer)

1. Lamnatzai-ach maskeel leevnay Koarach.

2. Ki-a-yul taaroag al afeekay muyeem kain nafshee saaroag aillechu Eloaheem.

3. Tzumi-uh nafshee lAiloaheem li-Ail chuy mussaye uvoa vi-airu-eh pinai Eloaheem.

4. Hu-yisu lee deemussee lechem yoamum vuluylu be-emohr aillaye kul ha-yoam a-yai Eloahechu.

5. Ailleh ezkirru vi-eshpichu ullaye nafshee key e-evohr basuch edadaim ad bais Eloaheem bikoal reenu visoadu humoan choagaig.

6. Ma teeshtoachachee nafshee va'tehemee ulluy hoacheelee lAiloaheem key oad oadennoo yishoo-oas punnuv.

7. Elloa'haye ullaye nafshee seeshtoachuch al kain ezkurchu mai-eretz yardain vichehrmoaneem mai'har meetzur.

8. Tihoam el tihoam koarai likoal tzeenoarechu kul meeshburechu vi'gallechu ullaye u'vuroo.

9. Yoamum yitzaveh Adoanuy chasdoa oovalayelu sheeroa eemee ti'feelu li-Ail cha-yuy.

10. Oamiru li-Ail, sa'lee lumu shichachtunee lumu koadair ailaich bilachatz oyaiv.

11. Biretzach bi-atzmoasaye chairifoonee tzoariruy bi-umrum aillaye kul ha-yoam a-yai Eloahechu.

12. Ma teeshtoachachee nafshee ooma te'hemee ulluy hoacheelee lAiloaheem key oad oadenoo yishoo-oas punnaye vAiloahuy.

59 (Neetzoo-ach)

1. Lamnatzai-ach al tashchais liDuveed meechtum beeshloa-ach Shu-ool va-yeeshmiroo es haba-yees la'ha'meesoa.

2. Hatzeylainee mai-oyivaye Eloahuy meemeeskoamimaye ti'sagvainee.

3. Hatzeylainee meepoa-alay uven oomai-anshay dumeem hoasheyainee.

4. Key heenai urivoo linafshee yugooroo ullaye azeem low feeshee vilow chatusee Adoanuy.

5. Bilee uvoan yirootzoon vi-yeekoanunoo ooru leekrussee ooray.

6. Vi-attu Adoanuy Eloaheem Tzivu-oas Eloahay Yisru-ail hukeetzu leefkoad kul hagoyeem al tuchoan kul boagday uven sellu.

7. Yushoovoo lu-erev ye'hemoo cha'kullev veesoavivoo eer.

8. Heenay yabee-oon bifeehem charuvoas biseefsoasaihem key mee shoamai-a.

9. Vi-attu Adoanuy teeschak lumoa teelag lichul goyeem.

10. Oozoa ailechu eshmoaru key Eloaheem meesgabee.

11. Eloahay chasdee yikadimainee Eloaheem yarainee vishoariruy.

12. Al ta'hargaim pen yeeshkichoo amee haneyaimoa vichailichu vihoareedaimoa mugeenainoo Adoanuy.

13. Chatas peymoa divar sifusaymoa vi-yeeluchidoo veegoanum oomai-ullu oomeekachash yisapairoo.

14. Kalay vichaimu kalay vi-aynaimoa vi-yaidoo key Eloaheem moashail bi'Yaakoav li-afsay hu-uretz sellu.

15. Vi-yushoovoo lu-erev yehemoo chakulev veysoavivoo eer.

16. Haimu yinee-oon le-echoal eem low yeesbi-oo va-yuleenoo.

17. Va'annee usheer oozechu va'aranain laboakehr chasdechu key hu-yeessu meesguv lee oomunoas bi-yoam tzar lee.

18. Oozee aillechu azamairu key Eloaheem meesgabee Eloahay chasdee.

77 (Neeggoon)

1. Lamnatzai-ach al yidoosoon li-ussuf meezmohr.

2. Koalee el Eloa'heem vi-etzuku koalee el Eloa'heem vi'haazeen ailluy.

3. Bi-yoam tzurusee Adoanuy durushtee yudee layelu neegiru vilow sufoog mai-anu heenuchaim nafshee.

4. Ezkiru Eloa'heem vi-ehemu-yu useechu vi'sees'ataif roochee sellu.

5. Uchaztu shimooroas ainuy neefamtee vilow adabair.

6. Cheeshavtee yumeem mee'kedem shinoas oalumeem.

7. Ezkiru nigeynusee baluylu eem livuvee useechu va-yichapais roochee.

8. Hali-oalumeem yeeznach Adoanuy viloa yoaseef leertzoas oad.

9. He-ufais lunetzach chasdoa gumar oamehr lidohr vudohr.

10. Hashuchach chanoas Ail eem kufatz bi-af rachamuv sellu.

11. Vu-oamar chaloasee hee shinoas yimeen elyoan.

12. Ezkohr ma-alilay Yu key ezkiru mee'kedem pee'lechu.

13. Vi'hu'geesee vichul pu-ulechu oovaaleeloasechu useechu.

14. Eloaheem ba'koadesh darkechu mee Ail gudoal kAiloaheem.

15. Attu hu-Ail oasay felle hoadaatu vu-ameem oozechu.

16. Gu-altu beezroa-a amechu binay Yaakoav vi-Yoasaif sellu.

17. Ru-oochu ma-yeem Eloaheem ru-oochu ma-yeem yucheeloo af yeergizoo sihoamoas.

18. Zohrmoo ma-yeem uvoas koal nussinoo shichukeem af chatzutzechu yees-haluchoo.

19. Koal ra-amchu bagalgal hai-eeroo virukeem taivail rugizu vateerash hu-uretz.

20. Ba-yum darkechu ooshveelichu bima-yeem rabeem vi-eekivoasechu low noadu-oo.

21. Nucheesu chatzoan amechu bi-yad Moashe vi-Aharoan.

90 (Tfeela)

1. Ti'feelu liMoashe eesh hu-Eloaheem, Adoanuy mu-oan attu hu-yeesu lunoo bidohr vudohr.

2. Bi'terem hureem yooludoo vatichoalail eretz visaivail oomai-oalum ad oalum attu ail.

3. Tushaiv enoash ad daku vatoamehr shoovoo vinay udum.

4. Key elef shuneem bi-ainechu ki-yoam esmoal key yaavor vi-ashmooru valuylu.

5. Ziramtum shainu yee'hi-yoo baboakehr ke'chutzeer yachaloaf.

6. Baboakehr yutzeetz vichuluf lu-erev yimoalail vi-yuvaish.

7. Key chuleenoo vi-apechu oovachamusichu neevhulnoo.

8. Shattu avoanoasaynoo linegdechu aloomainoo leemi-ohr punechu.

9. Key chul yumaynoo punoo vi-evrusechu keeleynoo shunaynoo chimoa hegge.

10. Yimay shinoasaynoo vu-hem sheeveem shunu vi-eem beegvooroas shimoaneem shunu viruhbum umul vu-uven key guz cheesh vanu-oofu.

11. Mee yoadai-a oaz apechu oochyeerusichu evrusechu.

12. Leemnoas yumainoo kain hoada vinuvee livav chuchmu.

13. Shoovu Adoanuy ad mussuy viheenuchaim al avudechu.

14. Sabainoo vaboakehr chasdechu ooniraninu vineesmichu bichul yumainoo.

15. Samichainoo keemoas eeneesunoo shinoas ru-eenoo ru-uh.

16. Yairu-eh el avudechu fu-ulechu vahadurichu al binaihem.

17. Veehee noa-am Adoanuy Eloahainoo ulainoo oomaasay yudainoo koaninu ulainoo oomaasay yudaynoo koaninai-hoo.

105 (Hoadu-uh)

1. Hoadoo lAdoanuy keeroo veeshmoa hoadee-oo vu-ameem aleeloasuv.

2. Sheeroo low zamroo low seechoo bichul neefli-oasuv.

3. Hees-haliloo bishaim kudshoa yeesmach laiv mivakshay Adoanuy.

4. Deershoo Adoanuy vi-oozoa bakishoo funuv tumeed.

5. Zeechroo neefli-oasuv ashehr ussu moafsuv oomeeshpitay feev.

6. Zera Avruhum avdoa binay Yaakoav bicheeruv.

7. Hoo Adoanuy Eloahainoo bichul hu-uretz meeshputuv.

8. Zuchar li-oalum bireesoa duvur tzeevu li-elef dohr.

9. Ashehr kuras es Avruhum ooshvoo-usoa liYischuk.

10. Va-yameede'hu li'Yaakoav lichoak li'Yisru-ail birees oalum.

11. Laimohr lichu etain es eretz kinu-an chevel nachalaschem.

12. Beehi-yoasum misay meespur keemat vigureem bu.

13. Va-yees-halichoo meegoy el goy meemamluchu el am achair.

14. Low heenee-ach udum li-ushkum va-yoachach alaihem milucheem.

15. Al teegi-oo vee'misheechuy vi'leenivee-aye al turai-oo.

16. Va-yeekru ru-uv al hu-uretz kul matay lechem shuvur.

17. Shulach leefnai'hem eesh li-eved neemkar Yoasaif.

18. Eenoo vakevel ragloa barzel bu-uh nafshoa.

19. Ad ais boa divuroa eemras Adoanuy tzi'rufus-hoo.

20. Shulach melech va-yateerai'hoo moashail ameem va-yifatichaihoo.

21. Sumoa udoan livaisoa oomoashail bichul keenyunoa.

22. Lesohr suruv binafshoa oozkainuv yichakaim.

23. Va-yuvoa Yeesru-ail Meetzru-yeem vi'Yaakoav gur bi-eretz Chum.

24. Va-yefehr es amoa mi-oad va-yaatzeemaihoo meetzuruv.

25. Hufach leebum leesnoa amoa liheesnakail baavuduv.

26. Shulach Moashe avdoa Aharoan ashehr buchar boa.

27. Sumoo vum deevray oasoasuv oomoafseem bi-eretz Chum.

28. Shulach choashech va-yachsheech viloa muroo es divuroa.

29. Hufach es maimaihem lidum va-yumes es digusum.

30. Shuratz artzum tzifardi-eem bichadray malchai'hem.

31. Umar va-yuvoa uroav keeneem bichul givoolum.

32. Nussan geeshmaihem burud aish le-huvoas bi-artzum.

33. Va-yach gafnum oosainusum va-yishabair aitz givoolum.

34. Umar va-yuvoa arbeh vi-yelek vi-ain mispur.

35. Va-yoachal kul aisev bi-artzum va-yoachal piree admusum.

36. Va-yach kul bichohr bi-artzum raishees lichul oanum.

37. Va-yoatzee-aim bikesef vizu-huv, vi-ain beeshvutuv koashail.

38. Sumach Meetzra-yeem bitzaisum, key nufal pachdum alai'hem.

39. Puras unun limusuch, vi-aish li-hu-eer luylu.

40. Shu-al va-yuvai siluv, vilechem shuma-yeem yasbee-aim.

41. Pusach tzoor va-yuzoovoo mu-yeem, hulichoo batzee-oas nuhur.

42. Key zuchar es divar kudshoa, es Avruhum avdoa.

43. Va-yoatzee amoa visusoan, bireenu es bicheeruv.

44. Va-yeetain lu-hem artzoas goy-eem, vaamal li-oomeem yeerushoo.

45. Baavoor yeeshmiroo chookuv visoaroasuv yeentzoaroo halliloo-Yu.

137 (Mizmor)

1. Al na'haroas Buvel shum yushavnoo gam bucheenoo, bizuchrainoo es Tzey-oan.

2. Al aruveem bisoachu, tuleenoo keenoaroasainoo.

3. Key shum shi-ailoonoo shoavainoo deevray sheer visoalulainoo seemchu, sheeroo lunoo meesheer Tzey-oan.

4. Aich nusheer es sheer Adoanuy, al admas naichur.

5. Eem eshkuchaich Yirooshulu-yeem teeshkach yimeenee.

6. Teedbak lishoanee licheekee eem low ezkiraichee eem low aaleh es Yirooshula-yeem, al roash seemchussee.

7. Zichohr Adoanuy leevnay Edoam ais yoam Yirooshulu-yeem hu-oamreem uroo uroo, ad ha-yisoad bu.

8. Bas Buvel hashidoodu ashray she-yishalem luch, es gimoolaich shegumalt lunoo.

9. Ashray she-yoachaiz vineepaitz es oalula-yeech el hasula.

150 (Haliloo-Ya)

1. Halliloo-Yu halliloo Ail bikudshoa, halliloohoo beerkey-a oozoa.

2. Halliloohoo veegvooroasuv, halliloohoo kiroav guedlow.

3. Halliloohoo bisaika shoafuhr, halliloohoo binaivel vicheenohr.

4. Halliloohoo bisoaf oomuchoal, halliloohoo bimeeneem vi-ooguv.

5. Halliloohoo vitzeeltzilay shuma, halliloohoo bitzeeltzilay siroo-uh.

6. Kohl hanishumu ti-halail Yuh, halliloo-Yuh.

Na Nach Nachma Nachman MeUman

[After reciting Psalms there is a custom to say these three verses:

Mee yeetain meetzeyoan yishoo-as Yisru-el bishoov Adoanuy shivoos amoa yugail Yaakoav yismach Yisru-el.

Oosishoo-as tzadeekeem mayAdoanuy mu-oozum bi-ais tzuruh.

Va-yaaziraim Adoanuy va-yifaltaim, yifaltataim mayrishu-eem vi-yoashee-aim key chussoo boa.]

Na Nach Nachma Nachman MayUman

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!

Na Nach Nachma Nachman MeUman!

Short Prayer

Many say this prayer every day after Tikun Haklalli

This prayer we found in our files, it is short and powerfulMaster 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).

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! Na Nach Nachma Nachman MeUman! Na Nach

An allusion to this can be found in Deuteronomy (8:3), “for not on bread, [rather] alone [-hisbodidus] a man lives….” ↑

The Maharal of Prague also writes extensively of the virtue of being solitaire which is a prerequisite to independence, see e.g. Gevuras Hashem chapter 26. ↑

Chayay Moharan – The Life of Our Master Rabbi Nachman, article 490. ↑

Sichos Huran – The Words of Rabbi Nachman, article 81. ↑

Likutay Moharan, Torah-teaching 3 and 56 and volume II, Torah-teaching 1 and 7. ↑

Likutay Moharan, Torah-teaching 5. ↑

Likutay Moharan, volume II, Torah-teachings 7 and 72. Sefer Hamidos – Character, entry of Mitigation of Judgment, item 2. ↑

Likutay Moharan, Torah-teaching 66 and elsewhere. Independence primarily refers to the mindset of complete faith, reliance, and trust in Gd, even if practically one is receiving from others (see The Life of Our Leader Rabbi Nachman, article 502, and Likutay Halachos, the presents of one on his deathbed, 2:2). ↑

Likutay Moharan, volume 2, Torah-teaching 80, and in too many other places to enumerate here.

Also see Likutay Moharan II, Torah-teaching 18, that even a truly righteous and holy tzadik may not necessarily know how and to whom to give over his Torah insights, and by giving them over incorrectly he can literally be stealing, murdering, and perpetuating adultery, may HY save us. ↑

Thus Rabbi Nachman explained (Likutay Moharan, Torah-teaching 3) the Mishanaic dictum (Ethics of Our Fathers, 1) to make for yourself a rabbi, to really mean, make yourself the rabanut – build up your own kingdom! ↑

Chayay Moharan - The Life of Our Master Rabbi Nachman, article 430. ↑

See Chayay Moharan – The Life of Our Master Rabbi Nachman, article 406, regarding what Rabbainu told someone not to come to him for Rosh Hashana, and see Siach Sarfay Kodesh 4:626 how Rabbainu originally told Rabbi Nussun to take up the position of Rabbi, and he stuck to this instruction even after Rabbi Nussun asked him (with tremendous holy brazenness) if it was the truth, only after Rabbi Nussun persisted and continued to ask Rabbainu if it was the utter real truth, only then Rabbainu told him definitely not! Rabbainu said explicitly that the transmission of his teachings was completely contingent on Rabbi Nussun, and Rabbainu jeopardized and imperiled this, because if Rabbi Nussun did not have the strength of conviction to make the stand for the truth on this issue, then he would not be fit to give over the tradition. ↑

Sichos Huran – The Words of Rabbi Nachman, article 275. ↑

Chayay Moharan – The Life of Our Master Rabbi Nachman, article 241. Sefer Charaidim, page 68a, brought in Chok LiYisroel, Meekaitz, Monday. ↑

Sichos Huran – The Words of Rabbi Nachman, article 158. ↑

For deeper understanding and contemplation of this, see Sichos Huran – The Words of Rabbi Nachman, article 247, that the more worldly honor and wealth a person attains, the further and more distant it will be from him, in contradistinction to Torah and good deeds where the greater the attainment the closer they are. And see Likutay Moharan, Torah-teaching 191, that a king holds in his heart his entire kingdom. ↑

The references for this are too numerous, but so as not to leave the reader without anything, see the Intro to Rabbi Nussun’s letters Ulim Litrufa, and see Michtivay Shmuel 1:67. ↑

The Life of Our Leader Rabbi Nachman 220, 403. ↑

From here we learn the main method of hisbodidus, to work on particular traits individually, and to progress one after another. However, especially in our times this is a very high and demanding aspiration, to actually take on resolution after resolution successfully. Therefore, for myself (the editor and translator) I have learned to compartmentalize and to apportion special sessions of hisbodidus each one dedicate for a method and intent. Thus aside from allocating time to try to confront a specific issue, other time is allocated to supplicate at large for all the very many things desperately needed. Another session is dedicated purely to yearning, and there is an outline for this in a chapter included in this book. Some other exercises for hisbodidus are published in Pray with Your Limbs and Other Devotions of a Nanach. Rabbi Nachman himself advised someone (Sichos Huran – The Words of Rabbi Nachan 232) to have two sets of hisbodidus, that is, to first take one hour and yearn and prepare for a second hour of actually speaking. ↑

In Outpouring of the Soul it says here, to pour out one’s soul like water etc. and to seek etc., whereas here in Likutay Aitzos, it first says to converse etc. to cull the good points and only then it says to pour out one’s soul etc.. ↑

There are actually halachic opinions that forbid this, but the leading halachic authority, the Ro”sh says ruled that the prohibition only applies to the language of Aramaic, and this is congruous with the holy Zohar. ↑

This is the name of G-d used in the verse, however in this prayer the regular name of Hashem was used. ↑

Jonah 2:8 – And it came to You my prayer, to Your holy chamber. ↑

Deuteronomy 7:6, 14:2, 14:21, 28:9 – am kadosh, also similar is 19:6 – goy kadosh. ↑

Jeremiah 3:19. ↑

Slichos for the second Monday. ↑

The simple translation is very close: the Rock/Creator who has sired You has been (so to speak) weakened. ↑

Yaaleh vi-yuvoah, prayer of Rosh Chodesh and holidays. ↑

Sixth blessing of the Shmoaneh Esray. ↑

Deuteronomy 29:18, the root of the word is view, what the heart sees it desires. ↑

Cf. Lamentations 1:14. ↑

Cf. Job 33:6. ↑

Cf. Deuteronomy 13:9. ↑

Muruh di’almu kooluh, these words are Aramaic. ↑

Those who doubt or don’t believe in all the fundamental tenets of Judaism. ↑

Here it is written “libal” in the verse it is written: “libiltee.” ↑

When a man dies without leaving any progeny, one of his paternal brothers must either marry her – this is called yeeboom, or release her in a ceremonial process called chaleetzuh. ↑

Because when there are no sons there arises the potential for all types of feuds and schisms over the inheritance, and the need for yeeboom or chaleetzuh, and so forth (Kesuvos 50a). ↑

Cf. Deuteronomy 28:65. ↑

Elsewhere this word is usually translated as impetuous, but in this context agitated seems more suitable. The word nimhar seems to play on two words, mar – bitter, meaning extremely bitter, and mahair – fast, insinuating suffering from the quickness, thus the definition is contingent on its context. ↑

This expression is found in Chronicles 1:29:18 and incorporated in the daily prayer of “Oovuh litzion,” the masters of ethics point out that it is referring to the joy that was described in the previous verse. ↑

Prayer of Hashkeevainoo, of the Shema at Maariv – the night prayer, and before going to sleep. ↑

Cf. Psalms 17:8. Much of these requests are found in the previously cited prayer of Hashkeevainoo. ↑

Cf. Proverbs 17:5. ↑

From the beginning of the morning prayers, right after the preliminary recital of Shema. ↑

From the first blessing of the Shmoaneh Esray – Eighteen Benedictions. ↑

From the fourth blessing of the Grace After Meals. ↑

Shabbos 113b. ↑

Similar to Ruth 3:1. ↑

Psalms 119:50. ↑

Tractate Sabbath 97a. ↑

See Rashi on Numbers 31:8 and 22:4. ↑

“Hugoon” – there are many interpretations of what this description includes and excludes (and whether giving charity to those not included is still considered charity to some extent. The more narrow one’s definition, the more likely it is just a preference and not a complete exclusion of the less worthy, and the more broad and inclusive one defines “hugoon” the more likely it will completely exclude the nonqualified from being considered charity whatsoever). It can mean, decent, befitting, becoming, decorous, or proper. ↑

See Tractate Brachos 64a, that one should not say, “go in/with peace,” rather, “go to peace,” and see the commentaries. ↑

Kings 2:2:12 said regarding the prophet Elijah, but here it is referring to HY. ↑

as commanded in Exodus 25:30. ↑

Rashi on Genesis 24:7. ↑

This can refer to others who have a crooked heart, that they should stay away (Metzudos Duvid), or it can refer to one’s own heart, that all crookedness should be removed from it (Targum). ↑

The Targum renders this as the evil inclination. Rashi interprets this, not to like or be familiar with anything bad. ↑

Aligned/intent in the fear of Heaven – Targum. ↑

Hebrew: Reeboanoa Shel Oalum. ↑

Translated from the Aramaic: Muruh di-almuh kooluh. ↑

The Hebrew word for “words” here is “sifsay,” literally means lips, expression of the lips, attributing deceit to the lips, because the lips are divided, and prone to harboring and eliciting two different intents and messages, as opposed to the tongue which is one. ↑

Ezekiel 33:11. ↑

Nodding of the head. ↑

Prayer of Ruvuh brought down in Brachos 17a, and from there I added the parenthesis. ↑

Based on Genesis 44:16 and the long Tachanun of Mondays and Thursdays. ↑

In the verse it is: “I Hashem….” ↑

The kidneys are a source of wisdom. ↑

This seems to be the interpretation of the Targum, alternatively, it can be translated as: they open with (degrading) language, or: they purse their lip, or: they negate with their lip/language. ↑

Literally to chirp, litzafzaif, denotes any sort of expression and utterance no matter how incomplete, broken, garbled, or mumbled. ↑

Ginuzim – cached, stored secretly. ↑

The concept of matnas chinum is already brought down in Rashi in the beginning of the Torah Portion of Vu-eschanan (Deuteronomy 3:23), that Moses asked G-d to grant him ex gratia entry into Israel. Rabbainu revealed great secrets of this construct in Likutay Moharan, volume 2, Torah-teaching 78. ↑

The parenthesis were added because according to this interpretation of the verse these words are provided in a kind of euphemism, that it is only the attribute of the fear of G-d which is being ruled over. Even according to the Talmud’s interpretation there are other possible ways of explaining these words, but that must suffice here. ↑

Really the kreyuh comes before the keeduh, see Brachos 34a and Rambam, Prayer 5:1. ↑

Isaiah 49:7 – Redeemer of Israel, his Holy One. ↑

Deuteronomy 33:23. ↑

Psalms 71:8. ↑

Based on Job 22:28. ↑

These are two different positions regarding the order of the four paragraphs in their placement inside the boxes. According to the Zohar and the Arizal both positions are correct, each one in its own paradigm. ↑

Zohar, Vu-eschanan 262a-b. Sefer Hapleyuh. ↑

Zohar, Shemos 132a associates the armament with the crown. ↑

Nechemia 9:17. ↑

Yihee rutzoan milfunechuh -respectful way of saying: may it be Your will. ↑

Leviticus 19:15 Rashi. Ethics of Our Fathers 1:6. Mitzva 177 of the 613 according to the counting of the Rambam. Tomer Devora of the Ramak. Daas Tevunos 2:62. Likutay Moharan 282. ↑

Translated from Aramaic – Muruh Di-almuh Kooluh. ↑

Avak lushoan hura are things that are of themselves innocuous, but can lead to actual lushoan hura. ↑

See e.g. Likutay Moharan 21:8-9 and the prayer thereof. ↑

Shichukim, one of the seven Heavens, from where sustenance is processed and issued. ↑

This is taken from the liturgy of the Confession. ↑

From the long Tachanun prayer said on the mornings of Monday and Thursday. ↑

From the long Tachanun prayer said on the mornings of Monday and Thursday, which in turn is a mixture of two biblical phrases. ↑

From the long Tachanun prayer said on the mornings of Monday and Thursday. ↑

Liturgy of the Slichos for the first Monday. ↑

Psalms 35:10. ↑

Similar to Job 9:12, Koheles 8:4, and found also in the liturgy of Slichos. ↑

Similar to Isaiah 1:12. ↑

This is the translation of Yonason ben Uziel, however Rashi interprets that the enemy pland and speak (“they relate”) of going to destroy them while they are incapacitated, suffering and near death. ↑

“Ni-ukuh” is one of the ten types of prayer (Medrash Rabba, Vu-eschanan 2). ↑

The expression used here, “ee Shuma-yim,” is from the Talmud, Rosh Hashana 19a, where Rashi explains it: For the sake of Hashem. ↑

This possibly, remotely, can also mean: put an end to. ↑

This phrase can also mean, to use their own contrivances against them. ↑

Shmoaneh Esray of the High Holidays. ↑

Based on Proverbs 20:17. ↑

Samuel 2:23:4. ↑

All the different sounds employed in speech are formed by these five sources, each one produces 4-5 of the 22 letters of the Alef Beth. ↑

“Shalhehvess hagivooroas” – these mights are the aspect of the 5 sources of enunciation and the 5 fingers of the left hand mentioned above. ↑

Based on Jeremiah 8:12. ↑

From the blessing of Eloakai Neshama said after waking up. ↑

Shichukim, one of the seven Heavens, from where sustenance is processed and issued. ↑

This is taken from the liturgy of the Confession. ↑

Plural of Sabbath or Shabbos. ↑

Tikunay Zohar 6, page 22b. ↑

Baitzuh 15b-16a. ↑

See Eruvin 54a – wherever it says Netzach, Selah, Vu-ed, there is never cessation. ↑

The Zohar points out various inconsistencies in the grammar of this verse and offers a few different awesome alternative interpretations. According to one interpretation, “My soul” is referring to HY, “My Soul! I yearn for you….” ↑

“Achdoos hapashoot” – simple unity, meaning absolute unity without any conditions, contingencies and so forth. “Pashut” can also mean spread out, i.e. all encompassing unity. ↑

Beginning of the Morning Prayers. ↑

Joshua 14:7 – literally “with my heart,” that is to speak frankly and forthright, there the verse is referring to a specific matter and the phrase is more like an adverb, here it used to refer to the general matters themselves, the concerns of one’s heart. ↑

A “shleesh” – a large measure, see Isaiah 40:12. ↑

Rabbi Nussun enumerated the 4 compulsory components of repentance, see Rambam, Laws of Teshuva 2:2. However the Rambam gives a different order: 1. To forsake/quit the sin. 2. Resolution for the future. 3. Remorse. 4. Confession. And see the beginning of Rabbainu Yona’s Shaaray Teshuva – Gates of Repentance, article 11, brings a verse wish lists the first step as Confession, and he elucidates that for a sinner the first and most challenging step must be to forsake the sinning, but for someone who just fell and sinned, his first step is to have remorse – which goes together with Confession. Rabbi Nussun however is setting in this prayer that the person really sees himself as a sinner, in which case even according to Rabbainu Yona the first step isn’t the Confession. Rabbi Nussun is probably basing himself on the fundamental teachings of Rabbainu which reveal that the main repentance is completely contingent on the Confession before the tzadik (see Likutay Moharan 4 and elsewhere), whereupon the Tzadik will give him specific guidance according to his specific soul-root. ↑

Rashi renders this: Return Hashem and return us (to You). ↑

Torah-teaching 279 in Likutay Moharan. ↑

Daniel 9:20. ↑

Based on Psalms 81:11. ↑

This is explained in Likutay Moharan 279. ↑

Literally, to approach the Sanctuary – see e.g. Numbers 8:19 in Sifsay Chuchumim this exact phrase. ↑

Alternately: from afar You understood my thoughts. ↑

This is the most simple translation and the consensus of the super commentaries, however I did see this word rendered in a more intimate way, as “henna shrubs” which is also a valid interpretation, see e.g. the commentary of the Rambam on the Mishna in Paya 1:4. ↑

This is how Rashi renders the verse, alternatively it is interpreted as: “that the (strength of my/our) hand has dwindled.” ↑

Deuteronomy 32:36. ↑

This is the accepted interpretation of the root word: dal, however I did see this translated as worn out, playing on another meaning of dal – poor. ↑

Torah-teaching 25 in Likutay Moharan II. ↑

Isaiah 8:22. ↑

Similar to Pslams 85:9. ↑

Based on Genesis 18:14 and Jeremiah 32:27. ↑

Job 42:2. ↑

Based on Psalms 74:9, the opening verse of the holy book Adir Bamurom, see there different explanations in greater depths and awesome magnitude of this expression. ↑

Liturgy of Rosh Hashana, from the repetition of the Musaf Shmoneh Esray: “Oacheelu Lu-Ai”l, achaleh punuv….” ↑

Koachvay Ohr, Avunehuh Barzel, Additions Relevant to the Legendary Tales, article 10. Rabbainu instructed some of the men of our persuasion that drew close to him in Medvedivka, at the beginning of their drawing close, for the time being, to study the book Miseelas Yeshurim. ↑

From here comes the term: