Fires of Israel - Part 22

In Order To Remember

One needs to be a big geebor (-mighty warrior) to save himself from all the vanities of the world! Yeah, because from all of them absolutely nothing remains! From all the foolishness – from money, from all the bodily desires – absolutely nothing! There is nothing real (“mamash”) in it, nothing! Absolutely nothing! The main thing is only; Torah, prayer, and good deeds – this remains! (*See Words of Rabbi Nachman, article 51).

(Someone asks, “With the passage of time one forgets everything.”) One forgets?! Nu, “Limaan <in order> tizkor <to remember>!” One must remember! One must always remember (-here Saba uses a different Yiddish synonym)!…

(*See Likutay Halachos, Orach Chaim, Blessing on Sitings and Specific Blessings 5:14, “And so too regarding the main memory (/consciousness) mentioned above, which is to remember always of the future world, which is confronted by an onslaught of the evil eye from which comes forgetfulness, to make the heart forget G-d forbid this remembrance. Therefore the remedy for this is to review this remembrance orally, to regularly, every day, speak out explicitly regarding this remembrance, to speak to one's heart, and to remind oneself explicitly, 'What will be the tachlis (end) of me in the future world, and what will be my end, for did I come here to plant myself permanently G-d forbid in this world? Behold everyone knows that there is no permanence in this world which passes by and runs and flies by speedily, and I didn't come here except to prepare myself for the future world etc..' And for this it is necessary to learn books of mussar (ethics) which are founded on the words of our Rabbis o.b.m. in the Talmud, and Medrash, and the words of the true tzaddikim etc., because all the true books of mussar remind of the tachlis of the future world. And so too it is necessary to do hisbodidus every day, and to speak explicitly of the tachlis of the future world as mentioned, because speech has great power to remind the person etc..”).

Certainly – the world conceals everything, one forgets oneself, one can forget entirely from the main vitality. However, here it reminds us! When we learn the holy books, they remind us so that we don't forget!

(* Likutay Halachos, Yoreh Daya, Laws of Slaughtering 5:5, “However, this needs great exertion and a lot of work to reveal the concealment, because this is the entire job of man in this world. And from the greatness and magnitude of the concealment not every person merits to this, to reveal the concealment, only the greatest tzaddikim and true sages, whom with their very very profound wisdom draw very wondrous intelligence through which they reveal the concealment, and they make known His Divinity Blessed He in the world, and they reveal the truth, that the whole world is hevel havulim <empty vanities>, a passing shadow, wafting breath. And they give advice/remedies and straight guidance to each and everyone according to his level, in such a way that he can save his soul from the error of the world, which comes from the greatness of the concealment which is in the world, and so that he will endeavor all his days for the end and the finale, that he should be saved from the pits of hell, and he should merit to eternal life, to know (“recognize”) Him Blessed He, for this is the main tachlis etc.. However, truthfully, even though everyone knows this, nevertheless it is a great wisdom and understanding to speak about this every time, and to scream and to reveal this concealment. Like we find that all the great tzaddikim and true sages scream a lot of this, like all of the book of Koheles (Ecclesiastes) which is full of this, and so too King David r.i.p. in many Psalms, and so too in other holy books. Because the true tzaddikim speak of this with such holy permutations, and with such profound wisdom, to the extent that through this they arouse people and reveal each time this concealment, in such a way that even so people will be aroused from their slumber and errors, and they will remember the true utter fallacy of the world, and they will return to Hashem, because this is the essential great wisdom of all the wisdoms, to look at the ultimate tachlis etc..”).

(Someone asks, “When one speaks he remembers, but when he goes out he forgets.”) Nu, certainly, certainly – one needs to fulfill (Deuteronomy 6:7, 11:19), “Oovilechtichu <and when you go> badehrech <on the way>” - even when one goes out, one should also be with Hashem Yisburach! Not let it slip his mind (“maisee'ach daas”)!

(* Likutay Halachos, Orach Chaim, Laws of Rosh Hashana 4:7, “And this is the aspect of 'Bishivtichu bivaisechu <when you sit in your house> oovilechtichu badehrech <and when you go on the way>,” that a person needs to recognize Hashem Yisburach both when he is in his house, where there it is in the boundaries of holiness, and when he goes out, outside his house and goes on the way, even though that there they (-evil forces and impurities) have Heaven have mercy a grip, nevertheless also there it is necessary to remember Hashem Yisburach and cling to Him, also there on the outside, because his Kingdom has dominion over everything, the aspect of “and You give life to all of them (Nechemya 9),” in the aspect of, “When I rise to the heavens there You are, and when I am flat out in hell, here You are (Psalms 139:8),” which is the aspect of going in and out etc..”).

(The asker, “This is very difficult.”) Nu, “Key <for> low duvur raik hoo <it is not an empty matter> meekem <from you> (Deuteronomy 32:47),” - “Low richoaku hee <it isn't distant> (Deuteronomy 30:11),” it is not far, it is not hard! One just needs to desire, have true desire!…

(*Ullim Litrufa, letter from Thursday, Torah Portion of Shimini 5594, “Remember well the hevel (-emptiness, vanity) of the world, 'hevel havulim' it has nothing mamash (actual), and even though everyone knows this, even still it is necessary to review this every single day, and to grab every day everything that we can, maybe, maybe we can save ourselves from the deluge of abundant water, from the depth of the sea of the hevel of the world. And at the very least, the holy desire itself is also very good and precious, and the exertion to save oneself, even if he doesn't merit properly, is also very good and precious, and no exertion, or determination, and good desire is lost, forever and all eternity, and eventually all the exertions and good determination will be gathered, and they will pull that the person out of the pit of hell, from the quicksand, to light, to gaze in the pleasantness of Hashem etc..”

Likutay Halachos, Choshen Mishpat, Laws of a Guarantor 3:5, “And this way is good advice/remedy for every person in the world, from big to small etc.. And every person, according to who he is, needs to accustom himself very much at this, to always yearn and long for Hashem Yisburach with strong and powerful desire, and this is something that certainly every person can fulfill, even the lowest of the low, and it is impossible to ruin or refute this aitzu (-advice/remedy) in any way, (against) someone who wants to fulfill it. Because granted that all the matters and the aitzoas (advice, remedies) of the world, the bal duvur (-litigator, satan, evil-inclination) can rise up and not let the person do them, but desire alone, this is impossible to abolish in any way, because, 'be what may, even still I want to return to Hashem Yisburach with strong desire etc.,' because however he is, nevertheless one should not soften the desire, and not let go and not leave the desire, on the contrary, one should accustom himself to yearn and long, every time, more and more, with stronger and stronger desire for Hashem Yisburach, and this desire of itself is very good, and one can merit through this to complete true repentance, and to rise to all the heights (/good qualities) of holiness, as mentioned.”)

Nu, certainly is is difficult – Nu, one must do what is difficult!

(*In other talks, Saba praised what is difficult, saying that it is precisely what is difficult that Rabbainu gives us to do.

Likutay Halachos, Yoreh Daya, Laws of Slaughtering 5:6, “And certainly a person has the ability to choose good, and to look upon the truth, if he desires, however there is a great battle on this, for this is the entire job of a person in this world. And therefore the main thing is faith in the true sages, and to draw close to them and their disciples and to all that accompany them. Because the true sage tzaddikim who did not allow themselves to err in the vanities of the world, and they merited to win the battle, and to completely separate themselves from the vanities of the world and its desires, they know extremely well the entire matter of this concealment that is in the world, and they know how to draw very supernal intellect to reveal this concealment, and to reveal the truth in the world, and to illuminate wondrous aitzoas (advice, remedies) in the heart of everyone, in such a way that one can save his soul from damnation, that he won't chase after the vanities of the world, just, all his effort will be to merit to a good end of eternal life.”)

The Gathering on Rosh Hashana

[The beginning is missing] - - He (R' Yisroel Karduner o.b.m.) told me, “If you see that there is something which our men say differently” – then I should not learn from him! Just the holy Rebbe - - however, men of our standing, “If I say something which our men say otherwise” – I should do like them! He requested of me.

What is (/the matter)?! Regarding Rosh Hashana. He (R' Yisroel) prayed in Meron, he lived in Meron, and it was a time of dangers, there were all types of danger – from hunger and from diseases, at that time there still was no travel with taxis, one traveled with donkeys. And all the roads, all the towns were surrounded with Turkish soldiers. And it was dangerous, because the Turks, when they saw a man who had hands and feet, a young man, they immediately took (-conscripted) him to the army. They didn't ask him if - - absolutely nothing – if the man had hands and feet… yeah.

And further, this Nussun Kenig (a Breslover in Bney Brak) had letters, he bought letters from R' Yisroel, and he found there a letter written to Itsheh Meir'en (R' Yitzchok Meir Kurman o.b.m. a Breslover from Poland) that he should come to the Land of Israel, and regarding the tzion (-the tomb of Rabbainu) – he has a kabala (-tradition) – one can be in Meron for Rosh Hashana, because it is one – the holy Rebbe with Rabbi Shimon'en (bar Yochai)!

(*Meaning to say; because he had overly tremendous impediments getting to Uman, see there the letter, printed in the Letters of R' Yisroel and also in “Emoonas Uman,” Letters of R' Yisroel Karduner, letter 32, “Therefore my mind is of the notion, my precious brother, that you should put your steps to come to our holy land, to the holy city of Tzfas may it be rebuild and reestablished. And if Hashem desires (-Gd willing) we will find a proper match for you, in such a way that you can engage in His service with clean and pristine mind. And for Rosh Hashana you can also travel (to Uman) sometimes, and this year which you cannot travel to Uman, bind yourself to Rabbainu Hakadosh through the Divine Tana Rabbi Shimon Bar Yoachai for there is great connection to their souls as it is known of this by those who know kabala.”)

Nu, I prayed here in Jerusalem, and Rabbi Yisroel passed away. I came to go before Rosh Hashana, I wanted to travel to Meron for Rosh Hashana. I spoke with our men, with R' Shlomo Wexler, with R' Naftoli Cohen, and with R' Gedalia (Berger), with R' Meir Anshin, and they were all – one! Rosh Hashana I should be here – with the men of Rebbe'n! So that is what I did!