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השתפכות הנפש - Hashtatfchus HaNefesh

1

כְּשֶׁהוֹדִיעַ עִנְיַן הִתְבּוֹדְדוּת וְהַשִּׂיחָה בֵּינוֹ לְבֵין קוֹנוֹ, דִבֵּר עִמּוֹ מוֹרֵנוּ הָרַב הַצַּדִּיק מוֹרֵנוּ הָרַב רַבִּי נָתָן, זֵכֶר צַדִּיק לִבְרָכָה, וְשָׁאַל אוֹתוֹ הֲלא הָאָדָם הוּא בַּעַל בְּחִירָה וְלא הֵשִׁיב לוֹ בְּפֵרוּשׁ רַק כִּלְאַחַר יָד, כְּאוֹמֵר אַף- עַל-פִּי-כֵן, כְּלוֹמַר אַף-עַל-פִּי שֶׁאִי אֶפְשָׁר לְבָאֵר לְךָ הָעִנְיָן בִּשְׁלֵמוּת אַף-עַל-פִּי-כֵן צְרִיכִין לִנְהג כָּךְ וּמוֹרֵנוּ הָרַב רַבִּי נָתָן, זֵכֶר צַדִּיק לִבְרָכָה, לא הָיָה יָכוֹל לִשְׁאל יוֹתֵר, כִּי יָדַע כִּי קֻשְׁיָא זוֹ יְכוֹלִין לְהַקְשׁוֹת גַּם עַל הַתְּפִלּוֹת שֶׁסִּדְּרוּ לָנוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה, מִכְּבָר עַל עִנְיַן תְּשׁוּבָה וְהִתְקָרְבוּת לְהַשֵּׁם יִתְבָּרַךְ, כְּגוֹן בִּרְכַּת הֲשִׁיבֵנוּ וְכַיּוֹצֵא (וְעַיֵּן לְקַמָּן בְּאוֹת צ"ג מַה שֶּׁהֵבֵאתִי מִסֵּפֶר "לִקּוּטֵי הֲלָכוֹת" חֹשֶׁן מִשְׁפָּט הִלְכוֹת פִּקָּדוֹן הֲלָכָה ג') (שָׁם).

1

Hisbodidus is a super way of receiving Divine help despite the restriction of “free choice.”

2

מה.

2

Translation not yet available

3

אָמַר טוֹב שֶׁיּאמַר הָאָדָם בִּשְׁעַת הִתְבּוֹדְדוּת, כְּשֶׁמִּתְבּוֹדֵד בֵּינוֹ לְבֵין קוֹנוֹ יאמַר, הַיּוֹם אֲנִי מַתְחִיל לְהִתְדַבֵּק בְּךָ וְיַעֲשֶׂה בְּכָל פַּעַם הַתְחָלָה כִּי כָּל הַהַמְשָׁכוֹת הוֹלְכִין אַחַר הַהַתְחָלוֹת וַאֲפִלּוּ הַמְחַקְּרִים אוֹמְרִים, שֶׁהַהַתְחָלָה הִיא כְּמוֹ חֲצִי דָּבָר שֶׁל כָּל הַמַּעֲשֶׂה נִמְצָא מִמָּה נַפְשָׁךְ יַעֲשֶׂה בְּכָל פַּעַם הַתְחָלָה וְיאמַר כַּנַּ"ל כִּי מִמָּה נַפְשָׁךְ אִם הָיָה מִקּדֶם טוֹב עַכְשָׁו יִהְיֶה טוֹב יוֹתֵר וְאִם חַס וְשָׁלוֹם, מִקּדֶם לא הָיָה טוֹב בְּוַדַּאי צָרִיךְ וּמֻכְרָח לַעֲשׂוֹת הַתְחָלָה חֲדָשָׁה (שָׁם) .

3

When he (Rabbi Nachman) made known the matter of hisbodidus and conversing between oneself and his Creator, our teacher, the rav, the tzadik Rabbi Nussun zatza”l spoke with him, and asked him: Behold a person has free choice (- t.n. so how can simply relating matters to Hashem effectuate the changes which should be incumbent on the person himself to achieve)? And he did not answer him explicitly, just offhandedly, as if to say, even still. That is to say, that is impossible to explain this matter to you completely, (and) even still it is necessary to practice this. And our teacher, Rabbi Nussun zatza”l, was not able to question any further, because he knew that this question could be asked also pertaining the prayers that were already set for us by our Rabbis o.b.m. addressing repentance and drawing close to Hashem Yisburach, like the blessing “Hasheevainu” (-of the 18 benedictions, return us in repentance) and so forth. (Life of Our Master Rabbi Nachman, article 436; And see below, article 93, what I brought down from the book Likutay Halachos, Choshen Mishpat, laws of deposit, law 3). Yaakov Avinu, peace be upon him, when he encountered the place — which is the site of the Beis HaMikdash — merited there to fully comprehend the essence of the wondrous and lofty matter of isarusa d'lisata [the arousal from below], however small, and how through this specifically there is drawn from above a great illumination from the aspect of isarusa d'le'ila [the arousal from above], and how the arousal from below and the arousal from above are included together — which is the generality of all the unifications made through the service of Israel. And these essential rectifications and unifications are completed fully in the Beis HaMikdash... And then: "He awakened from his sleep and said: surely Hashem is in this place, and I did not know" [Genesis 28:16]. And through this he planted in the hearts of all souls for all generations until this day...

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