NaNach: Likutay Moharan - Torah-teaching 55 skip to main | skip to sidebar NaNach This is about Rabbi Nachman of Bresluv (Breslov, Bratslov), now known as Na Nach Nachmu Nachmun MayUman! This is about his chasid and chief disciple Rabbi Natan, it's about the Saba, the Baal HaPetek. Breslov Books In ENGLISH! English Breslov Books to Read Online on this blog Subscribe To Posts Atom Posts Comments Atom Comments Donate to NNNNM! Translate Welcome to Na Nach! FREEDOM - LIBERTY - EMANCIPATION Tuesday, July 22, 2025 Likutay Moharan - Torah-teaching 55 Likutay Moharan 55 55 - Abba Shaul Says: I Was a Burier of the Dead [In the language of our rabbi, of blessed memory:] It is taught in the Gemara [Niddah 24b]: Abba Shaul says: I was a burier of the dead. Once, I ran after a deer and entered the hollow bone of a dead person, etc. 1. Know that to see the downfall of the wicked is impossible except through the aspect of the Land of Israel: Sit at My right hand until I make your enemies a footstool for your feet [Psalms 110; see Zohar Lech Lecha 86a]. The right hand—this is the aspect of the Land of Israel, the aspect of Binyamin (Benjamin), son of the right hand, who was born in the Land of Israel [as brought in Rashi on parashat Vayishlach]. 2. To draw down the aspect of the holiness of the Land of Israel now in exile—where it is under the dominion of the Other Side (sitra achra), and its holiness lacks the ability to be revealed—even so, it is possible to reveal and draw down its holiness even in this bitter exile: And even also this, when they are in the land of their enemies [Leviticus 26]. That is, even in this bitter exile, it is possible to reveal the aspect of "also this" (gam zot). And by what means can one draw down the holiness of the Land of Israel? Through the sparkling of the light of the merit of the forefathers [Zohar Shelach 174a]: In the place where the forefathers are present, there the Shechinah (Divine Presence) is present [there]. And I will remember My covenant with Jacob, etc., and the land I will remember [Leviticus 26]. When the light of the merit of the forefathers sparkles, then the holiness of the Land of Israel is revealed. And not only is the person saved from the wicked, but he also sees in the wicked what the wicked wanted to see in him. 3. For the wicked draw down the aspect of the evil eye upon those they hate, in the aspect of [Berachot 7a]: And not only that, but he sees [something negative] in those who hate him. A person is saved from this evil eye through studying [and finding] merit—that is, by learning merit on behalf of the wicked. For even the Holy One, blessed be He, teaches merit on behalf of the wicked in order to save the tzadik from the evil eye of the wicked. And this is what our sages, of blessed memory, said [there]: And not only that, but he merits in the judgment, as it is said: The height of Your judgments is before him [Psalms 10:5]. This "meriting" in the judgment—where merit is taught on his behalf—through this, the tzadik is saved from the evil eye of the wicked. For to remove the judgment and the trial, this requires the revelation of the Hand [of G-d], in the aspect of: And My Hand shall grasp the judgment [Deuteronomy 32:41]—so that it does not rule over the wicked. And when the Hand of Hashem is revealed, then a shadow is created in which the tzadik is covered from the poison of the evil eye, in the aspect of: And in the shadow of My Hand I have covered you [Isaiah 51:16]. For the wicked in this bitter exile—their eyes fly about like the gaze of a cast [metal figure], and the poison of their eyes gazes from afar, in the aspect of: They gaze, they see me [Psalms 22:18]. Through the shadow, the light of their eyes dims and darkens, so that their poison cannot harm. But for the tzadikim, the light of their eyes in this time is small, in the aspect of: Who is blind like the one who is paid [i.e., the servant of G-d] [Isaiah 42:19]. And through the shadow, the light of their eyes is strengthened—like those with weak vision who cannot see well when the light is strong and great, and they need a shadow in order to see. And this is: The wicked watches the tzadik and seeks to kill him [Psalms 37:32]—that is, with the evil eye, as above. Hashem will not abandon him into his hand —"into his hand" specifically, that is, through the revelation of the Hand of Hashem, as above. Nor will He condemn him when he is judged —through the aspect of: "And My Hand shall grasp the judgment," the aspect of "the height of Your judgments," as above. For through this, the light of the eyes of the wicked dims, in the aspect of: They have erred in vision, through pakku peliliyah [staggering in judgment] [Isaiah 28:7]—this is the aspect of judgment where one merits in the judgment; through this, "they have erred in vision," the light of their eyes darkens, as above. And through the shadow, the light of the eyes of the tzadik is strengthened, as above, and he can see from afar, in the aspect of: I will lift my eyes to the mountains [Psalms 121:1]. He sees and attains the righteousness of Hashem, blessed be He, and can know and understand that Hashem is the Tzadik—even though the wicked merits in judgment, and this seems not in accordance with the measure of justice. He sees that the justice by which the Holy One, blessed be He, justifies the wicked in judgment—this is His righteousness: For I will not justify the wicked [Exodus 23:7]. And this is: "I will lift my eyes to the mountains"—this is the aspect of the righteousness of the Holy One, blessed be He, in the aspect of: Your righteousness is like the mountains of G-d [Psalms 36:7], even though Your judgments are suppressed in a great abyss. 4. And through the strengthening of the tzadik's vision—where he sees the righteousness of Hashem—his faith is strengthened, and he can pray. For his heart spreads out from its crookedness that it had before he saw the righteousness of Hashem. For through the righteousness of Hashem that he sees, the heart spreads from its crookedness and is straightened, in the aspect of: And Your righteousness to the upright of heart [there]. For initially, his heart was crooked from believing completely in Hashem, blessed be He, for it seemed to him that the Holy One, blessed be He, had distorted the judgment, G-d forbid. But now that he sees the righteousnesses of Hashem, his heart is straightened in the completeness of faith. Then he strengthens himself and prays for his needs, for the main part of prayer is through faith—that he believes that everything is under the authority of the Holy One, blessed be He, even to change nature. And the Holy One, blessed be He, does not deprive the reward of any creature, for Hashem is righteous [Psalms 119:137]: I thank You with uprightness of heart [Psalms 119:7]—through the uprightness of heart, which is the aspect of faith, the aspect of prayer is created. And this is the aspect of the red heifer (parah adumah), as stated in the Zohar [Chukat 180a]: The heifer that receives from the ox. The heifer—this is the aspect of prayer, in the aspect of: And we will render the bulls of our lips [Hosea 14:3]—that receives from the ox, the aspect of gazing, in the language of: I gaze upon him but not near [Numbers 24:17]. For through the aspect of "I will lift my eyes to the mountains," as above, the aspect of prayer is created. And this is: A red heifer, perfect [Numbers 19:2]—red, this is the decree of judgment; perfect, this is the innocent ox, soft judgment [as written in the Zohar there]—that is, he sees that the Holy One, blessed be He, weakens the power of judgment, in the aspect of "and My Hand shall grasp the judgment." Upon which no yoke has come —this is the completers of the faith of Israel [also this in the Zohar aforementioned]—this is the aspect of the stre