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FREEDOM - LIBERTY - EMANCIPATION Tuesday, July 22, 2025 Likutay Moharan - Torah-teaching 65 Likutay Moharan 65 65 - And Boaz Said to Ruth ( ויאמר בעז אל רות - The Field of Souls) And Boaz said to Ruth, Have you not heard, my daughter, do not go to glean in another field, nor pass from this one, etc., let your eyes be on the field where they reap, and go after them, have I not commanded the young men not to touch you, and when you thirst, go to the vessels and drink from what the young men draw [Ruth 2:8-9] [ Note: This teaching explores the spiritual field of souls, prayer, and attaining the ultimate purpose ( tachlis ). ] 1. Know that there is a field ( sadeh [-field]), and there grow trees and grasses, exceedingly beautiful and lovely, and the precious beauty of the sadeh and its growth cannot be described, fortunate is the eye that has seen this. And the trees and grasses are the aspect of holy souls ( neshamos k’doshos [-holy souls]) that grow there. And there are very many naked souls ( neshamos arumos [-souls without their proper vessels]) that wander and roam outside the sadeh , waiting and hoping for their rectification ( tikkun [-rectification]) so they may return and enter their place. And even a great soul, upon which very many souls depend, sometimes, when it goes out, it is difficult for it to return there. And they all seek and hope for the master of the field ( baal hasadeh [-the tzadik who tends to souls]) who can engage in their tikkun . And there is a soul whose tikkun is through the death of one, or through the mitzvah [-commandment] and service of one. And one who desires to gird his loins to become the baal hasadeh must be a measured and strong man, a valiant warrior, wise, and a great tzadik [-righteous one], for he must be an exceedingly great and lofty person. And there is one who cannot complete the matter except with his death, and even for this, he must be exceedingly great, for there are very many great ones who, even with their death, do not benefit, only if there is a very, very great and lofty person can he complete what is needed in his lifetime, for very many afflictions ( yissurin [-afflictions]) and difficult things pass over him, but through his greatness and loftiness, he overcomes them all and performs the actions of the sadeh as needed. And when he merits to rectify the neshamos and bring them in, then it is exceedingly good and beautiful to pray ( l’his palel [-to pray]), for then the prayer ( tefillah [-prayer]) is for their tikkun . And this baal hasadeh supervises and strives always to water the trees and grow them, and in other rectifications of the sadeh , and to distance the trees from each other the proper distance so that one does not weaken the other, for sometimes it is necessary to show a great closeness a great distance so that one does not weaken his fellow [ Correlation: The tzadik as gardener ensures spiritual growth without interference. ]. 2. And know, that when the neshamos produce fruits ( peiros [-spiritual accomplishments]) that fulfill the will of the Omnipresent ( Hashem [-the Name]), then the eyes of the baal hasadeh shine, and they can watch and see in the place that is needed, "Field of Watchers" ( שְׂדֵה צוֹפִים - Sadeh Tzofim ) [Numbers 23:14] [ Wordplay: Tzofim (watchers) links to spiritual clarity. ]. But when they do not fulfill the will of Hashem blessed, G-d forbid, then his eyes are darkened, G-d forbid (Ohalos Chapter 18, Moed Katan 5b, see there [ on the connection between crying and impaired vision ]), for crying is the impairment of sight, as it is written "And the clouds return after the rain" [Ecclesiastes 12:2], and our sages, may their memory be for blessing, expounded (Shabbat 151b): This is the sight that goes after crying [ Correlation: Crying impairs spiritual vision, linked to lack of divine will. ]. And when his eyes shine and watch, in the aspect of the Sadeh Tzofim above, then he can look at each and every one to bring him to the ultimate purpose ( tachlis [-goal of unity and goodness]), that is, he can look at the speech ( dibur [-speech]) of each one, if it is not in its complete tikkun because it is still far from the tachlis , then he brings him to the tachlis , and then the dibur is proper in completeness, for every dibur [and dibur ] is a complete world. And when a person stands to pray ( l’his palel ) and speaks the words of tefillah , then he gathers buds and flowers and lovely roses , like a person walking in a sadeh and gathering lovely roses and flowers one by one until he makes one bundle, and then gathers more one by one and makes another bundle, and joins them together, and so he goes and gathers and collects very many beautiful and lovely bundles. Similarly, he goes in tefillah from letter to letter until many letters are joined and become a dibur , and so he makes complete words, and then the two words are joined, and then he goes and gathers more until he completes one blessing, and then gathers more and more, and goes from Patriarchs to Strengths, and from Strengths to Sanctities, and so further [ referring to the progression of blessings in the Amidah prayer: Avot (Patriarchs), Gevurot (Strengths), Kedushot (Sanctities) ], who can extol the great splendor of the gatherings and collections that a person gathers and collects in the words of tefillah . And when the dibur goes out, and the dibur goes out from the soul ( nefesh [-soul]), as it is written "And the man became a living soul" [Genesis 2:7], and its Targum: a speaking spirit [ Wordplay: Root ( חיה - life) links nefesh to dibur . ], and the dibur comes and is heard in his ears, as our sages said, may their memory be for blessing (Berachot 15a), let your ears hear what you bring out with your mouth, then the dibur requests and pleads from the nefesh not to separate from it, and immediately when the first letter goes out, such as the letter ב ( bes ) from the word ברוך ( baruch ), then it requests and pleads from the nefesh not to separate from it, for how can you separate from me due to the great connection and love between us, for you see my precious beauty and my radiance and my splendor and my glory, and how can you disconnect yourself from me and separate from me, it is true that you need to go further to gather more precious and great spiritual treasures ( segulos [-propitious remedies]), but how can you separate from me and forget me, in any case, you will see that in every place you go and come to, you will not forget me, and you will not separate from me, all the more so when he completes one word, then the entire word requests all the above and embraces and hugs it and does not let it go from it as above. And in truth, he needs and is compelled to speak very many more speeches and many blessings and matters until the completion of the tefillah , therefore the principle is that he must make one from the entire tefillah , and in every dibur he speaks, all the speeches of the tefillah should be present there [present there], and from the beginning of the tefillah until the end, all should be one, and when he stands in the last dibur of the tefillah , he should still be standing in the first word of the tefillah , so that through this he can pray the entire tefillah , and even so, he does not separate even from the first letter of the tefillah . 3. And know, that this aspect, that is, the aspect of one ( echad [-one]), is the aspect of the tachlis [-ultimate purpose], "On that day Has