Friday, October 31, 2008
Meisels showed up around 3 am he sends everyone his love, especially DIM who he seeks to exemplify by initiazing 3 hour walks.
May we be zoche to many and much more Nanach!
Recently we mailed a large package of Nanach material to Venezuela.
Next week B"H holds great expectations, daven that all should go Nanach!
Monday night is Avrumi Manis's wedding.
David Abey or something remotely like that, a guy I met today in Shomer Shabos send regards to Ebay Pretter, who he knows from Staten Island.
The divisions in Na Nach are sick, why wait for Moshiach.
You do what you can, but the emunah has got to be the same.
I would like to hear what you think the emunah should be.
As you will see in my previous post, the great connection of the number 1000 with the various concepts as related to the main concepts in Breslov and Na Nach Nachma Nachman Me'Uman. There are also three 10s involved - Hashem's 10 statements, the first 10 generations, and the 10 Shiros. But you have seen nothing yet!
There are three Masechtos in the Mishna that deal with the laws of damages - Nezikin which are Bava Kama, Bava Metzia & Bava Basra - the first three Masectos in Seder Nezikin (they were actually all one Masechta at one time, named "Nezikin", but being they were so big, they were divided into three-now called "First Gate" "Middle Gate" & "Last Gate").
Each of these three Masectos have 10 chapters, thus a total of 30 chapters. Now, add this to the Gematria of the names of the three Masechtos - Bava Kama, Bava Metzia, Bava Basra; and presto -
1000! Yes, the same Gematria as Ebay, Uman, Breslov, Yerushalayim!
Now, what is the beginning of Seder Nezikin - Arba'a Avos Nezikin - the four major categories of damages - Nezikin as performed by animals which are Shor-refering to trampling, Bor-pit, Mav'eh-eating, and Hev'er-fire. Now, the 4th one is not an animal, but it spells out a name of an animal, and the last Yiddishe Numen of...Saba! Hev'er - Hei, Beis, Ayin, Reish, the Ber (bear).
Now, Rabbi Ovadia M'Bartenura on this brings the Posuk of "Ki Teizei Aish" - "When fire breaks out". Interesting - Ki is the Gematria of 30 like the 30 chapters of the above Masechtos, Teitzai is the Gematria of Na Nach Nachma Nachman Me'Uman (491) and Aish is the Gematria of Moharan (301)!
Now, hold on to your seat - tight! We mentioned that the four types of Nezikin- this word which begins and ends with a "Noon" like Rabbeinu's and Rabbi Nosson's names - are in the beginning of Seder Nezikin - and...as the word Teitzei, Seder Nezikin is also the Gematria of Na Nach Nachma Nachman Me'uman (491)! And for those who learn Gemara - Talmud Bavli - there are exactly 411 Dafim on the three Masechtos. corresponding to which there are exactly 411 Toros of Rabbeinu in Likutei Moharan! (286 in the 1st part, and 125 in the 2nd part) Additionally, if you count in these Masechtos the 266 Mishnayos, the 30 Perokim, and the 115 Dafim of Talmud Yerushalmi - these three numbers also add up to 411! Now, add 411 & 411, equalling 822, the same Gematria as the Posuk we just mentioned "Ki Tzeitzai Aish"! This is the Posuk on the 4th type of damage- in Tikkun terms, it's the Likutei Moharan that has come out to the open to rectify the Nezikin. (If you replace the 30 Perakim of Mishnayos with the 33 Perokim of Tosefta in the three Masechtos - you will a total of 825 instead of 822, which is the same Gematria of Ki Teitzei Aish with its three words. But most importantly, it's the same Gematria as Yisroel Dov Ber - when Dov is spelled with a Vov as is sometimes spelled - Saba's Yiddishe Numen!) How fitting - it's the beginning words of the 4th Seder of the Mishna - the name of which - Seder Nezikin - is the same Gematria as the Shir Chadash, that immediately begins the first word with FOUR! The Shir Chadash is the 4-dimension of Pashut Kaful Meshulash Meruba, the ultimate Tikkun of these four damaging aspects of mankind - pride, emptiness, desires, and anger. Morever, as I mentioned a few days in a post - the last Posuk of the 4th Aliyah of Parshas Na-N(o)ach has four terminologies of having children - Peru, Revu, Shirtzu, & Revu. Revu, the 2nd & 4th words, is the Gematria of 208. Similarly, the 2nd of the list of damages listed in the above Mishna - Bor (pit) is also the Gematria of 208, and there are exactly 208 letters in the Petek! (When U'man is spelled with a Vov, as in the above Gematria of 491). The 2nd position in the Shir Chadash - Nach, has the same lettering as Noach, the main figure and name of this weeks' Parshas Noach.
Lot to digest at one time - but I just had to let out my Chiddushei Torah which we are supposed to write down reminiscent of the LAST Mitzva of the Torah - writing a Sefer Torah (similarly, it was tonight that I wrote of Rabbeinu's LAST Torah in his lifetime about the Shir Chadash). Don't worry - you can always read my blogs again for a clearer picture, as Pirkei Avos says at the end of the 5th Perek (the very beginnng of this Perek mentions that Hashem created the world with 10 statements) "Hafoch Bah V'Hafoch Bah" - to keep going over the Torah again & again.
Have A Gutten Shabbos Parshas Na-N(o)ach!
the three letter word spells in order the burial cities of THE 3 big Tzadikim of Breslov who works are studied the most - Rabbeinu was buried in Uman - starting with an Alef, Rabbi Nosson was buried in Breslov - starting with a Beis, and Saba was buried in Yerushalayim - starting with a Yud.
Also, the word Ebay with the corresponding three cities of the Kivrei Tzadikim, together equal the Gematriya of 1000 - Elef! Elef represents the "Big Alef", as in the very first letter in Divrei HaYomim - the 24th & last Sefer of the T'nach, where the first word Adam - the name of Adam HaRishon - has a BIG Alef, and so does the 1st word of the section of the 1st Shira of the 10 Shiros begin with an Alef - Az, as well as the first word sung by Moshe & B'nei Yisroel in the Shira - Ashira. Like the BIG Alef beginning Divrei HaYomim, the beginning of the first Sefer in T'nach begins with a BIG Beis in Bereishis, the 1st of the 10 statements that Hashem said to create the world, and the 10th & last statement was "Na'aseh ADAM". The 10th generation from Adam is Noach, and Noach's unrealized potential was completed by Rabbeinu Na Nach Nachma Nachman - the 10th Shira. (See my previous post where I relate the 1st Shira to the 10th Shira)
In the 6000 years of the world's existance, they can be divided into 24 parts, corresponding to the 24 Sifrei T'nach. Thus, corresponding to the beginning of the 24th & last Sefer of T'nach - Divrei HaYomim where the very 1st letter of it begins with a big Alef, representing the concept of Elef-1000, was the period of time when Saba was living his last few years of his life around which time he visited the Kever of Rabbeinu for the very first time when it was first available to the public which was close to the year 5750, beginning the 24th & last period of 250 years in the pie of 6000 years. And as a Siman - the Posuk in Mishlei says "Ner Hashem Nishmas Adam" where Ner is the Gematriya of 250 as associated with Adam.
IN SUMMARY: 10x10x10=1000. The 10 Statements that Hashem created the world with & the 10 Generations from Adam to Noach & the 10 Songs relate to Ebay+Uman+Breslov+Yerushalayim=1000.
If it wouldn't be the lateness of the hour, I would more or less translate the section in this Torah about the Shir Chadash. But briefly, as mentioned in the Zohar, (I will be throwing in thoughts of my own too, just learn the original source to get the true meaning of Rabbeinu's Torah) this is Hashem's name like this Y, YK, YKV, YKVK which is in Gematriya 72, the same number as it equals Chesed - as in "Olam Chesed Yibane" - the world was built with KINDNESS. This is the 10th Shir/Shira of the 10 Shiros, as formulated in 10 letters, and as we know, the world was created with Hashem's 10 statements. This is all very nice, but we can't sing Hashem's name as it is - it is in fact forbidden to pronounce this very name. So, when it started with Na Nach Nachma Nachman (MeUman), we see the ultimate fulfillment of this as stated in the Zohar.
Now, the very first Shir/Shira is the Shiras Hayam, corresponding to which is the first "Noon" in Na Nach Nachma Nachman - the letter of this month of Cheshvan. Now the very first word of the section in the Torah of Shiras Hayam is "Az" which is in Gematriya 8, like Cheshvan being the 8th month counting from Nissan. (It's interesting to note that Az is the Roshei Taivos of An'im Zemiros that is sung as the end of the Shabbos morning prayers - and is also the name of a Sefer published by Shir Chadash by Rabbi Bezenson Shlita which is Divrei Torah from Likutei Halachos on the Parsha) The very first word of the actual song that Moshe & Bnei Yisrael sang is "Ashira" - I will sing. This is also the very first word of the Tefilla for the Tikkun HaKelali (which is customarily recited after the Tikkun HaKelali) composed by Rebbe Nosson who was born on Shabbos Parshas Beshalach/Shabbos Shira when we read the Shiras Hayam that begins with the word "Ashira".
Now, we will be showing Roshei Teivos - the letters of words that are the first letters of other words - this will absolutely amaze you!
Ashira - Alef Shin Yud Reish Hei - these letters begin with the following words:
אומן שופר ירושלים ראש השנה
Shir/Shira - Shin Yud Reish (Hei)
שופר יום-טוב ראש השנה
שבת יום-טוב ראש השנה
On this, we can have an explanation. In the beginning of the 4th Perek of Maseches Rosh Hashana, it says "On the Yom-Tov of Rosh Hashana when it falls out on Shabbos, they blew the Shofar in the Beis HaMikdash, but not in the rest of the country". Strange - why does the Mishna call R.H. with the "Yom Tov of R.H." instead of just R.H? Well first of all, the Likutei Halachos explains that if R.H. falls out on Shabbos, we don't need to blow Shofar, because we get the same spiritual energy from Shabbos. And both words start with a Shin, so it's the same deal for Shir/Shira having the Roshei Taivos being always applicable on R.H. But here are amazing Gematrios that will show that Shofar & Rosh Hashana have EVERYTHING to do with Yerushalayim & the Beis HaMikdash. You see Shofar & Yerushalayim (when not spelled with a 2nd Yud as it is in most places in Nach where it is spelled as such) have the same Gematriya (586) & Rosh Hashana & Beis HaMikdash have the same Gematriya (861)!
In the pamphlet "Uman B'Yeushalayim" in Saba's teachings, in the Posuk of "Mizmor Shir L'Yom HaShabbos" the words Shir L'Yom have the same letters as Yerushalayim (when spelled with a 2nd Yud). As quoted "The last Shir of the Geula that will bring B'nei Yisrael to Eretz Yisrael and to Yerushalayim in anticipation of the 7th millenium, the big Shabbos is Na Nach Nachma Nachman MeUman and he is now in Yerushalayim."
Having this in mind, the 10th & last of the Pirkei Tehillim in Tikun HaKlali is the last Perek in Tehillim - Chapter 150, where it mentions the phrase "Haleluhu B'Teika Shofar". This is the only full Perek of Tehillim that we say in Shemoneh Esrei - particularly in the Shofaros section of the Mussaf of R.H., and as indicated earlier by correlating the 10 Shiros corresponding to the 10 letters in Na Nach Nachma Nachman, Shofar - in the 1oth & last of the 10 chapters of Tikun HaKlali that we say especially in the Rosh HaShana Mussaf, has the same Gematriya as Yerushalayim. And hence, MeUman B'Yerushalayim is bringing the first Shir as Uman (in Hebrew is begins with Alef) has the same first letter as Ashira, the first word sung in the first Shir - to the last Shir - where the 10th letter of the 10th Shir, as corresponding to the 10th Tikun Klali Perek which mentions the Shofar, corresponds to Yerushalayim!
In light of the above, may we merit that Rabbeinu be transfered from Uman to Yerushalayim in his rightful spot on Har Tziyon - Teikef U'Miyad Mamash!
P.S. So why is Rosh Hashana called the "Yom Tov of Rosh Hashana" when we all know that it is a Yom Tov? The key to this is that it relates to "when it falls out on Shabbos". Shabbos as we mentioned before is related to Yerushalayim when as rearranged in the words Shir L'Yom. The Geula, as associated with the "Big Shabbos" - the 7th millenium, and the Petek HaGeula contains the date of 17 Tamuz. Yom Tov is Day 17 being that Tov is the Gematriya of 17. As I mentioned in an earlier post - have to check the original source - in the future - 17 Tamuz will be the first day of Yom Tov, followed by Chol HaMoed until 9 Av which will be the last day of Yom Tov. As we know, Krias Yam Suf & Shiras HaYam happened on the last day of the Yom Tov of Pesach, the end of Pesach which relates to the future Geula. May we hear the Shofar heralding the arrival of the Geula - Teikef U'Miyad Mamash!
As in the Sefer Torah where there is a Hefsek - a space between one section and another, I'm going to stop this particular blog at this point, as I have a whole another vort pertaining to the letter "Noon", the letter of the month, as it relates to Shiras HaYam, the first of the 10 songs, and the last of which is the Shir Chadash.
Thursday, October 30, 2008
That all his intentions should be for the sake of heaven:
If it impossible to learn without sleeping in the noon, he should sleep. Only he should not extend it, for it forbidden to sleep in the day more than the sleep of a horse which is 60 breaths (the K. Rebbe told me this is about 10 minutes). And even in this little amount his intention should not be to pleasure his body, but to strengthen his body for the service of Hashem Yisborach. And so in everything that he enjoys in this world, he should not intend for his pleasure, but for the service of the Creator Yisborach, as it says (Proverbs - Mishley 3:6) "In all your ways know Him", and our sages said: "all your actions should be for the sake of heaven", that even regular permissible things, such a eating, and drinking, and walking, and sitting, and rising, and intercourse, and speaking, and all necessities of the body, they should all be for the service of your creator, or for something that will lead to His service. That even if he is thirsty or starving, if he eats or drinks for his pleasure this is not commended, rather his intentions should be to eat and drink for the amount required to live, to serve his creator. And this is so even regarding sitting in the privy of the righteous, and the standing in the presence of the tzadikim, and the travel in the scheme of the wholesome, if he does so for his own pleasure to fulfill his desire and urges of pleasure, he is not commended' only if he does so for the sake of heaven. And so with resting, it is not necessary to talk about the time when he can be involved in the Tora and Mitzvos - he should not provoke with sleeping to pleasure himself, but even at times when he is exhausted and must sleep in order to rest from his efforts, if he does so for the pleasure of his body he is not commended, rather he should intend to give sleep to his eyes and rest to his body in order to be healthy, so that he should not confound his Tora intellect from lack of sleep. And so in the matter of .... And so in conversation, even to relate matters of wisdom his intentions must be for the service of the Creator or for something that will lead to His service. The Principle of the matter is, everyone is obligated to be concentrate his eyes and heart on his ways and to measure all his actions with the scales of his intellect, and when he sees something that can bring service to the Creator Yisborach he should do it, and if not he should not do it. And whoever practices this, he is serving the Creator always.
Rabbainu said we should accustom ourselves in this world to the ways of the next.
This is one of the reasons why it is so important to say, sing, and dance Na Nach Nachmu Nachmun MayUman!
the acoustics in the room are fairly decent so just bring ur instruments too there should be a gantza jam
starts at 10ish
1087 flushing ave.
brooklyn, ny. 11237
Nanach van is planning on attending B"H.
Also previously Rashi (on the verse (in seven more days) says that the flood was postponed for the 7 days of mourning honoring the death of Misushelach - which could technicly place his death on the 9th of Cheshvon - the Yartzheit of R' Yisroel Karduner - Saba's mentor.
תהילים פרק קח
א-ב שִׁיר מִזְמוֹר לְדָוִד. נָכוֹן לִבִּי אֱלֹהִים; אָשִׁירָה וַאֲזַמְּרָה, אַף-כְּבוֹדִי.
ג עוּרָה, הַנֵּבֶל וְכִנּוֹר; אָעִירָה שָּׁחַר.
ד אוֹדְךָ בָעַמִּים יְהוָה; וַאֲזַמֶּרְךָ, בַּלְאֻמִּים.
ה כִּי-גָדוֹל מֵעַל-שָׁמַיִם חַסְדֶּךָ; וְעַד-שְׁחָקִים אֲמִתֶּךָ.
ו רוּמָה עַל-שָׁמַיִם אֱלֹהִים; וְעַל כָּל-הָאָרֶץ כְּבוֹדֶךָ.
ז לְמַעַן, יֵחָלְצוּן יְדִידֶיךָ; הוֹשִׁיעָה יְמִינְךָ וַעֲנֵנִי.
ח אֱלֹהִים, דִּבֶּר בְּקָדְשׁוֹ--אֶעְלֹזָה: אֲחַלְּקָה שְׁכֶם; וְעֵמֶק סֻכּוֹת אֲמַדֵּד.
ט לִי גִלְעָד, לִי מְנַשֶּׁה, וְאֶפְרַיִם, מָעוֹז רֹאשִׁי; יְהוּדָה, מְחֹקְקִי.
י מוֹאָב, סִיר רַחְצִי--עַל-אֱדוֹם, אַשְׁלִיךְ נַעֲלִי; עֲלֵי-פְלֶשֶׁת, אֶתְרוֹעָע.
יא מִי יֹבִלֵנִי, עִיר מִבְצָר; מִי נָחַנִי עַד-אֱדוֹם.
יב הֲלֹא-אֱלֹהִים זְנַחְתָּנוּ; וְלֹא-תֵצֵא אֱלֹהִים, בְּצִבְאֹתֵינוּ.
יג הָבָה-לָּנוּ עֶזְרָת מִצָּר; וְשָׁוְא, תְּשׁוּעַת אָדָם.
יד בֵּאלֹהִים נַעֲשֶׂה-חָיִל; וְהוּא, יָבוּס צָרֵינוּ.
Wednesday, October 29, 2008
According to Kabbala, every month corresponds to another one of the Alef Beis, and this lucky month corresponds to the letter "Noon". It is most significant to Breslov because both Rabbeinu's and his main Talmid Rabbi Nosson's names both begin and end with this letter, which is itself, as one of the few letters that the word for it begins with and ends with the letter "Noon". Saba's Yahrzeit falls out on this month, and also, Rosh Chodesh Cheshvan always falls out on the week of Parshas Na-N(0)ach. Now, in the very first Torah of Rabbeinu, the subject of Chen (grace) -as in "V'Noach Matza Chen B'Einai Hashem" (last Posuk of Parshas Bereishis) is composed of the letters "Cheis" & "Noon". Interestingly, the month of Tamuz corresponds to the letter Cheis, the month that Saba found the Petek - thus, both Tamuz & Cheshvan, corresponding to the letters of Chen, have something to do with Saba!
The letter "Noon" is significant in some other major way - it is the Gematriya of 50, as in the 50 days to the receiving of the Torah from Yetzias Mitzrayim. And the 50th Parsha of the Torah is Ki Tavo, and has a strong connection to this month of Chesvan. You see, every month corresponds to another combination of the letters of Hashem's name YKVK. Cheshvan corresponds to VKKY - the first letters of the words U'Dvash Hayom Hazeh YKVK. This is the Posuk given (though there are many) that is given by the Zohar for this letter combination, and on top of this, Hashem's name is also one of the words - something you don't find by many of the other Pesukim of other months. The first word U'Dvash is the very last word of the Krias HaTorah for Ki Tavo when read on Shabbos afternoon, Monday & Thursday. Also, this is the 8th month corresponding to Nissan, and we said before that Tamuz corresponds to the letter "Cheis" which is 8. Well, in the phrase here Hayom Hazeh "this day" Hazeh is the Gematriya of 17 - could be hinting to 17th of Tamuz, the date mentioned in the Petek.
Stay tuned for Part 2 - I expect to post on Thursday evening.
Those who know something about Rabbeinu will probably know that the number 4 was of special significance to him. For one thing, his name Nachman has the same Gematria as Netzach (148) which is the 4th (and middle) of the Sefiros counting from Chesed to Malchus as we mention during the Sefirah period. Also, unlike others who are honored with Aliyos to the Torah, particularly the 3rd one, 6th one, Acharon, Maftir, etc., he insisted particularly on the 4th Aliyah (I'll never be able to - I'm a Levi). Also, he was Niftar on the 4th (and middle) day of Succos. And then for those who believe in Saba Emes V'HaPetek Emes (as in a previous blog), know that Rabbeinu's name, besides have 4 letters to is, is 4-dimensional. Na Nach Nachma Nachman like the original source in the Zohar of Hashem's name being spelled the same way, the latter equaling the Gematriya of 72. Thus, in this 724th post, we are talking about Hashem's name in relationship to 72 (besides the 72 names of Hashem) in 4 dimensions!
Now first a word on Noach himself. In the beginning of this Parsha, Rashi comments on the "generations of Noach" who had three sons that the Ma'asim Tovim - good deeds are the children of the Tzadikim. I heard this once - question can be asked - why does Rashi comment on this particularly by Noach? Certainly, there were much greater Tzadikim who also had children later on. But there is one difference - Noach is the ancestor of all the world - so Rashi is saying a Chiddush here that even though Noach is the patriarch of everyone alive today;,ultimately is was his Ma'asim Tovim that was his accomplishment that counts eternally.
It is interesting to note that during Rabbeinu's lifetime, he also had three children, that is, his spiritual children, his three Seforim - Sefer HaMiddos, Likutei Moharan, and Sipurei Ma'asiyos. Maybe there is someone who can find a Remez of these Seforim to the particular names of Noach's three children. (As Rabbeinu's name Nachman is the Gematria of 148, it's interesting to note that the 148th Posuk of the Torah is the 2nd Posuk of Parshas Noach, which states that Noach had 3 children with their names mentioned. Noach's name in this Posuk is the 2nd word of the 2nd Posuk of the 2nd Parsha of the Torah)
Meanwhile, we mentioned that Rabbeinu was always honored with the 4th Aliyah. So, in this Parsha of Na-N(o)ach, I thought it would be a good idea to see what this 4th Aliyah is about.
This is about the post-Mabul year when Hashem tells Noach to get everyone out of the Ark, Noach brings Korbanos, and Hashem gives His instructions which are the basis of the Sheva Mitzvos B'nei Noach with His blessings. Anyways, the very last Posuk of this Aliyah is Hashem telling Noach and everyone to have children - the Posuk uses 4 terminologies for this- Peru, Revu, Shirtzu, Revu. The 2nd & 4th words - Revu - are the same corresponding to Nach/Noach & Nachman in the Shir Chadash. Also, Revu is the Gematriya as the number of letters in the Petek - 208 letters! (This is when Me'Uman is fully spelled with a Vov). Mind you, this Posuk is Hashem's message that was displaying His Chesed - kindness to mankind to continue life - Olam Chesed Yibaneh, and Chesed is the Gematria of 72, using 4 terminologies to describe His Chesed!
Stay tuned: What major Jewish events took place on the 4th day (Wednesday) of the week?
P.S. Noach meant to have a 4th child after the Mabul, but Cham (representing the heat of Aveira) prevented this from happening, and as a result incurred Noach's curse. Could it be that Rabbeinu, as his name presented with the 4-dimension Shir Chadash, made a Tikkun on this - as Rabbeinu's name can also be read as Min Noach- from Noach - to be the 4th child - the spiritual energy-that Noach was prevented from having?!
Tuesday, October 28, 2008
When Hashem asked Chava why she ate from the tree, she said the snake tricked me into eating it. Was she not being modiah the resoim, why was she punished.
If Adam would have done tesuvah, he would not have left gan eden (I heard that once and it seems to be right; Cain did the first tesuvah by saying "is my sin to great to handle" and he lived for another seventy years.)
I guess Hashem gave the chance to Chava too, to save the world, but what was so wrong with her answer, she was blaming the rasha.
Monday, October 27, 2008
Hashem told them "If you will not do Teshuvah and go to the Mikvah yourselves, I will place you in the Mikvah."
Unfortunately that's exactly what happened, and what a hot Mikvah it was.
19 'Thus saith the LORD of hosts: The fast of the fourth month, and the fast of the fifth, and the fast of the seventh, and the fast of the tenth, shall be to the house of Judah joy and gladness, and cheerful seasons; therefore love ye truth and peace.יט כֹּה-אָמַר יְהוָה צְבָאוֹת, צוֹם הָרְבִיעִי וְצוֹם הַחֲמִישִׁי וְצוֹם הַשְּׁבִיעִי וְצוֹם הָעֲשִׂירִי יִהְיֶה לְבֵית-יְהוּדָה לְשָׂשׂוֹן וּלְשִׂמְחָה, וּלְמֹעֲדִים, טוֹבִים; וְהָאֱמֶת וְהַשָּׁלוֹם, אֱהָבוּ.
****following up on a comment about the reason for fasting relating to the Beis HaMikdash, would also like to make the pashut observation that malei vegadish mikav lekav also sounds like its speaking about the Beis HaMikdash, that it should be completely totally built, full and heaped up from end to end! may we be zoche to see and be together and dance and rejoice at the Bayis Shlishi bimhera biyameinu, Amen netzach sela vaed. This is also very profound as Saba mentions many times that Rabbeinu is Kodesh Kedoshim, and malei vegadish mikav lekav means to spread his books and teachings all over the entire world, so clearly, the key to building the Beis HaMikdash and the key to transforming the fast days into days of Sasson and Simcha and Moadim Tovim is through Hafatza, through being happy and singing and dancing. Yes we fast these days, and as Saba said, even as we await the Beis Hamikdash and Moshiach Tzidkeinu and Eliyahu Hanavi we can fulfill the mitzvah of lehiot bsimcha tamid on these fast days. It is absolutely clear that when the time comes, we will see that these days were transformed and the the Beis HaMikdash built through the merit and power of the Petek and Hafatza and Na Nach and Rabbeinu and Saba.
Near the end of Parshas Bereishis which we just read on Shabbos, we read "His days shall be 120 years". In this context of the Chumash, it's refering to Noach's generation who were given 120 years to do Teshuva. Well, it didn't work too well then, just Noach and his immediate family survived, but as we know from the Vilna Gaon, everything that has every happened and every person with the details of his life are hinted in the Torah - particularly the Chumash.
First is the statement in the Gemara Chulin 139b: "Where is Moshe hinted in the Torah?" Now the question may be asked - "What do you mean where Moshe is hinted - his name is written all over - at least starting with Parshas Shemos since he was born?!" The answer - "B'Shagam Hu Basar". Looking at the English translation, there doesn't seem to be a clear translation for the word B'Shagam, but it does have the Gematria of Moshe's name (345), and the continuation of this Posuk "and his days shall be 120 years". Perhaps the bigger question can be asked - Is this where Moshe's 120 years are supposed to be hinted at - in relationship to evil people who didn't repent?!
The answer I believe begins with a few Pesukim earlier where Noach is named because "Zeh Yenachameinu" (the title of Rabbi Bezenson's Sefer on the Petek & Saba). Rabbi Bezenson Shlita gets into detail into where Noach failed, Rabbi Nachman, with two additional letters to his name made the Tikkun, but besides the fact that the name Nachman can be spelled within the word Yenachameinu, let's look at the Targum for this word - Yenachamenana - it has the same letters as Ani Nachman - the same exact words that can be spelled backword in Shemos 32:32 where it says "V'Im Ayin Mechani Na" what Moshe says in self-sacrifice to be erased from the Torah if Hashem doesn't forgive B'nei Yisrael for the Cheit Ha'Egel, the self-sacrifice that Noach did not have in saving his own generation. So Noach had the potential to make the Tikkun, but at least Moshe started the process (when he broke the Luchos on 17 Tammuz, the incident that ends the Chumash as Rashi (same letters as Shir in Hebrew) points out - "Yishar Kochacha Sheshibarta" taking responsibility (doesn't mean taking blame) for what happened).
Thus, 17 Tammuz is the bridge between Moshe Rabbeinu, Rabbeinu & Saba, and Saba is the last Moshe Rabbeinu (the holy leader of each generation is considered the Moshe Rabbeinu of the generation) until Bias Moshiach. Don't have the source for this offhand - but it says somewhere that in the future, 17 Tammuz will be the first day of Yom Tov, Tisha B'Av will be the last day of Yom Tov, and the days in between will be Chol HaMoed. But until then, we are coming very close too...120 years since the birth of...SABA!
Yes, before we know it , it will 120 years since the Moshe Rabbeinu of the last generation was born! His birthday - Yom Huledet - falls out on 20 Kislev 5649-5769, and what are we going to do about it - being passive like Noach, or ACTIVE like Moshe Rabbeinu, Rabbeinu & Saba?
Let's do a little brainstorming here:
Ani Na Nach Nachma Nachman MeUman - throughout Eretz Yisroel and elsewhere where the good NaNach Jews live - let's drive through the streets in the Keruv van with this recording of Saba on this holy day - to bring awareness to the world who Saba is and what he represents.
Booths with Keruv materials, Big screen video of Saba (this is how I got attracted to Breslov three years ago - when I saw the video of Saba on his Yahrzeit seeing his Neshama Tehora in his smile), telling people of Saba's birthday 120 years ago on this day, and show how he is compared to Moshe Rabbeinu.
Crying out to people to do Teshuva before Moshiach's coming - telling them that if they sincerely start now, including believing in the Tzadik HaEmes and learning his works that they will indeed be in Hashem's eternity forever!
Don't wait to start making plans at the last minute - start these plans TODAY!
In conclusion, those of us who have regular jobs can look forward to taking off from work on 20 Kislev- but don't wait for the last day to tell your boss. Also, you can begin with some of the above ideas today - especially about telling people to do Teshuva BEFORE Moshiach's coming (which could happen on Saba's birthday of 20 Kislev!)
Sunday, October 26, 2008
the world was originally created through the actions of elokim. After adam asked for a bat zug (originally he was a man and a woman in one body) the name of yod kay vov kay came about to create this action.
By creating chava as a zivug to adam (a seperate body), havaya became a zivug to elokim. shichos haran 95.
I think men should stop asking for pleasures and work a little harder than throwing tasks on other people.(joking)
Saturday, October 25, 2008
Concerning parasha Bereshit and the hidduch about ISH = Na Nach be a man etc.. check this out brought down through yours truely:
The first appearance of the word ISH is with respects to ISHA before that he was called ADAM.
Why didn't he have a mate like all the others? Why were no other beings in creation suitable for him? Why MUST his partner come from his "shadow-ett"?
From his shadow on the ground was she created, because his wife is ADAM-A!!!!!!!
He wasn't meant to need a wife since he (they) was created in the image (shadow) of G-d who has no wife in his image if not for (them) him.
Who was jealous of who, and who was first! Eva who becomes the mother of all life (?) calls her first son "cayn" also alluding to jealousy!
The dust (opposite) of the earth could NOW say it was the mother of ADAM since he was created from it, (and his father in heaven) but now man and his true zivoug would no longer be born this way, since the woman had been separated from him (as he was now created from dust separated from the ground)! What about their wife ADAM-A?
IT obviously started going wrong before the apple!!
In the words TO-hu Vo-hu you find "TOV and huhu" or Tov Hou Hou not Hou He or He Hou or He He. "He" is not referred to.
In other words, we are trying to place the TOV first and unite the two "tails" which is the shadow of G-d on matter. Both the shadows of God form the same Male pronoun Hou (interstingly english is female "He"- because they (Anglo nations) are the spouse of Israel "Naema" marries Noach (the tzaddik of the generation comparable only to Moshe and Na Nach in this respect)).
So must women become men or be completely subservient to their husbands? Neither...
The food must taste like GAN EDEN that way the children and the hubsands will be a happy family. No one eats money or raw potatoes. The parnassa depends on the simcha and the family simcha depends on how successful the housewife is. The family is a reflection of the ISHA who is a reflection of her ISH.
I am longing to be an ADAM however not a Ben-Adam (no such a thing) rather one that was not born from dust. A true Bal-ha-Sade married to the ADAMA a real son of G-d. However it is certainly a good thing to be an ISH!
G-d himself is jealous of the woman whom he created and who took his son from him, from the land and from the dust. He is waiting for HER to do the tikkun and this is why Shabbat and Simcha are so important!!! This way she can show him that she is faithful and he can unite her truely with her husband so that they can fulfill the mission of converting Tohu Vohu to Hou Tov Hou!
The holy land needs your love!
Friday, October 24, 2008
Rabbainu said that the World to Come we know exists, but this world is hard to conceive, it seems that it is hell. The whole world is either insane with the foolishness of desires and lust, or trapped in wisdoms and philosophy, neither of which can be attributed to this world. Thus the reality of this world is that it is a very narrow bridge, hard to discern, somehow playing on the themes of craziness and wisdom without falling prey.
Nanach is the golden path and bridge, it is the rule and tenant which gives resolve and confidence to forge ahead, not to rush in like a fool, yet to delight in the challenge of projecting past the dangerous confines of knowledge and intellect.
In English man is מן, acronym for נחמן מאומן – Nachman from Uman (also see Likutay Moharan Tora 56, acronym for מקוה נ, that is the highest level of purification, see there).
So get a life man! Be Nanach!
The letter tov in hebrew, ת, entails a combination of two letters, ח and נ, ches represents life חיות-, represents חכמה- wisdom, which symbolizes the sun. נ represents Malchut-which symbolizes the moon. The moon has no light of its own, but what it receives from the sun. This is the same principle between the husband and the wife. The husband symbolizes the sun and the wife symbolizes the moon. One must act accordingly and flow with the cosmic world which was intended for us to learn from. For example, at the beginning of the new moon a cycle of fifteen days are needed for the moon to process fully. After it's full, it is another fifteen days where the moon starts receding and disappears. A woman's menstrual cycle, is exactly the same cycle as the moon. The א represents existence. It is a combination of two יודין and a ו in-between, numerically adds up to 26, the name of Havaya יקוק. The sun is the top Yod and the moon is the bottom yod with a heaven ו separating them. The two weeks a husband and a wife are separated, similar to separating the letter ת in two-ח-נ which combines as the word נחת, where the relationship then survives through communication. Note the letter ח is open from the bottom: it shines downwards, to the lowest level possible. Maybe that is why the letter נ is open to the side; it shines towards the earthliness, the world. Therefore, the נ takes but does not give back to the sun. The only advantage the nun gives is by spreading the light to the world by announcing there is a sun. But the sun has no existence in the world without the nun and that is why when they are in their complete connection they spell the letter ת inseparable. one can only talk with Nachas and not to be stringent.)קפדן( Look at Likutei Moharan tora #1 and #6.
The א represents existence. It is a combination of two יודין and a ו in-between, numerically adds up to 26, the name of Havaya יקוק. The sun is the top Yod and the moon is the bottom yod with a heaven ו separating them. By having patience you exist and the service of communication and discussion helps you to grow more and get more existance in this world.
It is not awonder that the beracha of shema kolenu is the sphere of Malchut.
Thursday, October 23, 2008
This Halacha is pretty clear that we must access and channel the Tora only through the Tzadik!
845 269 1833
(EDF doesn't always carry his cell phone, so it may take some persistence to get a hold of him, and of course – help from on high).
Wednesday, October 22, 2008
#2 You learn more tora by carrying it then by reading it. You should even take the heaviest book and dance the longest and hardest- to learn MORE! This goes against conventional wisdom. The fact is however, that regardless how much of a gadol or a katan you are G-d is mesuring your mesourat nefesh (sacrifice- vayikra) and based on the mesurat nefesh will he bless you with true insight understanding and even intelligence if you lack and need it. Careful or we will need to write a new fairytail about how the mule became more intelligent then the nobleman in the carriage. Don't joke this last point off, it illustrates a major pillar in Breslev.
No, rabenu is ALREADY in Israel, he doesn't need favors from us. Making it all the more clear that there is no reason to go to Uman and prolong his captivity. Still, since he is a tzaddik, and worries about us and loves us, he gives us work that we can get credit for. He even says "NO OTHER WAY TO DO TCHOUVA" can't say- "I have other mitsvos to do, I'll ignore this one. "
Think about Yehuda and Josef and their connection to the tikkun ha bris and open your eyes.
Distressing the tzadikk is a sin that gets passed down from generation to generation. There is no tikkun except doing the will of the tzaddik even posthumously. Which turns averotes into zchuyotes.
Alot of people believe Armageddon is about to break out- is it responsable to abandon rabbi Nachman now?
Monday, October 20, 2008
Sunday, October 19, 2008
The source of Na Nach is in Chemot (names) 32, 32 (heart,heart) God says he will reveal all his GOOD, he puts his hand on Moshe (like a succa or the second petek) and says "lord lord the merciful..." and changes creation from judgement to mercy, revealing the 13 degrees of kindness.
The opposite of Moses is likely Bilam (may his name be erased) Who had an evil eye and had the idea to corrupt Israel with non-jewish women and non-kosher wine.
No suprise then, that the opposite of Na Nach is found in Devarim(things)(bal-davar)32 32 (heart, heart) Mida tova (good value) a good heart (ethics ofthe fathers)Mida raa (bad value)a bad heart (ethics...). The verse speaks about the damages that non-kosher wine will cause to Israel!!!
Look no further, the learning of Rabbi Nachman,(chessed-kindness) the source of water is compared to hungarian wine (din- judgement) alwayse new and eternally old in it's kosherness (never touched by contamination EVER).
The non-kosher wine is the scientific wisdome based on technology and not on faith in the tzaddik ha emet! EbAY Ha Nachal (the book of Na Nach) says it over and over again.
I've got to distribute peteks, by!
Saturday, October 18, 2008
Friday, October 17, 2008
Thursday, October 16, 2008
In a matter of days, we will be reading of the passing of Moshe Rabbeinu who lived exactly 120 years who started and ended his earthly existance on 7 Adar. Interestingly, 7 Adar is also the birthday of Rabbi Moshe Feinstein ZTVK'L who gave his Haskama on Saba's Petek.
In any event, we will be commemorating Saba's Yahrtzeit in exactly one month - 18 Cheshvan, and his birthday of 20 Kislev will be in two months. Think of it - in two months it will be exactly 120 years since the birth of the Moshe Rabbeinu of the last generation facing the Geula, and the question begs to be asked - what will we be doing about it?! I will not give my suggestions on the subject of this question at this time for two reasons - 1) Let others first brainstorm of possible other ideas & 2) It is Chol HaMoed when we try not to write too much other than what is necessary or Chiddushei Torah. B'Ezras Hashem, I'll be back blogging after Yom Tov with a few possible ideas that will publicize Saba on the occasion of his momentious birthday of 120 years.
In many Chumashim, the number of Pesukim is mentioned at the end of each Parsha. As you will see at the end of the Chumash, the total amount of Pesukim of the Chumash is 5845. You will see the Siman or Remez for this number - the word HaChama - Hei is 5, Ches is 8, Mem is 40, and Hei is 5. Take out the 0 from the number 40 and then put the single numbers together spelling 5845. Guess what - Rabbeinu's name Nachman can be done the same way, except that you have two Nun's instead of two Hei's - just take out the 0s from the numbers 50 (Nun) and put the numbers together again spelling 5845!
As we know from the Vilna Gaon - everything that has happened in history and every person and all his details are all contained/hinted to in the Chumash, which also contains the Taryag Mitzvos and is what we call a Sefer Torah when written on parchment. Saba said that Na Nach Nachma Nachman MeUman is the source of all the Torah, and the source of all creation. And indeed, Na Nach Nachma Nachman is the Gematriya of the word Chumash (354)!
Getting back to the word HaChama - it's most related to this year, as Bircas HaChama which we recite every 28 years falls out in this year on Erev Pesach. In fact, this will be the
FIRST BIRCAS HACHAMA that will occur SINCE SABA PUBLICLY REVEALED THE PETEK - THE SHIR OF THE GEULA! In fact, Mekubalim have revealed that Birchas HaChama is related to the Geula. In any event, anyone who believes in Saba knows that he is the Moshe Rabbeinu of the last generation, and as Chazal have said Pnei Moshe K'Pnei HaChama.
For those who haven't guessed, we are discussing the story of the Spider and the Fly. The spirit goes to all the courts in heaven and G-d tells the devil that this soul(r. Nachman's of course) must return to earth "of course"(bevadai BDVI)and the devil knowing this means a certain death for him, is given one chance to find an ETSA (notice this unusal use of the word etsa)or advice. As students know, the devil returns laughing with an old crippled man.
Does this not tie in nicely with the fact that R. Na Nach couldn't say he was Na Nach or reveal the Petek til he was around 100 yrs old?
If Rabenu had been revealed in 1923 the Holocaust would no doubt, have been avoided so stop blaming G-d, he gave the Devil one last chance. This is YOUR chance to stop the devil now! Rabenu returned to heaven, maybe the messiah is here, but rabenu told us in the previous video that one page was a book and THIS book needs to be distributed everywhere. It's succah- if you are reading this get your guitar, get your peteks and get out there!!!!
BH"Y the Nanach van will be there supplying the pulse of Nanach.
Wednesday, October 15, 2008
Also, being that today was Hakhel, which is supposed to take place on the 2nd day of Succos following the Shemitta year (today was just the commemoration - but we hope for the actual Mitzva of Hakhel in seven years from now when Melech HaMoshiach will be reading it B'Ezras Hashem) looking at what used to be read in the Torah for Hakhel, I was curious to know how many of the Taryag Mitzvos this covers. At least based on the Cheshbon of Mitzvos according to the Rambam - there are 148 Mitzvos in the total Hakhel reading, and as we know, Rabbeinu's name Nachman is the Gematria of 148! Also, Hakhel is the 612th Mitzva of the Torah, and Bris is the Gematria of 612. One of Rabbeinu's main accomplishments is the Tikun Bris for Klal Yisroel.
The ten types of songs correlate to the ten sefirot(tikun zohar page 3) which correlates to when the world was created with ten sayings, on Rosh Hashana. This shows that Rabbenu is in partnership with god in the creation of the world on Rosh Hashanna. The pertek is actually the third tablets. Although the petek was sent in tammuz, the rectifiction started in Rabbenu's time ,but revealed to us through saba. Whoever believes that he got a petek from rabbenu hakadosh can do the same rectification on rosh hashana, by acting as a mirror reflection to rabbenu.If you believe in the petek then rosh hashana is in yerushalayim. If you go for the first time to uman or you do not know about saba than the temmimos gives the rectification. But if you know about saba and the petek, but go to uman than you are not na nach. How do you expect saba to give a good word for you if you do not believe he can?Moshe Na NAch
Monday, October 13, 2008
Later I realized the great signifigance of having the red writing on my white Talis. The Zohar elaborates on how the secret of the offerings (which today are replaced with prayer) is the colors red, representing the blood, and white, representing the fat. So it is amazingly apropriate to have a red Nanach on a white Talis!
Sunday, October 12, 2008
Tuesday, October 7, 2008
Monday, October 6, 2008
Rosh Benei Yisroel B'Eretz Yisroel:
The Head of the Children of Israel in the Land of Israel [ReBY EBaY]
With G-d's Help
Concerning Bringing the Holy Grave of Our Holy Teacher
Rabbeinu Rebbe Nachman of Breslov of blessed memory to Eretz Yisroel
1. It is well-known in all parts of the world that all the Tzaddikim in all the generations yearned and desired with all their hearts to be buried in Eretz Yisroel [the Land of Israel]. And even more Rabbeinu [Our Holy Teacher] Rebbe Nachman of Breslov revealed with a full mouth in a completely unambiguous manner that cannot be interpreted in two ways that his holy desire was to be buried in Eretz Yisroel, our Holy Land, desire of all the hearts, as his chief student, Rabbi Nosson of blessed memory, wrote in Chayay Mohoran [The Lives of Our Master and Teacher Rebbe Nachman, translated into English as Tzaddik] (His Trip to Navritch, paragraph 12): "and Rabbeinu said that he desired to travel to Eretz Yisroel and to pass away there, but he was afraid lest he not be able to arrive there, and also if he were to pass away there people would not come to his grave and would not have anything to do with his grave...but if he would be laid to rest in our country [the Ukraine in those days in the early 1800s] for certain we would come to his grave to study and to pray there, and he would have great pleasure and delight from this."
2. And similarly wrote Rabbi Nathan, of blessed memory, in the book Yemay Mohornat [The Days of Our Master and Teacher Rabbi Nathan] (Part One, Section 26): "And immediately, as soon as he [Rabbeinu] contracted tuberculosis the first time, he said that he would pass away from this, and right away he began to speak about his passing and about his grave and that his desire was to travel to Eretz Yisroel, but he did not know if he had the strength to reach there, and also no one would come to his grave and the world would have nothing to do with his grave."
3. We see from all the above clear and open words from Rabbeinu of blessed memory that his holy desire was to be buried in Eretz Yisroel, desire of all the hearts, and the desire of all the Tzaddikim of all the generations, except for two reasons that the time and the period caused that prevented him from doing this:
a) The doubt that, because of the opposition to him, and especially the fact that he was ill, this would cause him not to merit to pass away in Eretz Yisroel and that he would not merit even to be buried there. For it is known that in those days they did not transport bodies on ships from one country to another, and even if someone died on a journey in the middle of the sea, if they would arrive quickly to some island or similarly then they would leave him there, and if not they would throw the body to the fishes of the sea, for they did not keep or have the possibility of keeping a corpse on a ship.
b) Rabbeinu, of blessed memory, suspected correctly that if in those days he would be buried in Eretz Yisroel, then no one would come to his grave and that people would have nothing to do with him, and also consequently with the passing of time all of his Holy Path and the awesome Fear of Heaven and the amazing ways of serving G-d that he introduced and left in the world would disappear.
And here it is fitting to quote the words of Rabbi Avraham son of Rabbi Nachman of Tulchin of blessed memory (Bi'ur Halikutim 155): "For is it not known that the Torah speaks in the language of people, and also his [Rabbeinu's] holy words concerning all that he said and spoke about this, that because of the very great danger that most travellers to Eretz Yisroel encountered he knew clear as day that no one would be aroused to travel to his holy grave. For even though he was laid to rest in this land [Ukraine], many of his followers became very scattered after his holy passing. For on Rosh Hashanah in his holy lifetime approximately five to six hundred people came to him in Uman for the last Rosh Hashanah, and people would say that about one thousand people came to him then, as I heard from my father of blessed memory in the name of Rabbi Nathan of blessed memory. And afterwards, on the first Rosh Hashanah after his holy passing, only sixty or so people came to his grave. [We see from this that even when Rabbeinu of blessed memory was buried in Uman amongst his followers, approximately 90 per cent !!! of his followers in his lifetime had separated from him greatly immediately after his passing, and all the more so if he had travelled to Eretz Yisroel to pass away there, then certainly there would have been only a few individuals from the greatest of his followers who would have travelled there, and with the passing of time the matter would have been forgotten completely.]
4. And behold: the two reasons cited above, that Rabbeinu of blessed memory mentioned as singular reasons that prevented him in his time from being buried in Eretz Yisroel, already are invalid today. And just the opposite: the central calculation in determining his holy burial place was what Rabbeinu of blessed memory wanted: that the maximum number of people be able to come to his grave, as mentioned above in Yemay Mohornat, and as Rabbi Nathan wrote further in the book Chayay Mohoran (His Journey to Navritch, section 12): "from that time and on he spoke often about his passing and about his grave and revealed his mind many times in many forms of expression that people always should come to his grave to say Psalms on his grave and to learn there and to say many prayers and supplications there, and he spoke with a number of people about this. Also when he returned from Lemberg he said that there it would be good for him to pass away and to be buried there, since many many great Tzaddikim are buried there [such as the Taz, the Chacham Tzvi, the Penai Yehoshua, Rabbi Chaim Rappoport, the holy Rabbis Rabbis Chaim and Yehoshua Reitches, who were killed in the sanctification of G-d's Name, and many many others, all of whom are of blessed and holy memory]. But since not one of his followers would come to his grave there [even though there is only a total of 400 kilometers between Uman and Lemberg], for this reason he did not want to pass away there. And he said that when someone would come to his grave and would say a chapter of Psalms with arousal of the heart, he would have a great delight from this. And he made motions with his body and his bones then, and he implied that he would have freeing of the bones inside his grave when people would say Psalms on his grave, and he spoke more about this matter a number of times. And so, since the central determination of the location of his resting place was that the greatest number of people would be able to come to him to study and to pray, and only because of this was he prevented from being buried in Eretz Yisroel; how much more so, when we will merit in our days that our Teacher of blessed memory will be buried in Eretz Yisroel, that his blessed desire will be fulfilled from all sides and from all directions, with great dignity and power, and that there even will come the time when more people will come to him in Eretz Yisroel in one day than come to him in the Ukraine throughout the entire year put together.
5. It also is explained in a number of places in the writings of Rabbi Avraham son of Rabbi Nachman (Sichot veSippurim, section 16, and see also in the writings of the Pelach) that the intent of Yosef the Tzaddik that they bring his bones up [to Eretz Yisroel] was two-fold: one reason was to be buried in Eretz Yisroel, and the second reason was that people become attached to him through this. [See Genesis 47:28-31; 50:1-13; 50:22-26; Exodus 13:19.] And see also in his writings in a number of places the implications for the Final Redemption of Israel in the matter, that everything depends on the greatest number of people coming to the grave of Rabbeinu of blessed memory. And if so what can we say, and the glory of God is to hide the matter, and the principle is that the Final Redemption is like the First [from Egypt] and that everything depends on the bones of the Tzaddik.
6. Our Teacher of blessed memory further said (Chayay Mohoran, His Journey to Navritch, section 6): "My place is only Eretz Yisroel; all that I travel I travel only to Eretz Yisroel." And Rabbi Avraham son of Rabbi Nachman of blessed memory concludes (Bi'ur Halikutim, ibid.): "that there in Eretz Yisroel is his true and eternal place." Look there. And see in Sefer HaMiddos [The Book of Traits] (Money, part 2, section 7) that an Israeli man must yearn for burial in Eretz Yisroel, and he revealed a minute amount of the rectifications that are achieved through this. And certainly Rabbeinu of blessed memory fulfills himself what he teaches to others.
What comes out from all the above discussion is that Rabbeinu of blessed memory yearns greatly to be buried in the Land of Israel, delight of all the hearts, like all the Tzaddikim in all the generations (and see further below in Answers to Objections (1), at length), and as he revealed his desire with a full mouth. And may it be God's Will that his holy desire be fulfilled.
Answers to Objections and Rejoinders (and clarification of a number of matters, including the halachic [Jewish Law] portion)
In opposition to what is written above are heard the following objections:
1) That the matter is forbidden according to halacha
2) That Rabbeinu of blessed memory desired to be buried in Uman and nowhere else
3) That the reality is that since Rabbeinu is buried there, this is his place from Heaven
4) That Rabbeinu did not say explicitly to bring him up [after his passing] to Eretz Yisroel
5) That the matter is dangerous
6) That Rabbeinu of blessed memory works to rectify the souls [of the 30,000 Jews who were killed in Sanctification of G-d's Name and who are buried with Rabbeinu in Uman]
7) That in everything that Rabbeinu of blessed memory did there are other hidden reasons
8) The comment of Rabbi Nathan that the place [the gravesite in Uman] was prepared and made ready from the Six Days of Creation
9) Comments from Rabbi Nathan in Likutay Halachot [Collected Laws]
10) Comments and traditions that have no legitimate basis
11) Lack of modesty
12) That people will learn to move around graves in Eretz Yisroel, and also abroad
13) That perhaps the body will not be found intact [as per Jewish tradition that the bodies of Tzaddikim do not decay in the grave] and people will become disillusioned by this
14) That people will become used [to his being in Eretz Yisroel], and that no one will come to the gravesite of Rabbeinu of blessed memory
15) That we will not know where to establish his place of rest [in Eretz Yisroel]
And now we will explain, with the help of Hashem Yisborach [The Blessed G-d], that there is no place for any single one of these above objections.
Answer to Objection (1):
That the matter is forbidden according to Jewish Law
Behold the matter is clearly and simply the opposite: not only is there no prohibition, but rather it is even a great mitzvah (commandment), as follows.
In the Shulchan Oruch [The Code of Jewish Law], Yoreh Dayah, section 363, paragraph 1, concerning the prohibition of opening a grave, it writes: "in order to bury him in Eretz Yisroel it is permitted." And so it is in the Tur and Levush and no one disputes this. And it is pointed out in the Responsa of the Maharshdam, Yoreh Dayah, section 203, after he goes to great lengths to explain all the opinions concerning this stated by Chazal [the Talmudic Sages] in the Babylonian and Jerusalem Talmuds, "that it is a mitzvah to bring him up to Eretz Yisroel, and so it is written in the Responsa of Rabbi Levi ben Chaviv, section 63 [and it is brought as halacha by the Pischay Teshuva there in subparagraph 2, with no dispute] that even if a Torah Scholar explicitly reveals his mind in his lifetime that he does not wish to have his body brought up [for burial] to Eretz Yisroel, and like the opinion of Rabbi Bar Kiria in the Jerusalem Talmud at the end of Kelaim [and see also in the Holy Zohar, Acharei Mos, 72(b)], even so his children are permitted to bring him up, and they are doing a mitzvah." And he concludes: "And upon them will come a blessing of good."
And look there in the above mentioned Responsa of Rabbi Levi ben Chaviv that all of the halachic authorities have written of the value of burial in Eretz Yisroel with regard to forgiveness of sins and peace of the soul and salvation from the anguish of rolling through the subterranean passageways [required of everyone interred abroad in order to reach Eretz Yisroel]. And look in the Maharsha, Aggadic Novellae, 60(b), at the end of the section Hitkoshashu, who writes: "that certainly it is a great merit for someone to come even in this generation to Eretz Yisroel even after his death."
And look further in the Holy Zohar, Vayeshev, 181(b), that those who are buried in Eretz Yisroel will arise first in the Revival of the Dead, and see further in Breishis Rabba (96:7) that the Patriarchs held dear burial in Eretz Yisroel, and see further in Devorim Rabba, Ve'eschanan (2:8): "Said Rabbi Levi, [Moshe Rabbeinu=Moses our Teacher] said before the Master of the Universe: 'The bones of Yosef are entering Eretz Yisroel, and I am not entering Eretz Yisroel?' Said The Holy One Blessed Be He: 'He who admitted his country of origin [referring to Yosef in Genesis 41:12 ] is buried in his country; and he who did not admit to his country of origin [referring to Moses in Exodus 2:19] does not enter his land.'" See there how greatly Moshe Rabbeinu yearned that at least his bones should enter Eretz Yisroel, even a long time after his passing, like the bones of Yosef. And see further in the Tractate Pesachim 119(b): "In the future The Holy One Blessed Be He will make a feast for the Tzaddikim....After they eat and drink they give Abraham our Father the cup of blessing to lead the Grace after Meals. And he says to them: 'I cannot lead the blessing since Yishmael came from me.' They say to Isaac: 'Take the cup and bless.' He says to them: 'I cannot lead the blessing because Esau came from me.' They say to Moses: 'Take the cup and bless.' He says to them: 'I cannot lead the blessing because I did not merit to enter Eretz Yisroel, neither in my lifetime nor after my death.' See there how much Moses our Teacher grieved that he did not merit to be [re]buried in Eretz Yisroel, even after his death. And similarly are many statements of Chazal and the words of the Holy Books about the great value of burial in Eretz Yisroel. And similarly endeavored the Tannaim and the Amoraim [Talmudic Sages] to be buried in Eretz Yisroel. See in the Jerusalem Talmud at the end of Kelaim, chapter 9, halacha 3; Mo'ed Katan 25(a); Kesuvos 111(a); Pesikta Rabsai, chapter 1; Bereishis Rabba, chapter 96. And see in the Jerusalem Talmud Kesuvos, chapter 12, halacha 3; Tosefta Avoda Zara, chapter 5. And see in Avos deRabbi Nosson, chapter 26 that one who is buried in Eretz Yisroel is as though he is buried beneath G-d's Throne, see there. And see in Midrash Tanchuma Vayechi and others. And see in Likutay Halachos [Rabbi Nathan of Breslov], Hilchos Hoda'a, halacha 6, section 52, about the great value of burial in Eretz Yisroel, and especially for the great Tzaddikim.
And so ruled the Rambam (Hilchos Melachim, chapter 5, halachot 9-11): "It is forbidden to leave Eretz Yisroel for foreign lands ever....And even though [in this case] it is permitted to leave, it is not pious behavior; for behold Machlon and Chilion [the two sons of Elimelech and Naomi; see Book of Ruth 1:1-5] were two leaders of the generation, and because of great affliction they left [Eretz Yisroel], and still they were obliged destruction by G-d. The greatest Sages would kiss the borders of Eretz Yisroel and would kiss her stones and would roll in her dust, and similarly it states (Psalms 102:15): 'for your servants wanted her stones, and her dust they exalted.' And similarly one who is buried there is atoned for, and it is as though the place that he is buried is an altar of atonement, as it says (Deuteronomy 32:43): 'and His ground atones for His people...' And even though his absorption there while he is alive is not the same as [and is superior to] after his death, still the greatest Sages would bring their dead there. Go and learn from our Father Jacob and Yosef the Tzaddik." Until here are his golden words. And this was the yearning of all the Tzaddikim in all the generations. And see further in the Responsa of the Rambam [Blau edition, section 116; Freiman edition, section 374]: "Question: Please instruct us also, your honor, concerning a member of Israel, who had a mother and father who had yearned many times to be buried in Eretz Yisroel. And G-d helped one of their sons, who took with him the bones of his parents and buried them close to Jerusalem. Should he be despised, and did he do in this a mitzvah or a sin? Answer: What he did is very good, and so did the greatest Sages of Israel." And so wrote Rashi in Tractate Mo'ed Katan 25(a), beginning with the words Ki Askua Lehatam: "to Eretz Yisroel to bury him, for everyone who is buried there is buried without sin," see there. And Rav Hai Gaon permitted more than this, as is brought in the book Sha'arei Simcha, part 2 [this is the book Likutay Halachos of the Maharitz son of Gei'at, page 73], and so ruled the Ohr Zaru'a Hagadol, end of the first volume, Hilchos Aveilos, section 419: "When we explained that one should not bring the deceased from a city that has a cemetery to another city, these words apply to [moving him] from outside Eretz Yisroel to [another location] outside Eretz Yisroel, but from outside Eretz Yisroel to Eretz Yisroel we do bring," see there. And so ruled in his name in the Haga'ot Ashrei in Tractate Mo'ed Katan (chapter Eilu Megalchin, in the emendation to the words of the Rosh there, section 39). And so explained the Ramban in Toras HaAdam (Sha'ar Hakevura, the new printing, page 120) that it is permitted remove the deceased [from his grave] to bring him up for burial in Eretz Yisroel. And so ruled Rabbeinu Yerucham [Netiv 28, section 1, page 229(a)] and so explained Rabbi Aharon of Lonin (Orchos Chaim, Part 3, Hilchos Avel, section 24): "And from outside Eretz Yisroel to bring him to Eretz Yisroel we copy, for everyone who is buried in the Holy Land is forgiven all his sins," see there. And so is written in the Kol Bo (see section 114; his words are brought in the Bais Yosef, section 363), and so is written in the Responsa of the Radbaz in four places: in Part 2, sections 611, 732, 741, and in Handwritten Responsa, section 197, that this was their simple custom to bring up their dead to Jerusalem, and see there that there is in this no problem of disgrace [for the deceased], since he benefits from this.
And so is the agreement of the Acharonim [the later halachic authorities]. See in the Responsa Chelkas Ya'akov of the Gaon Rabbi Mordechai Ya'akov Breish, of blessed memory, the head of the Beis Din [Rabbinical Court] in Zurich, Part 3, section 142, who permits simply to bring up a deceased who was buried outside Eretz Yisroel to Eretz Yisroel and who wrote, based on the words of Rabbi Levi ben Chaviv [mentioned above], "that there is no power in the hand of any scholar of the scholars of the generation to say that it is not permissible to do this." And so ruled the Gaon Rabbi Moshe Feinstein in his Responsa Igros Moshe, Yoreh Dayah, Part 2, section 154, and so ruled the Gaon Rabbi Yo'el Teitelbaum, the Leader of Satmar, of blessed memory, in the Responsa Divrei Yo'el, section 85. See there that he concludes: "Therefore it appears that for one who is an observant person, and also who has the ability in his hand or in the hand of his family, it is good to bring him to Eretz Yisroel." And so ruled in the Responsa Har Tzvi of the Gaon Rabbi Tzvi Pesach Frank (Yoreh Dayah, section 274), who was asked concerning the Leader of Karlin who died in the U.S. and they wanted to bring him for burial in Eretz Yisroel and people complained about this (apparently based on the Holy Zohar) and he permitted it based on the ruling of the Shulchan Oruch and the Maharalbach, and he concludes that it is a mitzvah to bring him and to bury him in Eretz Yisroel, "and whoever obstructs [bringing him up to Eretz Yisroel] should fear for his life, that he should not have a portion amongst those who cause affliction to that Tzaddik, and whoever respects Eretz Yisroel will merit to see her rejoicing." And so ruled the Gaon Rabbi Shmuel Vozner Shlita [Responsa Shevet HaLevi, Part 2, section 207] who wrote: "Behold I was asked about this already a number of times, and there is no doubt at all in the matter that it is proper to do so, and it is a mitzvah also. For even the strict were not strict [to prohibit transfering a grave from outside Eretz Yisroel to Eretz Yisroel] except for those who despised Eretz Yisroel and desired to dwell outside Eretz Yisroel, even though they had the posssibility to dwell in the Land." And see in the Responsa Dvar Yehoshua, Part 3, section 57, that it is explained in the Holy Zohar, Terumah, page 141(b), that it is permitted to bring up to Eretz Yisroel the bones of one who died and was buried outside Eretz Yisroel, and all the more so according to the Talmud and the halachic authorities. And see further in the Responsa Yabia Omer, Part 6, Yoreh Dayah, section 31. And so ruled in the Responsa Tzitz Eliezer, Part 11, section 75. And see there that he wrote that there is a special reason to bury him in Jerusalem, based on the words of the Ramban mentioned above in Toras HaAdam in Sha'ar Hakevura. And according to the Rambam (in his opinion, and this needs to be determined), and according to the Radbaz. And see there what he wrote in the name of the Gaon Rabbi Yitzchak Prachi. And so ruled simply in the Responsa Seriday Aish (Part 2, section 130). And so ruled the Gaon of Debretzin in the Responsa Be'er Moshe (Part 3, section 171). And so ruled the Gaon Rabbi Menashe Klein in the Responsa Mishna Halachos, Part 4, section 145, that it is permitted and it is a mitzvah. And see there that our Master, the Chassam Sofer, who rests in Pressburg [in Hungary], he and his son and his grandson and all his family; if they could bring up [for burial in Eretz Yisroel] all the members of his family it would have pleased him also to have them all brought up. See there. And so was a story concerning the Teacher of the Bais Yosef [Rabbi Yosef Karo, author of the Shulchan Oruch], the Gaon Mahari Bay Rav (as is explained in his Responsa, section 38). And so did they actually do in bringing [up to Eretz Yisroel] the bones of the Rav the Chidah of blessed memory, and the bones of Rabbi Meir Shapira of Lublin of blessed memory, and other Tzaddikim and Gaonim. And all the more so concerning Rabbeinu [Rebbe Nachman], who said explicit words that his desire was to be buried in Eretz Yisroel, delight of all the hearts, except that he did not force the hour, and he was restrained temporarily because of considerations that we have mentioned and that already are invalid. And therefore obviously it is a great mitzvah to fulfill his holy desire.
Answer to Objection (2):
That Rabbeinu desired to be buried in Uman and nowhere else
One who looks in Yemay Mohornat (Part 1, section 26) and especially in Chayay Mohoran (His Journey to Navritch, section 12) will see openly that the opposite is the case: that Rabbeinu's desire was to be buried only in Eretz Yisroel (and only because of the necessity of the hour, and in the language of Rabbi Avraham son of Rabbi Nachman in the name of Rabbi Nathan "because of the postponement due to the time," the matter was prevented). And since this was not possible he wanted to be buried at least in Lemberg, the resting place of the Tzaddikim, except that because of the great suspicion that people would not come to his grave he agreed as a third possibility to be buried in Uman. Look there in Chayay Mohoran cited above. [And see there the language: "his desire was to travel to Eretz Yisroel to pass away there..."]
Answer to Objection (3):
That the reality is that since Rabbeinu is buried there, this is his place from Heaven
Behold, besides what is proven from the stories of the Tannaim and Amoraim brought above [Answer to Objection (1)], that they did not reason so, but rather in every instance they brought up their bones to Eretz Yisroel, and see further in Rashi (Mo'ed Katan 22(a), beginning with Delo Azlis'hu), and also in Rambam Hilchos Melachim (chapter 5, halacha 11) is written the opposite of this claim. [And see further above in Answer to Objection (1)]. But in addition the objection is not rational. For if a Jew is wounded by a Goy, do we conclude from this that we do not need to help him because from Heaven they wanted it so? And if the Goyim and the wicked have power, do we conclude that this is G-d's will and that we should help them in their evil or stand by and do nothing? To what may the matter be compared? To a Tzaddik, Gaon, and scholar who wrote amazing Torah novellae and said that he wanted with all his heart to publish them. But if he would publish them he would have no money left to eat and to support his household. And there came the day after his passing when his students gathered together to decide about publishing the novellae. And there were those who claimed that "since in reality and in the end the Gaon did not publish his novellae and also did not instruct explicitly to publish them after his death, if so we hear from this that from Heaven they do not want to publish them and we should not publish them." And there was an intelligent one there who stood up and said to them: "Scholars of the world! Behold he revealed his mind explicitly that he wanted to publish them and the fact that he did not publish them he also revealed was necessary due to the situation of the time, and now that the obstacle no longer exists certainly it his desire that we should publish them." And since they were people of truth, they thought about his words and did so.
Answer to Objection (4):
That Rabbeinu did not say explicitly to bring him up [after his passing] to Eretz Yisroel.
This is a surprising claim. For is there anything more explicit than the words of Rabbeinu of blessed memory himself, who revealed all his desire in the most open manner? And behold his words about this are much more explicit than gathering together in his name [in Uman] for Rosh Hashanah after his passing. And see in the Responsa Mahari Bay Rav, section 38, that even if he did not command explicitly to bring him up to Eretz Yisroel, it is a mitzvah to do so, and so also is written clearly in the Responsa of Rabbi Levi ben Chaviv, section 63, and see also above what we have written concerning objections (1) and (3). See there. And see in the words of Rabbi Levi ben Chaviv that even if he said the opposite and thought that it is forbidden to bring a deceased from outside Eretz Yisroel to Eretz Yisroel, it is a mitzvah to do the opposite of his words, and only if he instructed explicitly not to remove his grave to Eretz Yisroel do we listen to him. See there. And also we find in the Medrashim that the Children of Israel brought up the bones of all the [Leaders of the] Tribes to Eretz Yisroel, even though they did not command explicitly that they do this. And so wrote the Gaon Rabbi Moshe Stern of Debretzin (Responsa Be'er Moshe, Part 3, section 171) simply: "Concerning the main ruling to bury in Eretz Yisroel there is no question at all, even if he did not reveal his mind in his lifetime that he desires to be laid to rest in Eretz Yisroel." See there. And all the more so concerning our matter.
[And it is known that Rabbeinu said to Moshe Henkes, because of an incident that happened, "we will not be related as in-laws." And afterwards Moshe Henkes' daughter married the grandson of Rabbeinu, Rabbi Avraham Ber. And in the end the word of Rabbeinu was fulfilled and they were divorced, and his holy word was fulfilled, for a lip of truth stands forever. And this is the situation, and all the more so, in our matter.]
Answer to Objection (5):
That the matter is dangerous
And they bring proof to their words from the claim that those who moved the Gaon of Vilna of blessed memory were punished harshly and died tragically, and similar such claims. And behold, apart from the fact that moving [a grave] from outside Eretz Yisroel to [another location] outside Eretz Yisroel is not at all comparable to moving [a grave] from outside Eretz Yisroel to Eretz Yisroel, and as the halachic authorities have written "that they did a great mitzvah to move [the grave] to Eretz Yisroel and upon them will come a blessing of good" [as mentioned above at length in Answer to Objection (1)]; behold I can bring testimony from a first-hand source, the Rav and Gaon Rabbi Mordechai Ezrachi, Head of Yeshivat Ateres Yisroel in Jerusalem, and his family, that a year and a half ago they went to Russia to visit the grave of the Gaon of Vilna of blessed memory, and there they met Reb Hirshel, who himself moved the bones of the Gaon of Vilna from the old cemetery that was plowed under to its new location, and this person had merited to very extraordinary old age. [And someone brought me the above story, that was printed in the Israeli newspaper, Yeted Ne'eman, Ki Teitzei, 5751, and a photograph of this man is in my possesssion.] It turns out that from the case itself is a refutation and that we hear just the opposite: that it is a favorable omen for long life to work [to move a grave] for the sake of Heaven, with holiness and purity, and as is written in the Responsa of Maharalbach mentioned above.
Answer to Objection (6):
That Rabbeinu of blessed memory works to rectify the souls [of the 30,000 Jews who were killed in Sanctification of G-d's Name and who are buried with Rabbeinu in Uman]
To this there are two responses:
(1) One who knows anything of the greatness of our Master and our Teacher Rabbeinu [Rebbe Nachman of Breslov], may the memory of the holy Tzaddik be for a blessing, knows that his valiance is great and that he does not need hundreds of years to rectify what is in his power to rectify, with the will and permission of Hashem Yisborach.
(2) Rectification of the souls does not require that the bones of Rabbeinu remain there all the time. For are the souls specifically there? Is not the main place of the gathering of the souls above, in correlation to Eretz Yisroel specifically?
Answer to Objection (7):
That in everything that Rabbeinu of blessed memory did there are other hidden reasons
Although this is true, yet it is known that "the hidden things are to Hashem our G-d and the revealed things are for us and for our children forever, to do all the words of this Torah" (Deuteronomy 29:28). And after Rabbeinu of blessed memory has revealed his mind in an explicit manner, all the ramifications of the matter and all the reasons and calculations upon which he acted, and which make a difference in our matter, upon them we [too] must act, and we should not make the primary thing secondary and the secondary primary. And so it is in the entire Torah, for how could we permit any question in the Laws of Shabbos or in the Laws of Divorce and Marriage and Abandoned Wives, which have implications concerning illegitimate offspring? For without any doubt at all, in every halacha, apart from the revealed reasons, there are many many hidden reasons, and as the Ba'al Shem Tov of blessed memory said (on Psalms 19:8): "The Torah of Hashem is perfect," that we have not yet begun to comprehend her. And behold there also is the ancient hidden Torah that in the future will be revealed. And how could we dare to permit anything in halacha? Except that you must say what we have written, that the revealed matters are for us and for our children [to deliberate and to adjudicate upon], and this and only this is G-d's will.
Answer to Objection (8):
The comment of Rabbi Nathan that the place [Rabbeinu's gravesite in Uman]
was prepared and made ready from the Six Days of Creation
(1) It is clear as the sun that he wrote this because of the greatness of Rabbeinu of blessed memory, and not because of the greatness of the place [Uman], for the city of Uman herself is defiled and depraved, like the rest of the lands of the gentiles. And even more it is known that she was greatly defiled from then until today with sexual immorality, and that heretics go there, and also that Tzaddikim and Holy People could not and would not reside there, as is known from the Ba'al Shem Tov and Rebbe Levi Yitzchak of Berditchev. And also it is known that in Uman exists a kameya [a piece of holy parchment], that was written by the Holy Gaon Rabbi Naftali Katz of blessed memory in order to exorcise a demon, and it was written in this language: "Go to Uman in the district of Kiev, for there is your place," as I heard from Rabbi L. Y. many times. If so, then the whole value of "Uman" is because Rabbeinu Hakodesh is there, and all the time that Rabbeinu is there he is her glory and her radiance and her beauty. And the same would be true if Rabbeinu of blessed memory had been buried in Lemberg or in any other place in the world: Rabbi Nathan would have expressed himself in the same manner out of respect for the holiness of Rabbeinu.
(2) This expression does not determine any halacha or custom, for also the place of Yosef HaTzaddik in Egypt during the time he was there was prepared and made ready from the Six Days of Creation for him all the time that he would be there. And afterwards, when he merited to be buried in our Holy Land, there his place was prepared and made ready from the Six Days of Creation. And so with every man there is Divine Providence and everything in all circumstances is decreed from the beginning, and everything is revealed before G-d.
(3) The Torah speaks in the language of people to inflame the hearts about the greatness of the place that Rabbeinu is located. And see more about this in Bi'ur Halikutim (section 155) see there. It turns out from all the above that the comment of Rabbi Nathan has no practical implication.
Answer to Objection (9):
Comments from Rabbi Nathan in Likutay Halachot [Collected Laws]
That what Rabbi Nathan wrote (Likutay Halachos, Hilchos Chol Hamo'ed, halacha 4, section 15) concerning the death of Tzaddikim outside of Eretz Yisroel, that they give over their bodies to be buried outside of Eretz Yisroel (when they have no choice, for if they had a choice to be buried in Eretz Yisroel they would do this without a doubt, and the example is Moshe Rabbeinu, and as is explained in connection to Rabbeinu of blessed memory in Yemay Mohornat and Chayay Mohoran mentioned above) and stand in the throat of the evil urge until she is forced to vomit up much vomit, see there. (And this is done particularly when they come to visit the Tzaddikim mentioned above on their graves, which is an aspect of what Rabbeinu of blessed memory said: "who will come to me." It turns out that the essence of this rectification is done by as many people as possible coming to him on his grave; and all the more so, thousands of times more, would he make this rectification in Eretz Yisroel.) And regarding this I must clarify a number of points and fundamentals.
(1) The holy book Likutay Halachos was written to encourage and strengthen, to awaken and ignite the hearts to fulfill all the words of the Holy Torah [and not to innovate practical halacha or to draw conclusions opposite from the desire of Rabbeinu of blessed memory, whose will was to be buried in Eretz Yisroel and that the greatest number of people should come to his grave].
(2) It is not possible to learn practical halacha from the book Likutay Halachos, for we do not learn [halacha] from discourse, as is known, and here are a few examples:
(a) Rabbi Nathan wrote a full discourse about the time for salting meat of 18 minutes (Orach Chaim, Hilchos Pesach, halacha 1, section 2; Yoreh Dayah, Hilchos Melicha, halacha 1, section 4), and no one would consider being lenient about this in practise [the accepted time for salting meat is at least 24 minutes, but preferably one hour].
(b) Rabbi Nathan wrote a full discourse (Hilchos Reishis Hagez, halacha 5, section 9) to explain the verse (Genesis 27:22): "The voice is the voice of Jacob," why the first "voice" is written with a [Hebrew letter] vav and the second without a vav, and no one would consider editing the Torah Scroll this way, G-d forbid [for in actuality the first "voice" is without a vav and the second with], and were we to do so the Torah Scroll would be invalid and all the blessings we would say over it would be in vain.
(c) Rabbi Nathan wrote in Likutay Halachos (Hilchos Orlah, halacha 4, section 8): "and for this reason we travel to the graves of Tzaddikim on Rosh Hashanah." And no one would consider travelling (in a car) on Rosh Hashanah itself [which is forbidden according to Jewish Law, as on the Sabbath] to the graves of Tzaddikim. And his intent in writing this simply was to explain the custom that is brought in the Shulchan Oruch, Orach Chaim, Section 581, paragraph 4 of going to the graves of Tzaddikim on the Eve of Rosh Hashanah, and he connected this to his discourse on Rosh Hashanah, as he does in a number of places in Likutay Halachos. And similarly in many other cases, and if so what is there to say, for the matter is simple and clear.
(3) Wherever Rabbi Nathan writes in his discourses, "and this is the aspect of such and such," or "therefore such and such," he always comes to explain an existing situation, an existing custom, or an explicit halacha, and nothing more. And this also is what he wrote about Rabbeinu of blessed memory, for in reality Rabbeinu of blessed memory is buried in Uman because his desire was that the greatest number of people should come to his grave, and in that period very respectable portions of the Jewish People dwelled in Europe, and most of the Chassidim and followers of Rabbeinu of blessed memory were dwelling close to the city of Uman. [And if Rabbeinu of blessed memory had been buried in Eretz Yisroel, not one person would have come to him, as explained in the words of Rabbeinu of blessed memory in Yemay Mohornat and Chayay Mohoran cited above, and in Bi'ur Halikutim at the end of Section 155.] And Rabbi Nathan did not come to innovate new halacha, as mentioned above.
(4) Owing to the great preciousness of the holiness of Rabbeinu of blessed memory, Rabbi Nathan explains in the manner of homiletic discourse that Rabbeinu of blessed memory was not buried for no reason outside of Eretz Yisroel. And he put into this discourse the greatest possible enthusiasm regarding this, as he did with every matter of holiness, and as he did so nicely, and he did not come, G-d forbid, to contradict the desire of Rabbeinu of blessed memory and all the Tzaddikim to be buried in the Holy Land when the matter would become possible in reality. And similarly must we understand the words of Pelach, that the burial of Rabbeinu of blessed memory is the aspect of the Ten Martyrs [the great Talmudic Sages, Rabbi Akiva and his colleagues, who brutally were murdered by the Romans], and especially since their main burial place is in Eretz Yisroel, and let Rabbeinu's case be judged like its source of comparison. And the whole point of their writings was to awaken and to strengthen the hearts as mentioned above, and the Torah speaks in the language of people. And unfortunately here in Eretz Yisroel there are enough places of defilement from a number of perspectives, and even on Mt. Zion itself, and there are many many holy sparks to be redeemed and much vomit that the husks and that the side of evil must give up in our Holy Land.
(5) The whole main rectification mentioned above that is explained in Likutay Halachos is achieved by the greatest number of people coming to him [Rabbeinu's grave], according to his will, and if so how much more would this be achieved in Eretz Yisroel [and especially in our days when she is becoming more and more settled].
(6) Despite the great rectification mentioned above that is explained in Likutay Halachos, if Rabbeinu of blessed memory had not had the obstacles that he mentioned (see Chayay Mohoran and Yemay Mohornat mentioned above) and that today no longer apply, he would have travelled to be buried in Eretz Yisroel, as he said openly and explicitly, and this would have been better for him, as we found by Moshe Rabbeinu [see above in Answer to Objection (1)]. We hear from this that there [in Eretz Yisroel] are achieved even greater rectifications, with more splendor and force. And further, that in all events and in every manner, also Moshe Rabbeinu, peace be upon him, were it not for G-d's explicit command [prohibiting him from entering Eretz Yisroel], desired to be buried in Eretz Yisroel, and at least that they bring his bones up to the Land. [See Tractate Pesachim 119(b)].
(7) See there in Likutay Halachos mentioned above that this is the aspect of "when I go out of the city I will spread out my hands in prayer" [Exodus 9:29]. And certainly the main prayer is needed by those who dwell in Eretz Yisroel. (As is known that those who dwell in the Holy Land always are in terrible dangers, physically and spiritually, and we require much merit and true shields, as is known from the reality, and may G-d have mercy from now.) And also the main intent is not simply in every event to the city of Uman, for much wrath and decrees and afflictions and tragic deaths occurred in Uman also to the followers of Rabbeinu. And it is known that a short time before the great afflictions, Rabbi Avraham son of Rabbi Nachman arose and claimed that it is not the will of Rabbeinu of blessed memory to remain in Uman, but rather his will is that his followers go up to Eretz Yisroel to our Holy Land, but no one pays attention to him. And they responded to him that Rabbeinu of blessed memory said (in Chayay Mohoran, His Journey and Dwelling in Uman, section 12 at the end): "I want to remain amongst you" [in Uman], and not that we should go up to Eretz Yisroel. And he retorted to them that "the Torah speaks in the language of people, according to the strength of the receivers and no more, and Rabbeinu wants us to go up to dwell in Eretz Yisroel." (And they mocked him and did not want to listen to him, and what happened happened.)
(8) Also we must understand that when there are words and rulings that appear to be contradictory, and one of them appears in a place where the main discussion of the subject occurs, and the second appears somewhere else (mentioned incidentally), we take as the main halacha according to the place where the main discussion occurs. (For example, if there is a contradiction between what is written about the Laws of Usury in its proper place to what is written in another place.) And behold in our case, even if there were a slight contradiction (which is not true), even so behold the main discussion and development of the matter is in the books Chayay Mohoran and Yemay Mohornat, and not in the the book Likutay Halachos, which is a book of discourses (and see the introduction to the book Bi'ur Halikutim). And furthermore the books Chayay Mohoran and Yemay Mohornat contain explicit quotes from Rabbeinu of blessed memory, which is not the case in Likutay Halachos, which contains homiletic discources that mention the matter incidentally. And further the words of Rabbeinu of blessed memory were said regarding the time and the decision and the reasons that brought him to that, but the words of Rabbi Nathan were written to arouse and to encourage, as mentioned above.
(9) Also it is in the hand of the Tzaddik to finish according to his will through his holy students and students' students who are there. And also even though the radiance of the light of the Tzaddik shines throughout the whole world, even so in Eretz Yisroel his amazing light shines, and also the light of his rectifications spreads out, with greater splendor. (And see in Likutay Mohoran, Part 1, Torah 48, and others.)
(10) Sometimes the Tzaddikim, in their holy books, combined the Coming of the Messiah with dwelling in the Land of Israel. (As in Chayay Mohoran, in New Stories, at the end of section 3: "May it be G-d's will that our righteous Messiah will come speedily in our days and will bring us in peace to the holy Eretz Yisroel." And see also in Likutay Mohoran, Part 1, end of Torah 11, in the explanation of "And not because we are many.") And we can say that even though in reality we see that it is possible for a respectable portion of the Jewish People to return to Eretz Yisroel before the coming of the righteous Redeemer, yet because the Jewish People could not conceive the reality of settling Eretz Yisroel as in our days, they wrote what they wrote in order to break the ear with what she can hear. And whoever will wipe away the dirt from their eyes will see and will rejoice in their hearts, for there is none other than He Alone, and apart from Him no creature can know with a clear, bright, and shining lens from all the sides the future events, for Hashem Yisborach does great wonders alone...alone...alone....And therefore it is impossible to draw practical conclusions from these expressions that appear in the Holy Books.
(11) Also the words in Likutay Halachos are not stronger than the words stated by Rabbeinu of blessed memory himself, who said (in Chayay Mohoran, His Journey and Dwelling in Uman, section 12): "I want to remain amongst you, and upon this depend all the worlds." And even so Rabbi Avraham son of Nachman explained that the Torah speaks in the language of people, and Rabbeinu of blessed memory wants us to be in Eretz Yisroel [and all the more so he himself, for he said explicit things relating to this].
(12) Rabbeinu of blessed memory said, "analyze my books as you wish, but do not transgress even the smallest clause of the Shulchan Oruch." And we already have explained above that the opinion of the Shulchan Oruch and all the halachic authorities is that it is permitted and a great mitzvah to bring Rabbeinu of blessed memory to Eretz Yisroel.
Answer to Objection (10):
Comments and traditions that have no legitimate basis
Recently a fraudulent sermon was published, in the name of Rabbi Nathan, that says: "Bitter will be the fate of anyone who tries to move Rabbeinu of blessed memory from the city of Uman." And similarly other words in the name of Rabbeinu of blessed memory and Rabbi Nathan of blessed memory, all of which are founded in falsehood, and it is not appropriate to relate to them at all.
And also there are statements about an oral tradition regarding the above, something totally unfounded in reality, and also there is nothing to relate to about this. And go and see that Rabbi L.Y. never mentioned such a thing. [And it also is known that for him the matter was in doubt, and so in his time he sent a messenger to the U.S. to ask Rabbi Moshe Feinstein of blessed memory whether to bring Rabbeinu of blessed memory to Eretz Yisroel. And Rabbi Moshe then ruled to bring Rabbeinu of blessed memory to Eretz Yisroel, except that someone was there who objected to him that Rabbeinu of blessed memory did not want to be buried in Eretz Yisroel but rather in Uman (something that really is not true), and when Rabbi Moshe heard this he answered and said: "If so may his will be done."]
Answer to Objection (11):
Lack of Modesty
Someone claimed that if Rabbeinu of blessed memory is buried in Eretz Yisroel, certainly very many men and women will come there all the time, and there will be intermingling and a lack of modesty. And behold, what can I say and what can I speak? And can a matter that can be arranged technically for the good in many possible ways--the hand is weary to write them--prevent the fulfillment of the yearning of the Tzaddik? I am amazed.
Answer to Objection (12):
That people will learn to move around graves in Eretz Yisroel, and also abroad
That if we bring up Rabbeinu of blessed memory [to Eretz Yisroel], the Gentles and the non-religious will learn to move about and to disgrace the dead and to move them from place to place, both outside of Eretz Yisroel and even in Eretz Yisroel. I do not understand why it is difficult to distinguish and to explain that there is a fundamental difference between bringing up the dead from outside of Eretz Yisroel to the Holy Land and other transfers that do not pertain to increasing the level of holiness. Behold the difference is simple and understandable to everyone. And from all the halachic authorities mentioned above in Answer to Objection (1) it is proven that they were not concerned about this. And for the modest wisdom to nourish their steps with good taste and reason.
Answer to Objection (13):
That perhaps the body will not be found intact [as per Jewish tradition that the bodies of Tzaddikim do not decay in the grave], and people will become disillusioned by this
Perhaps the body will not be found complete, and similarly, as each one might imagine to himself, and perhaps they will find nothing there, for perhaps this is not the place of Rabbeinu of blessed memory, and people will become broken and fall from their faith in Tzaddikim. It is bewildering how people raise this objection upon their lips, and they are like false celebrities who carry an empty vessel and virtues that do not exist at all, and they enlarge and beautify and plaster over that which does not exist. Heaven forfend to mention. Behold Moshe is true and his Torah is true. And there is nothing to hide. And out of respect for Rabbeinu of blessed memory I do not want to expound upon this. And since this is the place, it also is bewildering how they could conceive that people are praying and entreating [at Rabbeinu's grave] on emptiness, G-d forbid and Heaven save us from such a thought. Behold, the resting place of Rabbeinu of blessed memory is known with extreme exactitude, and this is his accepted place from generation to generation. And Reb Michel Dorfman has been with us for many years and it is possible to clarify with him the truth of his place in precise detail. And incidentally, there are many technical possibilities of bringing the entire holy grave with an additional half-meter of earth all around.
Answer to Objection (14):
That people will become used [to Rabbeinu being in Eretz Yisroel], and that no one will come to the gravesite of Rabbeinu of blessed memory
That with the passing of time people will get used to this and will not come to the tomb of Rabbeinu of blessed memory. [This is slightly the opposite of objection (11) above.] This objection is laughable and is the opposite of normal thinking. For behold: Rabbeinu of blessed memory is the true attractive force, and what are they so worried about? More than enough people will come, many more without measure than come today to Uman.
Answer to Objection (15):
That we will not know where to establish his place of rest [in Eretz Yisroel]
On this we can say that just as Moshe Rabbeinu, peace be upon him, were it not for the explicit command of G-d that prohibited him from going into Eretz Yisroel, was satisfied to be buried in any place, so that the main point was to be in the Holy Land, so it is concerning Rabbeinu of blessed memory. And see above in Answer to Objection (1) in the name of a number of Rishonim [early halachic authorities] that there is a special reason to be buried in Jerusalem. See there. [That is, in greater Jerusalem, outside the wall. For behold, inside Jersualem within the wall it is forbidden to bury, as is explained in Rambam (Hilchos Bais Habechira, chapter 7, halacha 14), and as is explained in Tractate Gittin 56(a). That even when the City [Jerusalem] was under siege [by the Romans in 70 C.E.], they brought Rabbi Yochanan ben Zachai [who purportedly had died] for burial outside the wall of Jerusalem, may she be rebuilt speedily in our days, Amen.]
And may it be G-d's Will that we shall merit the sweetness of the radiant light of the holiness of Eretz Yisroel, and all our days may we kiss her stones and roll in her dust and feel without interruption great joy over our great merit in living and walking in her. And when the time comes may we merit to be buried in Eretz Yisroel in simplicity. And may the desire and yearning of Rabbeinu of blessed memory be done, and may death be swallowed up forever, speedily in our days, Amen.
With Thanks to G-d English Translation Completed on 22 Shevat 5757