The Song

The Song
of the
Redemption
An Exposition of
"Na Nach Nachma Nachman Meuman",
the Petek, and the Message of
Rabbi Israel Ber Odesser
Dedicated to
Our Master and Teacher,

may his merit protect us,
Rabbi Israel Dov-Ber Odesser
who said:
"I am Na Nach Nachma Nachman Meuman"
and who said:

"G-d may He be blessed, knows and
will attest that I am ready and willing,
to give my life, my money and all that
I own, in order to draw even one
Jewish soul to G-d, or in any case, to
instill in him some thought of repen-
tance, even for just one moment."
# 2001
Published through the Foundation
Le Chant d'IsraeÈl
In cooperation with the
Keren Anachal Foundation
On the Internet:
www.moharan.com
Table of Contents
Introduction ................................................................................................................................. 5
The Petek and the New Song:
Story of the Petek ................................................................................................................ 15

Contents of the Petek ..................................................................................................... 19
Quotes about Na Nach .............................................................................................. 20
Commentary on the Petek ..................................................................................... 22
Recordings of Rabbi Israel ................................................................................... 29
Sources from Rabbi Nachman on the New Song ................ 40
Likutey Halachot on the New Song ........................................................ 43
Rabbinic Sources ................................................................................................................ 66
The Command of Rabbi Nachman ......................................................... 70
A Reason for the Revelation of the Name ..................................... 75
Rabbi Israel Ber Odesser:
Childhood ..................................................................................................................................... 79
Story of his Drawing Close to Breslov ................................................ 84
The Photo of Rabbi Israel ..................................................................................... 115
Supplements:
Stories of Rabbi Nachman ................................................................................... 119

Amud ha Tzaddik ............................................................................................................ 130
The Tikkun Haklali ....................................................................................................... 135
Prayer of Rabbi Natan after Tikkun Haklali ........................... 162
Prayer to Merit to Travel to the True Tzaddik ...................... 178
Prayer for Peace .................................................................................................................. 182
3
The Song of the Redemption
True Love ..................................................................................................................................... 183

End Piece ...................................................................................................................................... 184
J
The Photo of the Petek ............................................................................................. 186
Transliteration of the Petek ............................................................................... 187
Photo of the Holy Grave of Rabbi Israel ....................................... 188
Map of the Holy Grave of Rabbi Israel ........................................... 189
Photo of Rabbi Israel ................................................................................................. 190
Letter from Rav Moshe Feinstein ............................................................ 192
4
Introduction
Rabbi Israel Ber Odesser said: "There will

come a time when everyone will ask "Where is the
Petek, and where is the Baal Petek?" And there will
be a very long line, and I will sit in my palace."
The Petek of the Redemption of the People of Israel,

from the Rebbe of all Israel:
Rebbe Na Nach Nachma Nachman Meuman
One hundred and ten years after his passing,

Rabbeinu Nachman of Breslov, may his memory be
for blessing, descended in a miraculous way and
transmitted the secret of the Redemption to his
"precious student", Rabbi Israel Ber Odesser - a
secret he did not want to reveal in his lifetime - and
this event became the core and driving force of the
rest of Rabbi Israel's life.
5
In the year 1922, in the yeshiva of Rabbi Meir

bal ha Ness, Rabbi Israel Ber Odesser cried six
straight days, without eating or drinking, only
praying to Hashem Yitbarach to leave the world.
For that year, he had not fasted on the

Seventeenth of Tammuz, and did not want to
continue living on account of it. For he had been
accostumed to fasting from the age of six, even
the fasts of Mondays and Thursdays.
And behold, on the twenty third of Tammuz,

after six days of fasting, prayer and supplication
beside Rabbi Meir bal ha Ness, a powerful thought
entered his head: "Go to your bookcase, and take
from it any book you choose, and there you will
find healing for your soul." He had always kept his
bookcase locked, and guarded the key on his
person, out of the fear that other students would
steal and desecrate the holy books of Breslov. For
at that time, there was a persecution of Breslov
Chassidus.
At first, Rabbi Israel did not want to pay heed

to the thought that had come upon him, for he
assumed it was just a random imagination. How-
ever, the thought returned with even greater force
several times, until he decided to act upon it. And
when Rabbi Israel opened the bookcase and took
out Likutey Halachot, Orach Chaim, volume
6
Introduction
Aleph, and opened to page 25, he found there a

note. On it his rabbi, Rabbi Nachman, had written
to him in this language:
Very hard was it for me to descend to you. My precious

student to tell you that I enjoyed Greatly your service and
about you I said "My fire will burn until Mashiach will
come." Be strong and courageous In your service. Na
Nach Nachma Nachman Meuman. And with this I will
reveal to you a secret and it is: Full and overflowing from
one extremity to the other (pey, tzade, pey, tzade, yud,
ke). And with strong service you will understand it and
the sign is The 17th of Tammuz they will say that you
are not fasting.
When Rabbi Israel saw written in the Petek,

"On the 17th of Tammuz they will say you are not
fasting", and he knew with certainty that no one in
the world knew about this, he became extremely
happy and danced the whole night (see the Story of
the Petek).
Rabbi Israel was born in the year 1888. From

the age of six, he began serving Hashem, already
fasting, searching for the truth, and praying to
Hashem Yitbarach, until after immense exertion
and great suffering, he was drawn to Breslov
through Rabbi Israel Karduner - a student of our
holy Rebbe, and one of the thirty-six hidden
Tzaddikim. And from that time, he became very
strong in service of Hashem and hitbodedut,
speaking to Hashem like a good friend, as is
7
recommended in the literature of Rabbi Nachman.

And though he endured severe hardship, poverty
and bitterness, he kept the mitzva of being always
joyful. Excepting the aforementioned day, on which
he fell to a great depth, and wanted to die - the
ultimate downfall for the sake of the ultimate
ascent.
Thus Rabbi Israel Ber Odesser received the

secret of the Geula, a secret guarded from the Six
Days of Creation, hinted at in the Zohar and the
Tikkuney Zohar, and in the introduction to the
Song of Songs written by Yonaton ben Uziel. It is
the idea of the Tenth Song, the New Song played
on seventy two strings, the Song of Kindness
through which the Children of Israel are redeemed.
It is a song that is simple, doubled, tripled and
quadrupled, and many hints about it appear in
Likutey Moharan, for Rabbi Nachman knew the
entire secret of this song. It is written there that the
song is made of the letters (Z ,[ ,M ,V) (the Hebrew
initials of "Simple, Doubled, Tripled, Quad-
rupled"). However, it is only in the Petek that he
reveals this secret in full.
The implications of this song are staggering.

Rabbi Odesser claimed that the entire body of the
Torah is contained in its four words. However,
most Jews have a good deal of difficulty under-
standing how the Song, all its dramatic implications
notwithstanding, is relevant to their personal lives.
8
Introduction
It is perplexing for a people who cherish the

intellect so deeply to accept that the ultimate repair
could come through reciting a simple phrase. Could
it be that after centuries of our straining over
intricate Talmudic tests, the Creator would choose
this recitation as the most exalted form of
worshipping Him? Before hastily assuming the
answer is "No", we would do well to humble
ourselves, and be willing to listen to another
opinion.
A person who is committed to learning the

teachings of Rabbi Nachman will certainly be
familiar with the founding principle that everything
will ultimately be transformed to good. All the
failures that a person experiences, all the bitter
disappointments, will eventually be perceived as
sources of tremendous joy and reasons for celebra-
tion (see the excerpt `Hilchot Pru uRvu' in the
chapter `Likutey Halachot' in this volume). The
potential for starting afresh, becoming a new
creation, means that none of our failures are
permanent. In fact, they can be the initiators of a
new beginning, which confers upon them tremen-
dous value. It is considered a mitzva to maintain
faith and hope in this idea, even now, in the depth
of our descent.
Most of the commandments that a Jew

performs are comprised of action and intention.
The desire to please Hashem, and the physical act
9
are both essential. However, in considering the

mitzva of transforming sadness into joy, we
perceive it as an attitude, a state of mind. One
would have difficulty finding a physical act that
corresponds to the intent.
Enter the New Song. Rabbi Nachman here

gives us a concrete service whose entire aim is the
above transformation. The Song gathers together
all the holy sparks of our good intent and love for
Hashem, that are embedded in even the worst of
our actions. Hence, the actions are revealed as the
outcome, perhaps distorted, of a fervent desire to
please our Creator.
In the final Torah of Likutey Moharan (Part I,

Torah 282), Rabbi Nachman speaks about this
activity. In his words: "A person needs to find in
himself some good point... and cheer himself with
this little bit of good that he finds - that is to say,
some good deed he merited to do at some point...
and then he should search more, and find another
good point... and so he should search and gather
more good points, until together they are made into
a song."
The New Song, Na Nach Nachma Nachman

Meuman, achieves this simply by saying it. It
connects a person to the level of being in which
failure has no reality, in which our good points sing
together a beautiful symphony that outshines all
10
Introduction
J
sadness. Our wish is that all the People of Israel,
and all the nations of the world, will soon merit to
sing this song - the Song of the Redemption.
11
12
The Petek
and
The New Song:
. Story of the Petek

. Contents of the Petek
. Quotes about Na Nach
. Commentary on the Petek
. Recordings of Rabbi Israel
. Sources from Rabbi Nachman on
the New Song
. Likutey Halachot on the New
Song
. Rabbinic Sources
. The Command of Rabbi Nachman
to print his Books, and other Quotes
. An Added Insight into the Reason
for the Revelation of the Name.
13
14
Story of the Petek
Story of the Petek
the year 5682 (1922), on the Seventeenth of
In Tammuz, I felt a terrible weakness [relates

Rabbi Israel Ber Odesser]. The evil urge overcame
me in the morning and said, Behold, you are very
weak! You need to eat! And I had not drunk or
eaten from midnight until that morning. But I ate,
for the sake of precaution, as though eating
damaging substances, but without hands and
without feet [i.e., without any enthusiasm]. After
eating I recited the Grace after Meals and walked to
the Mikveh. You can imagine how my prayers went
and how I felt after such a thing. For when I was
with Rabbi Israel Karduner, he had been careful
about every fast in the Shulchan Aruch, especially
the Seventeeth of Tammuz, the most serious of the
four major fast days. Already as a child, from the
age of six, I had been accustomed to fasting every
Monday and Thursday; yet now, today, I stumbled
and ate before praying. I did not want to live, and I
fell into such dejection that I could not speak or be
seen with people.
walked to the Yeshiva and lay down in the

I synagogue in the Yeshiva, like a dead man. I did
not speak nor eat for the next six days. Whoever
15
entered the synagogue, including the Yeshiva

students, and saw Reb Israel Ber lying in such
dejection, was afraid. For they were used to my
always being happy and dancing and had always
been amazed at how Israel Ber could be happy.
Why is he happy? He has no livelihood or bread for
his children. Now, they said that this Israel Ber was
not the Israel Ber they knew. This Reb Israel Ber
had gone out of his mind, and such is the fate of all
the Breslovers, that in the end they go out of their
minds. For they walk at midnight to the fields and
forests, and sometimes they are frightened by a dog
or wild animal or a gentile, and therefore in the end
they go crazy. I felt terribly dejected, and what they
were saying now caused me even greater dejection.
For I felt that I was the cause of everything they
were saying.
any event, I felt great pain and distress and
In did not want to live. I saw that my great

sadness was causing a desecration of G-d's Name
and a disgrace to Breslov Chassidut. Then I did
hitbodedut and prayed to the Blessed G-d: Master
of the Universe. Look at my situation. It's true that
I ate and did what I did. But I want to return to
You. Heal me and remove me from this situation,
this sadness, for I am causing a desecration of Your
Name and blemishing Breslov Chassidut. Then I
16
Story of the Petek
cried before the Blessed G-d and said in the

synagogue: Master of the Universe. Heal me so
that I can escape from this sadness.
powerful thought came to me, as though

A someone had entered my head and my mind.
The thought said to me: "Go into your room! (I was
in the synagogue and my room was next to the
synagogue). Go into your room, and open the
bookcase, and put your hand on any book, and
remove it and open it, and there you will find a cure
for your soul." I wanted a cure, and I had prayed.
So I said in my heart, This thought of mine, is it a
serious thing? Then I said, I'll try and see what
happens.
I did this: I went from the synagogue into my

So room, and opened the bookcase, as the
thought had said to me, and put my hand on a
certain book, and removed it and opened it. And
there was this letter. At first I saw just a piece of
paper and I did not know what it was doing in the
book. Possibly it was a bookmark to indicate where
I was learning. I did not pay attention to this piece
of paper. In any event, afterwards I noticed that
there were lines of writing on it. I started to read
and I saw what was written: "My precious student,
I benefited greatly from your service." And the sign,
at the end of the whole letter: "On the Seventeenth
of Tammuz they will say that you are not fasting."
On the Seventeenth of Tammuz they will say. This
17
implied that the letter was written before the

Seventeenth of Tammuz. It was telling me a sign:
On the Seventeenth of Tammuz they will say that
you are not fasting.
any event I read this, and just as before I had
In been so sad, now I received so much joy from
this letter, joy not of this world, that the sadness
had no value compared to the joy. Amidst such joy
I started to dance in my room in the Yeshiva. The
Yeshiva students said: The crazy man is happy
now. He's dancing! They all came into my room
and watched me dancing. But I paid no attention to
them. I danced and rejoiced until they gave in and
took me outside. They stood in a circle with me in
the middle. I danced for many hours that night,
until they became tired. They stood for a long time
and said: "He won't tire out. He will tire us out. We
J
have no more strength." They left and I danced
alone the whole night. Anyway it is impossible to
describe and to relate adequately what had
happened to me: Such sadness, such healing, such
joy that I experienced.
18
Contents of the Petek
Contents of the Petek
Very hard was it for me to descend to you
My precious student to tell you that I enjoyed
Greatly your service and upon you I said
My fire will burn until
Mashiach will come Be strong and courageous
In your service
Na Nach Nachma Nachman Meuman
J
And with this I will reveal to you a secret and it is:
Full and overflowing from one end to the other (FKXVXV)
And with strong service you will understand it and the sign is
The 17th of Tammuz they will say you are not fasting
19
Quotes about Na Nach
The following are taken from record-

ings of Rabbi Israel, in relation to the
Petek (note) Rabbi Israel received
from Rabbi Nachman in the year
1922, and the Song of the Redemp-
tion, "Na Nach Nachma Nachman
Meuman" that appears within it.
"Na Nach Nachma Nachman Meuman is the new

song through which all of Israel will be redeemed."
"Na Nach Nachma Nachman Meuman is the root of

the whole Creation, root of the whole Torah, root
of all the tzaddikim."
"Na Nach Nachma Nachman Meuman is the song
that is single, doubled, tripled and quadrupled,
which is referred to in the Tikkuney Zohar, and in
Likutey Moharan."
"This Petek is the greatest wonder and miracle since

the Creation of the World."
"Na Nach Nachma Nachman Meuman is a segula

(object or saying with saving powers) for every
problem and situation."
"Through the saying of this song Na Nach Nachma

Nachman Meuman, all the judgments are swee-
20
Quotes about Na Nach
tened, and everything is transformed to good."
"One who merits to say and to sing this song Na

Nach Nachma Nachman Meuman with perfect faith,
sees great wonders and salvations."
"This is a novelty and wonder, the likes of which

have never before been seen in this world."
"The song Na Nach Nachma Nachman Meuman

fixes everything and heals everything."
"This song is the matter of the Redemption."
"One who argues against this song is as if he denies

the giving of the Torah."
"Just as the Torah is true, the Petek is true."
J
"The Rebbe of all Israel is Rebbe Na Nach Nachma
Nachman Meuman."
"Na Nach Nachma Nachman Meuman lifts man

from absolute descent to absolute ascent."
21
Commentary on the
Petek
Just a drop from the sea of what we heard

from Rabbi Israel Ber, for certainly the secrets of
this Petek are endless, and as he said himself: "In
spite of all that is revealed from this Petek, and all
that will be revealed, it remains a secret, and so do
I."
Very hard was it for me to descend to you
Rabbi Nachman testifies here how extensive

was the spiritual fall of Rabbi Odesser. Even the
line itself is written in a slight descent. Rabbi Israel
would often say: "About you... About you... About
you", implying that through the Petek, Rabbi
Nachman descends to each and every one of us,
to where he has fallen, and lifts him up.
From absolute Descent to absolute Ascent
It is relevant to look at Likutey Moharan

Tinyana, Torah 78, concerning the True Tzaddik,
who draws life to the whole world from the
Treasury of Free Gifts.
22
Commentary on the Petek
It is also fitting to mention the words of Rabbi

Odesser on what is brought in the Gemarrah,
Massechet Shabbat, page 119-B: "The failure under
your hand - there are things that only those who
have fallen by them are able to overcome them." It
might be possible to understand from this why
Rabbi Israel only merited receiving the secret of the
Redemption after he failed on the 17th of Tammuz.
My precious student, to tell you that I greatly

enjoyed your service
"To tell" - In Hebrew, the term implies face-to-
face communication. Rabbeinu calls Rabbi Odesser
"my precious student". Rabbi Israel gave very great
praise to Rabbi Natan, the outstanding disciple of
Rabbi Nachman, through whose merit we received
most of the books of Rabbeinu. Rabbi Israel said
that Rabbi Natan was greater than him in
wisdom...however, in the humiliation Rabbi Israel
endured, he surpassed him.
"And upon you I said: `My fire will burn until

Mashiach will come'."
This saying appears in the book "Chayay
Moharan", in the chapter about his travel to and
stay in Uman (paragr. 229), and thus is written
there: "One time I asked him: "What will be with
the things we spoke of (that is, Rabbeinu's earlier
promise to us that he would live long and succeed in
completing all his ambitions)?" He answered: "Did
23
everyone hear what he asked? Also by me this is a

hard matter." Even so, he said: "I didn't finish?! I
already finished and I will finish!" Rabbi Natan
then relates another story following the same
theme, and quotes from the lips of Rabbi Nach-
man: "My fire will burn until the Mashiach!"

In the seventh line of the Petek is brought the
signature of Rabbeinu, in a song that is simple,
doubled, tripled and quadrupled. It is a song to be
revealed in the time to come: Na Nach Nachma
Nachman Meuman. As is written in Likutey
Moharan, Part II, Torah 8: "For the one who
chastises Israel, and tells them of their sins and
faults, he needs such a voice as will not putrefy their
odor as a result of his rebuke.
"On the contrary, through this voice he

beautifies their odor. Because through this voice
are cultivated all the pleasant odors, since this voice
waters the Garden. And this is the meaning of
`Raise your voice like a shofar'. Like a shofar
precisely, because this voice that waters the Garden
- which is the aspect of the river that flows from
Eden - is the aspect of the voice of the song that will
be revealed in the future, when Hashem renews His
world. It is the aspect of the song that is single,
doubled, tripled and quadrupled - which is `like a
shofar', whose letters are the initials of `single,
24
doubled, tripled and quadrupled (in Hebrew:ZV[M,
(V) corresponding to single, (M) to doubled, ([) to

tripled, and (Z) to quadrupled)'.
"And this is the aspect of `drawing upon him

the thread of kindness', which is said of the one
who chastises appropriately... For the thread of
kindness is weaved and twined from the `strings',
upon which strings will be played the melody and
the song of the future. They are the 72 strings,
corresponding to the name (YGYK,GYK,YK,K), which is
the aspect of the song that is single, doubled etc., as
is brought in the Tikkuney Zohar (Tikkun 21),
having the gematria of 72. And on these strings will
be played the song of the future, at the time in
which Hashem renews His world, being the aspect
of `The world will be built on kindness (Psalms
89)', for then the song will be revealed."
(This was the last Torah that Rabbi Nachman revealed, on
the final Rosh ha Shana before his passing in the year
1811. See the commentary "Parparot le Chochmah" on
this Torah).
And with this: I will reveal to you a secret, and it is:

Full and overflowing from end to end
Hinted at in this line is the idea of printing and
distributing the books of Rabbi Nachman to the
people of Israel, the especial importance of which is
emphasized by Rabbi Natan, the most brilliant
student of Rabbi Nachman. As he said before his
passing in the year 1845, Erev Shabbat on the
25
Tenth of Tevet: "Your main business must be the

printing of the books, `Your wellsprings will gush
outward.'" He further said at that time: "Be strong
in funding, determination and effort (in this
objective)." "One page from the books of Rabbi
Nachman will repair the entire world." That is to
say, one page from Rabbi Nachman will uproot all
the evil and darkness in the world.
Further, there is a strong connection between

the spreading of the books of Rabbi Na Nach
Nachma Nachman Meuman (as it was said, "Your
wellsprings will gush outward") and the great
importance of the gathering around Rabbi Nach-
man on Rosh ha Shana. As Rabbi Nachman
himself spoke of the "adding of houses" (He
explained that on Rosh ha Shana, every person
who joins his congregation causes an exponential
leap in the power of the entire group.)
Pey Tzadi Pey Tzadi Youd Kay
Immediately after the aforementioned line of

the Petek, "And with this I will reveal to you a
secret", appears the name "Patpatzi-a", the angel
who oversees the blowing of the shofar and the
merits of Israel on Rosh ha Shana - as is mentioned
in the Kavanot of the Arizal on the blowing of the
shofar on Rosh ha Shana.
26
From Sichot ha Ran, paragraph 90: "For there

is an angel who is very great, who has one thousand
heads, and in each head there are one thousand
tongues, and each tongue has a thousand voices,
and each voice sings a thousand melodies. When
this angel stands to sing, it is certainly beautiful and
pleasant beyond imagination."
In Chai Moharan, in the chapter "The Great

Value of His Rosh ha Shana", paragraph 1: "He
said: My Rosh ha Shana goes above everything. It
was a wonder to me, that my chassidim believe in
me, so why are they not exacting to be by me on
Rosh ha Shana, without exception? For my whole
thing is only Rosh ha Shana." And he warned to
make a declaration that anyone who has mercy on
himself, and is close to him, should be with him on
Rosh ha Shana without exception. And he who
merits to be there, it is fitting for him to rejoice
greatly... (He said) Not only are you, my chassidim,
dependent on my Rosh ha Shana. Even the whole
world is dependent on it!"
Rabbi Nachman claimed that his essential and

deepest being was closely tied to Rosh ha Shana.
The fact that he alludes to it in his message to
Rabbi Israel suggests that he is also powerfully
connected to the issue.
And the Sign is, the 17th of Tammuz, they will say
that you are not fasting
27
This is very simply, the point of evidence

verifiying the truth of the Petek. Certainly, it helped
Rabbi Israel to be sure that this note was not the
hoax of a fellow student or other individual. Rabbi
Israel was absolutely definite that no one else knew
of his breaking the fast. As for the rest of the Jewish
people, it serves as evidence if they are willing to
accept the testimony of Rabbi Israel. This is a
matter of free will, granted to each person.
However, before deciding, one should be clearly
aware of the warning of the Sages to trust in the
Tzaddikim. As they said "If they tell you that your
J
right hand is your left, and your left hand is right,
believe them." This is the primary test in the life of a
Jew, and the vital ingredient for passing it is
humility - to admit that the Tzaddik truly does
know more than you.
28
Recordings of Rabbi Israel
Recordings of Rabbi
Israel Ber Odesser
Sayings from the Cassettes of Rabbi

Israel Ber Odesser, the Precious Stu-
dent of Rabbi Nachman of Breslov
(we have intentionally preserved his
unique language).
"Sixty years it was kept secret, and three years

I have started to reveal and publicize, for I said:
The wonders of Hashem - that He can do miracles
clothed within nature, and that is this piece of paper
- need to be publicized! This piece of paper will
conquer the world! For all the Redemption depends
on Rabbeinu, Rabbi Nachman, and the tikkun of
all the people of Israel and all the world."
"In any case, I do not need to bring witnesses,

for it testifies for itself, just to see the signature of
Rabbeinu, with `nekudot' ( the accent signs below
Hebrew letters, that tell the reader their pronunciation ).
Rabbeinu, in his lifetime, signed his name "Nach-

man". Here, it is signed "Na Nach Nachma Nach-
man" with `nekudot'. "Meuman (from Uman)!"
The whole world knows about Rabbi Nachman
29
from Breslov. Here it is written `from Uman',

because he is buried in Uman."
"This is the tune that will be played in the Time

to Come, by our righteous Mashiach, to repair the
world, and he reveals that song here in this letter.
This is the song that is single, doubled, tripled, and
quadrupled: Na Nach Nachma Nachman Meuman.
First of all, I was the messenger to inform you

of this holy name: Na Nach Nachma Nachman
Meuman.
Just to say this name sweetens all the sufferings

and all the harsh judgments, all the sins and all the
blasphemy - everything! It turns everything around,
happy is the one who believes.
First of all, this signature is a new revelation in

the world. For Rabbeinu says in Likutey Moharan,
that there is a song that is single, doubled, tripled
and quadrupled, that will be revealed in the future
by our righteous Mashiach. And here, he reveals
this song - single, doubled, tripled, quadrupled - Na
Nach Nachma Nachman."
"Na Nach - then everything is good. Just Na

Nach Nachma Nachman Meuman - that is every-
thing - all the Torah, all Israel, all the healings and
all the salvations, all in one word. This is an
international melody! An international Melody - Na
Nach Nachma Nachman Meuman !
30
It sustains, fixes and renews all of Israel, and

when the Mashiach arrives, it will be a new world,
not the world of today - a new world."
"How was this written? And how did it come

to Tiveria, to that yeshiva, to that bookcase and
that book, how? And we see, we hear, that this is
above nature, something from nothing, and how
does it exist in the world, and how did it come to
the world, and how did it come to Tiveria, how?
A miracle like this has never before been. This

is only from Rabbeinu, only a miracle. A signature
such as this, no tzaddik ever signed a signature like
this - single, doubled, tripled quadrupled. And
Rabbeinu in his lifetime also never signed this way.
Only in this Petek - we didn't know - this is found in
Likutey Moharan, that the holy Rabbeinu talks
about this song. He is certainly the `Beggar' ( a
reference to Rabbi Nachman's story `The Seven Beggars' ),
and he is this song. But here, he reveals to all the

world `Na Nach Nachma Nachman Meuman'...
What is now in the world, was never known, we
know nothing.
The essence of the Torah and the Mitzvot is

Rabbeinu, Rabbi Nachman, Na Nach Nachma
Nachman Meuman. He is all our vitality, the Torah
and the Mitzvot.
It is good to strengthen oneself in faith, and to

mention this name Nachman, Na Nach Nachma
31
Nachman Meuman. Just to mention it sweetens all

the judgments, all the suffering, all kinds of evil
decrees, and all the blasphemy and all the sins."
"Within this name is hinted all that has come

upon each person of Israel, and it transforms
everything to good."
"If you are suffering? Say "Na Nach Nachma

Nachman Meuman" immediately - and it transforms
everything."
"We need to believe that this is effective, for it

is the root of the Redemption, and it is the root of
all the Torah, and all the Tzaddikim that were from
the beginning of Creation, (it is) the Crown of the
Creation.
According to the letter, we see novelties - a new

revelation in the world.
Na Nach - it is simple, doubled, tripled and

quadrupled. Aside from that, there is in it ten letters
- they are the ten forms of melody that were
revealed to fix, to fix the spoilation of the Brit (the
Covenant, meaning the guarding of one's sexual purity) .
These ten letters - the ten forms of melody - and the

song single, doubled, tripled and quadrupled - all
together - yes, so here he reveals in simplicity, that
this is the essence of the Redemption."
"When one mentions, in every moment of

crisis, and at every time, in every hour `Na Nach',
32
and will sing it in a song, in joyfulness - this is such

an easy thing, and it is the essence of everything.
For the main thing is Rabbeinu, Rabbi Na Nach
Nachma Nachman Meuman... Just to say in the
morning `Na Nach', to sing `Na Nach' in joy-
fulness. And through this everyone will draw close
to Rabbeinu, and that itself is the Redemption. "
"Na Nach Nachma Nachman Meuman sweet-

ens all the sufferings, and all the harsh decrees."
"We have no conception what it is, that we

merited, in these generations, to know like this, to
know from this, from a secret like this - Na Nach
Nachma Nachman Meuman. There is a great deal to
speak about, but I cannot speak!"
"Such a wonder, that never was before -

completely new! If it had already been, it would
not be new. This is completely new!"
"We are very soaked! We are sunken in

impurity! Yet one word from Rabbeinu transforms
everything. Just to say Na Nach Nachma Nachman
Meuman, this is enough to heal us, to sustain us, to
renew us."
"Rabbi Israel Karduner and I - this was a

wondrous affair, that was the beginnning of the
Redemption."
"And now, we are very close to the Redemp-

tion. Until now, the Redemption was `Mashiach,
33
Mashiach'. Now it has changed. Now it is `Na

Nach'."
"I am the initials Na Nach Nachma Nachman

Meuman - this already includes the whole world,
with all the sins, everything. Tikkun, tikkun,
tikkun. I am Rabbi Nachman - that is Na Nach
Nachma Nachman Meuman."
"We don't know anything. Rabbeinu finished

everything - the day and the month that our
Righteous Mashiach would come, and what form
his coming would take. And the book is called `The
Scroll of Hidden Things'."
"Rabbeinu revealed, and Rabbi Natan wrote.

He revealed a drop from the sea. One who knew
from this, one who merited to reach this, (that is)
above our understanding, above the world, the
Torah, everything. This is the light of Hashem
Himself. And it is written in the Petek, in the letter
of Rabbeinu: "And it was about you that I said `My
fire will burn until the coming of Mashiach'. This is
Mashiach. This I know - he will arrive in the month
of Nissan. And Rabbeinu and Rabbi Natan, they
knew it all - when Mashiach will come and how it
will be. I already saw our Righteous Mashiach...
Now, the time of the Redemption needs to be
revealed - great lights."
"Money, what's this? Insanity! Really, it's

insane! And this petek came to the world through
34
a mishap. The Gemarrah relates that it is written in

the Torah: Ànd this stumbling-block that is under
your hand' - through the stumbling, wonders are
accomplished. Especially Rabbeinu, he includes, he
transforms all the distant ones, all the sinners, the
whole world to Hashem Yitbarach. Just one word
from him turns everyone to Hashem. With just one
word, he triumphs over the whole world. He's
laughing at you (at everyone, at the whole world),
and then they understand that they are mistaken.
For what are they working so much? And running
so much, for what? For who? The main thing is Na
Nach Nachma Nachman Meuman. It's an easy thing
to say. For when one says it, he grasps the root of
the entire Creation, and of all the Torah and all the
tzaddikim, and enters into a different world... This
needs to be put in every place, in every store, in
every house, all over the world. They knew they
were animals, they need to become human beings...
In every person there is good. And this good, even
though it is very minute - practically nothing - this
has the power to transform the person! This good
that is in him, it has power. Rabbeinu revealed that
there is within every person, through this bit of
good, the potential to triumph over all temptations
and all the wars of this world, through this Na Nach
Nachma Nachman Meuman."
"This is a worldwide melody - `Na Nach

Nachma Nachman Meuman'. and `Mitzva Gedolah
Liot bSimcha Tamid (It is a good deed to be happy
35
at all times)'. All the world sings this - even the non-
Jews sing it. It sustains, fixes and renews all of
Israel, and when the Mashiach comes, it will be a
new world, not the world as it is, a new world.
What there is now in the world, no one knew
before. They don't know at all - all the Torah
scholars and leaders. One word of Rabbeinu
encompasses all the Torah and all Israel and all
the healings and all the salvations. Who am I?
Rabbeinu himself said so! And if he said it, the
halacha goes accordingly. In the Gemarrah, there
are quotes: `The halacha is as Rabbi Nachman',
`The halacha is as Rabbi Nachman', `The halacha is
as Nachmani' - thus says the Gemarrah. `He will
comfort us from our deeds (Genesis 5:29, quote
from the written Torah, referring to Noach)'. And
Rabbi Nachman will comfort and fix all Israel -
thus he says: Ì am the song Na Nach Nachma
Nachman Meuman'."
"The words of Rabbeinu ha Kadosh are

faithful. All that he revealed, all that he spoke
about - there is within it the whole Torah. There has
never before been a novelty like this in the world."
"All the blessings, all the influences are drawn

from him (Rabbi Nachman) - all the Torah, all the
repairs - all of it is drawn from him. Every
rumination of repentance in the world is drawn
from him."
36
"I think that Ibey ha Nachal is stronger than

Àlim le Trufah (the letters of Rabbi Natan to his
son)'...yes, yes..."
"Only Rabbi Nachman and Rabbi Natan

know the year, the month and the day that
Mashiach will come... (and you as well?)... Yes..."
"... It's all deceit. Only at the Western Wall is

there truth but this... it's all deceit, absolute deceit.
They publicized themselves as tzaddikim, they're
wicked, they're blasphemers, they don't know the
Torah, don't know at all... to learn by the Wall, to
learn the whole section of the books of Rabbeinu -
in truth, not in falsehood like the false leaders...
wonders and miracles like this, wondrous lights like
this were never before in the world. And this will
enlighten the whole world, and all the world will
throw away all the nonsense - all the money and all
the honor. All the falsehood will be annulled, and
there will be only the Truth. And this will be a new
world, a world of truth, not the world of falsehood!
When the light of Rabbeinu will be revealed, it will
be a different world altogether! A new world! The
main thing is only Rabbi Nachman - that needs to
be impressed upon all Israel, all the time that it has
not been fully revealed."
"(One) needs to be totally new. Rabbeinu ha

Kadosh, he is the whole Torah, all the truth, and
the liars will be totally annulled. There is a great
falsehood, the truth will be revealed and the
37
falsehood will fall completely. It needs to fall, fall,

fall totally - everyone knows that the falsehood is
being exposed. Wondrous ideas are being spoken of
- entirely hidden - he will come soon, yes, the
falsehood will fall! fall! fall! And the truth will rise,
rise, rise throughout the world..."
"Rabbeinu wrote me three petekim. On all of

them, he signed `Na Nach Nachma Nachman
Meuman'."
"He came from Chevron to Tiveria on foot, to

strengthen me, and this was the beginning of the
Redemption."(Concerning his teacher, Rabbi Israel
Karduner)
"If I were to reveal two words on the Petek, I

would annul the free will of the whole world."
"Just to see my face is a great thing."
"Do you know who I am? Rabbeinu ha

Kadosh said to his people: `Do you know who I
am? I am Na Nach Nachma Nachman Meuman. I
am the Rebbe of all Israel, Na Nach Nachma
Nachman Meuman'. Rabbeinu ha Kadosh said to
his people: `Do you know who I am?' No, no. Ì am
Na Nach Nachma Nachman Meuman, I am the
Rebbe of all the Jews'..."
"Rabbeinu ha Kadosh revealed who he was -

the Rebbe (KCZ) - the initials stand for `Rosh Bnei
Yisrael (the Head of the Children of Israel)'. Who is
38
the head? Na Nach Nachma Nachman Meuman, he

is the head. This Rabbeinu ha Kadosh revealed
himself - that he is our Rebbe, of all Israel..."
"The whole world will come to Mashiach:

`Give me a tikkun! I want a tikkun!' Tikkun? Ready
to give you immediately! There is already Likutey
Moharan! For everyone there is a tikkun!"
"There will come a time when the whole world

will ask how old I am - one hundred, two, three? I
will have great honor. I found a slip of paper in the
`Yalkut (a holy Torah book)'. On it was written in
large letters: `The time of the Redemption is Very
Close'."
J
"I? I am Na Nach Nachma Nachman Meuman.
Shall I reveal to you here and now who I am? I am
Na Nach Nachma Nachman Meuman! That is
everything! You still don't know who I am?!"
39
Sources from Rabbi
Nachman on the New
Song
From the book "Cocvei Ohr", in the chapter of

Wisdom and Understanding: "For it is said of him:
`That which was, will be, and Mashiach is Moshe,
who merited to grasp and unite with the awesome
throne, on which will be sung the song of the
delight of comprehending G-dliness, to be played
on 72 strings (72 is the gematria of the word
`chesed', or kindness). Single, doubled, tripled,
quadrupled - which is the name of Hashem in
àchoraim' (YGYK ,GYK ,YK ,K - the form discussed
previously), which adds up to 72. The playing of
which will delight and win over all who merit to it."
We see in the Petek that Rabbi Nachman's name is
presented in the same pattern, in achoraim, and this
is a clear hint that his name is enveloped within and
joined to the name of Hashem. Which is to say that
the teachings, wisdom and name of Rabbi Nach-
man is itself the song to be played in the time to
come.
40
Sources from Rabbi Nachman
Another Torah that deals with this idea is the

one that appears in Likutey Moharan, Section II,
Torah 67: "For there is a Tzaddik, who is the
beauty, glory and grace of the whole world... and
when this beauty and glory is revealed in the world -
that is to say, when this Tzaddik becomes known
and powerful in the world, then the eyes of the
world will be opened.
"For when this Tzaddik becomes revealed and

known in the world, this is the aspect of `Name',
that is to say, he becomes well-known and acquires
a name in the world. And within the name of the
True Tzaddik is enclothed the name of Hashem,
because His name is joined with our names. Thus,
as the name of the Tzaddik is glorified, so is the
name of Hashem. And all that the name of the
Tzaddik is glorified further, so is the name of
Hashem glorified further. And the name of Hashem
is the aspect of `Hashem is One and His Name is
One' (Zechariah 14)."
The idea that the True Tzaddik opens the eyes

of the people, is hinted at in the first and last words
of the Torah, as explained in the continuation of
Torah 67. "And that is `Bereishit', `Rosh Bayit'
(Head of the House), the aspect of the Head of the
World. That is, the True Tzaddik, who is the beauty
and the glory of the world... for through him is the
founding of the Beit ha Mikdash, and all the houses
and homes of Israel. And that is: "Bereishit (Ìn the
41
beginning' - the first word of the Torah); L'einei kol

Yisrael (ìn the eyes of all Israel' - the last words)".
Bereishit, the Head of the House, the aspect of the
Tzaddik mentioned above... Through him are
opened the eyes of all Israel."
Rashi comments on the last line of the Torah,

that it is referring to the breaking of the Tablets, of
which it is said "and I broke them before their
eyes." This episode, a fierce blow to the spirit of the
Jewish People, took place on the 17th of Tammuz,
and immediately afterward, we start anew: "In the
beginning." In parallel, Rabbi Odesser merited to
start completely anew, in the wake of his most
bitter failure, which also occurred on the 17th of
Tammuz! And we see that at this crucial point - the
J
ending and beginning of the Torah that symbolizes
a new beginning, we find the name of the Tzaddik
embedded in the transition:
L'einei Kol Israel - Bereishit
42
Likutey Halachot
Likutey Halachot on
the New Song
Hilchot Shluchim
The main principle is that one needs to search

with much determination for the True Tzaddik,
who has the aspect of "Ruach ha Kodesh", in order
to merit to clarify one's imagination, and thus to
strengthen one's faith, upon which the whole world
depends. And that is the meaning of "On my bed, in
the nights, I asked for the one my soul loves. I
asked but did not find" (Song of Songs, 3:1). "On
my bed in the nights" - this is the aspect of sleep,
which is the aspect of the imagination, which
predominates at night and in sleep. Thus, especially
then, one must search for the True Tzaddik, in the
aspect of "I remember my song in the night, with
my heart I speak, and my spirit searches" (Psalms,
77:7). "My song", this is the aspect of the holy,
awesome and pleasant song that is aroused by the
True Tzaddik who clarifies the imagination - until
they come to merit to the melody and the song to be
revealed in the future. And in this song, all the
people of Israel have a part, for every Jew has a
share in the World to Come. The main delight of
43
the World to Come will be through the sound of

this melody and song. King David mentions the
song frequently, as in "Sing to the L-rd a new song
(Psalms 96:1)", "And He will put in my mouth a
new song, a praise to our G-d (ibid 40:4)", and so
on. Because the entire book of Psalms - which is the
aspect of the ten forms of melody - is drawn from
the aspect of this melody and song, which is single,
doubled, tripled, and quadrupled. And that is the
understanding of "On my bed in the nights", which
signifies the overpowering of the imagination - "I
asked for the one my soul loves", that is, the True
Tzaddik, who is the aspect of Moshe. (Choshen
Mishpat I Halacha 5, Paragraph 16)
Hilchot Kriat ha Torah
And this is the aspect of what our sages said

about the number of aliyot to the Torah: On
Mondays and Thursdays, three; on Rosh Chodesh,
four; on Yom Tov, five; on Yom Kippur, six; on
Shabbat, seven. The sages posed the question:
Three, Five, Seven - What does this signify? One
answered: It is according to the Bircat Cohanim
(which has three phrases: The first - three words,
the second - five, and the third - seven). Another
answered: Three for the guards of the entrance, five
for the five who see the face of the King, seven for
the seven who see the face of the King (Megilah,
Chapter "Ha Koreh", page 23). After that, they
brought more questions, about the six aliyot of
44
Likutey Halachot
Yom Kippur, etc. It is a wonder, why did they not

ask first about the four aliyot of Rosh Chodesh and
Chol ha Moed?
(The answer is that) the main holiness of the

Giving of the Torah that we draw upon ourselves
through reading the Torah, is in order to clarify our
imagination. Through this we strengthen our faith
in the renewal of the world, on which the whole
world depends. In fact, the world only continues to
exist in every moment, through the faith in the
renewal of the world that the people of Israel draw
on themselves through the reading of the Torah.
And through this we will merit the renewal of the
world in the Time to Come, in which will be
revealed the New Song, which is Single, Doubled,
Tripled and Quadrupled, etc. Because of this, one
must read the Torah with the "ta'amim" and
melody.
For this reason, the sages did not question the

number of aliyot on Rosh Chodesh (four). For
certainly the number of aliyot for all the days would
have been fitting to be four, because the main point
of the reading is to arouse the New Song, which has
the aspect of four - single, doubled, tripled,
quadrupled - that is drawn from the four letters
of the name of Hashem, which song reaches its
completion when it is quadrupled. And so, it would
certainly have been fitting to have on all the days
four aliyot. And thus, the sages raised no question
45
on the aliyot of Rosh Chodesh... Thus, on Rosh

Chodesh, on which the dates of the Festivals are
established, we pray in the Mussaf prayer to merit
to hear the songs of David. For the essence of the
New Song will be merited through the aspect of
King David, the aspect of Mashiach, who spent all
his days in songs, melodies and praises. For he is
the "Sweet Singer of Israel", the aspect of the
completion of the Chariot (the Chariot has four
legs, corresponding to the three Patriarchs and
King David). And the main holiness of Rosh
Chodesh, whose purpose is to fix the dates of the
Festivals, is the aspect of David, as the sages said.
Therefore, we say in the sanctification of the moon,
"David, King of Israel, lives and endures."
For in the days of David and Solomon, the

moon existed in completion. For the essence of the
Song... through which we will merit the renewal of
the world in the Time to Come, will be merited
primarily through David, who is the Mashiach, in
whose days will come the Tikkun of the world. He
will come and fix the world, until he merits this
Song in its completeness... and this will be all the
reward of the tzaddikim and the leaders. To return
to our subject - because of all this, the sages did not
raise the question about the four aliyot of Rosh
Chodesh and Chol ha Moed. On the contrary, the
main tikkun of the Torah reading is solely through
the number four, the aspect of the New Song. Thus,
they questioned only the remaining numbers,
46
Likutey Halachot
asking to what each referred. And they answered:

The five aliyot of Yom Tov, standing for the five
who see the face of the King, and the seven of
Shabbat for the seven who see the same. For the
true King of Israel - the Mashiach, who is the
aspect of David, and all who are closest to him -
who are those who see the face of the King - will
merit most fully to the wondrouus sweetness of this
song. And from them, all Israel will receive it, each
one according to his closeness to those who gaze
upon the King. Thus, the sages fixed the reading of
the Torah, which is for the New Song, according to
them (the five and the seven who gaze on the face of
the King). (Orach ha Chaim Halacha 6, Paragraph 5)
Hilchot Hashkamat ha Boker
"One should rise like a lion in the morning, so

that he wakes up the dawn." The main repair is
through the Tzaddik, a master of strength, who can
pray in the aspect of "Judgment", like Pinchas at
the time of the incident with Zimri... then, the
prayer is in the aspect of "Judgment", and the
Other Side wants to swallow it, G-d forbid. Then, a
person with great strength is needed, one who can
pray in the aspect of "judgment", etc. Through this
converts are made, and Hashem's glory is in-
creased, through which prophecy is drawn down.
Through this, the imagination is clarified, and so
faith is clarified, to believe in the Renewal of the
47
World... and the Renewal of the World is the aspect

of the Land of Israel, the revealing of Divine
Guidance. And through this is drawn the New Song
of Wonders, which is the aspect of the Voice that
Waters the Garden. Through which the Food of the
Soul, the aspect of scent, of Awe, prevails over the
Food of the Body, in the aspect of "and his hand
held onto Asav's heal (Genesis 25)".
...And that is the aspect of learning Torah after

midnight. For then is the choicest time to study
Torah. For then, the study has the aspect of
drawing down the spirit of prophecy. For all the
levels of prophecy are included in the Torah. And
through the Torah, in the aspect of prophecy, we
merit to believe in the Renewal of the World,
through which we merit the Renewal of the World
of the future... And each Jew, according to how
much he merited to draw close to the True Tzaddik,
the Master of Strength mentioned above, and with
his help, to make these repairs - rising at midnight,
etc. - thus he will merit to the Light of the Morning,
the Renewal of the World. And then he will express
the kindness and goodness of Hashem Yitbarach,
in the aspect of "To tell in the morning His
kindness, and His faithfulness at night."
And through this is drawn the New Song, the

aspect of "Sing to Hashem a new song, for He has
done wonders (Psalms 98)." And from here are
derived all the songs and praises that we say in the
48
Likutey Halachot
morning prayer service. For all the songs and

praises of the present are drawn from the Voice of
the Song that will be aroused in the future. And this
is the aspect of "the Stars of the Morning singing
together (Iyov 38)." The aspect of the joyous songs
and praises that are aroused every morning, drawn
from the Morning of the Future, which is the aspect
of Renewal of the World. That is drawn down
through prayer in the aspect of Judgment...
Fortunate, fortunate is the one who has a part in
this. And the primary point is through drawing
close to True Tzaddikim, in complete truthfulness,
for the glory of Hashem Yitbarach, and not for his
own glory. (Halacha 5, Paragraph 1-3)
Hilchot Kriat ha Torah
"In the day, Hashem commands His kindness,

and at night His song is with me" etc. "In the day
Hashem commands His kindness" is the aspect of
"To tell in the morning His kindness", which is the
aspect of renewal of the world in the Time to Come,
as it is written in the previous Torah. "And at night
His song is with me" - "at night" is the aspect of the
present time, for even now, His song is with me.
For through the strength of our believing in the
renewal of the world, we draw upon ourselves an
infusion of the holiness of the Renewal of the
future. Then, the New Song will be revealed,
through which we receive all the songs and praises
49
that we express now, to sing and give praise to

Hashem Yitbarach, through which these alone we
are sustained and strengthened in the bitterness of
this Exile.(Orach ha Chaim Halacha 6, Paragraph 35)
Hilchot Tolayim
This is the meaning of "Then Moshe will sing":

The verse uses "will sing" in place of "sang" - from
here we learn that Moshe will sing again in the
Time to Come. For even though they sang at the
time of the splitting of the sea, they still did not
merit to draw forth the ten types of melody in
completeness, to fully heal the princess. They only
drew out a radiance of the ten types of melody,
from which they merited to the song at the sea.
However, the main song in its completeness will
only be in the future, when the Mashiach - who is
Moshe himself - will come. For what was is what
will be, as is understood from "Then Moshe will
sing". Then precisely, Moshe will sing the ten types
of melody in completeness, and then the princess,
who is the "shekhina", and the congregation of
Israel, will be healed.
For then he will sing a new song, in the aspect

of "Mizmor, sing to Hashem a new song, for He has
done wonders," which is the aspect of the "Song of
Wonders", the song that is single, doubled, tripled,
and quadrupled, that will be revealed in the future.
For the revelation of Hashem's kingship - which is
50
Likutey Halachot
the aspect of the healing of the princess, the

kingship of holiness - depends on the future
revealing of His kingship before the eyes of all, in
the aspect of "And Hashem will be King over all
the earth."
Then the joy and gladness will be complete in

all the worlds, through the arousal of the ten types
of melody, which are the aspect of joy. And this is
the aspect of "Hashem has reigned, the earth will
rejoice", the aspect of "The heavens will be joyous,
the earth will rejoice, and they will say among the
nations: `Hashem has reigned'". Then, the verse
"Make music to G-d, make music; make to our
King, make music" will be fulfilled, for G-d will
have reigned over all the earth.
For the main revelation of Hashem's kingship,

the aspect of the healing of the princess, is through
music and melody - the aspect of the ten types of
melody, the aspect of "Give thanks to Hashem on
the harp, play to Him on the ten-stringed violin,
sing to Him a new song, etc.". And so in many
verses which speak of revealing Hashem's kingship
through song and melody. All this is the aspect of
the ten types of melody through which the princess
is healed, the aspect of the revealing of the Kingship
of Holiness - to know that the kingship is
Hashem's. (Yoreh Deah I Halacha 4, Paragragh 4)
51
Hilchot Shabbat
The main power needed to fight Amalek and

to erase his name and memory from the world, is
through Shabbat, which is the name of the Holy
One, Blessed be He. For the main war of Amalek in
every generation is against the name of Hashem,
which is the name of the True Tzaddik, for the
name of Hashem is joined with that of the True
Tzaddik. This Tzaddik is the glory and beauty and
splendor of the whole world. He is the true grace of
the world. He is the aspect of the simple founda-
tion, the river that flows out of Eden, from which
are drawn all four elements which are the basis of
all the worlds. For all of them are drawn from (this
river), and all their life-force is drawn from it. So
everyone who is included in the true name of this
Tzaddik, looks upon himself through all four
elements - which include all the dimensions - and
merits to return in repentance to Hashem.
And if this True Tzaddik were to be revealed,

and all the world drew close to him in truth, the
world would already be totally repaired. For this
Tzaddik has the power to fix the whole world, if not
for the attempts of the Other Side to hide him. For
in every generation there is the aspect of the war of
Amalek. The core of his struggle, may his name be
erased, is specifically against the True Tzaddik, who
is the "Head of the House". For Amalek is the
aspect of the Head of the Other Side, as in "The
52
Likutey Halachot
first of the nations is Amalek." Therefore, his entire

war is only against the true Head of the House,
from whom all the generations are drawn. In the
aspect of "Call the generations from the start."
For Amalek has no interest in waging war with

any other leader - large or small - aside from the
Head himself. However, against the Head of the
House, he has no power to wage war. For that True
Tzaddik - the Head of the House - has already
merited to defeat and break him completely, for he
has no selfish motivations at all. For he has already
broken all his desires and negative traits with such
an absolute completeness, that beyond it there is no
more final completeness. He has annulled comple-
tely from himself the "impurity of the Snake",
which is the impurity of Amalek, the Other Side,
until there remains with him not a trace of evil at
all. Furthermore, he continues, after this, to
dedicate his entire being every day for Hashem,
and accepts upon himself suffering intense and
more bitter than death to sanctify the name of
Hashem, and for His people Israel.
Therefore, certainly Amalek has no chance to

wage war against this Tzaddik himself. Conse-
quently, his entire war hinges upon how he confuses
the world at every moment. And creates a great
attack at all times against this True Tzaddik, who is
the Head of the House, in order to distance Israel
53
from him, so that they will not return to Hashem

through this True Tzaddik, who has the power to
return the whole world to a state of well-being.
And this is the evil husk, who is Haman-

Amalek, whose every plan and whose entire war is
to hide and cover up the name of this True Tzaddik,
who is the true Head of the House. For Amalek is
quite pleased that the people of Israel will come
close to all the leaders of the world. It goes without
saying, to the leaders of the Other Side in its
revealed form - for example, the philosophers and
the heretics. For also in these groups, there are
leaders who teach them the crooked ideas that
uproot them from this world and the next. And that
people should draw close to these leaders, is
certainly a great joy to Amalek. However, even
those leaders who have a share in holiness, who are
Torah individuals and even tzaddikim, only that
they are still held to some degree by the forces of
Evil... Amalek is very satisfied that these leaders
will be powerful and famous, and have a great
name in the world. And that they will have a great
following. And all his evil intention is only to hide
through this the true Head of the House, who is the
Head of all the Heads in the world...
All the four elements are called "heads". As it

is written: "And it (the river flowing from Eden)
became four heads." And these further divided into
many smaller heads throughout the world. And
54
Likutey Halachot
even within holiness there are many heads. For

each one according to his share, in that he
succeeded in purifying some part from the four
elements through perfecting his traits and over-
coming his desires, so he merits some part in
leadership drawn from purifying the four elements.
However, none of these leaders have succeeded in
purifying the four elements completely, to the
zenith of purity. For they are still gripped to some
degree by certain desires and negative traits that
they have not overcome.
And as I heard directly from Rabbeinu, that

there are a number of tzaddikim who have on the
whole broken their desires, yet there still remains
with them some trace of them. And these tzaddikim
do not have the power to bring the children of
Israel back in repentance. This power resides only
with the True Tzaddik, the True Head of the
House, who has merited to annul the evil in him
completely.
For since there is no evil in him at all, he has

the power to fix all the souls that draw close to him,
to return them to Hashem, may His name be
praised. Therefore, the Evil One girds himself
especially, and extends himself from one end of
the world to the other, to hide the name, greatness
and glory of this True Tzaddik, and creates around
him a fierce controversy. And he strives in his
schemes to raise up leaders in the world, whose
55
names are drawn from the Impure Side, and to

glorify their names to a great degree. And some-
times, when he sees that it is impossible to overturn
the truth completely, and to cause a complete sinner
to become a famed Torah leader - for certainly the
Jews would not follow such a man - consequently
he clothes himself within a basically upright person,
or a tzaddik who is not complete, and plants in his
heart the will to attack the aforementioned True
Tzaddik, the True Head of the House. And the Evil
One aggrandizes the name of this attacker; he
glorifies him and makes him exceedingly well-
known. For Amalek is pleased that all the world
will come close to these leaders - even though they
are only tzaddikim to a small degree - in order to
distance them from the Great Tzaddik, the True
Head of the House, upon whom depends the
rectification of all the souls of Israel, and of the
entire world.
And this is hinted at in the passage: "and he

(Amalek) cut off all the weak ones behind you".
"Cut off", or "veizanav" in Hebrew, is derived from
the root word "zanav", tail. The sages commented
on this: "Amalek cut off the tails and threw them
skyward." For the people, in relation to the True
Tzaddik, are the aspect of tails - for they are
secondary to him. For he is the head. However, it is
certainly better to be a tail in relation to him, rather
than a head somewhere else. As the sages said, "Be
56
Likutey Halachot
a tail of a lion, and don't be a head to foxes." And

as they said, "One who is attached to a pure source,
is also pure".
However, Amalek, in his twisted schemes, cuts

off the tails and throws them skyward, turning
them into heads. That is, he takes those who are
small in stature - who are like a tail in relation to
the Head of the House, and ought to be subdued to
him. He takes these "tails", cuts them off - that is to
say, distances them from the true Head. And
throws them skyward - that is to say, he makes
them leaders and raises them very high. And
magnifies their name exceedingly. And plants in
their hearts to attack the True Tzaddik. All in order
to hide the name of the True Tzaddik, the true
Head of the House.
Thus, it is said in the Torah: "The war of

Hashem against Amalek is in every generation."
For in every generation, Amalek maintains his
attack, since in every generation, the Redemption is
ready to come through this Head of the House, who
is the aspect of Moshe-Mashiach - the highest
tzaddik of each generation. The primary obstacle is
through this tremendous controversy, which itself is
the War of Amalek, whose entire war is to hide and
obscure the name of this Tzaddik.
In Moshe's war with Amalek, he specifically

sent Yehoshua to fight him, and did not enter the
war himself. For since the entire war of Amalek is
57
against Moshe, the true Head of the House, Moshe

himself cannot contend with him. For "He who is in
prison cannot free himself." The Tzaddik cannot
glorify and publicize his own name, for it would not
appear appropriate. Therefore, Moshe commanded
Yehoshua to go and wage the war. For the aspect
of Yehoshua - the student - all his efforts and
schemes are to publicize and glorify the holy and
awesome name of the Tzaddik in this world. As
Rabbeinu wrote, "Specifically through the students
of the Tzaddik, one can know his greatness." And
certainly, all Yehoshua's power to fight Amalek, is
only from the Tzaddik himself, who is the aspect of
Moshe. For surely, Yehoshua, the aspect of
"student", does not have the power to wage a war
so tremendous and awesome as this. So it is written:
"And it was, when Moshe would raise his arms,
Israel would triumph, etc." For certainly, the
primary force of the battle came from Moshe
himself. However, even so, the war itself - to
overcome Amalek, to glorify and publicize the
name of the Tzaddik - must be carried out by
Yehoshua, the student. And as it is written in the
Zohar (Beshalach, chapt. 5, sect. 2), that specifi-
cally Yehoshua was fit for this war.(Orach Chaim III
Halacha 5, Paragraphs 9, 10)
58
Likutey Halachot
Hilchot Pru uRvu
And the essential joy of the Time to Come,

that is to say, the main reward, will be the sadness
that we merited to transform to joy. Each one
according to the Torah and mitzvot he accom-
plished in this lowly world, and through this
elevated it into holiness, which is joy. For the
central point of all the mitzvot and good deeds is
the joy in doing them, as is written: "The precepts
of Hashem are straight, giving joy to the heart." As
we regularly pray, "Let us rejoice in Your Torah
and mitzvot forever." For the perfection of the
Torah and mitzvot is when they are done in
happiness. As it is written in the holy books,
particularly those of the Ari, in which he empha-
sizes the importance of doing the mitzvot in joy.
And it is written in the Torah, "Because you did not
serve Hashem your G-d in happiness and with a
good heart, etc."...
And through this, we will merit the reward of

the future - the tremendous joy that will be then, in
that we succeeded in including this world within the
next, through which will come the primary joy of
that time. In the aspect of "They will reach joy, and
misery will flee", for all will be transformed to joy.
And that is the aspect of repentance, which

reaches the greatest spiritual heights, as it is said,
"In the place of a Ba'al Teshuva (one who repents),
59
absolute tzaddikim cannot stand. For when the

Ba'al Teshuva returns from his sins - which are the
aspect of pain and agony, the aspect of "I worry
from my sins" - then the sins are transformed to
merits, the aspect of joy... Thus, their level in the
future will be very high, and their reward will be
immense, for the essential reward will be the dance
and the joy of the World to Come, which will be
precisely through the transforming of misery to joy
- which is the core of true joy...
Then the New Song, the Song of Kindness, will

be awakened - the aspect of "Cohen", who is called
"kindness". As Rabbeinu said (Likutey Tinyana,
Chap. 8): "In the future, we will merit the Song of
Kindness, the essential completeness of the Ten
Types of Melody, the aspect of a song that is single,
doubled, tripled and quadrupled, whose gematria is
72 - the same as the gematria of the word
`kindness'.
For at the present, all of the melodies and

songs of the world are only a reflection of the Ten
Types of Melody, for now the essence of song is
from the side of the Levites, which is the aspect of
judgment, held in the grip of the "female side"
(therefore, all the words for "song" are in the
feminine). However, in the future, the New Song,
expressed in the masculine, will be awakened... For
then, agony and suffering will be annulled com-
pletely, and all will be transformed to joy. Then, we
60
Likutey Halachot
will merit to hear the Voice of the Song, drawn

from the "Straight Voice" itself, which is the aspect
of the Cohen, the aspect of kindness. That is the
aspect of the overwhelming magnification of joy of
the Time to Come, the aspect of the "satiating joy
of Your Countenance", and other such expressions
from Scripture. Happy is the one who will merit to
this happiness, and to this Song of Kindness, the
melody which will be played on 72 strings, when all
the sins of Israel will be transformed to merits,
which is itself the transforming of sadness and pain
to joy.(Even ha Ezer Halacha 3, Paragraph 8)
Hilchot Succah 6
And then (in the days of Mashiach), the Song

of Wonders will be awakened... the song that is
single, doubled, tripled, and quadrupled, that will
be played on 72 strings. The aspect of kindness, of
"The world shall be built on kindness." This song is
the aspect of the "Voice that Rebukes", the aspect
of the Voice of Yaakov, the aspect of the river that
flows from Eden to water the Garden. Through
which are grown all the scents and sights, and
through which it is possible to rebuke, in the aspect
of "My nard gave out its scent..." And the parting
and the annulling of the clouds and the Other Side
is the aspect of forgiving of sins, the aspect of "I
have wiped away your sins as a cloud."...
61
...and that is the aspect of Simchat Beit Shoeva

(celebrations in the intermediate days of Sukkot).
In the aspect of "And you will draw out water in
joy" ... for then, the Waters of Knowledge pour out
in great abundance, in the aspect of "like the waters
that cover the sea", the aspect of "The G-d of Glory
thunders, Hashem is upon many waters." And so
we observe Simchat Beit Shoeva, for then we draw
out the Waters of Knowledge, through the repair
made by the prayers of Rosh ha Shana and Yom
Kippurim. And so, we draw out the water in very
great joy, and someone who has not seen the joy of
Simchat Beit Shoeva, has not seen joy all his life.
For through this Knowledge that we draw now,
which is revealed through the prayers of the High
Holy Days - through this we merit to arouse the
Song of the Future, mentioned above, from which
comes the essential joy. For the main joy will be at
the time that this Song is revealed, for then "Our
mouths will be filled with laughter, and our tongues
with song (Psalms 126)." For the primary joy will
be in the future, when this song is revealed. And
now, in Simchat Beit Shoeva, the joy of the future is
aroused, through arousing now the Song of the
Future...
...And then the Song of the Future will be

aroused. And that is the aspect of the joy of
Sukkot, as it is said, "The time of our joy". For
there lies the root of all the joys in the world, which
are all drawn from the joy that will be in the Time
62
Likutey Halachot
to Come, in the aspect of "In joy you will go out",

the aspect of "They will attain gladness and joy".
For then will be aroused delight and melody in the
world, at the time when the New Song is aroused,
from which comes all the joys. Thus, Sukkot is the
Time of Our Joy, and that is the aspect of Simchat
Beit Shoeva. And through this melody are grown
all the scents, and the awes that are the food of the
soul, through which the food of the body is
subdued.
The sukkah is the aspect of Renewal of the

World, that emanates from the kindness we merit
through faith. Through this we arouse the voice of
the Song of the Future - the song that is single,
doubled etc., played on the 72 strings. And that is
the aspect of the Four Species that we hold on
Sukkot, corresponding to the four letters of the
Name of Hashem - yud, key, vav, key - which is the
aspect of the above-mentioned Song of the Future.
Thus, the halacha specifies there should be one
lulav branch, two aravot, and three hadasim -
single, doubled and tripled. And the etrog is
comprised of them all, as it is known. For it is the
aspect of the final "hey" in the Divine Name, the
aspect of "kingship" which is comprised of them all.
It is the Quadrupled Song, the last in the sequence.
The blessing over the Four Species mentions

specifically the lulav. For the lulav is the aspect of
"The Tzaddik will blossom like a date palm", the
63
aspect of the river that flows out of Eden to water

the Garden, and through which all the sights and
sounds grow. This is the aspect of the waving of the
four species, in order to arouse the scent within
one's mind. For the scent results primarily from
completing one's knowledge. For through knowl-
edge, one merits the above Song, which nurtures all
the scents.
Therefore, we wave the Four Species to arouse

the scent that is within knowledge. Thus there are
72 wavings corresponding to the 72 strings -
signifying kindness - on which the song is played...
Therefore, the key point of the mitzva of waving the
Four Species is during the saying of Hallel. For that
is the centerpoint of the Four Species, which are the
aspect of the song that is single, doubled, tripled
and quadrupled, which will be aroused in the
future. Thus, we see that the Four Species and
Hallel are truly one - the song, praise and thanks to
be voiced in the Time to Come. Thus the principal
waving is done during the Hallel.
And through this we merit immediately the

Eighth Day of Sukkot - Shmini Atzeret and
Simchat Torah. For through all the previous
aspects, we merit to sing, which is the heart of
joyfulness. On Simchat Torah, all of Israel sings
and dances before Hashem and His Torah - a
presaging of the Time to Come, when the New
Song will be aroused. (End of quote.)
64
Likutey Halachot
It should be remembered that the anniversary

of the passing of Rabbi Nachman is during the days
of Simchat Beit Shoeva (the intermediate days of
J
Sukkot), and that the completion of the year of
mourning for Rabbi Odesser (eleven months after
passing), falls out on the same date. (See also
"Yemey Moharant" on the passing of Rabbeinu,
that his last mitzva was the shaking of the lulav).
65
Rabbinic Sources
Sources in the Rabbinic literature on

the concept of notes that fell from
Heaven, and of the Song that is single,
doubled, tripled and quadrupled.
I. Baruch She Amar:
In the Code of Jewish Law, Laws of "Baruch

she Amar (the blessing that begins the morning
prayers)", (Orach Chaim, Vol. I, Section 51):
The Mishna Brurah (one of the commentators)
writes about this blessing: "This praise was
instituted by the Sages of the Great Assembly,
by means of a `pitka' (note) that fell from
heaven, on which this blessing was written. It has
87 letters, and a proof for its validity is derived
from the verse `His head is of fine gold' (`Paz', or
gold, has the gematria of 87). That is to say, the
`head' of the morning prayers is a blessing with
87 letters."
II. In the Tikkuney Zohar, Tikkun 21, p. 51:
"Ànd the sound of the shofar intensified'...

When the sinners are annulled from the world,
prayer will ascend in the melody of the four species
- which is the song that is single - yud; doubled -
66
Rabbinic Sources
yud kay; tripled - yud kay vav; quadrupled - yud

kay vav kay. In the name of yud kay vav kay, the
prayer - which is the Divine Presence - rises. The
Torah in a song, the Divine Presence in a song,
Israel leaves the Exile in a song. As it is written,
`Then Moshe and the children of Israel will sing this
song to Hashem'."
III. Zohar, Parshat Pinchas, p. 219
"(Y''Z[Y) (Y''[Y) (Y''ZY), that make a `kesher'

(knot), which are the Tekia, Shevarim, Truah
(order of the shofar blowing on Rosh ha Shana).
Through it, falsehood is removed from the world.
Within it is the vow "A war to Hashem upon
Amalek". Then, there will be aroused in the world,
the song that is single, doubled, tripled and
quadrupled, whose initials - (YGYK), (GYK), (YK), (K) -
add up to 72 (the gematria of `chesed'). In that time,
there will be fulfilled the prophecy: Ànd then the
tzaddikim will see and rejoice, the upright will
exult, and the pious will celebrate in song'."
IV. Tikkuney Zohar, Tikkun 22, page 65:
"The Divine Presence said: `Master of the

World, place me as a seal (Song of Songs)' - Just as
You imprinted with Your seal. For even though the
seal remains in Your hand, its impression remains
on a petek, and from this impression, both the
Upper and Lower Worlds are stunned...
67
...The sages discerned the number of impres-

sions made by the seal, and they are four: The
impression of a lion, a bull, an eagle, and one in the
image of a man. And who is He who made these
impressions? Yud Kay Vav Kay Emet. And in these
four, the entire Creation is rooted."
V. Introduction to Song of Songs
In the translation of "Song of Songs", Rabbi

Yonaton ben Uziel writes, as an introduction,
about the ten songs from the Creation until the
Days of the Mashiach:
"Ten songs were sung in this world, and this

song is praiseworthy beyond all of them. The first
song was sung by Adam, the First Man, when his
sin was forgiven, and Shabbat came and protected
him. He opened his mouth and said À psalm, a
song for the Shabbat day'. The second song was
sung by Moshe and the Children of Israel when
Hashem split the Red Sea for them. They all
opened their mouths as one and sang a song, as it is
written, `Then sang Moshe and the Children of
Israel...' The third song was sung by the Children of
Israel when the well of water was given to them, as
it is written, 'Then sang Israel'. The fourth song was
sung by Moshe, near the time of his passing from
this world, and he rebuked the people of Israel, as it
is written: `Listen, Heavens, and I will speak'. The
fifth song was sung by Yehoshua ben Nun, when
68
Rabbinic Sources
war erupted at Giv'on, and the sun and moon stood

still for thirty six hours, and they stopped singing.
He opened his mouth then and sang, as it is written
Àt this, Yehoshua uttered praise to Hashem'. The
sixth song was sung by Barak and Devorah, on the
day that Hashem delivered Sisra and his army into
the hands of Israel, as it is written: Ànd Devorah
and Barak ben Avinoam sang'. The seventh song
was sung by Chanah, when she gave birth to a son
before Hashem, as it is written: Ànd Chanah
prayed and said'. The eighth song was sung by
King David, for all the miracles that Hashem did
for him. He opened his mouth and sang, as it is
written: Ànd David spoke to Hashem the words of
this song'. The ninth song was sung by Shlomo,
King of Israel, with the spirit of prophecy before
Hashem, Master of the Worlds. The tenth song will
be said by the Children of the Exile, in the time that
they leave the Exile, as it is written by Yeshi-ah the
Prophet: `This song will be for you like the first
J
night of the Pesach festival, and joy of the heart of
the people who go to be seen before Hashem three
times a year, with varieties of music and the sound
of the drum, to ascend the mountain of Hashem,
and to serve before Hashem, the Rock of Israel'."
69
The Command of
Rabbi Nachman to
print his Books, and
other Quotes
I. Rabbi Nachman
Rabbeinu ha Kadosh commanded us to print

enough to fill the whole world - every house - with
the books of Rabbeinu.
II. Rabbi Natan
Rabbi Natan, before his passing on the 10th of

Tevet: "One page from the books of Rabbeinu will
root out all the evil from the world. Be strong with
money, effort, belongings, and in every issue, to
print his holy books."
III. Rabbi Israel Ber Odesser
"Anyone who wants to have mercy on himself

and on his children, should buy the books of Rabbi
Nachman and engross himself in them, and live
according to them. Then it will be an entirely new
world."
70
The Command of Rabbi Nachman
"This is the idea of the Redemption. But the

meaning that we can reach, what we can speak of
about this: That he reveals here `Full and over-
flowing from end to end' - to fill the whole world
more than full and overflowing, from one end of
the world to the other, to fill the world with the
books of Rabbeinu."
"Na Nach Nachma Nachman Meuman - this

needs to be in every place, in every store, in every
home, the whole world. They will realize that they
are animals, and will start to become human."
Likutey Halachot, Laws of Theft
He who stole from the many and does not

know from who, should do service for the many.
For there are those who have sinned to the point
that their offenses violate the whole of Israel, in the
aspect of stealing from one's father and mother,
that is to say Hashem and the Congregation of
Israel. In such a case, his entire repair is only to
engage in serving the community for the sake of
Heaven. And the most important community
service is to help them to merit the ultimate goal,
in which service every man should labor, especially
one who has sinned and harmed a great deal. The
main point is to strive to have a share in the
proliferation of the Torah that comes to repair the
world, that will spread and illuminate the world,
through which will come the main repentance of all
71
Israel. Either through giving financial support, or

giving with the work of his hands, or through any
other means. For everyone can merit to have a
share in this, and through this he will bring merit to
the community. That is the main repair for stealing,
which is the archetype of all sins, as mentioned
above. For through the proliferation of this Torah
mentioned above, comes the main repentance of
Israel.
In accord with this idea, through giving

support to the printing of novel Torah teachings
from true tzaddikim, one merits more and more to
the repair made through giving charity. Specifically,
this is the repair of raising the knowledge that fell
through the elderly who are not righteous. Also,
through the proliferation of holy books, one merits
to annul the brazen snake - the doubts that desire to
deflate the will - whose defeat is primarily through
charity. Thus, the printing of holy books from true
tzaddikim, that leads people to observe the Torah,
is an aspect of charity. Through the printing of holy
books, and the donating of charity toward this end,
one brings merit to the community, and atonement
for oneself.(Halacha 5, Paragraph 18)
Sichot ha Ran, Discussion 126:
"Before the coming of Mashiach, there will be

more than one tzaddik who will make a call for
èmunah' (faith), with a great cry, like me today,
72
The Command of Rabbi Nachman
until their throats will be sore, and it will not help...

And there will be several well known leaders of
falsehood. And there is no doubt that one will not
be able to find a gathering like us today - a group of
people gathered together, who truly want to hear
the word of Hashem. And even though there will be
some righteous people in that generation, they will
be dispersed."
From Chai Moharan:
I heard that he said: "I have such a great level

of comprehension of Hashem, that I could bring
the Mashiach. But I abandoned it all and took it
upon myself to bring you (his followers) back in
repentance, for that is higher than everything..."
He said: "All that Mashiach can accomplish

for Israel, I can also accomplish. The difference is
that Mashiach will decree, and it will stand,
whereas I..."
There are three versions of how the quote

ended:
1. He broke off and was silent.
2. "I still cannot complete."
3. "By me, there is still free choice, whereas with

Mashiach, there will be no choice at all."
73
J
He related in public, that he caused Hashem to
guarantee him that the Mashiach would come from
his seed.
He said: "My fire will burn until the coming of

Mashiach."
74
An Added Insight into
the Reason for the
Revelation of the
Name:
It is stated repeatedly in the sources we have

quoted - and especially in Torah 67, Likutey
Moharan Tinyana - that the name of Hashem is
enclothed in the name of the True Tzaddik. This is
a great kindness on the part of Hashem Yitbarach,
for certainly, without this enclothement, it would
not have been possible to make use of Hashem's
name for the healing of our souls. For the
prohibition of using the holy names of Hashem in
filthy places is well known. The names are only to
be used in conditions of great purity. And in our
generation, in the midst of the flood of heresy and
boorishness, there is certainly a serious prohibition
against using the names of the Kabbalah. As
Rabbeinu himself warned, not everyone can have
the proper intentions, and G-d forbid, one could
come to do great damage.
75
However, the kindness of Hashem is endless,

that we now have this name, Na Nach Nachma
Nachman Meuman. It is true that it is forbidden to
degrade this name as well, for that is a serious sin.
Even so, it is possible to use the name in any
situation, in any place, by any person. Only on
J
condition that he use it with faith, and without, G-d
forbid, mockery (for that is considered as if he had
denied the whole Torah and all the tzaddikim). This
we heard explicitly from Rabbi Israel ber Odesser
himself.
76
Rabbi Israel Ber
Odesser:
. Childhood
. Story of his Drawing Close to
Breslov
. The Photo of Rabbi Israel
77
78
Childhood
Stories from the
Childhood of Rabbi
Israel
The Story of His Nursing
Our supply of milk was finished, so I pulled

out "that"... then my mother said to me..."You're
already a big boy. Aren't you ashamed?! What's
with you?" Then I started to cry "I want knowl-
edge!" Also I remember when I was several years
old, I was very sick. And I had a battle with the
Angel of Death. I felt that I was going to die. I was
younger than ten, in any case, I was very sick and
weak. For someone who became sick, it was
necessary to feed him something to enliven his
soul. Milk, she gave me - milk with water...so I
(said): "Give me milk!"But she did not have more. I
said: "You give me milk with water. I want only
milk!"
The Story of His Learning
I went to cheder (school for young children), and I

had not eaten anything, for I had given away my
bread (to a poor person). And my head hurt very
79
much, I needed to eat and didn't have. The teacher

had a custom on Sunday, to tell the students what
was the week's Torah portion. So he said, "The
Portion of the Week is `Noach'. He said it several
times. So that they would know it was Parshat
Noach. He looked at all the students, and discerned
that I wasn't listening at all, as if I wasn't even
there. Not listening at all, not knowing at all. So he
left me, and then afterwards called on me: "Yisrael
Ber! Say the Portion of the Week?" I didn't know
and didn't hear. Just that my head hurt me, that
was all I knew, that my head hurt. I didn't hear
what he was saying at all! Well, well, so he hit me,
with such cruelty. "What is this?! I announced the
Portion several times, where were you? Can't you
hear? What's this? Where were you? I'm wasting my
breath!" He hit me, and I was humiliated in front of
all the students. He wanted everyone to see and be
afraid. The shame was impossible to imagine, he hit
me with such cruelty. (How old were you?) Little.
(Five, six?) Yes, approximately... I said, `From now
on, I won't give the bread away. If I give it away, I
get hit. I won't give it away and won't get hit. And
I'll know that the Portion of the Week is `Noach'.
Even so, I gave away my bread to the poor

person again. That for me was all of Judaism, all
that I heard about spirituality, about faith, about
the Torah.
80
Childhood
The Studies He Learned with Rabbis Before Coming
to Rabbi Nachman
I searched with self-sacrifice, and revealed

before several people, all my sins and all that I
had gone through, because I wanted to rise up from
the mud, and to change. I thought that if I could
reveal the sickness, they would know better how to
help me. In any case, I went through what I went
through, more and more and more, until I reached
the age of fourteen, and then Hashem began to do
miracles and wonders, I saw the personal super-
vision of Hashem, how he had mercy on me and
helped me. Every time... Hashem Yitbarach had
mercy on me, and arranged things so that I would
merit to draw close to Rabbeinu ha Kadosh.
Desire to Learn Torah
One can see the mercy of Hashem Yitbarach -

before seventy years, Breslov - it's impossible to
imagine the depth of disrespect there was then
toward Breslov. And I stood against lions, against
the Great Leaders of the Torah and the respected
leaders of the city, and all of them said: "Breslov -
No!" ... All the leaders of Tiveria, I prayed with
them. Tiveria was a small town, and I was
acquainted with all of them. And all of them said
"Breslov, oi vey, oi vey", yes, and I - Hashem
Yitbarach - I merited in the mercies of Hashem
81
Yitbarach to taste the taste of Breslov, the taste of

Hitbodedut, the taste of Hishtapchut ha Nefesh -
yes.
Desire to Serve Hashem
It is a wonderful story, and very awesome,

(for) someone who truly reflects upon it. And so I
said, it is appropriate and important to tell and
record, everything that I went through, from the
time that I came to the age of consciousness, for it
is all connected. From the time I became conscious,
until I drew close to Rabbeinu ha Kadosh, it is one
connected idea... Hashem had mercy on me, and
granted me a such a soul, that from the time I
became conscious, when I was still a small child, my
heart burned to serve Hashem and to merit to Fear
of Heaven and Faith. And all the main point, my
desire was to clean myself of vain passions, from all
the passions of this world, leaving only desire to
serve Hashem. But certainly, when I was a young
child, I didn't know anything, but my desires, and
the burning of my heart was only to serve Hashem,
and not to be involved in any type of work. My
father had been very poor all his life, and then he
became blind, and I was still a small child. Oy vey!
Master of the World, and I had longings to afflict
myself, to do fasts when I was still a young child.
What age? Seven, eight years? (Did you do fasts
when you were seven or eight?) No, only on the eves
82
Childhood
of Rosh Chodesh (the first of the month). Or in

Elul, during the days of Teshuva, Elul. For
example, on Rosh Chodesh I wanted to fast, and
my mother was very protective, and she had great
pain from this. "What is with you? You are still a
small child. Why should you fast?" I didn't want to
listen to her, and I fasted every Rosh Chodesh, half
a day. But in Elul, Rosh Chodesh Elul, the whole
day. And I caused great pain to my mother from
this. In any case, I went through more... it is a
known thing, that in every holy act, the Evil
Inclination rises up against it. I was overwhelmed
by the desires of this world on one hand, and on the
other, I had Fear of Heaven. I was worn out from
my life, I felt a great sweetness...
The Search After Men of Truth
So I searched after people with Fear of

Hashem, people of truth, among the chassidim
with whom I grew up. For then, I did not know
anything about Rabbeinu. But I searched for advice
- even though I was connected with Karlin
Chassidism, still I thought, Maybe I will find
something in Slonim, maybe in another place. Then
I will be connected only to Hashem Yitbarach, to
the place where I feel and see that it is bringing me
results, that it is shining the light of Hashem upon
me. So I searched among the chassidim of Karlin,
and among Slonim, and others.
83
Story of His Drawing
Close to Breslov
In this section [says Rabbi Israel

Odesser] I want to relate just a few
stories that demonstrate the greatness
of Rebbe Nachman, as seen through
my teacher, Rabbi Israel Karduner, of
blessed memory, one of the giants of
Breslov Chassidus in the late nine-
teenth and early twentieth centuries.
have longed all my life to relate the story of how

I I drew close to my teacher, the holy and pious
Rabbi Israel Karduner, through whom I merited to
know of our Master, Rebbe Nachman of Breslov,
may his merit protect us. In the merit of my
teacher's awesome devotion and faith, may it be the
will of the Almighty to make known the teachings
of Rebbe Nachman, transforming to light and
goodness a world currently immersed in darkness,
thus fulfilling the words of the Prophet Isaiah, "The
world will be filled with the knowledge of G-d, as
waters cover the sea. [Isaiah 11:9]"
84
Story of His Drawing Close to Breslov
my earliest days, G-d blessed me with
From a soul that longed to come close to

Him. My ancestors for generations were Karlin
Chassidim, and I myself, being a G-d-fearing
person, was very connected to Karlin. However,
since I had great struggles in serving G-d, like all
beginners who are starting out, especially those
who are more particular in their service of G-d and
who endure wars and obstacles and ups and downs;
therefore I required techniques, advice, and encou-
ragement in order to succeed in the war against the evil
inclination. And I searched for a cure for my soul to the
point where I would disgrace myself in front of the
leaders of Chassidus, the Elders of the Generation,
and the Masters of Kabbalah. I always would bow
down to them and would complain to them about my
spiritual afflictions. For I feared the L-rd and I was in a
situation of suffering both from the demands of the
evil inclination to sin and the demands of my Creator
to battle and overcome the evil part of my nature. And
therefore I had no sense of spiritual contentment. I
would explain to these leaders all my spiritual
problems and afflictions, but they had no cure for me.
Occasionally I would receive some arousal to G-d, but
a complete cure I did not find. And from this experience
I saw with my own eyes that the Blessed L-rd does not
withhold reward from any of His creatures. For I had
sacrificed myself greatly in revealing all the afflictions
of my heart to these great leaders, and in reward for my
85
embarrassment and struggle to find a spiritual cure I

merited to draw near to our Teacher [Rebbe Nachman
of Breslov], "The Flowing Stream, the Source of
Wisdom.[Proverbs 18:4]"
first event that introduced me to the
The teachings of Rebbe Nachman occurred

when I found a book without a cover in the Yeshiva
garbage. Since it is forbidden to disgrace a holy
book in this fashion, I removed it in order to bury
it in an honorable way. I picked up the book and
looked at it, for I had always loved all Torah books
and constantly was looking through them to
comfort my soul. As I read through it, I noticed
the title, Hishtopchut HaNefesh [Outpouring of the
Soul]. As its name testified, so it was. I wondered if
the Almighty had arranged this incident for my
personal salvation? Instead of burying the book, I
kept it and began reading it day and night. It
became precious to me, and, in truth, it started to
heal me.
my Bar Mitzvah I was learning at the

After Yeshiva of Rabbi Meir Baal HaNess,
which is located in the mountains at the edge of
Tiberias. I read in Hishtopchus HaNefesh that,
through prayer and conversation with G-d, one can
attain all that one needs in life, both spiritually and
materially. The book shows that the main way to
come close to the Blessed G-d is specifically
through personal prayer and meditation.
86
because my Yeshiva was in the desert, I
And would go outdoors with the book

"Outpouring of the Soul". I still did not know
who authored the book, for I still had not heard of
Breslov Chassidut at all - though I had heard about
various paths in Chassidut in general. However,
since I wanted to save my soul, and to fulfill the
word of the book, I would engage in prayer and
hisbodedut, and dwelled upon the book in pure
truthfulness. And I saw that this was saving me,
and simply this power of simplicity and truth
worked upon me more than miracles and wonders.
For that is the greatest miracle of all - that a man
can change his will. This is a great and wondrous
thing. From the overwhelming desire that the book
inspired in me, it seemed to me always new. And I
would finish it and open it again, and learn from it
constantly. And it saved me from all evil, and
revealed to me a truly new light. I felt within myself
that I had changed like the distance from heaven to
earth. And even though I did not know who was
the author of the book, its effect upon me was good
and wonderful.
day a certain Chassid came into my
One room. When he saw this book in my

hand he said, "Are you actually looking at a book
like that? Isn't that a Breslov book?" (This was the
first time that I had heard the name Breslov). So I
87
told him, "If you don't like it, don't look at it; but I
will continue to read it." However, he forced the
book out of my hand and ran off with it.
I already knew the book by heart, I

Since continued with its teachings unham-
pered. Now that I had heard the name Breslov, I
pleaded with the Blessed L-rd to draw me near to
Him by sending me someone to teach and guide me
in Breslov Chassidut. I deduced, from the strong
opposition that I had witnessed, a sign of the
greatness of the book's teachings. My prayers were
heard, for shortly after this incident I came to meet
Rabbi Israel Karduner, of blessed memory, who
introduced me to the teachings of Rebbe Nachman
of Breslov.
Israel Karduner was a truly remar-
Rabbi kable figure. Had he been alive even

in the time of Rebbe Nachman himself he still
would have been unique. Ordinary words are not
adequate to describe what I observed from him. He
lived with such an attachment to G-d that anyone
who saw him immediately sensed his holiness. To
this day I have not heard or seen such devotion in
fulfilling G-d's commandments. When he would
stand to pray it was as though he was not in this
world at all. All his actions, both towards his
Creator and towards his fellow man, were to
sanctify G-d's Name, and his face shone constantly
with the light of holiness.
88
Israel* [asterisk indicates Rabbi Israel
Rabbi Karduner] served G-d with awesome

and wondrous fervor and vitality. Everyone who
ever met him, or even heard his voice, including
those most opposed to Breslov, felt so overwhelmed
in his presence that their objections completely
faded and they came to respect him and view him
with awe. Even his family did not distract him from
the service of G-d. They lived in Tzefat, while he
himself spent most of the week in Meron, returning
home only for Shabbos. (Meron, unpopulated at
the time, was like the Garden of Eden.) There in
Meron he would stand near the Tomb of Rabbi
Shimon Bar Yochai (Rashbi), immersed in prayer
and introspection, following the advice of Rebbe
Nachman. Having asked the Almighty to introduce
me to Breslov Chassidut, I never could have
dreamed that such a man, constantly immersed in
prayer, would soon travel to my own home in
Tiberias!
this same period, Rabbi Israel

During Karduner began to suffer from
terrible pains. With the increasing agony he could
no longer perform his devotions. He felt as if his
every limb was being cut by knives. Rabbi
Karduner thought that this might be a sign to
travel to Tiberias to soak in the hot springs.
However, without being absolutely sure that this
was the Almighty's will, he did not want to leave
89
Meron and the holy tomb of the Rashbi. He

thought that perhaps this was a test from the
Blessed L-rd that he could overcome through
prayer. For a long time he struggled with his
doubts. Finally, when the pain became unbearable,
he concluded that this indeed must be G-d's will.
He prepared to travel to Tiberias, rising early to
depart without doubts or further delay, like the
Patriarch Abraham, who set out promptly when G-
d asked him to bring his son Isaac as a sacrifice.
The Almighty then arranged events so that Rabbi
Israel* would enter my life.
happened like this. My parents were despera-
It tely poor, coffee grinders by trade. They earned

barely enough to buy bread. During the First
World War the coffee supply was cut off and we
were left destitute, with no income at all. One of my
cousins, Chayim Binyamin Barzel, lived with us. He
was the son of my mother's brother and an orphan
from youth. My mother treated him like her own
son. When she told him that we now were left
without a livelihood, he suggested that she bake
and sell bread. When my mother asked, incredu-
lously, how she could afford to buy flour, my
cousin convinced the miller to advance her some on
credit. My mother began to bake on a Sunday, and
a few days later, on Thursday night, Rabbi Israel*,
who had just arrived in Tiberias from Meron, met
90
Binyamin. They greeted each other, and when

Rabbi Israel* asked where he could buy some
bread, Binyamin, thrilled that hed found a buyer,
immediately sent him to my mother's house. It was
the end of the business day, and our home was filled
with young children, who ate a lot of bread, so I
considered it a miracle that we still had one loaf
remaining when Rabbi Israel came to our house.
his appearance I had the distinct

From feeling that he was one of the
Thirty-Six Hidden Tzaddikim, as many great
Jewish leaders had said of him in his own lifetime.
I already knew that through him I could find
complete healing for my soul. I wondered, however,
how I could start a conversation with someone who
was so great that he surely could transcend time
and space at will? And furthermore, even if I could
start a conversation, how could I pour out my heart
to someone so holy and dignified?
I was thinking these thoughts, Rabbi Israel*

As paid me for the bread and asked whether he
could wash his hands and eat in our house. I felt
drawn to him like a magnet, and I sensed that he
was aware of my thoughts. It was already
nighttime, and our house was filled with mattresses
for the children to sleep on; there was not even
room to sit down. I was sure that my father would
never agree to have a guest in such circumstances.
91
However, I asked my father anyway, and he not

only agreed, but he also offered our guest the last
remaining morsel of food that we had. I was even
more astounded that my father had agreed, because
we had to rise early the next morning to bake bread.
Israel* sat down and washed his
Rabbi hands. I offered him the last remain-

ing onion to eat with his bread, but he refused,
saying, "My custom is to eat only bread and tea." I
prepared him some tea, and then, being aware that
everyone was still awake, I whispered to him, "Do
you know that the Almighty sent you to rescue my
soul?" Rabbi Israel* was very moved by my
question, since it finally was becoming clear to
him exactly why he had been forced to leave
Meron. At that moment a special bond started to
form between us.
Rabbi Israel* washed his hands, he

When said the blessing quietly, with the
sweetness of one thanking a friend for a favor. I
was very moved by this, and Rabbi Israel* sensed
my feelings. He now saw very clearly how Divine
Providence had directed him to my house imme-
diately upon his arrival in Tiberias, and from that
moment on he gave himself over to me with all his
heart and soul. And even though he loved every
92
Jew, the bond that formed between us was

extremely unique. It is impossible to imagine the
love and closeness that existed between us.
Rabbi Israel* finished reciting Bircat
After HaMazon, I asked him where he

would sleep. He said that he would spend the night
in a nearby synagogue. I escorted him out of the
house, and as soon as we were outside I broke into
tears. I wanted to evoke this great man's compas-
sion towards me and make sure that I would not
lose this precious relationship and be left alone
again. I told him everything that had happened to
me, my discovery of the book, Hishtopchut
HaNefesh, and how I'd beseeched the Almighty
to introduce me to Breslov Chassidut. In Rabbi
Israel*, I saw a Divine messenger to answer my
prayers, so I said to him, "Now that the Almighty
has arranged these wondrous events so we could
meet, I beg you to have mercy on me and to teach
me things that will heal my soul!"
he heard these words he was very

When moved. As I continued to tell him
about all the pains of my soul, he listened
attentively. Finally he began to speak; every word
that flowed from his mouth was a healing and
renewal of my very life-force, the nature of which I
had never experienced since the day I came into the
93
world. He spoke of our Master, Rebbe Nachman,

of his teachings and his great light that were made
to heal my broken heart.
walked until we reached the Karliner

We synagogue, which was locked, as was
another shul. Nearby was a third synagogue,
formerly used by the great Sages and Disciples of
the Baal Shem Tov, such as Rabbi Avraham
Kalisker and Rabbi Menachem Mendel of Vitebsk.
The shul stood at the edge of the Sea of Galilee, and
in the winter, during the rainy season, water would
actually overflow into it. The tables inside were
half-immersed in water. All the books had been
removed, leaving the shul abandoned and open.
entered the shul together and sat down on
We a table. Rabbi Israel* put down his books,

Tallis and Tefillin, and took out from his pocket a
candle and matches. (They always were with him
wherever he went, even though they were very
expensive at the time.) Then Rabbi Israel opened
up the book, Rebbe Nachman's Likutay Mohoran,
and began teaching me the lesson entitled, "The one
who has mercy will lead them [II:7]". We were so
absorbed in the lesson that we did not notice the
dampness and water in the shul.
94
sat and learned together until early morn-
We ing, when, suddenly, I heard my mother

cry, "Where is my son?" I realized then the great
trouble that I had caused by my absence. The
dough that my mother was to have baked that day
had spoiled, since I wasn't there to help her knead
it. The entire household was upset and yelled at me,
demanding to know why I'd left the house at that
time. I had not intended to cause trouble, but
simply had become so absorbed in our learning that
I completely lost track of time. I now was certain
that Rabbi Israel* was one of the Thirty-Six
Hidden Tzaddikim, for the Torah he had taught
me was truly awesome. Rabbi Israel* remained in
the shul until morning, when he went to pray with a
minyan. Afterwards I found him in the Karliner
synagogue.
was a small town in those days,
Tiberias and when people heard my

mother's cry the whole town became alarmed. They
thought that I had died, G-d forbid. They began to
inquire, and my mother told them of a certain Jew
who had come into town at night to buy bread. I
went off with him but did not return, and in the
morning my mother had found me with this Jew in
the flooded shul. My mother did not know that
Rabbi Israel* was a Breslover Chassid but the
townspeople did, and when I came home the next
95
morning everyone said, Last night Israel Ber was

forcibly converted to Breslov Chassidut. This was
when I first knew with certainty that Rabbi Israel*
was a Breslover Chassid.
then on Rabbi Israel* and I were
From never apart. I had witnessed the

fulfillment of my prayers and hitbodedut, testifying
to the greatness of Rebbe Nachman's teachings, in
G-d's sending my teacher right into my house. I saw
as miraculous that Rabbi Israel*, having been
forced by Divine Providence to leave Meron in
order to help me, was so strongly drawn to me.
Such a bond formed between us that much water
could not extinguish the love between us [Song of
Songs 8:7]. I knew that even if the whole world tried
to separate us they would not succeed.
the world remained very oppo-

However, sed to Breslov. People began to
express their opposition to me with words of bitter
contempt. "It is true that Rabbi Israel* is a great
man", they would tell me, "but he is a Breslover
and that is his shortcoming." (They did not realize
that all his greatness was due to Breslov, through
which he merited to attain all of his righteousness,
holiness, and love of G-d). When they saw that
their words had no effect on me, they went to my
father, who was already blind at the time, and said,
"Your son has become a Breslover Chassid, one
96
who wanders in the mountains speaking to G-d. All

the Rabbis are against this way; it could cause your
son to lose his mind. Now there still is time to save
him. But later on he will be in the category of all
those that enter will never return. [Proverbs 2:19]"
They asked my father to persuade me to leave
Breslov Chassidut.
my parents heard these menacing

When words from the other Chassidim,
they were very frightened. My father still thought,
however, that I would listen to him and leave
Breslov, since until now there had always existed
tremendous love and closeness between us. One
day he sat down with me and said, "I am a Karliner
Chassid. You may choose for yourself any Chassi-
dut you want with the exception of Breslov."
However, I had already seen the Almighty's Hand
in arranging events for me to meet a giant like
Rabbi Israel*; the light I saw and the healing I
received cannot be imagined. So I replied to my
father, "I cannot reveal to you everything in my
heart, but you should know that in this matter you
cannot influence me at all." My response comple-
tely bewildered him. In my entire life I never had
rebelled against even his smallest request. I always
had shown him great respect, especially after he
became blind, but in this matter I told him that I
could not obey him.
97
determined reaction convinced my father
My that his fears were justified, and he became

even more adamantly opposed to me. He worried
that his power to influence me no longer existed, so
he decided to wage war with me over this matter
and he relinquished responsibility for my upcoming
wedding. (I already was engaged at the time). But
my mother opposed him, saying that I still was their
son and that they should suffer through the
situation until I got married. She worried that
news of this dispute would reach my bride's family,
who lived in Tzefat. Tiberias and Tzefat were so
close together that they were bound to find out.
however, a big argument

Eventually, broke out in our family,
and finally, on Shabbat, my father expelled me
from the house. I went to the shul next to the house
of Rabbi Israel*. My father, who was blind, stayed
at home, while my mother went out to consult with
different Torah authorities. First she went to Rabbi
Mordechai of Slonim, who had loved me like a son
all his life and had taught me Mishnah and Zohar.
When my mother asked him what to do, he replied,
"Your husband is correct. You must do everything
in your power to get your son away from Breslov."
He added that Breslov Chassidut is extremely
powerful and, once influenced by it, a person is
unable to escape from its doctrines.
98
my mother heard these words, she
When became terrified. Rabbi Mordechai

advised her to approach Rabbi Israel* directly to
tell him how she and her husband were broken and
crushed from the situation and to ask him to send
me away. When my mother entered Rabbi Israel's*
house, she was so upset that she prostrated herself
in front of him and pleaded with him with
outstretched hands. She was crying bitterly, as if
over the death of a son. She told him everything in
her heart, saying, "You are a good Jew. Have mercy
on my husband and me. For us this is a matter of
life and death. Send my son away and don't let him
learn with you." Rabbi Israel* listened to her with
great patience. Yet he knew that such a bond
existed between us that even all the kings of the
world could not separate us. Finally he replied, "I
cannot ask any Jew to leave my house. But if you
want to listen to some good advice from a friend,
leave your son alone and dont interfere with him."
my mother heard this, she feared
When that the prediction of Rabbi Morde-

chai already had come true. In her great sorrow, her
soul left her. I was sitting in the shul next door
when, suddenly, I heard people shouting, "Rivka
[my mother] has died!" They tried to revive her with
various remedies, and I heard them saying, "You
see what her son has done to her!" I was broken and
99
crushed and started to wonder if, really, I had erred

in causing my parents so much sorrow. Certainly, I
thought, I could have left the matter alone and
become a Breslover Chassid later.
can imagine my relief when, after two

You hours of virtual lifelessness, signs of life
began to reappear in her. A terrible desecration of
the Almighty's Name was avoided, for people
would have blamed my involvement with Breslov
for my mother's death. Her resuscitation in the
home of Rabbi Israel* was, I felt, literally a case of
revival of the dead, which no one could explain in a
rational way. Since she had been unconscious for so
long, after her revival she continued to suffer for a
long time with unimaginable pain. For my part,
when I saw that I still had a mother, I was so
relieved that I even thought about acceding to my
parents' demands that I leave Breslov, fearing the
recurrence of such a tragedy.
Almighty had arranged yet another
The kindness for me in that I already was

engaged before I became involved in Breslov. Had
this not been the case I would have had no chance
of finding a mate on account of the tremendous
opposition that existed to Breslov. When the
townspeople visited my prospective father-in-law
and spoke to him of my attachment to Breslov, he
100
replied, "Don't worry. After his marriage his wife

certainly will prevent him from continuing with
this".
had become involved with Breslov in the winter;

I the date for my wedding had been set for the
following Hebrew month of Elul [late summer]. In
the meantime there was a famine, and my father-in-
law to be, who was an upright and G-d-fearing
man, wrote to us that he could not maintain his
wedding commitments, as he now had no money
for clothing or a dowry. Rabbi Israel*, however,
was determined that I should marry, making me a
complete person and better able to integrate the
teachings of Rebbe Nachman. He thought deeply
on the matter and finally decided to travel from
place to place to collect money on my behalf. He
gave this money to my parents for them to clothe
me and to marry me off on schedule. Rabbi Israel*
went to Tzefat, and about that time I sent a letter to
my future father-in-law, authorized by my parents,
stating that they wanted the wedding to take place
as scheduled and that I was relinquishing my claim
to a dowry.
order to ensure that my wedding would

In proceed as planned, Rabbi Israel* remained
in Tiberias. He clearly saw G-d's hand in our
relationship, and he felt a personal responsibility to
stay with me and to help me in every possible way. I
also did not want to separate from him. When Elul
101
came and it was time to travel to Tzefat for my

wedding, I worried that I would have no further
opportunity to be together with Rabbi Israel*.
Having seen all the obstacles between us and
worried that our relationship was about to end, I
asked Rabbi Israel to make a formal agreement
with me, like the pact between Ruth and Naomi,
that we would meet regularly every day, learning
together and serving the Almighty as one. The
agreement was made and kept secret. We made the
pact near the Tomb of Rabbi Akiva, where we had
been praying with tears and great fervor at the time.
The pact that we made was so binding that on the
very day my family traveled to Tzefat for my
wedding, when my mother was sure that my
relationship with Rabbi Israel* was ending, in the
middle of the journey we saw Rabbi Israel* also on
his way to Tzefat.
confrontation began, after my wedding, bet-

A ween Rabbi Israel* and myself on the one
hand and my father-in-law and the elders of Tzefat
on the other. I was in such a degraded state that
when I would leave the city children would throw
stones and peels at me and call names to the point
where I almost lost my mind. When my father-in-
law saw this he began to pressure my wife, Esther,
to ask me for a divorce. She refused, saying, This is
102
my portion in life and so it will be. I recognized in

her loyalty the great kindness the Blessed L-rd had
bestowed on me.
the question of divorce had been put
Once aside, we needed a place where we

could live undisturbed. Near Rabbi Israel's* house
was a small room that Rabbi Israel* rented for us.
He acted as a father and mother to both of us,
worrying about all our needs. Even if he was eating
only crumbs, for us he wanted only the best. Those
years of our pact were years of true life, not of this
world at all.
relationship with Rabbi Israel* lasted

My until, eventually, Rabbi Israel* told me
that his time to depart from this world was drawing
near. He foresaw that in the future a great darkness
of disbelief would descend upon the world, a
darkness impossible to describe, and he spoke of
the pain and suffering he felt because of it. At the
time, I couldn't conceive of our relationship ending
at the very height of our partnership. However, I
saw that Rabbi Israel* was correct, and every time
he felt unwell I worried that his end had come and
that he would leave the world.
the five years of our pact, Rabbi

During Israel* and I endured many hards-
hips, including war and a famine, which made it
very hard to learn together. However, simply being
103
with him was the greatest learning of all. His faith,

trust in G-d, and exemplary character were an
inspiration that has sustained me all my life. From
him my soul has derived life and strength to
continue to probe deeper into the ways and
teachings of Rebbe Nachman. When the British
entered Tiberias at the end of World War One, a
plague broke out (G-d spare us), during which most
of Rabbi Israel's* children died. He was left with
only one son, twelve years old. But Rabbi Israel*
accepted the decree with fortitude and certainty. In
the end, this son also died. Rabbi Israel* himself
became very ill and weak. He said that, with his
death, he would take the plague with him and thus
stop its expansion. And so it was that after he died
the plague stopped. For my part, I felt as though I
had been abandoned in the wilderness. After a
while I traveled to Jerusalem, to hear the Breslov
teachings from the Elders there, who were very
precious men.
I would like to relate more about the

Now attainments of Rabbi Israel*. He would
be in a state of holiness and sanctity the entire
week, and on Shabbos he was exceptionally holy.
He actually could see and experience the light of
Shabbos. His singing and dancing were phenome-
nal. We would dance together most of the night of
104
Shabbos. This truly amazed the people of the town,

since no other Chassidus demonstrated such
happiness and joy.
also witnessed in Rabbi Israel* faith and trust in
I G-d that is impossible to imagine or describe.

Once I saw him at the Tomb of Rashbi in Meron,
on a winter's day. He stood there the entire day
reciting Psalms. His words were like coals of fire,
resounding with awe, devotion, and sweetness, the
likes of which I have never heard before or since.
Rabbi Israel's* crying continued until the Tomb
literally was soaked. I saw this with my own eyes.
another occasion we were walking to a
On certain moshav. On the way there was a

terrible storm. All around us was flooding and
mud, and we had to devote all our energy to saving
ourselves. Hours passed before we saw any light.
Finally, we noticed a lit house and were invited
inside. When the owner saw our drenched condi-
tion, he gave us clothing to change into and tea to
drink. Rabbi Israel* stood to pray the evening
prayer. I was sure that this night, after everything
that had happened to us, he would not be able to
rise for the Midnight Lament. I was so exhausted
that I couldnt even move my limbs. The family
arranged beds for us and we went to sleep.
105
I knew it, Rabbi Israel* arose from
Before his bed like a lion. I had never

before heard a Midnight Prayer like this, all the
days of my life. Afterwards he went to his table and
lit a candle. I was turning restlessly on my bed,
unable to relax. Finally I also got up and
approached the door quietly. I saw Rabbi Israel's*
table shaking and trembling like a great machine. I
felt tremendously ashamed and was afraid to
approach him, but I wanted to fulfill our agreement
to meet every night. Finally I gathered courage and
walked towards him, and I saw his face glowing.
When I saw this I withdrew, ashamed.
the morning, Rabbi Israel* prayed at sunrise

In as usual. The prayer was so sweet sounding
that all of the people of the town stopped at the
window to listen on their way to work. I was with
Rabbi Israel* when he said the Shema with such
concentration that I thought his soul would leave
him. His yearning to be close to G-d was so intense
that he cried like a baby during his prayers.
Afterwards, the owner of the house stood in front
of Rabbi Israel* as if in the presence of a king. He
prepared a banquet for him. The lady of the house,
sensing his holiness, went to cover herself in modest
attire. Rabbi Israel* declined the banquet and
asked the owner to forgive him, since it was his
custom only to eat bread and tea.
106
his youth Rabbi Israel* was loved by eve-
In ryone in his town in Poland. His father was a

prominent businessman, and Rabbi Israel* mana-
ged all his merchandise. He told me that his heart
was always burning and yearning for the fear of
Heaven. He would hide behind the barrels in the
storeroom, where he would do hisbodedut and
meditate and scream out silently from the depths of
his heart to merit to be a truly righteous Jew. He
started doing all of this even before he became
attached to our Teacher, Rebbe Nachman. Due to
his great piety, the local people all were interested in
him as a match for their daughters.
he was looking through some disposed
Once manuscripts and he came upon some-

thing from Rebbe Nachman, but, at the time, he
didn't know who the author was. So great was its
effect on him that Rabbi Israel soon became known
as a Breslover Chassid. His father tried to stop his
involvement with Breslov, but to no avail. Finally
he vowed to take away his inheritance, so Rabbi
Israel* left his hometown for Uman, in Russia,
where he stayed for many years and got married.
His father later retracted his opposition.
Israel* had many names. His family

Rabbi name was Halperin, but they called
him Karduner after the name of his town of birth.
In Jerusalem, Tzefat, and Tiberias they called him
107
Rabbi Israel Breslover, and on his tombstone in

Tiberias is written, "Here is buried Rabbi Israel
Breslover, the son of Rabbi Yehuda Leib."
is another important story to tell
There concerning a certain proselyte who

was attracted to Breslov. He lived in Tiberias and
came from Russia. A very pious man, he would
recite the entire prayerbook from cover to cover.
His face glowed with the fear of Heaven and
resembled that of a lion. In addition he was an
enormous man, who would eat an entire loaf of
bread per meal. Since there was a famine in those
days, no one could afford to show him hospitality
and he was forced to spend most of his time in the
wayfarers' house. Rabbi Israel's* kindness towards
his fellow man was so great that he arranged a place
for this man in his own house. Since the man had
no change of clothes, he had terrible body odor. His
shirt had become encrusted with sweat and thick as
leather. No one could stand being near him.
Passover drew near, Rabbi Israel*
When ordered new clothing for him. The

man washed, put on his new clothing, and was
Rabbi Israel's personal guest for the entire Passo-
ver. During the Passover Seder, I quickly finished
the Haggadah and went to see Rabbi Israel*. I
found a crowd of people there, and inside the house
there was tremendous light, dancing, and joy. The
108
convert was overwhelmed with happiness in be-

coming Jewish and in meeting Rabbi Israel*. He
saw so much sweetness and love of the command-
ments that he began to dance from sheer joy. He
was so big that the entire house was shaking. As I
approached the door I was embarrassed to enter,
for I saw that the Divine Presence was upon the
house. Afterwards I went in and joined in the
dancing, which carried on until the morning.
Rabbi Israel* passed away, I would
After awaken at midnight and go to the

mikveh. Once I fell asleep with my book and
dreamed that I was in the ocean with the waves
raging around me. I had already given up, sure that
I would drown. Suddenly I saw a building in the
middle of the sea, and I felt some relief. Desperately
wanting to enter the building, I climbed up the steps
using all of my strength and was overjoyed that I
was saved from the water. I went into a hall where I
saw several rooms. I passed by every room until the
last one. There I opened the door and saw an old
man whose white beard was as long as his body. He
had a beauty and a grace not seen in this world. His
face was young and pleasant. When I entered, the
old man was sitting in a chair and another was
walking around him in circles. The old man grasped
my hand and greeted me with such tremendous love
that I awoke. I pondered the significance of the
dream, but I couldn't find any interpretation. So I
109
asked for mercy from the Almighty, and then I took

a book from the table. The book was called Chayay
Mohoran. I opened it up and read that Rebbe
Nachman sometimes appears to a person in the
guise of an Elder.
would now like to relate another important

I story. In Tiberias there was a certain Talmid
Chocham, very distinguished in Torah learning and
fear of G-d. He was one of the students of the
Chofetz Chaim, of blessed memory, and every
month he completed the entire book, Reishit
Chochma. This book is very long and difficult to
understand, and he would lock himself in a room
and roar like a lion from his effort to master it.
Before I met Rabbi Israel*, I also was searching for
a new approach to ease the pains in my soul, so we
became friends. I would come and learn with him.
His name was Tzvi Rosental.
he saw the tremendous opposition
When and suffering I had to endure after I

became involved with Breslov, he grew fascinated
with Breslov. He also wanted to be introduced to
the teachings and yearned to come close to a True
Tzaddik like Rabbi Israel*. I would say to him,
"Do you want to experience the true light of
Chassidut? I'll show you a light that has no
comparison anywhere". I greatly praised Rabbi
Israel* and encouraged Reb Tzvi to meet him.
110
Tzvi normally joined a group of Chassi-
Reb dim every Shabbat evening to listen to

Chassidic stories. I would go openly to Rabbi
Israel's* house; soon Reb Tzvi started to go there in
secret. He told his family that he was going to the
other Chassidim, but he really went to Rabbi
Israel*. When he didn't show up for several weeks,
the other Chassidim began to inquire after him.
They followed him to see where he was going.
When they finally realized what he was doing, they
became worried that all the young people would
follow him and get involved with Breslov. (Reb
Tzvi was a very popular schoolteacher). So they
used all of their power to pull Reb Tzvi away from
Rabbi Israel*. They watched him carefully so he
wouldn't be able to visit him.
Reb Tzvi's heart was burning with the fire

But of holiness, so he decided to walk to
Jerusalem to join the Breslov Chassidim there. He
told me of his plans privately; no one else knew.
Even though he was bitterly poor, he was very
determined. He set out on foot to Jerusalem, since
he had no money for the journey. When his family
realized Reb Tzvi was missing, his father-in-law
went straight to the authorities to issue complaints
against him. He stated that Reb Tzvi had abando-
ned his wife and children and that Rabbi Israel*
and I should be put in jail since we surely knew of
111
Reb Tzvi's whereabouts. Rabbi Israel* was an

Austrian citizen, which protected him from being
arrested as long as he remained in his house.
However I was a Turkish citizen, enabling them to
arrest me anywhere, which they did.
afterwards crowds of people gathered

Soon at Rabbi Israel's* house, where they
picked up stones and broke windows, literally
wrecking his house. Rabbi Israel* was inside
praying with a voice that split the Heavens, as if
nothing was happening at all. Everyone who heard
him had thoughts of repentance. The authorities
who accompanied the police planned to wait until
he finished praying, call him outside, and arrest
him. When the people in the nearby shul finished
praying, they came out, saw the whole disturbance,
and asked what was going on. A pharmacist and
two householders were so moved by Rabbi Israel's*
prayers that they told the authorities to leave him
alone. They entered Rabbi Israel's* house to speak
with him, and from that time on they became close
friends.
I remained in custody. An
However, officer came in and tied me
up, and the police stood by my side and asked
where Reb Tzvi was. I told them that he had gone
to Jerusalem. They went to search for him and
found him near Afula. They told him that Rabbi
112
Israel* and I were under arrest and that he must

come home. They returned with him on Motzaey
Shabbat, and then they freed me from jail.
next morning, there was a convention of
The the Chief Rabbinical Council, the head

of which was Rabbi Moshe Kleerse. They drafted a
document that forbade Reb Tzvi to come within six
feet of Rabbi Israel* or me. Reb Tzvi was forced to
sign this. Afterwards, he came to the Yeshiva, and
said that he had something important to tell me.
Speaking in a whisper, he told me what had
happened. I was very upset that he had not shown
more pride and determination in resisting their
pressure. I went into town and told everything to
Rabbi Israel*. When he heard the story, he sighed
from the depths of his heart.
long people were saying that Reb

Before Tzvi suddenly had become very
weak with a lung ailment. The doctors said that
his life was endangered. All the children of the town
congregated at the tomb of the Rambam to pray
for his recovery. Rabbi Israel* and I also were
there, along with Reb Tzvi's wife. When I told
Rabbi Israel* that Reb Tzvi was mortally ill, he
told me to run to Reb Tzvi's house and insist that
the document be torn up immediately. I ran to
carry out his instructions, and in his house I found
his entire family, including a very distinguished
113
elder by the name of Rabbi Kahet, who was from

the other Chassidim. When he heard Rabbi
Israel's* instructions, he told Reb Tzvi's father-in-
law, "Listen to him and tear up the document
immediately!" But his father-in-law refused to
listen.
night I dreamed I was in the market
That and Reb Tzvi also was there. He spoke

to me, and I said to him, "What are you doing here?
Won't they take you away?" He replied that he had
decided to ignore the document and that no person
or thing would separate us. Suddenly I woke up and
heard voices calling out that Reb Tzvi had passed
away. And so it was.
ask mercy from the Almighty that I shall merit to
I see the light of G-d and to come close and

perceive something of the great spiritual light that
shines in the world, and that we all shall merit to see
our righteous Messiah speedily in our days. As it
says in Sefer HaMiddot (Tzaddik 151): The
Coming of the Messiah is dependent on drawing
near to the Tzaddik. And (Tzaddik 152): The final
perfection of the soul depends on drawing near to
the Tzaddikim.
Blessed be the L-rd forever and ever.
114
116
Supplements:
. Stories of Rabbi Nachman

. Amud ha Tzaddik
. The Tikkun Haklali
. Prayer of Rabbi Nathan after
Tikkun Haklali
. A Prayer to Merit to Travel to the
True Tzaddik
. Prayer for Peace
. True Love
. End Piece
. The Photo of the Petek
. Transliteration of the Petek
. Photo of his Holy Grave
. Map of his Holy Grave
. Photo of Rabbi Israel
. Letter from Rav Moshe Feinstein
117
118
Stories of Rabbi Nachman
Indications of the True
Tzaddik in the Stories
of Rabbi Nachman
As mentioned in the Introduction, the Stories

of Rabbi Nachman provide a wealth of clues to aid
us in the search for the Tzaddik of the Generation -
the one who surpasses all the others, and has the
power to repair all the people of Israel. Here, we
have brought several particularly powerful pas-
sages.
Rabbi Nachman said about the Stories: "Be-

cause all my teachings and conversations did not
help you (my followers) to do teshuva, I started to
deal with telling stories (Chai Moharan)." It is
understood that the stories are meant to cause a
person to repent, to stop and reflect upon his life - is
he truly treading the right path? Is he truly fulfilling
the will of Hashem? And the search for the True
Tzaddik flows naturally out of this reflection. So it
is fitting that the stories themselves would speak
much about the Tzaddik.
119
The Rabbi and his only Son
There once was a Rabbi, who did not have any

children. After a time, he had one son, who he
raised and married off. And the son would sit in his
room and study, as was the custom for men. And he
would constantly learn and pray. However, he felt
in himself that he was lacking something, and did
not know what. He did not feel enthusiasm in his
learning and in his prayer. And he explained this to
two friends, and they advised him to travel to a
certain tzaddik. And this son had done a mitzva,
from which he merited to the aspect of the "Small
Light".
And this Only Son went and told his father,

that seeing as he did not feel any taste in his
learning, and he felt a lack, and did not know why.
And therefore, he wanted to travel to the Tzaddik.
His father answered him: "What?! You want to
travel to him? You are certainly more learned than
he, and of better lineage. It's not fitting for you to
travel to him, give up the idea." Until he dissuaded
him from going. So the son returned to his learning,
and again felt a lack. So he conferred again with the
above-mentioned friends, and they advised him as
before to travel to the tzaddik. So he again
approached his father, and his father dissuaded
him from going as before. And so it went several
times. And the son felt this lacking, and he longed
powerfully to fill the lack, and did not know what it
120
was. And he came again to his father, and pleaded

with him, until his father was compelled to take him
- for he did not want to let him travel alone, being
that he was his only son.
And his father said, "Alright, I will go with

you, and I'll show you that he is nothing special."
So they prepared a carriage and set off. His father
said, "I will set up a test: If things proceed
normally, it is decreed from Heaven (that you
should go). If not, then it is not from Heaven, and
we will turn back."
And they travelled and came to a small bridge.

One of the horses fell, and the carriage overturned,
and they were nearly drowned. His father said,
"You see, things are not proceeding normally, so
the trip is not ordained from Heaven." So they
returned.
And the son returned to his studies. And again,

he saw the lacking that he could not explain. So
again he pleaded with his father, and his father
agreed to travel with him a second time. And when
they went, the father again set up the test as he had
the first time. And it was, as they were travelling,
that both axles of the carriage broke. His father
said, "You see, it isn't working out for us to make
the trip. For could this be natural, that both axles
should break?" For they had travelled many times
in this carriage, and the likes of this had never
happened.
121
So the son returned to his routine, and again

felt the lack, and his friends again advised him to
go. So he pleaded with his father again, and he was
obliged to travel with him again. And the son asked
that they not set up this test again, for it is natural
that sometimes a horse falls, or an axle breaks.
Barring only a truly unusual occurrence. So they set
out and came to an inn, and found there a trader,
and started to converse with him in the manner of
traders. And they did not reveal to him their
destination, for the Rav was embarrassed to reveal
that they were visiting that tzaddik. And they spoke
about worldly matters, until the conversation
turned to stories of tzaddikim, and where they are
located. And he began to recount, "In such and
such a place is a tzaddik, and in another place, and
another" and so on. And they started to speak
about the tzaddik to whom they were travelling.
He answered them, "Him? He is a lightweight.

For I just came from his place. I was there, and I
saw him commit a sin." So the father said to his
son, "You see? This trader told us this in his
innocence, and he just came from there!" So they
returned home.
And this son passed away. And he came in a

dream to the Rav, his father. And his father saw
that he was very angry, and he asked him: "Why are
you so angry?" He answered that he should travel
to that same tzaddik to whom they had tried to
122
travel before, and that "he will tell you why I am so

angry." He then awoke, and said to himself, "It was
only a dream." Then he dreamed the dream again,
and again he assumed it was an insignificant dream.
He dreamed it yet a third time, and now he realized
there was meaning in it. So he travelled there.
And along the way, he met the trader. He

recognized him, and said, "Are you the same trader
that I met in that inn?" And he answered,
"Certainly you saw me." Then he opened his mouth
and said, "If you like, I will swallow you!" The
father asked, "What are you saying?!" He answered,
"Do you remember, when you and your son
travelled? And at the beginning, the horse fell on
the bridge, and you turned back. The second time,
the two axles broke, and the third time you met me.
And I said that he (the tzaddik) is a lightweight.
And now that I have ended your son's life, now
you may travel there. For your son was the aspect
of the Small Light, and that tzaddik was the aspect
of the Great Light. And if they had come together,
it would have brought the Mashiach. And now that
I have done away with your son, you may travel
there." And as he was speaking, he disappeared,
and the father was left alone. So he travelled to the
tzaddik, and cried, "Alas, alas, alas to those who
are lost and cannot be forgotten!" Hashem should
return our exiles speedily, Amen.
123
The Leader of Prayer (Excerpt)
Once there was a Leader of Prayer, who was

always involved with prayers, songs and praises to
Hashem Yitbarach. And he dwelled outside of
settled areas. And he would habitually enter into
the settled areas, and he would begin a conversation
with some person - on the whole, people of lower
stature, poor people and the like. And he would
speak to them in a personal way, about the purpose
of this world - that really, the only real purpose is to
serve Hashem all one's days, and to spend all one's
time in prayer to Hashem, and songs and praises,
etc. And he would speak many arousing words such
as these, until his words entered into the person's
heart, until the person wanted to join him. And
immediately when the person desired to join with
him, he would take him away to his place outside of
the settled areas, because this Prayer Leader had
chosen a place outside of the settled areas. And in
this place, there was a river, and trees bearing fruit.
And they would eat from the fruit, and as for the
clothes they wore, he was not strict at all.
And so, he was accustomed to enter into the

settled areas all the time, to tempt and draw people
to service of Hashem Yitbarach, to go in his way,
and be involved only in prayer, etc. And all those
who were attracted to him, he would take them
away to his place outside the settled areas. And they
would deal there only with prayers, songs and
124
praises to Hashem Yitbarach, and confessions and

fasts and mortifications and repentance, and the
like. And he would give them compilations that he
had, dealing with prayer, songs and praises and the
like. And they would be involved with this all the
time. Until there were found also among these
people, ones who were fitting to draw people to
serving Hashem Yitbarach. Until he would give one
permission to enter into the settled areas, to do the
work mentioned above - that is, to draw people to
Hashem, as described above.
And so the Master of Prayer would be

involved with this all the time, and he would
continually draw people near, and take them
outside of the settled areas, until it made an
impression on the world. And the thing became
well-known. For suddenly several people would be
snatched out of the settlement, and no one knew
their whereabouts. And so it would happen, that
suddenly someone would lose a son, and they
would not know where he was, until it would
become known. So the Prayer Leader went and
tempted people to the service of Hashem Yitbarach.
Yet it was not possible to recognize or catch him.
For the Prayer Leader would act with cleverness,
and would change and transform himself with each
individual with whom he spoke. With one person he
would appear a poor man, and with another a
businessman, and with another, another identity,
and so on. Also, when he spoke with people and
125
saw that he could not influence them, he would

deceive them until they did not at all perceive his
good aim. As if his intention was not at all the one
described above, that is, to draw people to Hashem.
And it was not at all possible to perceive that this
was his intention. Whereas in truth, this was the
only reason he spoke to people, to draw them to
Hashem. For his entire intention was only this.
However, when he saw that he was not able to
influence someone, he would entangle him and
confuse him and deceive him, until the person could
not at all understand his good intention. And the
Prayer Leader would be constantly involved in this
work, until it made an impression in the world. And
they desired to catch him, but it was not possible.
And the Prayer Leader and his people lived

outside of the settled areas, and were involved only
with these things - prayer, songs, and praises to
Hashem Yitbarach, and confessions and fasts and
mortifications and repentance, etc. Also, the Prayer
Leader had an ability to give every individual what
he specifically needed. If he understood that one of
his people, according to his level in serving
Hashem, needed to be dressed in clothing of gold,
he would give it to him. And also the opposite -
sometimes a rich man would join with him, and he
would take him out of the settlement, and he would
see that this person needs to go about in torn and
ragged clothing, and he would have him go
accordingly. Each one according to his need, he
126
would provide him. And for these people, who he

drew close to Hashem, a great fast or mortification
was more precious than all the delights in the
world.
The Clever one and the Simpleton (Excerpt)
This story follows the lives of two childhood

friends, one who analyzes everything with sophis-
ticated logic, and the other who has a limited
understanding, yet lives joyously. At one point in
the story, the king of their country hears of them,
that they are a pair who are opposites one to the
other. Curious to meet them, he sends them both
letters inviting them to come before him. Following
is the quote concerning this segment of the story:
"And the messengers travelled to them, and

gave the letters to them: One to the Clever One and
one to the Simpleton. And the Simpleton, immedi-
ately when he received the letter, said to the
messenger that brought it, Ì cannot read what is
written there. Read it for me!' The messenger said,
Ì will tell you in brief what is written there: That
the King wants you to come to him'. The
Simpleton, answered `Just promise me you're not
joking!' He answered, Ìt is certainly the truth, and
not a joke'. And he immediately became filled with
joy, and ran to his wife, saying, `My wife, the King
has sent for me!' And she asked, `Why, on what
127
account?' But he did not have time to answer at all,

and hurried joyfully and travelled with the messen-
ger."
And now, the story turns to the Clever One,

describing how he receives his invitation: "And the
Clever One, when the letter from the King came to
him, answered to the messenger who brought it:
`Wait and stay overnight, and we will sit and talk'.
In the evening he made him a great festive meal.
During the meal, he drew upon his cleverness and
philosophy, and said to the messenger, `What's
this? that the King should send after me, after such
a lowly one as me! Who am I, that the King should
send for me?!... If it is because of my wisdom, what
am I compared to the King? And does this King not
have his own wise men? Even the King himself must
surely be great in wisdom, and why would he send
for me?' He was very mystified by this. Finally he
answered his own question: `Listen to what I say: In
my opinion, it is without question that there is no
King, and the whole world is mistaken in this
foolishness, to think there is a King...'
The messenger answered him, `But wait! I

brought you the letter from the King!' The Clever
One asked him, `Did you receive the letter directly
from the hand of the King?' He answered `No,
someone else gave me the letter in the name of the
King'. So he said to the messenger, `There, you see
with your own eyes, that my words are correct, that
128
there is no King at all'. Then he asked him further:

`Tell me, you are from the capital city, and lived
there all your life. Tell me, did you ever see the
J
King?' He answered `No' (for in truth, not everyone
merits to see the King, for the King only appears in
public very rarely). The Clever One answered him
and said, `So you see that my words are correct,
that there really is no King'."
129
The Amud (Page) of
the Tzaddik
1. The soul of Mashiach preceded the world, and

he is the root of the souls of Israel, and the entire
Creation was only created to serve his ends, and
the Tzaddik is the Foundation of the World.
2. With him, Hashem consulted as He created the

world, as it is written: "With whom should I
consult and give understanding, and teach the
ways of justice?"
3. He swore to Hashem that he would fix the

world.
4. All that transpires in the world - all the

incarnations, clarifications, tests, and
revelations of faith are through him, as it is
written: "He is trusted in My house."
5. Hashem gave him full dominion and kingship,

as it is said, "The Tzaddik rules with the fear of
G-d."
6. He is the Heavenly Court.
7. He is the revelation of the Hand of Hashem -

that is to say, he reveals Divine Providence, both
on the spiritual and material planes.
8. He is the revelation of prayer, as it is written, "I
130
The Amud of the Tzaddik
am prayer."
9. He is the chariot for the Shekhina.
10. He is Holiness.
11. He is the life of the entire world.
12. All service of Hashem rises upward through him.
13. All thoughts of repentance come from him.
14. Through a person's drawing close to the True

Tzaddik - that is, through understanding the
above concepts, and through following his holy
advice - the person draws upon himself sparks
from the light of the Tzaddik - each according to
his character. Even if the person is very far from
holiness, nevertheless, by drawing close to the
True Tzaddik, he at least will come to see and
know how far he is from truth and
righteousness, and from the proper ways of
justice, and how he is in fact immersed in the
opposite, in order that he should long for truth,
and pray about it, without any despair or
sadness. For if he will know that Hashem also
calls to him - for he is precious in Hashem's eyes
- and so on higher and higher, each one
according to his unique quality. And according
to his closeness to the True Tzaddik, he merits to
draw upon himself the holiness of the Tzaddik,
to walk in his ways, and to know that everything
is in the hands of Hashem. And to pray for this
always, Amen.
15. Fragments of the soul of the Tzaddik are within
131
all creatures, and especially in the People of

Hashem, and to a greater degree, in all the True
Tzaddikim.
16. The Way of Truth was renewed in the world five

times, and they are as follows:
1. Moshe Rabbeinu
2. Rabbi Shimon bar Yochai
3. Rabbi Yitzchak Luria, the Ari
4. Rabbi Yisrael Ba'al Shem Tov
5. The "Flowing Stream, Source of
Wisdom", Rabbi Nachman. And from
him until Mashiach, there will be no
other renewals.
17. In every place in Likutey Moharan that the

Tzaddik is mentioned, it all refers to these five.
18. There was an especially powerful revelation of

the prayer of the soul of Mashiach in King
David.
19. It is not for a person to attempt to become the

Tzaddik, and he must not suppose that any one
who wants to seize this crown may do so. For
this is the matter of Leaders of Falsehood, as
discussed in Likutey Moharan. Rather, everyone
needs to accept from this Tzaddik who has
revealed himself in several generations, which is
the matter of the sparks of Mashiach, and the
preparation for the Redemption. Everyone
needs to be acquainted with this Tzaddik. For
if one does not know him in this incarnation, he
will have to return in another, until he does
132
The Amud of the Tzaddik
know him. Because of this, we have waited so

long for the Redemption, and it was in relation
to to this that the Rabbis said "Find yourself a
Rabbi, and aqcuire a friend." That together,
they will accept from this Rabbi. Also, the
saying "All who say a word of Torah in the
name of the Rabbi who said it, brings
Redemption to the world" - that is to say, that
he should come to know from whom is drawn all
the words, and through this, he hastens the
Redemption, of the world, and of his own soul.
J
20. A novelty such as the "Flowing River, Source of
Wisdom" was never before in the world. For he
prepared vessels for our Righteous Mashiach,
and the Mashiach will battle with them against
the forces of evil, to repair the world.
133
134
The Tikkun
Haklali
Being a Repair for "Pagam ha Brit"

(spilling seed) as explained in Likutey
Moharan* (Part 1, Chapter 29, Para-
graph 4). To say these ten chapters of
the Psalms, together, on the same day
of the incident.
"For every sin these is a specific
repair, but this repair is a general
one. (meaning it has the power to help
in rectifying all manner of sins)."
Thus, we have printed The Tikkun
Haklali here in transliteration, be-
cause even one who says it, even
without understanding, benefits
greatly from it.
135
The Tikkun
Haklali
It is good to say these three paragraphs before reciting the
Tikkun Haklali :
"Hareni mekasher atsmi b'amirat ha'asara

mizmorim elu l 'chol hatsadikim ha'amitim
sh'b'dorenu ul'chol haTsadikim ha'amitim shoch-
ney afar kedoshim asher ba'aretz heyma ub'phrat
l'Rabbenu Hakadosh Nachal Novea Mekor
Chochma, Rabbi Na Nach Nachma Nachman
Me'uman, zechuto yagen alenu v'all kol Israel,
Amen."
"Lecu niranena l'Adonoi neria l'tzur yeshainu.

Nekadma phanav btodah, bezmirot neria lo. Ki El
gadol Adonoi, u melech gadol al col elohim."
"Hareini mizamen et pi lehodot ulehalel

ulshabeach et bora-i, le shem yichud kudsha brich
hu uschcintei, bdchilu urchimu, al yadai ha hu
tamir venehalam, bshem col Israel."
136
The Tikkun Haklali
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137
16
1. Michtam l'David, Shamreini Eil, Ki-Chasi-ti

Vach.
2. Amart l'Adonoi, Adonoi Ata, tova-ti bal-
alecha.
3. Lik'doshim asher ba-aretz heima, va-adi-rei kol
chef-tzi-vam.
4. Yirbu atz-votam acheir maha-ru, bal-a-sich
niskeihem midam, u-val esa et sh'motam al-
sefa-tai.
5. Adonoi m'nat chelki ve-chosi, ata to-mich
gorali.
6. Chavalim naf'lu li ban'imim, af na-chalat
shaf'ra alai.
7. Ava-reich et Adonoi asher ye-atzani, af leilot
yis'runi chil-yotai.
8. Shi-vi-ti Adonoi l'negdi tamid, ki mi-mi-ni, bal
emot.
9. La-chein samach libi va-yagel k'vodi, af b'sari
yish- kon la-vetach.
10. Ki lo ta-azov nafshi lish-ol, lo ti-tein chasid'cha
lir-ot sha-chat.
11. Todi-eini orach chayim, sova s'machot et pa-
necha, n'imot bimin'cha netzach.
32
1. L'David Maskil ; Ashrei n'sui pesha, kisui

chata-ah.
138
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139
2. Ashrei adam lo yachshov Adonoi lo avon, v'ein

b'rucho r'miyah.
3. Ki he-che-rashti balu atzamai, b'sha-a-gati kol
ha-yom.
4. Ki yomam va-laila tichbad alai ya-decha, ne-
h'pach l'shadi b'char-vonei kayitz sela.
5. Chata'ti odi'acha, va'avoni lo chisiti, amarti,
odeh alei f'sha'ai 1Adonoi; V'ata nasa'ta a'vohn
chata'ti sela.
6. Al zoht yit-pa-leil kol chasid ei-le-cha l'eit
m'tzoh, rak l'shei-tef mayim rabim eilav lo
yagi-u.
7. Ata seiter li\; mitzar titz'reini; ra-nei faleit
t'sov'veini sela.
8. As-kil'cha v'or'cha b'derech zu tei-leich, ee-
ahtzah a-le-cha eini.
9. Al tih'yu k'sus k'fered ain ha-vin; b'meteg va-
resen edyo livlom, bal k'rov ei-lecha.
10. Rabim mach-ovim la-ra-sha, v'habotei-ach
bAdonoi chesed y'sov'venu.
11. Sim-chu vAdonoi v'gilu tzadikim, v'har-ni-nu
kol yishrei lev.
41
1. Lam-na-tzei-ach Mizmor L'David.

2. Ashrei maskil el dal, b'yom ra'ah y'mal'tei-hu
Adonoi.
3. Adonoi yishm'reihu vi-chai-yei-hu, v'ushar ba-
aretz, v'al tit'nei-hu b'nefesh oi'vav.
140
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141
4. Adonoi yis-adenu al eres d'vai, kol mish-kavo

ha- fachta v'chalyo.
5. Ani amarti: Adonoi cha-nei-ni, r'fa-ah nafshi, ki
chata'ti lach.
6. Oi-vai yom'ru ra li, matai yamut v'avad sh'mo.
7. V'im ba lir-ot shav y'dabeir, libo yik-batz aven
lo; yeitzei la-chutz y'dabeir.
8. Yachad alai yit-la-cha-shu kol son-ai, alai yach-
sh'vu ra-ah li.
9. D'var b'li-ya-al ya-tzuk bo, va-asher sha-chav lo
yosif la-kum.
10. Gam ish sh'lomi asher ba-tach-ti vo, ochel lach-
mi hig-dil alai a-keiv.
11. V'ata Adonoi cha-neini va-ha-ki-meini, va-a-
shal'ma la-hem.
12. B'zot yada'ti ki cha-fatz-ta bi, ki lo yari'a oi-vi
alai.
13. Va-ani b'tumi ta-mach-ta bi, va-ta-tzi-veini
l'fanecha l'olam.
14. Baruch Adonoi Elohei Yisra'el mei-ha-o'lam
v'ad ha-olam, amein v'amein.
42
1. Lam-na-tzei-ach Maskil liv-nei Korach.

2. K'ayal ta-arog al a-fi-kei mayim, kein nafshi ta-
arog ei-le-cha Elohim.
3. Tzam'ah nafshi lElohim, l'eil chai; matai avoh
v'ei- ra-e p'nei Elohim.
142
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143
4. Hay'ta li dim'ati lechem yomam va-laila, be-

emor ei-lai kol ha-yom: Ayeh Elo-he-cha.
5. Ei-leh ez-k'ra v'eshp'cha alai nafshi, ki e'evor
ba-sach, e-da-dem ad beit Elohim; b'kol rina
v'toda hamon chogeg.
6. Ma tish-to-cha-chi nafshi, va-te-hemi alai; ho-
chili leilohim ki od odenu y'shu'ot panav.
7. Elohai, alai nafshi tish-to-chach, al kein ez-kar-
cha mei-eretz yardein v'chermonim, mei-har
mitz-ar.
8. T'hom el t'hom korei l'kol tzi-no-recha, kol
mish- barecha v'galecha alai a-va-ru.
9. Yomam y'tzaveh Adonoi chasdo, u-va-laila
shiro imi ; t'fila l'eil cha-yai.
10. Omrah l'eil sal'i, lama sh'chach-tani, lama
koder eileich b'lachatz oi-yeiv.
11. B'retzach b'atz-motai cheir-funi tzor'rai,
b'amram eilai kol ha-yom: Ayeh Elohecha.
12. Ma tish-to-chachi nafshi, uma te-he-mi alai; ho-
chili leilohim, ki od odenu y'shu-ot panai
veilohai.
59
1. Lam-na-tzei-ach al Tash-cheit, l'David

Michtam; Bishlo-ach Sha-ul, vayishm'ru et
habayit la-ha-mito.
144
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145
2. Hatzi-leini mei-oivay, Elohai; mi-mitkom'mai

t'sag'veini.
3. Hatzi-leini mi-poalei aven, u-mei-anshei damim
ho- shi-eini.
4. Ki hi-nei ar-vu l'nafshi, ya-guru alai a-zim; lo
fish-i v'lo cha-ta'ti, Adonoi.
5. B'li avon y'ru-tzun v'yiko-na-nu, urah likra'ti
ur'ei.
6. V'ata Adonoi Elohim tz'va-ot Elohei Yisra'el,
ha-ki- tza lifkod kol hagoyim, al tachon kol
bog-dei aven sela.
7. Ya-shuvu la-erev, ye-he-mu cha-kalev, vi-sov'vu
ir.
8. Hinei ya-bi-un b'fi-hem, cha-ravot b'sif-to-tei-
hem, ki mi sho-mei-a.
9. V'ata Adonay tis-chak lamo, til-ag l'chol goyim.
10. Uzo, ei-lecha eshmora, ki Elohim mis-gabi.
11. Elohei chas-di y'kad'meini, Elohim yar-eini
b'shor'rai.
12. Al ta-har-geim pen yish-k'chu ami; hani-eimo
v'cheil-cha v'hori-dei-mo, magi-nei-nu Adonoi.
13. Cha-tat pi'mo d'var s'fa-teimo; v'yi-lach-du vig-
onam, u-mei-ala u-mi-ka-chash y'sa-pei-ru.
14. Kalei v'cheima, kalei v'ei-nei-mo; v'yei-d'u ki
Elohim mosheil b'Ya'akov, l'af-sei ha-aretz
sela.
15. V'ya-shuvu la-erev, ye-he-mu cha-kalev, vi-
sov'vu ir.
146
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147
16. Heima y'ni-un le-echol, im lo yis-b'u vaya-li-nu.

17. V'ani a-shir u-zecha, va-a-ra-nein la-boker chas-
decha; ki ha-yita mis-gav li, u-manos b'yom tzar
li.
18. Uzi, ei-lecha a-za-meira; ki Elohim mis-gabi,
Elohei chasdi.
77
1. Lam-na-tzei-ach al Y'du-tun l'Asaf Mizmor.

2. Koli el Elohim v'etz-aka; koli el Elohim, v'ha-
azin ei-lai.
3. B'yom tza-ra-ti Adonoi da-rashti; yadi laila
nigra v'lo tafug, mei-ana hi-na-cheim nafshi.
4. Ez-k'ra Elohim v'e-he-maya a-sicha v'tit-ateif
ruchi sela.
5. A-chaz-ta shmurot einai, nif-am-ti v'lo adabeir.
6. Chi-shav-ti yamim mi-kedem, sh'not olamim.
7. Ez-k'ra n'ginati ba-laila; im l'va-vi a-si-cha,
vay'cha- peis ruchi.
8. Hal'olamim yiz-nach Adonoi, v'lo yosif lir-tzot
od.
9. He-afeis la-netzach chasdo, gamar omer l'dor
va- dor.
10. Hashachach chanot Eil, im kafatz b'af ra-
chamav sela.
11. Va-omar: Chaloti hi, sh'not y'min elyon.
12. Ezkor ma-al'lei Ya, ki ez-k'ra mi-kedem pil-
echa.
13. V'hagiti b'chol pa-a'lecha, u-va-ali-lo-techa a-si-
cha.
148
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149
14. Elohim ba-kodesh dar-ke-cha, mi eil gadol

kEilohim.
15. Ata ha-Eil osay feleh, hoda'ta va-amim u-zecha.
16. Ga-alta bizro-ah a-mecha, b'nei Ya'akov
v'Yoseif sela.
17. Ra-u-cha mayim Elohim, ra-u-cha mayim ya-
chilu, af yir-g'zu t'homot.
18. Zor-mu mayim avot, kol nat'nu sh'chakim, af
cha-tza-tze-cha yit-ha-lachu.
19. Kol ra-am-cha ba-galgal, hei-iru v'rakim tei-
veil, rag-za va-tir-ash ha-aretz.
20. Ba-yam dar-kecha, ush'vil-cha b'mayim rabim;
v'ik-vo-techa lo no-da-u.
21. Na-chi-ta cha-tzon a-mecha, b'yad Moshe
v'Aharon.
90
1. Tefila l'Moshe Ish Ha-Elohim; Adonoi, ma-ohn

Ata ha-yita lanu b'dor va-dor.
2. B'terem harim yu-ladu, vat'choleil eretz v'tei-
veil, u-mei-olam ad olam Ata Eil.
3. Ta-sheiv enosh ad daka, va'tomer: shuvu v'nei
adam.
4. Ki elef shanim b'ei-necha k'yom etmol ki ya-
avor, v'ash'mura va-laila.
5. Z'ram-tam, sheina yih'yu, ba-boker ke-chatzir
ya-cha-lof.
150
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151
6. Ba-boker ya-tzitz v'chalaf, la-erev y'moleil

v'yaveish.
7. Ki cha-li-nu v'a-pecha, u-va-cha-mat-cha
niv'hal-nu.
8. Shata avono-teinu l'neg-decha, alu-meinu
lim'or pa-necha.
9. Ki chol yameinu panu v'ev-ra-techa, ki-li-nu
sha-nei-nu ch'mo hegeh.
10. Y'mei sh'no-teinu vahem shiv-im shana, v'im
big- vurot sh'monim shana, v'rah'bam amal va-
aven, ki gaz chish va-na-ufa.
11. Mi yo-dei-a oz a-pecha, uch'yir-at-cha ev-
ratecha.
12. Lim-notya-meinukeinhoda,v'navil'vavchach-ma.
13. Shuva Adonoi ad matai, v'hina-cheim al ava-
decha.
14. Sab'einu va-boker chas-decha, u-n'ran'na v'nis-
m'cha b'chol ya-meinu.
15. Sam'cheinu kimot i-ni-tanu, sh'not ra-inu ra-ah.
16. Yei-ra-eh el a-va-decha fa-alecha, va-ha-dar'cha
al b'nei-hem.
17. Vi'y'hi no-am Adonoi Eloheinu aleinu; u-ma-
asei yadeinu kon'na aleinu, u-ma-asei ya-deinu
kon'nei-hu.
105
1. Hodu LAdonoi kir-u vi-sh'mo, hodi-u va-a-

mim ali-lotav.
2. Shiru lo zam-ru lo, sichu b'chol nifl'otav.
3. Hit-hal'lu b'sheim kadsho, yis-mach leiv
m'vakshei Adonoi.
152
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153
4. Dir-shu Adonoi v'uzo, bak'shu fanav tamid.

5. Zich-ru nif-l'o-tav asher asah, mof'tav u-
mishp'tei fiv.
6. Zera Avraham avdo, b'nei Ya'akov b'chirav.
7. Hu Adonoi Eloheinu, b'chol ha-aretz
mishpatav.
8. Zachar l'olam b'rito, davar tziva l'elef dor.
9. Asher karat et Avraham, ush'vu-ato l'Yis-chak.
10. Va-ya-ami-de-ha l'Ya-akov l'chok, l'Yisrael
b'rit olam.
11. Leimor l'cha etein et Eretz K'na'an, chevel na-
cha-lat-chem.
12. Bih'yotam m'tei mis'par, kim-at v'garim ba.
13. Va-yit-hal'chu mi-goi el goi, mi-mam-lacha el
am acheir.
14. Lo hini-ach adam l'ashkam, va'yo-chach alei-
hem m'lachim.
15. Al tig'u vim-shi-chai, v'lin-vi-ai al ta-rei-u.
16. Va'yikra ra-av al ha-aretz, kol matei lechem
shavar.
17. Shalach lif-nei-hem ish, l'eved nimkar Yoseif.
18. Inu va-kevel raglo, barzel ba-ah nafsho.
19. Ad eit bo d'varo, imrat Adonoi tz'rafat-hu.
20. Shalach melech va-ya-ti-rei-hu, mosheil amim
vay'fat'chei-hu.
21. Samo adon l'veito, u-mosheil b'chol kin-yano.
22. Le'sor sa-rav b'nafsho, uz-kei-nav y'chakeim.
23. Va'yavo Yisrael Mitz-rayim, v'Ya'akov gar
b'eretz Cham.
154
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155
24. Va'yefer et amo m'od, vaya'atzi-mei-hu mi-

tzarav.
25. Hafach libam lis-no amo, l'hit-nakeil
ba'avadav.
26. Shalach Moshe avdo, Aharon asher bachar bo.
27. Samu vam div-rei oto-tav, u-mof'tim b'eretz
Cham.
28. Shalach cho-shech va'yach-shich, v'lo maru et
d'varo.
29. Hafach et mei-mei-hem l'dam, va-yamet et
d'gatam.
30. Sharatz ar-tzam tzfardaim, b'chad'rei mal'chei-
hem.
31. Amar va'yavo arov, kinim b'chol g'vulam.
32. Natan gish-mei-hem barad, eish le-havot
b'artzam.
33. Va'yach gafnam u-t'eina-tam, vay'shabeir eitz
g'vulam.
34. Amar va'yavo arbeh, va'yelek v'ein mispar.
35. Va'yochal kol ei-sev b'artzam, va'yochal p'ri ad-
matam.
36. Va'yach kol b'chor b'artzam, reishit l'chol
onam.
37. Va'yotzi-eim b'chesef v'zahav, v'ein bish-vatav
kosheil.
38. Samach Mitz'rayim b'tzei-tam, ki na f a l
pachdam alei-hem.
39. Paras anan l'masach, v'eish l'ha-ir lai-la.
40. Sha-al va'ya-vei s'lav, v'lechem sha-mayim yas-
bi-eim.
156
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157
41. Patach tzur va-ya-zuvu mayim, hal'chu ba-tzi-

yot nahar.
42. Ki zachar et d'var kad-sho, et Avraham avdo.
43. Va'yotzi amo v'sa-son, b'rina et b'chirav.
44. Va'yi-tein lahem artzot goyim, va-amal l'umim
yi-rashu.
45. Ba-a-vur yish-m'ru chukav, v'toro-tav yin-
tzoru, Hal'luyah.
137
1. Al na-harot Bavel, sham yashav-nu gam bachi-

nu, b'zachrei-nu et Tzion.
2. Al aravim b'tocha, tali-nu ki-noro-tei-nu.
3. Ki sham sh'ei-lunu sho-vei-nu div-rei shir v'to-
la-lei- nu simcha, shiru lanu mi-shir Tzion.
4. Eich nashir et shir Adonoi, al admat nei-char.
5. Im esh'ka-cheich Yeru-shalayim, tish-kach
y'mini.
6. Tid'bak l'shoni l'chiki, im lo ez'k'rei-chi; im lo
a-aleh et Yeru-shalayim al rosh sim-chati.
7. Z'chor Adonoi liv-nei Edom et yom Yeru-
shalayim; ha-om'rim aru aru, ad hay'sod ba.
8. Bat Bavel hash'duda, ashrei she-y'shalem lach
et g'muleich she-ga-malt lanu.
9. Ashrei she-yo-cheiz v'ni-peitz et ola-layich el ha-
sala.
158
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150
1. Hal'luyah, hal'lu Eil b'kadsho, hal'lu-hu bir-ki-

ah uzo.
2. Hal'lu-hu big'vuro-tav, hal'lu-hu k'rov gudlo.
3. Hal'lu-hu b'teika shofar, hal'lu-hu b'nei-vel
v'chi- nor.
4. Hal'lu-hu b'tof u-machol, hal'lu-hu b'minim
v'ugav.
5. Hal'lu-hu b'tzil-tz'lei shama, hal'lu-hu b'tzil-
tz'lei t'ru-ah.
6. Kol han'shama t'ha-leil Ya,hal'luyah.
After saying Tikkun Haklali, say these three passages:
J
"Mi yeten mi Tzion yeshuat Israel bshuv
Adonoi shvut amo, yagail Yaacov, yismach Israel.
Utshuot Tzaddikim me Adonoi, me uzam be ait
tzara. Ve ya'azraim Adonoi veyfaltaim, yfaltaim
merashahim veyoshiaim, ki chasu bo."
160
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161
Prayer of Rabbi Natan
after Tikkun Haklali
will sing to the L-rd with my life, I will sing to

"I my G-d while I live. May my speech be pleasant
to Him; I will rejoice in the L-rd. Give praise to the
L-rd with the harp, with the ten stringed harp sing
to Him. O G-d, a new song I will sing to You. With
the ten-stringed lyre I will sing to You. For You
gave me joy, O L-rd, with Your deeds; I shall sing
about the works of Your Hands."
of the World, L-rd of Everything,

Master Creator of all souls, Master of all
actions, who chooses melodic songs, help me and
show me grace with Your great mercy and Your
powerful lovingkindnesses, that I shall merit to
awaken, to extract, and to reveal all the ten types of
song that are included in the Book of Psalms.
the merit of these Ten Chapters of Psalms that

In I have recited to You, which correspond to
the ten types of song: Ashray, Beracha, Maskil,
Shir, Nitzuach, Niggun, Tefilla, Hoda'ah, Mizmor,
Haleluyah. In the merit of the Songs and in the
merit of the verses and the words, the letters, the
162
Prayer after Tikkun Haklali
vowels, and the cantillation marks, as well as the

names that come from them, from both initial and
terminal letters.
the merit of King David, may Peace be unto

In him, along with all the Ten Tzaddikim who
established the Book of Psalms.
the merit of the Tzaddik who is the Founda-

In tion of the World, the Flowing Stream, the
Source of Wisdom, Our Teacher Na Nach Nachma
Nachman Meuman, Rebbe Nachman ben Feige,
may his merit protect us, who revealed and
arranged for us to say these Ten Chapters of
Psalms in order to repair the Covenant.
the merit of all the True Tzaddikim and True
In Chassidim, grant me merit and grace that I

should merit in Your great mercy to extract all the
drops of semen that left me in vain, whether
accidentally or on purpose, whether under duress or
willingly (if you are reciting this Prayer for a
seminal emission that happened the previous night,
G-d forbid, then add: and especially all the drops
that left me this last night, because of the pollution
which came upon me due to my many sins).
Your great mercy, compassion, and

With strength, let me merit to extract all of
these drops from the husks and from the evil forces,
from all the places to where they fell and were
scattered and dispersed. Don't let us be pushed
away from You. Please subdue, break, kill, uproot,
163
abolish, and nullify all the husks, and all the spirits,
demons, and Liliths that were made, created, and
fashioned through these drops that came out of me
in vain. Remove from them their life-force; extract
and steal from them the holy vitality and all the
holy sparks that they swallowed.
of the Universe, you are the living
Master and enduring G-d, the primal life-

force, who is full of mercy and who judges the
whole world favorably, always desires lovingkind-
ness, and does manifold goodness. My Father, my
Father, my Deliverer and Redeemer, I know, O L-rd,
I know that I myself am guilty and iniquitous, even
for the emissions that happened to me by accident,
because I didn't guard my thoughts at all, and I
fantasized by day until I came to be defiled at night.
Through this I ruined what I ruined and caused what
I caused and destroyed what I destroyed. Woe, woe,
woe to my soul, woe to my soul for I paid myself back
with evil. What should I say, what should I speak,
how can I justify myself? G-d has found my sin.
Here I am before You in great guilt, here I am
before You full of embarassment and shame, full of
dirt and filth, full of evil abominations, and there is
no language in the world that can express the
tremendous pity that is on me. For it is evil and
bitter, for it blemished my soul. It is very bitter for
me, my Father in Heaven. It is very bitter for me,
Master of all the worlds. See my sighs and groans,
164
for my soul is very bitter, to the point that I don't

know how I am able to live from the terrible
bitterness of my soul, which reaches up to the
Heavens, for I cut short my life. Why do I need life
like this, life more bitter than death ? My soul has
drunk from the bitter cup of poison.
of the Universe! You alone know
Master the many, numerous, great, po-

werful, and terrible blemishes that are caused by
this in all the worlds. How can I repair this now,
with what can a child like me repair that which I've
destroyed? But still I know and I believe with
complete Faith that there is no despair in the world
at all, and that I still have hope, and my hope in the
L-rd has not been lost. For the lovingkindness of
the L-rd does not cease and His mercies do not end.
Therefore I have come before You, O L-rd my G-d
and G-d of my Fathers. G-d of Abraham, G-d of
Isaac, and G-d of Jacob. G-d of all the True
Tzaddikim and Chassidim, and G-d of all Israel. G-
d of the first and the last. I have come to ask that
You will show mercy to me and help me follow
Your decrees and guard Your statutes. Please
subdue my evil nature to be subservient to You,
and rebuke my evil urge. Banish it from me from
now and forever. Guard me, save me, and help me
escape now from all types of evil fantasies and
thoughts, from blemishes in sight and speech, and
save me from now on from all types of flaws in the
165
Covenant in the world, in thought, speech, and

action. Be with me always, guard me, and save me
from an accident by day or by night from now and
forever.
Father, powerful, living, and enduring
Our King, strong Redeemer, I spread out to

You my hands, rescue me, rescue me! Save me, save
me! Rescue those who are being taken to death,
rescue one pursued and guilty like me, rescue me
from the lowest Hell. Give me hope and don't let
me be lost, G-d forbid. For what profit is there in
my blood, in my falling to destruction? Can the dirt
praise You and tell of Your Truth?
eyes are raised to the Heavens. O L-rd,
My guarantee me, secure Your servant for the

good. Don't let the wicked exploit me, for I have no
strength apart from my mouth, I have no refuge
and trust except in You alone, in Your great mercy
and lovingkindness alone; in Your true compas-
sion, in Your eternal grace, in the strength and
merit of the Tzaddikim, who guarded the Covenant
in the epitome of perfection after which there is no
more perfection. In them I place my trust, on them
I shall lean and support myself. In their merit and
strength I trust and hope. For You will not
abandon my soul to Hell, You will not let Your
166
Chassid see destruction. Please, O L-rd, save me;

please O L-rd rescue me, see how endangered I am,
torn in the heart of the sea.
of the World! Master of the
Master World! Full of mercy and full of

lovingkindnesses; full of Grace, full of pity; full of
good; full of desire, we already accepted upon
ourselves to call out to You always. Behold I am
now fulfilling this acceptance and I am calling out
to You from a lowly place, from such disgraceful
places. From the depths I cried out to You, O L-rd,
from such disgraceful places. From the depths I
cried out to You, O L-rd, from the deepest depth.
From the straights I cried out to G-d; please answer
me with expansiveness. Due to our many sins we
have fallen very low, and now, in the Footsteps of
the Messiah, we have fallen to places extremely
lowly and humble that Israel has never fallen into
before, as it is written: "She will fall wondrously; no
one will comfort her." Even so, we will not despair,
G-d forbid, in any way in the world at all. For you
have already promised to return us from the depths
of the sea, as it is written: "The L-rd said: From
Bashan I will return them, I will return them from
the depths of the sea." And it is written: "Even
when they will be in the land of their enemies, I will
not reject them, I will not despise or utterly destroy
them, or break my Covenant with them, for I am
the L-rd their G-d."
167
of the World! Open Your mouth
Master to a mute like me, and send me

words from Your exalted holy abode from Heaven,
in a way that I will be able to conquer You, in order
to please You and appease You, that You will
accept with Your many mercies and powerful
lovingkindnesses these Ten Chapters of Psalms
that I recited before You, as though King David
himself, peace be unto him, recited them. Even
though I do not know how to have any of the
powerful and awesome intentions that are in these
Ten Psalms, may it be Your will, L-rd my G-d, and
G-d of my Fathers, that my mere recitation will be
considered before You as though I perceived and
intended all the secrets and intentions that they
contain. Let my speech be pleasing before the L-rd
of all. Behold I am throwing my burden upon You.
I am binding myself to all the True Tzaddikim in
our generation, and to all the True Tzaddikim who
dwell already in the dust, to all the holy ones in the
earth, and especially to the Tzaddik, Foundation of
the World, the Flowing Stream, the Source of
Wisdom, Our Teacher Na Nach Nachma Nachman
Me'uman, Rebbe Nachman son of Feige, may his
merit protect us, Amen. With their knowledge and
their intentions I have recited all these Ten
Chapters of Psalms, and in their merit and strength
may I merit to awaken and reveal all the ten types
of song that are included in the Book of Psalms,
168
which are the single, double, triple, quadruple song,

which are included in Your special, great and holy
name.
two holy names Eil, Elohim, when fully
The spelled out: Aleph Lamed, Aleph Lamed

Hay Yud Mem, add up to 485, which is also the
numerical value of the word Tehillim (Psalms). In
the strength of these holy names, let me merit to
extract all the drops of seminal emissions from the
belly of the husk that swallowed them, whose name
also adds up to 485, for she is the husk that
corresponds to and opposes the holiness of the
Book of Psalms. In the strength of these Ten Psalms
awaken the two holy names Eil and Elohim, to kill,
break, subdue, uproot, destroy, and nullify this
husk that swallowed them, and force her to vomit
up all the holy drops from her belly and her
innards. Erase her name and memory from the
world, and fulfill the verse that is written: "It
swallowed valor, but will vomit it up; from his belly
G-d will repossess." Please slaughter all of the
husks that were created through these drops.
Extract and steal from them the holy vitality, as
well as all the holy sparks that they swallowed
because of this sin. Extract all of them; return and
gather them all together in renewed holiness. Let us
merit to accept upon ourselves the yoke of the
Kingdom of Heaven with love always, and let us
merit to endeavor all our days in Torah, Prayer,
169
and Good Deeds, in truth and with a perfect heart,

so that we will merit to create holy bodies and
vessels for all the souls that are naked due to our
many sins, including through the blemish of
seminal emissions that came out of me in vain.
of the World, courageously strong
Master and most powerful, do what You

can with Your great mercy so that we will merit to
repair the blemish in the Covenant and the blemish
in our intellect. Whether we blemished ourselves by
mistake or intentionally, by force or willingly, for
everything forgive and pardon me, O G-d of
Forgiveness, the gracious One who pardons greatly.
Let us merit to repair all the blemishes in perfection
in our lifetimes in the merit of the holy Tzaddikim
who are in the earth (and if one is at the holy
gravesite of Rebbe Nachman, then add: and in the
merit of this Tzaddik who lies here, the Tzaddik,
Foundation of the World, the Flowing Stream, the
Source of Wisdom. For I have crushed my feet and
undertook this difficult journey in order to come
here and to prostrate myself on the grave of this
True and Holy Tzaddik, who promised us in his
holy lifetime to stand and assist us always when we
come to his holy grave and give a coin to charity in
his memory and say these Ten Chapters of Psalms.
And now, I have done what was upon me to do,
please now do what is upon You).
170
pardon, and atone for me all the
Forgive, sins, crimes, and offenses that I

have committed before You with my 248 limbs and
365 sinews, in thought, speech, and deed, with my
five senses and with the other powers of my body,
and especially that which I sinned, offended, and
blemished against You with the abuse of the
Covenant, which encompasses the entire Torah. I
have done evil in Your eyes from my youth to this
very day. For everything forgive, pardon, and
atone, You who are full of mercies. Restore all
the names that I blemished with Your great Name.
Wash me clean of my iniquity and purify me from
my sin. Purify me with hyssop and I will be pure;
wash me and I will be whiter than snow. Let me
hear gladness and joy. Let my crushed bones
rejoice. Hide Your face from my sins and erase all
of my iniquities. Erase my offenses for Your sake,
as it says: "I am surely the one who erases your
offenses for My sake and your sins I will not recall."
Fill me with Your mercies and always be my help in
the merit of the strength of the True Tzaddikim.
Guard me and save me always, and give me
strength to overcome my evil urge, and to suppress
and break my lusts. I will not blemish again what I
blemished before, I will not do again the evil in
Your eyes, and I will not return again to
foolishness. If I did iniquity I will not add to it,
for You already promised us that Prayer and
171
Petition also help us to be saved in the future from

the Evil Urge and his clique by means of Your true
mercies (and if you are at his holy gravesite, then
add: and especially at the place of this holy shrine,
help me in the merit of the Tzaddikim who are
buried here).
mercy on me, and give me strength and
Have might from You, that I will merit to

overcome and conquer my evil urge always, until I
will merit in Your mercy to banish and cast it off
from me, as well as to nullify it completely from
now and forever. My life has already been
consumed with sighing and my years with groaning.
My power failed due to my sins and by bones
wasted away. My power to endure has failed. Have
mercy on me, my Father, Father of Mercy, have
mercy on me and hear my prayer, have compassion
and pity on me and hear my cry, hear my groaning,
hear my screaming. Have mercy, have mercy, save,
save, deliver, deliver; do not let my blood fall to the
earth before You, do not let my soul fall into the
pit. Save me from blood, O G-d, G-d of my
salvation. Let my tongue sing of Your great
lovingkindnesses, please let Your compassion and
lovingkindness be aroused over a wretched soul like
myself, for one pursued like myself, one filthy with
sins like myself, and one lacking knowledge and
advice like myself. For on You alone are my eyes
depending, to You alone are my thoughts turning,
172
my eyes are looking to the One on high; please help

and please save. Please have compassion and pity
on me, and save me to return to You in perfect
repentance, in truth, and with a perfect heart. Let
me merit always to do according to Your good will
from now and forever. Give me life according to
Your lovingkindness and I will guard the testimo-
nies of Your mouth. Create in me a pure heart, O
G-d, and renew a proper spirit within me.
let this be Your Will, L-rd
Therefore our G-d and G-d of our

Fathers, L-rd of joy and happiness, before whom
there is never any sadness at all, as it is written:
"Glory and Beauty are before him; Might and
Beauty are in His place." Please help me with Your
powerful mercies and let me merit to be happy
always. Give joy to sad souls; give joy to my soul
which is very miserable, wretched, tired, thirsty, and
hungry for You. Remove from me sighs and groans,
rejoice the soul of Your servant, because to You, O
L-rd, I lift up my soul. Inform me of the way of life,
satiate me with the happiness of Your countenance,
with the pleasantness of Your eternal right hand.
Answer me with the joy of Your salvation, and may
Your generous spirit support me. Satisfy me with
Your goodness and rejoice my soul with Your
salvation and purify my heart to serve You in Truth.
Awaken my Glory, awaken the harp and the lyre, I
will awaken the dawn. Let us merit to all the Ten
173
types of songs of holiness, which subdue and repair

the blemish of the Covenant, as it is written: "I will
bless the L-rd who advises me, even by night my
reins instruct me." "To Dovid, Maskil, happy is the
one who bears iniquity and who covers over his sin."
"A home and riches are the inheritance of fathers,
but a prudent wife is from the L-rd." "By day the
L-rd offers his lovingkindness, and at night His
song is with me, a prayer to the G-d of my life."
"To the Conductor, let me not be destroyed." "To
Dovid, a Mikhtam, when Shaul sent after him and
watched the house to kill him." "I will recall my song
in the night, with my heart I am praying and my
spirit searches." "Does one eat unsalted food? Is
there taste in the juice of mallows?" "Lest You give
Your Glory to others and Your years to my cruel
adversary." "And he did not say `Where is my G-d,
my Maker, who gives songs in the night?" "Grace is
false and beauty vain, a woman who fears the L-rd
will be acclaimed!" And it says: "Haleluyah! Praise
G-d in His sanctuary; praise Him in the firmament
of His power. Praise Him with the sound of the
shofar; praise Him with the harp and lyre. Praise
Him with the timbrel and dance; praise Him with
stringed instruments and the flute. Praise Him with
resonant cymbals; praise Him with loud crashing
cymbals. Let everything that has breath praise the
L-rd. Haleluyah !"
174
of the World, blow the great
Master shofar for our freedom, and uplift

the banner to gather our Exiles. Ingather the
scattered ones from amidst the Gentiles and the
distant ones miraculously from the ends of the
earth. Gather in our dispersed ones together from
the four corners of the world to our Land, and
fulfill for us the verse that is written: "And the L-rd
your G-d will return your outcasts and show mercy
to you, and will return and gather you from all the
peoples that the L-rd your G-d scattered you unto.
If you will be dispersed to the ends of the Heavens,
from there the L-rd your G-d will gather you in and
from there He will take you. And He will bring you
to the Land that your Forefathers inherited and
you will inherit it. He will do good to you and
multiply you more than your Fathers." And it says:
"Thus says the L-rd G-d, who gathers in the
dispersed of Israel: I will yet gather them in." And it
says: "The L-rd builds Jerusalem, and will bring in
the dispersed of Israel."
and speedily redeem us, and
Quickly bring us the righteous Messiah.

Rebuild our Holy and Splendid Temple, and bring
us to Tzion, Your city, in song and to Jerusalem,
Your Holy Temple, with eternal joy, as it is written:
"And the captives of the L-rd will return and will
come to Tzion in song and with eternal joy on their
heads. Joy and happiness they will attain and
175
sighing and groaning will flee." And it says: "For

you will go out in joy and in peace you will come in.
The mountains and hills will open their mouths
before you in song, and all the trees of the field will
clap their hands." And it says: "For the L-rd will
console Tzion, He will console all of her ruins, He
will make her desert like a paradise and her
wilderness like a Garden of the L-rd. Joy and
happiness will find her, thanksgiving and the sound
of song." "Rejoice in the L-rd and exult Tzaddikim;
sing out all the straighthearted. Light is sown for
the righteous and joy to the straighthearted.
Rejoice, O Tzaddikim, in the L-rd, and give praise
to His holy Name." Amen. Netzach. Selah, Va'ed.
of the World, causer of all causes
Master and reason for all reasons, You

are lofty and above everything and there is nothing
higher that You. There is no thought that can grasp
You at all, and to You silence is praise and exalted
above all blessing and praise. You I will seek, You I
will beseech to clear out a path to You, down
through all the universes, descending to the place
where I am standing now, as is revealed to You, the
One who knows the hidden things. Through this
path and channel, shine Your light upon me to
return me in true and perfect repentance, according
to Your will, and following the way of the True
Tzaddikim.
176
my mind from thinking any ex-
Prevent traneous thoughts or any thought

or confusion that is against Your will. Rather,
allow me to cleave to You with pure, bright, and
holy thoughts, to be in Your service in truth, in
Your perception and in Your Torah. Turn my heart
to Your testimonies and give me a pure heart to
serve You in truth. From the depths of the sea,
bring me out speedily to great light . The L-rd's
salvation comes like the wink of an eye. Let the
light of life shine on me all the days of my existence
on the face of the earth. Let me merit to renew my
youth, the days that passed in darkness, and return
J
them to holiness. Let my departure from the world
be like my arrival: without sin. Let me merit to gaze
on the pleasantness of the L-rd and to visit His
palace, where everything declares: "Glory!" Amen.
Netzach. Selah, Va'ed.
177
Prayer to Merit to
Travel to the True
Tzaddik
and to receive through him the sanc-
tity and rectifications of Rosh Hasha-
nah.
it be Your Will, O L-rd our G-d and
May G-d of our Fathers, that You allow

me in Your great mercy to go and travel to the
True Tzaddik for Rosh Hashanah and to be
attached to him always, and through this may I
merit to sanctify my mind and my thoughts with
great holiness. Have pity on me in Your great
compassion and help me and save me now from all
alien thoughts and from all mental deficiencies in
the world. Grant me a portion of Your own
knowledge, wisdom, discernment, and intelligence,
and endow me speedily with a truly perfect and
holy mind. And in Your great mercy, sweeten and
annul all harsh judgments against us and against
Your entire People Israel from now and forever.
Let us merit to receive the holiness of Rosh
Hashanah through the True Tzaddik and to
178
Prayer
complete all the rectifications that we need to make

on Rosh Hashanah, which is the source of all
judgments for the whole year. Let our thoughts
always be pure and holy, especially on the holy
days of Rosh Hashanah.
O Merciful One, in Your great
Please, mercy have pity on us and merit

us with and grant us the greatest possible holiness
of the mind. Guard us and save us from all alien
and external thoughts. Instead let us rejoice
constantly with dread and awe in Your Name,
with great holiness and purity, with holy and
refined and pure thoughts, with the essence of
refinement and illumination. Until we shall merit
through the strength of our attachment to the True
Tzaddik to rectify and to extract all that needs to be
extracted on Rosh Hashanah, to extract all the
sparks of holiness from the depths of the husks and
to sweeten and to annul all of the harsh judgements
in the world from ourselves and from all of Your
People Israel. May there extend over us only good
and kindness and salvation and great mercy, from
the beginning of the year until the end of the year.
Inscribe us and seal us for a good and long life and
for peace, for true life, a life of Fear of Heaven, in
which we shall merit to guard Your commandments
and to do Your Will in truth and with a perfect
heart and to rectify everything that we damaged
179
from the day we were born until now. Bestow upon

us a good livelihood and mercy and life and peace
and everything that is good.
of the World, You know the

Master greatness of the obligation to
travel to the True Tzaddik for Rosh Hashanah,
and You also know the powerfully numerous
obstacles that oppose us from all sides. You who
pity the destitute, have pity and spare us. Help us
merit to break all the obstacles, and instruct us in
Your ways and guide us in truth and teach us, that
we shall merit to go and travel to the True Tzaddik,
so that we may merit through him to have a truly
holy mind.
You know that now, in the footsteps [Era

For before the Coming] of the Messiah, our
main hope and salvation lies only in the days of
Rosh Hashanah, upon which we depend to draw
near to You and to draw down upon us Your
Divinity and Sovereignty from Rosh Hashanah
onto the entire year. Now, however, we don't know
what to do on the holy days of Rosh Hashanah and
how to appease You appropriately, so that we
should merit to accept upon ourselves Your
Sovereignty with dread and awe. Nor how to stand
up against all our enemies and accusers, to shut the
mouth of our adversaries and accusers, except
through the merit and the power of the True
Tzaddik, upon whom we lean and depend, for he
180
Prayer
fights for us and subdues and casts down all of our

enemies and pursuers, and draws upon us the
holiness of Rosh Hashanah in perfection. There-
fore, have mercy upon us for Your Name's sake
and help us to merit to break all the obstacles and
to merit to come to the True Tzaddik on Rosh
Hashanah and to attach ourselves to him in truth
and to merit to a perfectly sanctified mind through
him, and to merit to sweeten and annul all the harsh
judgements and to draw upon ourselves loving
kindness. Let us merit to recognize and to know
Your Exaltedness and Your Kingdom over us, and
may You rule over us in glory soon. May every
creature know that You created it, and may every
J
being know that You fashioned it, and may every
soul exclaim: The L-rd, G-d of Israel, is King and
His Dominion is over all. And purify us and
sanctify us with Your most sublime holiness from
now and forever, Amen, Selah! (Likutay Tefillos I:76)
181
Prayer for Peace
it be Your Will, L-rd our G-d and G-d

May of our Fathers, that You will annul
wars and bloodshed from the world and that You
will bring a great and wondrous peace into the
world and that nation will not lift up sword against
nation nor will they learn war any more. Rather
may all inhabitants of the world recognize and
know the real Truth, that we did not come into this
J
world for strife and argument, G-d forbid, or for
hatred, jealousy, vexation, and bloodshed, G-d
forbid, but rather that we came into this world in
order to recognize and to know You, may Your
Name be blessed forever. (Likoutay Tefillos I;39)
182
True Love
True Love
love that exists between virtuous and

The G-d-fearing people, particularly between
the Tzaddik and his followers, is immeasurable.
This is true love, the very essence of love, in the
truest possible sense. For the Tzaddik loves his
followers with a great and powerful love, and he
greatly desires their true good.... And, similarly, the
love of the Tzaddik's followers for the Tzaddik also
is extremely great, for they love him very much
with true love. Among the rest of the world,
however, while love is proclaimed as the main goal
J
in life, still people don't attain it, because they
don't know what true love is at all. Only people
who are virtuous and G-d-fearing, and who merit
to come close to the True Tzaddik, know the
meaning of, and experience, true love.
183
End Piece
"And the Spirit of G-d Hovered Over

the Waters" (Likutey Halachot, Hil-
chot Pesach, Halacha 7, Par. 20)
For from the beginning, the world was water

upon water, and so the whole world was in
disarray, as is written: "And the world was jumbled,
and the darkness was on the face of the deep, and
the Spirit of G-d was hovering on the face of the
waters." For as long as faith is not revealed and
expanded upon, due to the overabundance of
intellect - which is the aspect of the overflowing
of the waters of the deep - the world remains in
disarry, and darkness is on the face of the deep.
Therefore, the Spirit of Mashiach - which is the

aspect of Faith - hovered on the face of the water,
for it sustains the world at all times. Even when the
overflowing waters, the waters of brazenness, which
are apostacy and heresy, want to rule the world and
destroy it, G-d forbid, and to return the world to
disorder. For if, G-d forbid, G-d forbid, their evil
desire were fulfilled, the world would certainly be
destroyed, for the world only exists through faith.
184
End Piece
However, Hashem annuls their wily schemes,

and all their efforts will come to naught. For He
sustains the world at the time when heresy overruns
it, through the aspect of "And the spirit of G-d -
that is, the spirit of Mashiach - hovering on the face
of the waters." As the world was sustained in the
beginning, in the time when it was in disarray,
through this spirit.
And so, the main tikkun is through Mashiach,

may he come speedily in our days. For Mashiach's
spirit and knowledge ascend to the aspect of Àtik' -
beyond all the conceptions and knowledge of this
world. Therefore, concerning Mashiach, the con-
cept of knowledge beyond grasp is not relevant. For
all the conceptions that are too high for even the
greatest minds to grasp - for Mashiach they are a
simple thing. For he can swallow all the waters of
knowledge that are in all the world. Therefore, he
hovers over the face of the waters - for he ascends
above all the varieties of waters of knowledge in all
the world, for he is the aspect of Àtik', that
J
transcends everything. And Àtik' is the aspect of
the First Faith, the aspect of the Faith that is higher
than all else, for it is the aspect of the Faith that
transcends all the kinds of knowledge in the world.
185

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The Song

Our Master and Teacher,

Rabbi Israel Dov-Ber Odesser

"I am Na Nach Nachma Nachman Meuman"

and who said:

The Petek and the New Song:

Story of the Petek ................................................................................................................ 15

Rabbi Israel Ber Odesser:

Stories of Rabbi Nachman ................................................................................... 119

True Love ..................................................................................................................................... 183

Rabbi Israel Ber Odesser said: "There will

The Petek of the Redemption of the People of Israel,

Rebbe Na Nach Nachma Nachman Meuman

One hundred and ten years after his passing,

In the year 1922, in the yeshiva of Rabbi Meir

For that year, he had not fasted on the

And behold, on the twenty third of Tammuz,

At first, Rabbi Israel did not want to pay heed

Aleph, and opened to page 25, he found there a

Very hard was it for me to descend to you. My precious

When Rabbi Israel saw written in the Petek,

Rabbi Israel was born in the year 1888. From

recommended in the literature of Rabbi Nachman.

Thus Rabbi Israel Ber Odesser received the

The implications of this song are staggering.

It is perplexing for a people who cherish the

A person who is committed to learning the

Most of the commandments that a Jew

are both essential. However, in considering the

Enter the New Song. Rabbi Nachman here

In the final Torah of Likutey Moharan (Part I,

The New Song, Na Nach Nachma Nachman

The New Song:

. Story of the Petek

Story of the Petek

the year 5682 (1922), on the Seventeenth of

In Tammuz, I felt a terrible weakness [relates

walked to the Yeshiva and lay down in the

entered the synagogue, including the Yeshiva

any event, I felt great pain and distress and

In did not want to live. I saw that my great

cried before the Blessed G-d and said in the

powerful thought came to me, as though

I did this: I went from the synagogue into my

implied that the letter was written before the

Contents of the Petek

Very hard was it for me to descend to you

My precious student to tell you that I enjoyed

Greatly your service and upon you I said

My fire will burn until

Mashiach will come Be strong and courageous

Na Nach Nachma Nachman Meuman

Full and overflowing from one end to the other (FKXVXV)

Quotes about Na Nach

The following are taken from record-

"Na Nach Nachma Nachman Meuman is the new

"Na Nach Nachma Nachman Meuman is the root of

"This Petek is the greatest wonder and miracle since

"Na Nach Nachma Nachman Meuman is a segula