I recently began re-learning hil. Isurei Bi'a in Mishne Torah. I covered the chapters there about the laws of nida. I finished last week, and on Shabbat I randomly opened up to Torah 30 in Liquttei Moharan ("LM"), which I went through twice during Shabbat. Then, the next day, I opened up Liqutei Halakhoth ("LH") (concepts from R' Nahhman's teachings, mainly from LM, explained regarding halakha). As I opened LH to the section covering the laws of nida - lo and behold it began quoting Torah 70 of LM, the Torah I'd just happened to open to on Shabbat.
Given that there are 411 Torahs in LM total, this is absolutely amazing, but it's not an isolated incident - not for me and not for all the others who experience this!
I'll here translate a small part of the beginning of LH on the laws of nida, and I want to raise an important point that I'm sure many will find useful in arguments with regular people:
"... at times, the Kingdom [of holiness] falls and an overpowering of the four kingdoms [of evil] (Babylon, Persia, Greece, Rome, which embody the spiritual forces of evil) is formed, God forbid, [the four kingdoms] which are summed up in the kingdom of `Amaleq. It's necessary to gather and cut out [the Kingdom of holiness] from there, and to raise it up to the 'light of the presence/countenance [of HaShem], which shines at the three regalim (Pesah, Shavu`oth, Sukoth)...
This gathering up [of the Kingdom of holiness] is through hesed (mercy), and the revelation of hesed is through rebuke/reprimand, the aspect of "let the sadiq smite me with mercy, and correct me" (Psalm 141), see there (LM #30) well [for the full explanation of all these concepts].
Hence, the main damage of the aspect of kingdom [of holiness], God forbid, is when there is no rebuke/reprimand/discipline, for then, hesed isn't revealed; and then, it's impossible to cut out and separate [the kingdom of holiness] from the four kingdoms [of evil]..."
What this has to do with nida is profound and is explained later on in LH. I won't translate it all here, since most people don't like reading long blogs and it's too much for them to pay attention, even when the content is on the top of the list of importance. So, I'll stop here and talk about the very important concept that mercy is revealed by rebuke.
Most people today would think that rebuke is judgment, the opposite of mercy. That's because many people are perverts and as a result have no brains left, as I've explained before. They respond out of emotion, rather than fact and truth, which are entirely rooted in and intertwined with faith in HaShem. In actuality, proper rebuke, specifically the rebuke of the Sadiqim, is an absolute revelation of mercy! Even if the rebuke is "by way of insult", as LM 30 states. If you can't figure it out, I have bad news for you.
Also, do you know why people have a hard time sticking their heads in any of the above-mentioned books, or in Liquttei `Etzot, which is a compilation of very practical advice written throughout LM and the conversations of R' Nahhman (which I am soon putting out an edited and proofread PDF of my translation of it thus far)? Because they don't like rebuke. Very few want to see where they're going wrong, or to even focus on the right things and get their priorities straight. What people usually really want is to do it their way and to thereby gain some sort of false comfort thinking they're decent people and don't have to break a nail to serve HaShem the right way. This is exactly what R' Nahhman teaches, as he says lethargy and depression are the results of פגם הברית, sexual perversion in either thought, word, or action.
You can easily derive from what I translated above that anyone who doesn't allow themselves to receive rebuke from the true Hakhamim and Sadiqim is a מורד במלכות, a rebel against the Kingdom of HaShem, because they're preventing the revelation of mercy, which is the rebuke itself, from separating HaShem's Kingdom from out of the 'four kingdoms' of evil. If you do that, you're allowing the four kingdoms, which are your own evil inclinations, to reign supreme. You can't have it both ways, it's one or the other.
It may seem odd to some, but I use brackets and parentheses the right way.
I use brackets, [ ], when inserting the author's intent into the text, where it runs with the sentence.
I use parentheses, ( ), when adding extra explanatory info that doesn't run with the text.