Likutei Etzot (Compilations of Advice), Truth and Faith 1-29

Truth and Faith

1. The essence of redemption is based upon faith, for the essence of exile isn't for anything other than a lack of faith. (From Likutei Moharan I, 7).

2. Faith, prayer, miracles, and the Land of Israel all correspond and each rely upon one another. (There^)

3. There are people who cover up all miracles by way of nature. And when these apikorsim who have no belief in miracles expire, and when faith will increase in the world - then the Messiah will come, for the redemption is based upon faith. (There^)

4. It is impossible to come to faith except through truth. (In other words, the essence of faith is only for that which the intellect doesn't comprehend, for in the place where the intellect understands, faith is not appropriate. If so, when the intellect doesn't understand, how will it come to believe in that which is needs to believe? Therefore, the essence of faith relies on on truth; that if a person wants to look upon the absolute truth, he will understand from it that one must believe the holy faith in HaShem, in the true tzadikim, and in his holy Torah even though it is impossible for our physical minds to understand this. For through looking upon the truth with a truthful eye, one will understand from a distance that the truth is such - only it is impossible to understand it with the intellect. One must only strengthen himself in complete faith. Understand well). (There^)

5. It is impossible to come to the truth except through drawing closer to the true tzadikim and to walk in the way of their advice; neither to turn to the right or to the left of their words. Through this one engraves truth in himself and merits faith. Also, one needs to distance himself from the advice of the wicked and of those who oppose and dispute the truth. one can succeed to all this through the commandment of tzitzit which corresponds to guarding against promiscuity which corresponds to the advice of the wicked; [thus, through this] one merits tikun habrit, which corresponds to the advice of tzadikim. (There^)

6. Through praying with might and putting all one's strength into the letters of the prayer, through this one succeeds to faith. (From Likutei Moharan I, 9)

7. These people who deny all miracles and say that all goes according to nature and if they see some miracle, they cover the miracle up with 'according to nature' and say that this is all by way of natural course - they damage faith very much and they damage prayer and the Land of Israel, as well as lengthening the exile. (There^)

8. According to the lessening of faith is the [level of] the hiding of HaShem's face and his blazing anger, God forbid, and thence the tzadikim run away from authority and honor, and the world lacks a true leader. Through breaking anger via mercy, the blazing anger is sweetened, and thereby true tzadikim receive honor and leadership and [the world] merits a true leader, that all should come to the true end goal. (From Likutei Moharan I, 18)

9. A man should not accept leadership and authority unless his faith is so complete there is no completeness beyond it. Even one who believes in something of way of the Amorites, for example if a deer stops in the path [he believes it is an omen of something] - even though he believes in HaShem, he should not accept leadership. Even when a person thinks about himself that he has mercy on the world and therefore wants to lead them - truly, he is running after honor and he excuses his running [after honor] on [his having] mercy. Through this, one can come to apostasy and heresy, God forbid, but from Heaven they have mercy on him and don't place leadership in his hands. (There^)

10. One must guard faith very well, that it not become damaged, God forbid. For through a breach in faith one cannot receive correction from those who reprimand in truth. Peace is damaged while disassociation and controversy are formed, God forbid, and one comes to denial, idolatry, and false beliefs. For faith is the main upper seal of holiness and one must guard it very much since through [guarding] it all holiness is [also] guarded. (From Likutei Moharan I, 22)

11. It is impossible to merit complete faith except through coming to the true tzadikim of the generation, for they draw the essence of the faith of Israel to the generation, for they are the generality of holiness. (There^)

12. Truth and faith correspond to 'the shining face', joy, life, and thereby one merits length of days. Also to the opposite: deceit shortens days, for deceit corresponds to death, 'the dark face', idolatry, God forbid. (From Likutei Moharan I, 23)

13. Faith is the latter days, for upon her stands all the character traits, for faith is the foundation and source of all holiness. It has already been clarified above that through truth one comes to faith. (There^)

14. Even one who merits to draw some holy intellect needs to draw faith into the intellect, because one shouldn't rely on the intellect itself. (From Likutei Moharan I, 24)

15. Through [the existence of] improper Torah scholars who speak fallen Torahs come denial, contempt of, and opposition to those who fear HaShem. The remedy for this is bringing in true Torah scholars as guests. Through that, one merits faith and to break the denial and contempt and to overpower the opponents. (From Likutei Moharan I, 28)

16. The main importance of charity and its completeness is through faith. All the blessings and bounties that come with charity do not have completeness except through faith which is the source of all blessings. One succeeds to the essence of faith through keeping the holy Sabbath. (From Likutei Moharan I, 31)

17. Also, the completeness of all things is faith. Without faith all things are lacking. Also, the completeness of the Torah, which is knowledge, is only through faith, for the whole Torah is founded upon faith, for the main point is faith. (There^)

18. The main sustaining of faith is through shmirat habrit. (There^)

19. Through faith one renews the mind, which is the neshama, during the time of sleep. And one merits to receive through the sleep a new intellect and a new neshama from the light of the Face. (From Likutei Moharan I, 35)

20. A breach in faith, God forbid, corresponds to idolatry and through it rain is held back and there is no satiation, no peace, a man does not help his friend, and everyone needs to travel and journey from place to place for their livelihood. (From Likutei Moharan I, 40)

21. The essence of wealth comes from truth, and when one damages truth, poverty comes upon him, along with contempt and shame. However, one who holds to the aspect of truth - his livelihood gains. (From Likutei Moharan I, 47)

22. Deceit harms the eyes physically and spiritually. (From Likutei Moharan I, 51) 

23. When one tells a lie, the fouling of blood grows stronger from which comes the black bile and the tears that damage the eyes. For it is impossible to speak lies without one's blood spoiling. Also, it is impossible to speak truth except through purifying the blood beforehand. (There^).

24. Deceit is evil, impure, and through it the supervision of HaShem is removed from one. However, through truth the supervision of HaShem is upon him wholly. (There^).

25. Truth is one and deceit is many, for it is impossible to speak truth about a thing unless it is one, in other words [to say it] like it is, specifically. For example, silver - it is silver. Gold is gold. However, deceit is many for one can tell lies without end. For example, about silver that it is copper, tin, or lead - or other names without measure. Therefore, at the final end the truth will definitely be revealed and opposition will be nullified because all opposition is a result of the increase of deceit without measure, that from there comes all opposition because with regard to oneness, opposition does not belong. Therefore the truth which is definitely one will stay and thrive forever, because the truth is HaShem's oneness. All lies, from which opposition comes, will be lost and it [truth] will stand forever, for the truth of HaShem is forever. (There^)

26. When you want to be incorporated in oneness until after-creation will be incorporated into before-creation, wherein it is all one, all good, all holy, as it was before creation - guard yourself from deceit and speak truth. Be a man of complete truth and through this you'll be incorporated into oneness, for truth is one as we have already stated. (There^)

27. Through faith the gates of holiness are opened up. (The initial letters of the verse "the heavens were opened and I saw visions of God" spell faith, in Hebrew).

28. Faith is not appropriate except to a thing that has no reason. Even though this is so, by the believer the thing seems revealed as if he sees the thing he believes in with his eyes, as a result of the greatness of his complete faith. (From Likutei Moharan I, 62)

29. The main completion of faith is through drawing distant people closer to HaShem. One merits this through fasting, because then one merits that through his eating the Holy One Blessed is He becomes unified with his divine presence, face to face. (There^)

(Continue to the second part)

Likutei Etzot (Compilations of Advice), Introduction

Introduction

Translator's Introduction:
Likutei Etzot is a book of compiled advice extracted mainly from Likutei Moharan, Rebbe Nahman's main work, and from Sihot HaRan which is a book of conversations that Rebbe Nahman had with his students. Likutei Etzot extracts the key advice from the words of Rebbe Nahman. If one goes to the place in Likutei Moharan that the advice is derived from, one can see the wondrous way in which each advice is proven and derived from the Tanakh, Talmud, Midrash, Zohar, writings of the Arizal, and more. The main point of these amazing teachings is the practical action involved in serving HaShem. The following is Rebbe Natan's introduction to this most important book, Likutei Etzot.

Who is the man who desires life? Who chooses eternal life? Who has mercy on his soul, truly? Who is for HaShem? He should place his heart to this small book, small in quantity but great in quality. Gaze and see, you will be very amazed, for he has done great deeds in their time. The awesome and amazing ways and advice, both old and new, are founded upon ledges of fine gold, planted by streams of water, flowing from the wellspring that comes out of the House of HaShem. Deep waters are the advice in the heart of a man, which the man of understanding has increased.

Go and see the works of HaShem. Place your hearts to these words, for they are things that stand at the pinnacle of the universe. Words of the Living God, the Eternal King. Words that liven all the souls from small to great. From the highest of all levels to the end of the lowest level. There is no holy advice that is hidden from you that you won't find in this book, and all that your soul will ask of you this small volume will not withhold from you.

Turn your ear and hear. Open your eyes and see. Understand and see the absolute truth. Remove from yourself a stubborn heart and the ways of jest and lies. And vain wisdom distance from yourself! Spare your soul and place your mind and your thoughts toward the absolute truth! For if, God forbid, you avert from the truth - who will you mislead? Won't you mislead only yourself? Scan this book and look in it: is there any injustice in it's language, God forbid? Does it sway from the straight and true path which our Forefathers traveled down from immemorial?

In HaShem I have trusted, I won't be ashamed by these words - not in this world and neither in the world to come! I will thank HaShem very much with my mouth and among the masses I will praise him. He who stood to the right of a pauper like me and strengthened me and encouraged me to collect wondrous roses like these - precious charms and eternal remedies like these. The vitality of souls like this, from the well of living water, from the wellsprings of salvation that all from which flows from them is founded upon the words of our Fathers and Sages of blessed memory in the written Torah and the oral. From the Torah, Prophets, and Writings, the Babylonian and Jerusalem Talmuds, the Midrashim, the books of the holy Zohar, and the books of the Arizal. Upon them are based and founded the words of this amazing volume.

To expand the praise of their level is to decrease it manyfold. Only the one who looks at them with a truthful eye will see for himself the precious glory of their greatness. And the truth will testify for itself. May HaShem, the God of Truth, give truth to Jacob and send his light and his truth and place us in the path of truth always. May he turn our shoulder to serve him truly all the days of our lives, to love peace and truth until he will establish David's throne in mercy and sit upon it in truth - quickly in our days, amen.

(Continue to the first section, Truth and Faith)

Open My Eyes and I'll See Wonders from Your Torah I

Use Rabenu's Torah in everything you learn.

In Yalqut Shim`oni on Bereshith 50, it states about the burial of Ya`aqov:

בתחלה עד שלא ראו כבודן של ישראל לא נהגו בהן כבוד, ולבסוף שראו כבודן של ישראל נהגו בהן כבוד, שנאמר: ויבואו עד גרן האטד. 

וכי יש גורן לאטד? 

אמר רבי אבהו: 

מלמד שהקיפו כתרים לארונו של יעקב, כגורן זה שמוקף לו אטד. שבאו בני ישמעאל ובני עשו ובני קטורה למלחמה, וכיון שראו כתרו של יוסף תלוי בארונו של יעקב, נטלו כולן כתריהם ותלאום בארונו של יעקב.

The important information above is that the sons of `Esaw, Yishma`el and Qettura (descendants of Yishma`el's brothers) came to wage war among each other and they saw Yosef's crown placed at the head of Ya`aqov's sarcophagus. Instead of fighting they came and placed their crowns upon Ya`aqov also.

What does this mean?

In the books of Kabbalah and Breslov:

- Ya`aqov signifies the idea of da`ath (and tifereth), which is knowledge of HaShem and Torah.

- Yosef signifies the sadiq who is called such because of the purity of sexuality he attained, which is considered as keeping the whole Torah. Only one who guards the brith, keeps pure sexuality, can truly attain da`ath. One who damages it throws his da`ath out the window, because semen is derived from "drops of the mind/brain".

- Crown refers to the maqifin, attainments of knowledge, awareness, and information in Torah. It is Ruah HaQodesh, "divine inspiration" as commonly translated. Torah 21 of Liqutei Moharan explains this and how to attain it.

So, what we see in this story is Yosef, the sadiq, leading all Israel at the passing of their father Ya`aqov, who signifies da`ath. The crown is placed upon Ya`aqov/da`ath, meaning that the people of Israel, under the Sadiq, achieve tiqun habrith (pure/corrected sexuality) and thus achieve divine knowledge, then the nations see this and react. Annulling their warfare against each other because they attain a higher perception of da`ath of HaShem - symbolized by placing their crowns on Ya`aqov. Greater da`ath leads to the annulment of idolatry and greater mercy. This is what the prophets speak about that in the future the wolf will dwell with the lamb, and that the nations won't wage war anymore.

Filter this through the fact that the war of Gog uMagog must happen as it is a great mercy to Israel and a vengeance upon the 70 prototype nations who are divided 35-35 under the dominions of `Esaw and Yishma`el (Hayyei Moharan 6) - this short passage in Yalqut Shim`oni means this:

After or during the war of Gog uMagog, when the Messiah will come and bring Israel into an elevated state of purity through tiqun haklali/tiqun habrith and wage war against them to throw their control off of the people of Israel, the nations will eventually cease their fighting and attain a higher state of da`ath - perhaps initially through revelation of an inexplicable miracle from Heaven - through which they will cast away their idols, their false religions, and they will submit to Torah and to King David's restored kingdom. All war will cease and we will enter into the days of Messiah, which should come soon and speedily in our days.

The Secret of the Mishkan and Humility of Moses

Liquttei Moharan 70

(As I translated from Hebrew, any errors or mistakes here are mine, all additions in parentheses and brackets are mine)

"And it was on the eighth day, Moses called to Aaron and to his sons and to the elders of Israel..." -Leviticus 9

Everything is on the earth, as we see in reality,that everything grows from the earth and everything and all humans walk on and are set on the earth. It is impossible that anything will leave and be distanced from the earth except by way of a counter force. In other words, through something that forces the object and takes it up from it's place, from the ground, and distances it from the earth. And according to the strength of the counter force is the amount that the object is distanced. Afterwards, when the counter force is spent, the object returns to the earth.

For example, if a person throws something up into the air, through his strength the object is forced and it separates from the earth. According to the persons strength is the distance the object is separated from the earth up into the air. Then, when the strength he sent into the object by throwing it is spent, it comes back falling to the ground.

This is because the earth has the power of pulling (gravitational pull) and pulls everything toward it. For if not, nothing would be able to be sustained on it, since it would be natural to fall from the earth, since the earth is round and all mankind stands about it from all sides, as is known. Therefore, when the the counter force is spent, and the object falls down to the earth, everything that draws closer more below, the more it speeds up in its fall (i.e. the acceleration of gravity). This is a result of the object drawing closer to the pulling force of the earth; therefore it falls faster below.

Now, the sadiq (righteous one) is the aspect of dust because the sadiq is the foundation of the world (as dust is the foundation of the earth) as it says in Proverbs 10, "The sadiq is the foundation of the world" and everything stands on him and he has the pulling force to draw all things to him. This specific Sadiq who is the foundation of the world is a single entity in the world from whom all things are drawn. And even all the other sadiqim are only branches of him - everyone according to his aspect. There are those who are branches of him [the main sadiq] and those who are branches of branches.

This singular sadiq in the world is very humble and low and he places himself like the dust, in the aspect of Genesis 18, "And I am dust and ashes...", therefore he is the foundation of the world, in other words dust, that all things are upon it as stated above. And this is what we request [in the sidur] "may my soul be like dust to all", i.e. that our souls will have the pulling force  to draw everything to it like dust does. And this sadiq draws all the influxes/abundances to the word, in the aspect of Job 28, "The gold dust...", that all the influxes/abundances are drawn from the aspect of dust (humility).

Therefore, one who gives charity to this sadiq is immediately blessed because it is like sowing directly on the dirt which yields exponentially as in Hosea 10, "Sow for yourselves charity and reap according to kindness." However, if one gives charity to one who is not the aspect of dust at all (i.e. he has no true humility), it does not yield fruit. This is why Jeremiah cursed the people of Anathoth: "At the time of Your anger, do with them..", Jeremiah 18, [upon which the Sages comment in Talmud, Baba Qama 17:] cause them to stumble by poor people who are not fit [to receive charity]; i.e. that they won't be in the aspect of dust at all and therefore the charity that people give to them won't be like sowing at all [because it won't yield blessing].

Hence, it is proper that all people will be drawn to this sadiq who is in the aspect of dust and who has the gravitational pull. Only, through counter forces, people are pushed away and distanced from him. In other words, there are people that through their words and deeds, they compel other people to distance them from this sadiq. According to the power of the counter force is the distance the people are taken from the sadiq. Afterward, when the counter force is spent, the affected person will return and draw himself to draw closer to the sadiq who is the aspect of dust. For when the counter force is spent, the object returns to the dust, the sadiq who has the gravitational pull.

There are people who are very far from the sadiq for the fact that they are still caught up in the counter force which distances them; but afterward when the counter force is spent, they will return and draw closer [to the sadiq]. This we see, when a person travels to the sadiq, every bit closer he gets to the place of the sadiq, the more desire he has from the fact that he is drawing closer to the gravitational pull.

This is the aspect of the Mishkan (Tabernacle), for the Mishkan had gravitational pull, to draw Divine power to the place it was standing, as in Song of Songs 1, "Pull me after you and we'll run...", specifically "after you we'll run", because everyone who draws closer to him runs faster as a result of the gravitational pull. This is brought in Midrash Rabba Shemoth 31, that the word Mishkan is related to the word "mashkon" (a guarantee), as it was a guarantee to Israel that the Shekhina (Divine Presence) would dwell among them even if they sinned, as it is written, Leviticus 26, "And I gave My dwelling among you all and My soul will not be abhorred by you."

[Note: the word for pulling force, the word Mishkan, the word for dwelling, the word for guarantee, and the word Shekhina all come from the same root word M-Sh-K in Hebrew; meaning that their meanings are all interconnected.]

Hence, through the Mishkan, the Shekhina dwelt among Israel; for the Mishkan is the language of "pull me..." (see quote from Song of Songs 1 above), that it had gravitational pull, to draw Divine power to the place in which it stood. Therefore, it is impossible to erect the Mishkan except through the sadiq who is as humble as dust, the aspect of Moses who was "more humble than any man" as it is written in Exodus 40, "And Moses erected the Mishkan..." - no other would be able to build it except for specifically this sadiq who is the aspect of dust, gravitational pull, in order to draw Divine power.

This is the meaning of what is written in Deuteronomy 7, "Not for your greatness of numbers did HaShem desire you, for you are the smallest", upon which our Sages extrapolated (in Talmud, Hullin 89), "not... except because you make yourselves the smallest... did HaShem desire you". Because they made themselves small and insignificant they entered the aspect of dust which has gravitational pull, i.e. the Mishkan which draws Divine power to it. Therefore, HaShem desired them. This is the aspect of Isaiah 57, "I will dwell with the downtrodden", for through lowliness wherein a person makes himself like dust, he has gravitational pull to draw HaShem to him - that is the entire aspect of the Mishkan.

This is the aspect of the honor which is stated about the Mishkan as it is written in Exodus 29, "It will be sanctified in My honor", and in Ex. 40, "The glory of HaShem fills the Mishkan." All of the honor that every person has, from small to great, is only received from this sadiq who is the aspect of dust and Mishkan, that from him everything is drawn. All of the honor and greatness is only by this sadiq, and everyone receives from him as it is stated in Talmud, Meghilla 31, "Every place where you'll find his greatness, there you find his humility." Hence, in the place of humility and lowliness is where all glory and greatness dwells. As it says (see above), "I will dwell with the downtrodden." Therefore, all leaders of the world receive their honor from this sadiq who is as dust.

The same is true with renewal of honor. For at every time when honor is renewed, when an appointee moves to a different position (when someone gets promoted at a job, for example), leadership and honor are renewed - this is all through this sadiq. For according to his raising the Mishkan every time, that from there comes honor, in the aspects of "the glory of HaShem fills the Mishkan" (see above), is the amount that honor and leadership are renewed.

And this is the meaning [of the verse that started out this Torah], "And it was on the eighth day, Moses called to Aaron and to his sons and to the elders of Israel."

For when the sadiq wishes to call the heads of the people, he calls them by this, that he erects the Mishkan, where honor is. Through that he calls them and they all come to him to receive honor from him.

That's the meaning of "on the eighth day...", that Moses erected the Mishkan. Through that he: "called to Aaron and his sons and the elders of Israel", who are the heads of the people, from little to great. For through building the Mishkan, he called all the heads of the people, who are the aspect of Aaron and his sons, etc. This is what our Sages in Talmud, Rosh HaShana 1, "Nisan is the new year for kings", for that is when the Mishkan was built, from which the honor of kings, appointees, and leaders is drawn.

Therefore, the building of the Mishkan was specifically on the first day of Nisan [note: Rebbe Nahman was born on this same day, rosh hodesh Nisan]. For this is the aspect of rosh hodesh (head/beginning of the month, but literally "the head of renewal"), that through this all heads/leaders are renewed. Thus, "the beginning of the month of Nisan is the new year of kings".

[Note:

This idea of the Moses figure and also the idea from the Zohar about Moses-Messiah is mentioned several times throughout Liquttei Moharan. It is important to note that there is a concept that a Mosaic soul keeps returning to guide Israel with new Torah insights and advice. This soul had most notably come to the world as key sadiqim throughout the generations. The latest and final occurrence of this, before the coming of Messiah and the resurrection of the dead, was in Rebbe Nahman who was born on the head of the month of Nisan, the time when the Mishkan was built.

This Torah starts explaining how all human beings are naturally drawn to the specific Moses-sadiqim of which there are never two or more of at any one time. Naturally, if no one prevents it through false religions, false beliefs, or through agents of the Sattan who exist among observant Jews (all these are the counter force as explained in this Torah) - every sincere person looking for the truth will eventually find every Moses of the past including the Moses who is appropriate for their generation; in our case, Rebbe Nahman MeUman - because they have a gravitational pull from their humility.

If you ask how Moses could have written about himself, "Moses was the most humble man", or how Rebbe Nahman could have taught about his own greatness - how could this be humility? The answer is that humility is not self degradation. Humility is the recognition of one's own level. When a sadiq says "I am this great" or "I have reached this high a level", they are not taking pride in themselves for having achieved it, they are not being conceited like a normal person would naturally feel after saying such things. In actuality, it is testament that they are truly humble, if they are able to speak of themselves without feeling haughty and conceited. In other words, it depends on who they are, not on the words you see them say. An arrogant person could say "I am the most humble" and he would feel arrogance while saying it. You only know if someone is arrogant or humble by knowing them.

The difference between a humble sadiq and an arrogant person is that the former talks about himself without taking pride in his own actions, attributing all to HaShem. The arrogant take pride in themselves.

Another amazing point is that part of Exodus 32:32, which reads "If You will take up their sin...if not, erase me, please, from Your book...", wherein Moses is pleading with HaShem not to destroy Israel for the sin of the golden calf. If read backwards, it states "I am Nahman" and the letters after that are scrambled to read "from Uman". Moses himself stated that he was Nahman from Uman.]

How Do We Prepare for Geula?

Someone asked me this great question on Facebook in response to a post of mine about the possibility of the impending and inevitable WW3 beginning perhaps sooner than is comfortable. While I am skeptical of the predictions of several sages that I cited in that post, I do not disregard it as a possibility, and we all must be prepared.

I put together a list of things that will help a person prepare for the coming geula and, with HaShem's help, survive the process to greet Mashiah.

1. Spend Time Conversing With HaShem

This is the first and foremost point. You MUST have a spiritual and personal connection with HaShem. This is formed through conversing with HaShem in private, in your native language and in your own words, about anything and everything that is on your mind. We have the Creator of all the universes ready to listen to us at any time and in any place - and get this: he ENJOYS your speaking to him.

This is not some feel-good stuff or some inspirational garbage that you see on internet memes. This is an absolute must for every Jew. Without this, how can you truly serve HaShem? There are many people, talmidei hakhamim, and even Rabbis today who go through their lifetime observing mitzvot without having this necessary connection to HaShem.

You conversation with HaShem will not always flow, but keep at it daily for at least an hour. When you reach the time when the dam bursts and the conversation comes out and you hold nothing back, all the previous words you spoke to HaShem which were said without this same fluidity will rise up with them.

2. Guard Your Covenant

Sex is a very good thing in the right context. However, in the wrong context, especially the act of wasting seed, it is a horrible thing.

Semen is essentially drops of the brain, and they contain the life-force of creation. One who wastes it damages all the 22 letters of Torah which are the building blocks of creation. He also creates demonic forces through this act, since the souls he wastes essentially become demons.

Thoughts of sexual immorality are also extremely horrible and damage a lot. If you would like to commit suicide slowly, cut off your lifeline to HaShem, become depressed, and lose your life in the world to come: then I suggest you waste your seed and think bad thoughts regularly. Otherwise, if you are sane, you will eliminate spilling seed, thinking bad thoughts, and seeing forbidden images.

For those who think this is just a Breslov thing: it is actually all over the Torah, including in halakha. The Rambam, citing the Gemara, states that one who things bad thoughts is one of the people who loses his life in the world to come. He states this is so because the person thinks he did no wrong since he didn't physically do anything to the women he looked at and thought of; but he is horribly wrong and he sins constantly because he doesn't control his thoughts or his eyes.

The Zohar, also states that pure sexuality is the foundation of the whole Torah, as is stressed by Rebbe Nahman. The Parashath WaYeshev of the Zohar, it states such things about spilling seed as stated above.

To rectify any sins, past or present, in this area, you must admit what you've done to HaShem, feel ashamed, and resolve never to return to the sin again. Say 10 Tehillim that have the power to fix, cleanse, and purify the damage from this sin, as revealed by Rebbe Nahman. They are Tehillim 16, 32, 41, 42, 59, 77, 90, 105, 137, 150.

3. Don't Be Scared and Don't Be Depressed

Every event that transpires, every word you hear, every thought that enters your mind is all from HaShem. Not the smallest detail of your daily life is an accident. With this in mind, know that any threat that comes to you is only from HaShem and that he is fully capable of stopping just as he was to cause it in the first place.

Fear no one and nothing besides HaShem. Besides conditioning your mind for this, when you speak to HaShem before you sleep about all the things you did wrong that day and judge yourself and ask for forgiveness, this elevates the fallen fear from among the people and things you naturally fear and elevates it back to becoming fear of HaShem only.

Depression, like fear, is also a lack of ascribing power to forces other than HaShem. Depression is not like a broken heart. A broken heart is good, and that must be taken to HaShem in conversation. As a result, it will change to happiness instead of degrading into depression if you just let it sit.

There is always hope, and when someone knows that HaShem sends every detail of every occurrence their way for a reason, they are able to never become depressed and remain in a state of happiness constantly. Please note that the things HaShem sends are never for a person's detriment: all things HaShem does are good, even the tragedies which occur to us. They are also all to send us messages to encourage us to draw closer to him and to fix problems we need to fix. If you were to see why HaShem did everything, you would see how it is all a huge favor to us all. But we can't usually see the reasons why. That is where emuna comes into play.

4. Take the Above Advice While Outputting Physical Effort

Do not fall into the misunderstanding that you must only trust in HaShem for everything and not do anything. When a person wants to make money, even though the money he will make was already allotted to him by HaShem, he still must do his part on the ground. Since HaShem's active involvement is [intentionally] hidden in this world and we cannot often see his hand at work directly, we must work within that concealment. This means that when you need money, you should first cry out to HaShem for help and then go out and make an effort to find a job or some source of income.

Hishtadlut, effort, is an essential part of serving HaShem in this world. We cannot annul all responsibility for our actions via a twisted idea about faith. However, to ascribe the achievement of accomplishing something to yourself because "you" went out and found a job and worked hard is a big mistake. HaShem is responsible for all. We must do our part knowing that everything we accomplish is only as a result of HaShem allowing us to, and allowing us to merit such things. Without that, if he showed no interest, we would have nothing.

These are paradoxes that our human minds cannot fully understand. How can someone have free will yet everything is pre-ordained? The purpose for this paradox is so we will have free will. When a person has free will to do whatever he pleases, yet he chooses to go against his natural inclinations and serve HaShem and have the above-stated emuna that HaShem runs it all, he takes immense pleasure from this.

5. Learn How to Fight

It is all over Tanakh and Midrashim: our fathers were warriors greater than any among the nations. This was lost to us over our exile, however, our forefathers' ancient method can be learned today in Jerusalem. It is called Abir-Qesheth and it is more effective and practical than anything else out there - by far. It is not an art, it is a necessity and a way of life, intertwined with Torah; since it is itself a part of Torah.

Abir is so in-depth and so intricate, and provides such a huge advantage over any opponent just by learning its entry-level concepts which offer a whole different way at fighting than the linear systems known throughout foreign systems of warfare, that any one of the fools who think that this is something made up are essentially saying that the Grandmaster is the biggest genius to ever walk to earth for having designed such a mindbogglingly effective and in-depth system.

There are a lot of sources within our Torah and from personal accounts, that attest to the authenticity and effectiveness of Abir.

With all the Jews getting stabbed and attacked here and there - even butchered in a synagogue in Jerusalem - you'd think people would get it. But no, many tend to listen to leaders who do not live in reality and teach them a mentality of the battered galut Jew. All I am saying here is that you should know how to defend yourself and that every Jew should strive to walk in the ways of their forefathers by learning an aspect of our Torah, Torath Lehima.

6. Learn How to Live Without Electricity and Running Water

If, God forbid, something happened like, say, an EMP blast which would render much of our technology useless and basically send us back straight to the dark ages, this advice is a must. Even if something else happened, it may be likely that you will have to travel long distances on foot for your survival.

To get anywhere to find a natural water source, some source of food, you'll need to know point 4, above. Not only will people be rioting and panicking, but if you live anywhere around Arab neighborhoods, you will likely be in serious danger if you know nothing about fighting off multiple attackers.

These points are where I lose a lot of backing from some of my own crowd who tend to be completely ignorant about these things. Some, thank God, are not ignorant, but it seems to be the majority who are. I'm 'sorry' to tell you, but you cannot just rely on a miracle to save you. You have to put in effort and try. If you did your job and learned the re-revealed aspect of Torah, Abir, then you'll have made yourself a vessel for HaShem's protection in a much greater way.

7. Learn Torah Daily

Learn Tanakh, halakha, and the Zohar and/or Breslov books every single day. Go to this link for free downloadable Breslov books, and start learning. You have no idea, and neither do I, of just how immensely important studying Torah is. This gives you much more favor in HaShem eyes when you put point 1 to use. It helps your words of prayer be received and it helps draw upon yourself HaShem's providence.

When you begin to force yourself to sit and learn daily, you will begin to crave it and look forward to it and feel naked without it. It is especially important to study halakha daily, in order to know HOW to do all of HaShem's commands and to clarify your mind.

8. Repeat Point One

Cry out to HaShem, ask him to save you from any difficulties that will come. Ask him to save all of his people Israel from what is to come, from any harsh decrees. Ask him to save the lives of Jews he has already allotted not to make it. Ask him to save all of us from our enemies and spare us all to be able to make it through the process of our redemption.

Don't hold back your thoughts, emotions, angst. Let it all out. This is the most important advice, because the Torah and all the other points here, and more, will become apparent to you as a result of conversing with and crying out to HaShem on a regular basis.

The level of hitbodedut, secluded prayer/meditation, is so high, it is beyond anything else. You will find that when you want to take that hour, your natural inclination will even try to get you to learn Torah instead. That's how much the spiritual side of death does not want you to sit down and talk to HaShem, even when it doesn't flow well.

If you're having trouble getting your words out, try Rebbe Nathan's Liquttei Tefilloth. I often begin with this and then continue on various topics on my own words. It is extremely good to say even just one tefilla from this book a day. On days you find it hard to converse with HaShem, try to put your whole heart and soul into the words of the prayers in this book.

Breslov is Not (Just) a Hasidic Sect - Why Everyone Needs Rebbe Nahman

Breslov is usually thought of as a sect of Hasidic Judaism. That, it might be. However, it is much more than that.

The only reason we have various terms describing groups within Judaism is because of the overall evolution of the Jewish people in exile. Even before this past exile, during Bayith Sheni, there were sects among Jews because of our fractured nature even after just 70 years of Babylonian exile. That sectarianism is part of the reason we were eventually exiled for another two thousand years.

I don't like to break things up into labels. It should be simple. There are Jews working towards our redemption, working towards bringing our long awaited Messiah, working towards doing HaShem's will simply and earnestly. Jews not doing this are problematic to us all, and they are those of the second category.

To divide it up into Haredi, Dati Leumi, Masorti, Hiloni, etc, is not always accurate. You will find even Haredim who may learn Torah all day long, yet they are not in touch with HaShem's direction for the time. This is mostly because of Rabbis who are not in tune with the source of wisdom, the true Sadiq who is the aspect of Moshe Rabenu. This may be even if they claim they are, i.e. that they go by the title "Breslov".

Going back a couple hundred years ago, Hasidut came about out of the teachings of one 'Moshe', the Ba`al Shem Tov, who restored to Judaism what had been lost. Rabbi Shim`on Bar Yohai, the Ari, and others were also true Sadiqim who did this. In exile, we were not simply left alone; otherwise we would have never made it.

Rabenu Nahman arrived at a time where Jews were divided into various groups, sects, and around the time when huge waves of atheism, secular science, and assimilation were about to afflict Jews, especially in Europe. Even in secluded, pure, and ancient Jewish communities like in Yemen, this manifested on a lesser level as the Darda`im. For this reason, Rabenu Nahman stressed emuna - straight, simple, and intense faith in HaShem.

He also knew that the holiness of the brith, upon which all of the Torah is based (as also states the Zohar), would come to an all-time low in these final generations. There has been no other time in history when unlimited forbidden images could be accessed by almost anyone at pretty much any time, HaShem have mercy. Sexual impurity is even forced on people these days, even walking down the streets of Jerusalem. The holiness and purity of sexuality has almost completely gone away. This is why Rabenu Nahman stressed tiqun habrith so vehemently. This is why he made it possible to correct the almost impossibly correctable sin of wasting seed, dwelling on impure thoughts, pegam habrith, by discovering and revealing the ten Tehillim which have an immense impact in repairing sexual sin.

If it isn't clear to you yet, you might have a problem. You need Rebbe Nahman: to heed his advice, to draw near to him, to become attached to him, to make it through the rough and to come out clean when your eternal soul leaves the temporary body laying there in the grave. For those who say this is something foreign the Judaism, it is right there in the Torah, "they believed in HaShem and in Moshe, His servant." It is not a foreign concept, and it is certainly different than the concept that, lehavdil, lehavdil, xtianity ripped off and perverted, God forbid.

Torah 70 of Liqutei Moharan explains that a true Sadiq as humble as Moshe Rabenu is only able to build the Mishkan because he is the idea of the Mishkan. His humility makes him as dust/earth, which has gravitational pull. The word Mishkan is from the root moshekh, pulling, i.e. gravitational pull. Everyone eventually comes to the true Sadiqim, unless there is a counter-force (like if you throw a ball up into the air, it will return to the earth unless a hand grabs it and prevents it). That counter-force today is all of the Rabbis and leaders who don't point you to Rashbi, Arizal, Besht, and Rabenu Nahman. They want their own kavod instead of being branches of the true Tzadikim.

If you are still unsure, do this and you will not fail: plead to HaShem for the truth and nothing but the truth. Beg him to show you, if you really want it. And do your part by learning Torah for its sake, without bias or ulterior motives.

Eliyahu on Gog uMagog

In Tanna Devei Eliyahu, Eliyahu haNavi speaks of the battle of Gog uMagog in several instances. Here I will sum up what is stated and cite where it can be found in the book. This is for all the confused Breslovers and everyone else who thinks Gog uMagog is "only spiritual" or that it is a bad prophecy which can be averted via teshuva. Negative prophecies can be averted, but Gog uMagog is NOT a negative prophecy!

In TDE 1:6,

It states that the nations must be destroyed and descend to Gehinnom on account of having put their hands on Israel, Jerusalem and the Temple. "Know that it is so", for when Nebuchadnezzar summoned many nations to besiege Jerusalem (because it used to be when you wanted to conquer Jews you had to outnumber them thousands or hundreds of thousands to one), the nations were not yet doomed to be destroyed and descend to Gehinnom. After the destruction of Jerusalem, the worst was decreed for the nations in general. HaShem will amass a huge revenge on the hills of Israel to destroy many nations collectively, and cites Zechariah 1:15, 14:1,3 and Micah 5:14.

In TDE 3:3,

It states that for that which will occur in the future, HaShem has done a little bit of already and gives several examples. The last of the examples translated is: "in the future, there will be the blood, carnage, and destruction of Gog uMagog for the nations on the hills of Israel. A little bit [of a foretaste of this] is being done; blood, carnage, and destruction on our oppressors, as our eyes see every single day.

In TDE 5:9:

States that just as the nations have done horrendous affliction to Israel, so will HaShem amass the nations on the hills of Israel to suffer carnage, destruction, and torture, feeding their flesh to the birds of the sky and beasts of the field, with no one to have any regard for their corpses. It goes on to quote Ezekiel 39 which likens the event to a big sacrificial banquet that HaShem will prepare for the birds and beasts, wherein they will feast on flesh to satiation and drink blood to intoxication. Then all the nations will see HaShem's judgment and the hand he placed on them, and Israel will then know HaShem is their God from that day on. This section of TDE goes on to say more.

So I must come to ask, why would a Jew who has been oppressed for over two thousand years straight by various nations, suffering horribly throughout, not rejoice at the fact that HaShem will dish out revenge by our very own hands? Are they rendered so beaten they wish for no such revenge? Is it possible there could be no revenge here on this earth in order to sanctify HaShem's Name which the nations denounced by saying, "these are Jews? God's supposed chosen? Why are they so easy to kill?"

An even better question to ask is, do these people read Tanakh and Midrashim? If so, do they read it for its sake, or do they read it through the lense of their own horribly mistaken opinions?

The remedy for them is to begin at the beginning and the foundation of serving HaShem, namely truth. If a person is motivated to find the truth and they learn Torah with that pure motive of truth, they will not end up skewing what they read or falling for false rabbis nor will they skew the words of true rabbis to fit their tragic misconceptions.

The reason I speak so bluntly is because I care. I care about the my people, my brothers, and I cannot stand seeing the reality on the ground in such miserable shape. Please wake up! Things are happening fast and now is the time to stop living in your little dream land, fantasy world. Your little bubble. If you're comfortable in these times, you likely have no idea what is going on. It is one thing to be confident in HaShem and another to be ignorant of the facts because you've been duped by some false rabbi or you've assumed a real rabbi meant something he didn't. Again, all it takes is the aspect of truth and some hitbodedut.