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Abraham Abulafia recorded perhaps the best text describing in detail the entryway into the meditative kabbalah.

Here are his visions on the angel Raziel:^[638]

And the brilliance of the soul, which is combined from the sphere and from the stars and luminaries, together with the brilliance of the abundance which flows from the sphere of the rainbow to the organs of the body, in general and in particular, which is “the appearance of the brightness round about, which was the appearance of the likeness of the glory of G-d.” Therefore, Raziel says that when he arrived at this knowledge and acquired it in his intellect, he knew the question which he was asked by the form, which he saw inscribed before him, as engraved by his Rock [i.e., G-d]. And this is clear testimony that he asked wisdom from his Creator and that wisdom he was taught by Him, blessed be His name. And then he returned to the matter of opening his eyes to see before him the tree of knowledge, whose name is life: that is, that which is to others a potion of death, and is the tree of knowledge, was to Raziel the potion of life, and he did not stumble in it as did others.^[639]

And on the angel Raziel directly:^[640]

If you wish to learn before a great master, who is the angel of prophecy, whose name is Raziel, and if you understand all that I have hinted of his power and his teaching, then you will know the secret of his name. And if you wish to be one of his disciples and to learn in his book, which is that of the completely righteous, and you wish to be inscribed with them immediately for eternity, then take care to study continually from thirteen years until forty years in the book of the intermediate ones before the good angel Gallizur, who is the intellective master; and from forty years onwards let your principal study be before Raziel, and then secrets of wisdom shall be revealed to you, for you shall already be a great man among the giants.

Behold the secret of prophecy: it is certainly a voice sent from above to speak to that prophet, and the Holy Spirit is likewise in that manner. But because that voice is supernal and spiritual, it is impossible for it alone to be corporealized and to enter into the ears of the prophet, unless it first be embodied in that same physical voice which emerged from that person while engaged in Torah and prayer and the like. It then embodies itself in it and is connected to it and comes to the ears of the prophet, so that he hears; but without the human voice it cannot exist.

An eerie man conceals knowledge, and the heart of fools calls out his wiles.

Rashi comments, “Even with wisdom he is humble, and all that he might say that is nonsense he covers.”^[641]

The eerie – ערום man, he is prudent. The word also means crafty and sly, but Rashi interprets it favorably in this proverb. Who is this man? He is a raziel, a keeper of secrets, a master of allusions. Although he resides between Yesod and Tiferet in the hidden world of allusion, he seeks to rise to the realm of knowledge. In this place, he will conceal or cover knowledge in allusions. Parables conceal truth because the Truth is too great to be absorbed directly. However, the will (keter) of God resides above knowledge (daat), and allusion (raz) cannot travel there. For if allusion were to conceal the will of God, all would be hidden, even the substance of God (shefa) would not flow, has vshalom.

Nehunya ben Hakanah may be the author of the Bahir.

Please, by the force of Your great right hand, release the bound one. Accept the prayer of Your people; strengthen us, purify us, awesome One! Please! Mighty One, those who seek Your Unity, preserve them like the pupil [of Your eye]. Bless them, purify them, have compassion on them; Your benevolent righteousness [may You] always bestow upon them. Mighty, Holy One, in Your abundant goodness, lead Your community. Unique one, Exalted, turn to Your people who are mindful of Your holiness. Accept our prayer and hear our cry, [Your] Who knows hidden thoughts. Blessed [is His] Name, Whose glorious kingdom is forever and ever.^[642]

The “bound” one is a victim of his own sins. In every bundle there is one key sin that will release them all. For example, do not annoy others unnecessarily, “be easy with a person burdened by leadership,”^[643] avoid haphazard negative comments, do not joke with derogatory terms, and avoid unnecessary pronouncements. These are all part of a bundle of sins. The key sin is not to annoy others unnecessarily.

Isaac the Blind was one of the Hasidic Ashkenaz, those devoted to prayer, deeds of goodness, and the experience of G-d. He provided names for the sefirot from the following verse.^[644]

Yours, O Lord, is the greatness (gedullah), power (gevurah), the beauty (tiferet),
the victory (netzach), the majesty (hod) ... yours is the kingdom (malchut).

Greatness in this context is overflowing kindness. In this model the sefirot descend from each other downward, paralleling the process of creation.^[645]

IN THE BEGINNING (Be-re’shit): The letter bet is the most elevated crown (keter), and therefore this bet is printed larger than all other bets. The word “beginning” (re’shit) is in fact wisdom (hochmah). In truth then two sefirot are encompassed in one word.

Isaac the Blind describes Tohu as the Earth before emanation, and than Bohu as the spiritual state of the earth after emanation from G-d. The creation of light is tiferet or beauty of the Torah, coming from Wisdom. From nothing (me-ayin) is the source of the thirty-two paths of wisdom.^[646]

Some would claim that Isaac the Blind’s emanations resemble neo-Platonism. Instead the sefirot are the characteristics of G-d necessary for creation to exist. That some aspects of creation are dependent on earlier aspects is the degree to which some sefirot relate to preceding sefirot.

Azriel lived in Gerona, which was in Catalonia, between Barcelona and the Pyrenees. On the subject of light Azriel wrote:^[647]

And this illumination is unfathomable and infinite, and from its perfect glory proceed grace and benediction, peace and life for those who observe the path of its unification. But to those who deviate from its path comes the light that is hidden and transformed from one thing into its opposite, as a chastisement and as right guidance, everything according to the kavanah of him who knows how to accomplish it in the right manner: through cleaving, devukut, to the thought and the will that emanates in its full force from the unfathomable.

For according to the intensity of the kavanah, with which it draws strength to itself through its will, and will through its knowledge, and representation through its thought, and power through its reaching [to the primordial source of the will] and firmness through its contemplation, if no other reflection or desire is mixed in it, and if it grows in intensity through the power that guides it, in order to draw to itself the current that proceeds from Ayn Sof every thing and every act is accomplished according to its spirit and its will, if only it knows to embrace the limits of the finite things and of the will that inhabits their thought from the principle from which they derive.

Then, it must elevate itself above them through the power of its kavanah and go into the depths in order to destroy the path from its very principle and to pave a new way according to his own will: through the power of his kavanah which stems from the perfect glory of the withdrawing light,^[648] which has neither figure nor image, neither measure nor size, neither evaluation nor limit, neither end nor foundation nor number, and which is in respect finite. And he who elevates himself in such a manner, from word to word, through the power of his intention, until he arrives at Ayn Sof, must direct his kavanah in a manner corresponding to his perfection, so that the higher will is clothed in his will, and not only so that his will is clothed in the higher will.

For the effluence is like the inexhaustible source that is never interrupted only if, in approaching the higher will, it carefully watches that the higher will is clothed in the will of its aspiration. Then, when the higher will and the lower will, in their indistinctness and in their devukut to the unity, become one, the effluence pours forth according to the measure of its perfection. But the perfection of the lower will cannot take place if it approaches for its own need, but only if it approaches it and if it clothes itself in the will through which enough of the non-distinctness is manifested, which is concealed in the most hidden mystery. And if it approaches it in this manner, the higher will also approaches it and grants to its power, firmness and to its will the impulse to perfect and execute everything, even if it be according to the will of its soul, in which the higher will has no part.

And this is what the verse [Proverb 11:27] says: “He who earnestly seeks what is good pursues which is pleasing.” For as far as the will clings to an object that corresponds to the higher will, the impulse is clothed in it and is attracted, following its own will, toward every object for which it exerts itself with the power of its kavanah. And it draws down the effluence, which crowns the secrets of the things and essences through the path of the hochmah and with the spirit of the binah and with the firmness of the daat. And in the measure that its clothed with the spirit and explains its kavanah through its worlds and fixes a visible sign through its actions, it draws the effluence from power to power and form cause to cause, until its actions are concluded in the sense of its will. In this manner the ancients used to spend some time in meditation before prayer to divert all other thoughts and to determine the paths of their kavanah and the power that was to be applied to its direction. And similarly some time during prayer, in order to realize the kavanah in the articulated speech. And similarly some time after prayer, in order to meditate on how they could also direct the power of the kavanah, which came to its conclusion in the speech in the paths of visible action. And since they were truly pious, man, Hasidim, their Torah became action and their work was blessed. And this is the path among the paths of prophecy, upon which he, who makes himself familiar with it, will be capable of rising to the rank of prophecy.

This is to say that when the will of man calls the will of G-d, the twain shall meet and enwrap themselves in the others will. Similarly Rabbi Gamaliel, the son of Yehudah haNasi redactor of the Mishnah, taught “Make G-d’s will your will, so that He will make your will His will.”^[649] Azriel of Gerona distinguishes his path to prophecy.

Rambam’s Mishnah Torah says if a prophet prophesizes something bad and it doesn’t happen, it does not indicate that he is a false prophet, but if the prophet prophesizes something good, it must come to pass or we know that he is a false prophet. The idea here is that Hashem does not recall his good decree.

The Talmud teaches that future generations cannot abrogate laws from earlier Rabbis, as there is an assumption that rabbis of past generations are superior in knowledge.^[650]

R. Zera said in Raba b. Zimuna’s name: If the earlier scholars [rishonim] were sons of angels, we are sons of men; and if the earlier scholars were sons of men, we are like the asses, and not even like asses of R. Hanina b. Dosa and P. Phinehas b. Jair, but like ordinary asses.

However, Maimonides does not approve of this concept of the “Decline of the Generations”:^[651]

I have proved that for Maimonides the Tannaim and Amoraim are human beings like all others with respect to their native intellectual and spiritual capacities. One must accept their halakhic determinations, but with respect to all other matters one is free to weigh, measure, consider, accept, reject, or modify their opinions. Their halakhic authority is a consequence of historical circumstance, not their innate capacities. Last, human capacities have not been declining since the time of the Rabbis; if anything, we can expect them to grow, not decline.

Especially in realms outside of law, we must evaluate the merit of earlier teachings and not assume they are correct. Modern Judaism must question the historical validity of ideas like “fallen angels”^[652], a singular Satan, a singular Messiah whose name was created before creation, and the notion that angels have free will. These ideas are not consistent with early Judaism.

There is a phrase in the psalms that says, "Let the heavens praise you O Lord...". Maimonides says this is literally the case, as there is ‘soul awareness’ in the heavenly bodies. Soul awareness is also in the grasses and trees around us, and certainly with animals. In essence there are souls everywhere. Even in the rock that Moses struck to bring forth water, there was a soul for which Moses was punished for not asking politely.

What does this mean for us? We have to be very conscious that creation is filled with souls of life on all levels and not take it for granted.

The Ramban’s Letter is a tikkun, a remedy, to repair a hole in ones life. The Ramban said, “Every day that you shall read this letter, heaven shall answer your heart’s desires.” Brides and grooms recite this letter on their wedding day. Singles recite this letter to help find their soul mates.

The ‘Way of G-d’ explains G-d’s cosmological interface with the world. This was my first introduction to Kabbalah and I recommend it for everyone. The work bridges all Torah teachings with the mystical. Some of the subjects Luzzatto covers include the existence of G-d, the purpose of creation, angels, root of evil, destiny or providence, reincarnation, heavenly courts, influence of the stars, soul levels, dreams, magic, miracles, and prophecy.

This work is dedicated to Midos development. It presents a ladder to holiness consisting of the following traits:^[653]

The Talmud lists the order differently. Rabbi Pinchas ben Ya’ir said, “Heedfulness leads to alertness, alertness leads to cleanliness, cleanliness leads to restraint, restraint leads to purity, purity leads to holiness, holiness leads to fear of sin, fear of sin leads to humility, humility leads to saintliness, saintliness leads to the gift of the holy spirit.”^[654]

The ten levels also represent a manner in which one purifies the Nefesh^[655] or lowest soul in order to prepare oneself for the experience of Ruach Hakodesh, the holy wind, which is the middle soul transmitting inspiration. The highest soul or Neshamah is directly connected to G-d.

According to this program, one begins with constant study and observance, leading to scrupulous care not to violate any religious law. The next step is constant diligence to obey every commandment, and then to live a completely clean life, both in thought and in deed. One then reaches a level where he avoids even permissible things when they can possibly lead to wrong, and once this is accomplished, he can purify himself of all evil, past and present.

The person is then ready to live a life of piety dedicating himself to G-d far beyond the call of law, and this leads to humility, the negation of the ego. A person can then gain such a clear perception of good that he literally dreads sin, being totally aware of the banality of evil. He is then ready for the highest of these ten steps, holiness, the total negation of the physical.

The very next level is that of Ruach Hakodesh. These ten steps thus provide a program of discipline for the individual who wishes to attain true enlightenment.^[669]

The “Knowing Heart” is a refreshing course on the foundation of the spiritual in the physical world. The yeshiva education places this work in the realm of philosophy and studies the Path of the Just for self-improvement. The Way of G-d provokes the questioning mind, the Path of the Just sets the way of life and the Knowing Heart refines ones faith.^[670] Luzatto reveals new teachings here that are not revealed in previous works. For example, on the importance of ecology:^[671]

The Creator did not implant negation and deterioration in the nature of perfect creatures, but in the nature of imperfect ones, so that when the creatures will have perfected themselves in time to come, they will not be subject to negation at all.

...

We speak of negation and deterioration as they apply to each species in itself. Their inter-connection and conjunction towards the universal end, to the contrary, is a correction for this because by virtue of it they leave the sphere of evil and are rescued from it.

...

In sum, it is in the species of nature in themselves and not in their inter-relationship that negation, lowering, and deterioration obtain. In their inter-relationship is rooted their perfection and escape from evil!

Luzatto here presents his view that nature working together is good, but species isolating themselves from other species leads to evil. This is reflected in the sefirot where in their original form, they attempted to exist independently and shattered when they became to full of the flow from Hashem. Their shattered forms are rebuilt into the Partzufim, who transmit the energy to each other and in doing so permit the sefirot to exist in harmony.

Levi Yitzhak spent his life always seeing the good in every person he met. Once when a wagon driver stood wearing tefillin covered with greese while those in the synagogue criticized, Levi Yitzhak commented; ‘how great are your people who even in the midst of their arduous toil remember to pray at the proper time.’

Never would this master let a falling thought enter his mind concerning a Jew. R. Nachman referred to him as the Great Lamp of Israel. When he passed away, R. Nachman commented, how a great light has gone out. Yet, the great light shines more brilliantly in the sky. Can you see him?, ‘not yet,’ but he shines brilliant in the sky like a diadem of stars in the heaven. Look closely and you will find the lyre, whose great star Vega shines eternally with the optimism of his soul. Sweet was his music, preserved eternally is his light; night shines like day All is Light Before Him.

Check the organization for his writings: http://www.berdichev.org/rabbi_levi_yitzhak.html.

http://www.berdichev.org/levi_yitzhak_of_berdichev.html
(Courtesy: Oxford University Press)
Levi Yitzhak of Berditchev (d. 1810) was a rabbi and Hasidic Master. He became a disciple of Dov Baer the Maggid of Mezhirech in 1766, later becoming a foremost exponent of Hasidism in his writings and through his life.

Levi Yitzhak, the most lovable figure among the Hasidic masters, belongs to the folklore of all Jews, not only the Hasidim, in his eloquent pleadings to the Almighty to look with favor on His people.

A typical story told in this connection is that when Levi Yitzhak witnessed a Jewish coach-driver greasing the wheels of his carriage while wearing his tefillin, instead of upbraiding the man, the saint lifted his eyes heavenwards to proclaim: 'See how wonderful Jews are. Even while greasing the wheels of their carriages they wear tefillin.'

Levi Yitzhak remained a staunch upholder of the Hasidic way all his life. He was appointed Rabbi of Zelichov, where he met with strong opposition on the part of the Mitnaggedim for his Hasidic views. Eventually he was forced to relinquish his post, but met with the same fate when serving as Rabbi in Pinsk.

He finally settled in Berditchev in 1785, after which town he is known as 'the Berditchever' or 'the Berditchever Rov', since he was one of the few Hasidic masters to serve also as a town Rabbi.

There are tales, which seem to have a basis in fact, that, as a result of the opposition he met with, he suffered for a time from 'smallness of soul,' in other words, he had a nervous breakdown; but he recovered and continued to teach the Hasidic ideas and ideals.

There is also a basis in fact to the reports that he would travel with his company of followers from town to town in order to win souls for God.

A Hasidic Commentary
Levi Yitzhak's work, Kedushat Levi (Holiness of Levi) is a commentary in the Hasidic vein to the Pentateuch and other sacred books. The first part of the work was published in Slavita in 1798, the second part in Berditchev in 1816, since when it has gone into a number of editions and is acknowledged as a supreme Hasidic classic.

A typical comment in the book is on the priestly blessing. While delivering the blessing the priests hold their hands outstretched with the palm facing downwards. When a man prays for himself he is in the category of a recipient. When a man wishes to receive something he holds out his hand with the palm upward and the back of the hand downward.

But when a man prays only for the sake of the delight that the Creator will have from his prayers, that man is a giver, giving something to God, so to speak. A giver holds his hand with the palm downward and the back of his hand upward. The priests thus bless the people that they themselves should be givers, that all their worship should be directed to the tremendous aim of giving delight to the Creator.

In Hasidic panentheistic vein is Levi Yitzhak's remark on the first verse of Genesis: 'The general principle is that the Creator, blessed be He, created the all and He is the all and His influence never ceases. For He extends His influence at every moment to His creatures, and to all worlds, to all palaces, to all angels, and to all the Holy Hayyot. And this is why we say (in our prayers) that He forms light and creates darkness and not that He formed light and created darkness; "forms" in the present tense. For at every moment He creates, at every moment He bestows vitality to all living creatures and all is from Him, blessed be He, and He is perfect and He includes all.'

Levi Yitzhak stresses particularly the need for humility. But for him true humility is attained not through a man thinking how unworthy he is, since in this process he is thinking of himself. True humility consists in profound contemplation on the majesty of God before whom all creatures are as naught.

The book of Proverbs says: 'An abomination of the Lord is every lofty heart' (Proverbs 16:5) from which it follows that pride is an idol, an abomination of which the Torah says: 'Thou shalt not bring an abomination into thy house (Deuteronomy 7:26).'

Louis Jacobs, a British rabbi and theologian, served as rabbi of the New London Synagogue. Rabbi Jacobs lectures at University College in London and at Lancaster University. He has written numerous books, including Jewish Values, Beyond Reasonable Doubt, and Hasidic Prayer.

Louis Jacobs, 1995

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http://www.chassidusonline.com/kedushas-levi.html
His Birth

The Holy Tzadik and Rebbe Rav Levi Yitzhak of Berditshev was born in the year 500 (of the Hebrew calendar) and the Holy Ba'al Shem Tov twice honored his students with cake and drinks to toast his birth saying: "A soul has come down to this world that will be an advocate for good on behalf of our brethern Bnei Yisroel." (Eser Oros 2:1)

His position

The Holy Tzadik and Rebbe Rav Levi Yitzhak of Berditshev was one of the foremost students of the Maggid of Mezritch, the Holy Ba'al Shem Tov's successor. Thus he is in fact only five generations removed from recieving the Torah on Mount Sinai from Hashem himself. The Rav Levi Yitzhak of Berditshev was the student of the Maggid of Mezritch, who recieved the tradition from the holy of holies a lofty soul come to down to earth from heaven: our master Rebbe Yisroel the Ba'al Shem Tov who in turn recieved the tradition from the prophet Achiya HaShiloni who was counted among those who were in the exodus from Egypt (see Rambam's introduction to the Mishna Torah), and who learned and recieved the Torah from Moshe Rabbeinu, who in turn recieved it from G-d Himself. (Toldos Kedushas Levi Munkacz 2:8)

His birth & his lofty soul

To understand the power of the Kedushas Levi's soul we must read the words of the founder of Chassidus our master the Holy Ba'al Shem Tov, who once told his students "At the time the holy soul of Rav Levi Yitzhak of Berditshev came down to us, the accuser Satan prosecuted and said 'the actions of this holy and lofty soul will nullify the entire process of free choice since the entire world will repent and do good, and decist from evil. Then what good will my own position be?' Hashem answered Satan, 'this soul will serve as the Rabbi to several different cities and others will chase and persecute him [because of his beliefs], together with the burden and yoke of the Rabbinate it will weaken him enough that his influence will wane to the point where it will not nullify free choice.' " (Toldos Kedushas Levi Munkacz 1:3)

The great Maggid of Mezritch echoed this when he taught that Satan was promised three things in regard to the Kedushas Levi's soul coming to this world:

That his soul would never meet and unite with the Holy Ba'al Shem Tov (who passed away when Rav Levi Yitzhak was twenty) since this meeting would bring such light to the world that it would end the power of free choice.
That he will be chased and persecuted by Misnagdim who oppose Chassidus and his manner of praying and serving Hashem and this will weaken him.
That he will bear the yoke of the Rabbinate and the affairs of the city would occupy him. (Toldos Kedushas Levi Munkacz 1:3)


His praises

Many great and holy Tzadikim held the Berditshever Rebbe in the highest respects. To begin to understand just how great rebbe Levi Yitzhak was we will quote some of the sayings that his colleagues and Rebbes said about him.

The Holy Chozeh of Lublin was known to say "I set aside a specific time, every day in order to give thanks to Hashem for sending down to this world the great and holy Neshama (soul) of the Rebbe Levi Yitzchak." (Toldos Kedushas Levi Munkacz 4:45)

His own Rebbe in the revealed Torah was the Rebbe Reb Shmelka of Nikolsberg who gave testimony that the Berditshever "does not hold any type of conversation that lacks holy kabbalistic intentions and Divine unifications. Even his seemingly mundane conversations are really secrets and unifications." (Toldos Kedushas Levi Munkacz 4:47)

The Holy Rav Chaim of Tzanz once said that the holy author the Noam Elimelech testified that "the holy Berditshever shook with G-d's awe and reverence even in his sleep! Even while slumbering the fear and awe of Hashem shook his form, just as it would any person who was seized with fear at finding himself surrounded on all sides by thieves in the city." (Toldos Kedushas Levi Munkacz 4:50)

Even with all his great and lofty levels his humility was unimaginable. Once in the middle of one of his sermons he said simply "Woe is to the generation that considers me its leader!" (Toldos Kedushas Levi Munkacz 3:37)

Others said about him that his great manner of praying and serving Hashem proved that he had within him from the soul of the great Tanna Rabbi Akiva. (Toldos Kedushas Levi Munkacz 3:24) (Eser Oros 2:3) (Avodas Levi)

The holy gaon author of the "Tzemach Tzedek" of Lubavitch used to say, that from all the advocacy and merits he said on behalf of the people of Israel, there was created in Heaven above a unique chamber or heichal known as the Heichal HaZechus the "Palace of Merit," that is called “Levi Yitzchak ben Sarah Sasha.” And when a Jew prays and says Tehilim and asks for mercy from the Creator, May His Name be Blessed, in the merit of Our Master "Levi Yitzchak ben Sarah Sasha," that palace and chamber is opened and the Jew is saved from any impending tragedy.

Some of his great students include: The Holy Kozhnitzer Maggid author of Avodas Yisroel, Rav Moshe of Savran, Rav Avraham Dovid of Botshash author of Eshel Avraham on SHulchan Aruch and Da'as Kedoshim on the Siddur, Rav Aharon of Zhitomir author of Toldos Aharon, Rav Shmuel of Kaminka and others. (Avodas Levi)

His advocacy on behalf of the Jewish people

But perhaps the Berditshever is best well known for the countless stories of advocacy and prayer on behalf of individuals and the nation of klal yisroel. He was a master of the non-judgemental; always ready to give anyone the benefit of the doubt and to pray on their behalf, beseeching Hashem's mercy and finding creative ways to do so.

One of the stories told about such advocacy: There was once an ignorant wagon driver who was busy greasing his wagon's axles and wheels while praying wrapped in his Tallis and Tefillin. This ridiculous sight might have caused some to laugh and jeer or others to admonish him with indignation. However Rav Levi Yitzhak grew excited at the sight and declared heavenwards "Master of the World! Ribbono Shel Olam, gaze upon your nation Israel, see how they are so attached and connected to you! Even with they are fixing their wheels and greasing their axles they do not forget about you!" (Toldos Kedushas Levi Munkacz 6:87)

The story of his passing

There is a tradition from the Maggid of Petriva and Rav Yisroel of Vizhnitz that Rav Levi Yitzhak passed away right after Succos. He related that the Berditshever grew weak after yom Kippur and his condition was life threatening. However he prayed that his days might be lengthened so that he might still merit fulfilling the mitzvah of shaking the four species of the lulav and esrog which he yearned and waited for all year long. His prayers were answered and he lived till Isru Chag and passed away on the night of the 25th of Tishrei. (Toldos Kedushas Levi Munkacz 8:103) (See also Sichos HaRan 196)

Rebbe Nachman of Breslov said, “Even the average individual should feel the loss of a Tzadik like Rav Levi Yitzhak. Everyone now feels that there is something lacking in the world. There is a depressed mood everywhere. One might feel it in his business, which no longer runs as smoothly as before. Another might feel it in his bones, which somehow seem displaced. If your eyes are truly open you will see that the world has become dark, for a great light has been extinguished in the world. A great candle’s light has been truly snuffed out and that the world has filled with a great darkness.” Many had reported that flames had been seen rising from the bier of rav Levi Yitzhak. (Toldos Kedushas Levi Munkacz 8:105) (See also Sichos HaRan 196)

One of the chassidim of Rav Baruch of Mezibiz upon hearing of the news of the Berditshever's passing rushed to tell his rebbe. Rav Baruch was known as a critic of Rav Levi Yitzhak’s ways and the chassid thought the ‘good’ news would appease his rebbe. On the contrary upon heaing the terrible news Rav Baruch practically fainted on the floor crying and wailing in distress. He yelled at the habringer of such bad news, “Dont think that when I spoke against Rav Levi Yitzhak criticizing him I did so in order to diminish his stature or blemish his honor! You should know that Rav Levi Yitzhak’s holy stature rose to the highest spiritual realms above that of even the ministering angels and I was afraid they would harm him in their jealousy. Therefore I used trickery and guile to hide my intentions and pretended to belittle and mock his holy ways to silence their jealous prosecutions.” That chassid however, did not live out the year. (Toldos Kedushas Levi Munkacz 8:108) (Eser Oros 2:22)

The segula of his name and city

It is a well known tradition passed down to us, that it is a great segula to recite his holy name “Levi Yitzhak ben Sarah Sasha” in times of need or distress to bring salvation. (Toldos Kedushas Levi Munkacz 1:1) Similarly the Holy Rizhiner taught, “If there is no sefer Kedushas Levi in one's home to sweeten harsh decrees and judgements then it suffices to mention his holy name.” His son the holy rebbe of Sadigora once taught that “even if one mentions just the name of the city of Berditshev this too awakens great advocacy in the higher realms above.” (He also taught that this is similar to the Mishna in Yoma where the city of Hevron is mentioned to awaken the merit of the patriarchs who are buried there.) It is therefore the custom of many holy and righteous Tzadikim to mention a story, parable or teaching from the Kedushas Levi on Rosh HaShana before blowing the shofar or at other auspicous times. (Toldos Kedushas Levi Munkacz 7:99)

His sefer Kedushas Levi and its segula & merit

There is a well known segula to have a copy of the sefer Kedushas Levi in one's home. The sources are from the Tzadikim themselves who said wondrous things about the sefer.

The holy Rebbe of Apt and Mezibiz Rav Ahvraham Yehoshua Hesehl author of Ohev Yisroel wrote in his approbation, "Surely the merit of the holy gaon the author [of Kedushas Levi] and the sanctity of his seforim will shield and guard any place where they are found like the light of peace."

His student the holy Rav Aharon of Zhitomir author of Toldos Aharon similarly wrote in his approbation, "Surely the merit of my teacher and master the author [of Kedushas Levi] and his holy seforim will guard and shield any place that they are found."

His grandson the Rav of Neshchiz testified that "The holy sefer [Kedushas Levi] is a segula for a Jewish home to sweeten any harsh decrees or judgements." (Toldos Kedushas Levi Munkacz 7:99)

The sefer Kedushas Levi differs from the majority of the other holy works that are printed from the students of the Holy Ba'al Shem Tov, which were recorded and written down by the students after hearing them from their Rebbes. However the Kedushas Levi was written by the hand of none other than Rav Levi Yitzhak himself! He gave birth to it, using his own holy intentions which were bound to the ever-living G-d, he authored and penned it in his own flowery language and style, and he himself named it Kedushas Levi - the sanctity and holiness of Levi. (Toldos Kedushas Levi Munkacz 7:95)

The Munkaczer Rebbe the author of Minchas Elazar had a custom that on Motzaei Shabbos after the Havdalah service he would immediately study the sefer Kedushas Levi in great depth. He would examine and dwell at length on each and every word. Once one of his chassidim asked the Munkaczer Rebbe why it was that when he saw him studying the great philosophical work "Akeidas Yitzhak" of Rav Yitzchak Arama which is known to be exceedingly deep, difficult and profound he would learn it quickly turning pages in minutes. Whereas the Kedushas Levi which is written in a light and flowing language making it easier to comprehend he would spend such a geat deal of time pondering each word in depth? The rebbe answered him, "You are greatly mistaken! The sefer Akeidas Yitzhak's language and meaning were written by the author just as they are. Not so, the holy sefer Kedushas Levi! In which are hidden all the writings of the holy Arizal and whose every word hints at the foundations of the secrets of Torah. Therefore one must use intellect to reflect and understand his seceret and holy language, would that we could!" (Toldos Kedushas Levi Munkacz 7:100)


Kedushas Levi Parshas Bo
The Tefillin of the Master of the World

"VeAmartem Zevach Peshach Hu laHashem" - Shemos 12:27 (You shall say it is a pesach offering to Hashem).

We must try and understand why it is, that when we call the yomtov or holiday called by the Torah "Chag HaMatzos - the feast of unleavend bread," (Shemos 23:15), we call it Pesach. Where do we find a hint in the Torah that we should call this yomtov by the name Pesach? In the entirety of the Torah this holiday is called Chag HaMatzos.

It is written in Shir HaShirim 6:3, "Ani leDodi veDodi li; I am my beloved and my beloved is mine." This indicates that we speak the praises of the Holy One Blessed be He, and He in returns praises us [Israel]. So too when we wrap the tefillin they contain the praise of the Holy One Blessed be He, and when the Holy One Blessed be He wraps His 'tefillin' it is written in them the praise of Israel [the Jewish people.] (see Brachos 6a)

This will help us understand that which is written in the midrash Tana D'Vai Eliyahu that "it is a mitzvah to speak the praises of Israel - the Jewish people and that Hashem Yisborach has great nachas and pleasure from this praise.1 It seems that the reason is because it is forbidden for you to stop thinking of Tefillin while wearing them (Menachos 36b). It is a mitzvah for each man to continuously be occupied with tefillin, [alluding to] meaning to say that he should be either praising yisroel, the Jewish people or praising the Holy One Blessed be He. The praise of Israel refers to the Tefillin of the Master of the World in which the praises of the Jewish people are written as is taught in the Gemarra (Brachos 6a), "What is written in the Tefillin of the Master of the World ? Who is like (comapred to) your nation Israel?" The praise of the Holy One Blessed be He hints at our tefillin which contain the praise of Hashem yisborach meaning the parshios of Shema, Kadesh, veHaya (Menachos 34b). Therefore it comes out that we are constantly praising Hashem yisborach and Hashem is constantly praising Yisroel, us.

We find that the name "Chag HaMatzos" is called the praise of Israel. As we see in Rashi's commentary on the verse 12:39 "They baked the dough into matzo cakes" Rashi there comments "The verse tells the praises of Israel, that they did not complain and say how will we go out into the wilderness without preparing provisions rather they had faith and they went. As is stated in the Prophets Yirmiya 2:2 "I rememberd for your favor the kindness of your youth, the love when you were a bride, your following Me in the desert in a land not sown." We find that the name "Chag HaMatzos" is called the praise of Israel since they baked their dough into matzo cakes. This is why this holiday is called by the Torah "Chag HaMatzos", as if Hashem is telling the praise of the Jewish people. And we call the yomtov by the name Pesach, this is the praise of Hashem, "You shall say it is a pesach offering to Hashem" because "he passed over" this is His praise just as in the verse above (Shir HaShirim 6:3), "Ani leDodi veDodi li; I am my beloved and my beloved is mine."2

Notes:

1. "This is the holy Divine Service that a Jew must serve Hashem with in this world all the days of his life; He is obligated to always give praise and thanksgiving to Hashem's holy attributes as is known, similarly he is obligated to advoacte on the behalf of and give the benefit of the doubt to Israel - the Jewish people His holy nation. To always gaze and see with clear open eyes in a good way their positive character traits and only to praise and give thanksgiving to Israel - the Jewish people His holy nation the sons of Avraham Yitzhak and Ya'akov. Surely the ways of our patriarchs are inherited by their progeny and your nation are all righteous Tzadikim and surely one who wishes to purify himself with this good and holy trait they help him from above that nothing evil should befall his holy people rather only goodness and merit. And he can teach merits and advocacy on the behalf of the Jewish people, because this is an important general principle and foundation in Avodas Hashem, and whosoever does not have this trait to see only the good in the Jewish people, and he lacks the trait of only praising Israel and that they should be pleasing and glorified in his eyes, and he cannot advocate pleading on their behalf giving them the benefit of the doubt; then he should know that surely he will never merit all the days of his life to even enter the gates of Avodas Hashem, because this is the gate for Hashem which Tzadikim shall enter."

(The hand written work Pisgamin Kadishin by the Kedushas Levi - #10)

2. See Kedushas Levi in the Likkutim Ita BaTana & Bnei Yisaschar Nisan 10:1 which quote this teaching, and also Kedushas Levi Parshas Bo on the verse Roshi Al Kra'av, at the end where a similar idea is said in regard to us calling Shavous by the name Shabbos in regard for Hashem's miracle where as Hashem refers to it as Mikra Kodesh in regard to us as the cause for His performance of those miracles.
See also Yismach Moshe Parshas Bo, Sefer HaYashar veHaTov on Rosh HaShana, Sefer Ohr Male on Shavous, Ravid HaZahav in Likuttim who all quote and discuss this teaching of the Kedushas Levi as well.

The Glory of Israel - The Kedushas Levi Klal Yisroel's Tefillin

Rebbe Nachman of Breslov warned his students and followers that when Rav Levi Yitzchak would pass through the borders of their towns they must afterwards have their tefillin examined. The Rebbe himself had his own tefillin checked when the Kedushas Levi passed through. "This is," explained Rebbe Nachman "because the holy Rav of Berditshev is the aspect of "Pe'er Yisroel" - the glory of Israel which represents the attribute of tefillin." (Toldos Kedushas Levi Munkacz 4:48) (See also Sichos HaRan 196, Yemey Moharanat 28b)

Kedushas Levi Parshas Bo, The Anatomy of Redemption, “HaYom Atem Yotzim BeChodesh HaAviv” Shemos 13:4 - Today you are leaving in the month of spring.

It seems that the Creator blessed is He only chose Israel - the Jewish people. Therefore it is absolutely forbidden for anyone to say anything negative about Israel, rather [they are only permitted] to teach of their merits giving them the benefit of the doubt. As it says regarding Mordechai (Esther 10:3) "He sought the good for his people," and 'Mordechai' is numerically equivalent to the words 'Rav Chesed' (see Mishnas Chasidim Adar 2:2) which means abundant kindness.(1) This means that the Holy One Blessed be He gives great and abundant kindness to the Jewish people.

We also know that one who washes his hands in the ritual manner known as Netilas Yadayim must make the blessing "Al Netlias Yadayim" which is explained by Rav Yosef Karo author of the Beis Yosef to mean that he must lift his hands because Netila indicates to uplift.(2)

The general principle is thus, that man is divided into three parts;

the head and its parts,
the body and the arms and
the feet.

The parts of the head including the eyes and ears were created solely for the purpose of gazing upon Hashem, and listening to his words of Musar rebuke and Torah. The mouth was only created to speak words of Torah, to advocate on behalf of Israel and these are the head's features or parts.

The hands hint and allude to the attribute of Love (Tikunnei Zohar Intro 17a), and when he lifts them up he is uplifting love.(3) The feet allude to faith (Zohar III 53b), because falsehood has no feet. (Shabbos 104a, Midrash Osios DeRabbi Akiva).(4)

Therefore when you sit down to eat you must uplift the sparks [in the food] so that your eating will not be soley for your own bodily pleasure. This is why the Beis Yosef wrote that when you wash your hands you must lift up your hands, which hint at the love of eating being uplifted to Hashem yisborach.(5)

We find a dispute in the Gemara (Rosh HaShana 10b) "Rebbe Eliezer and Rebbe Yehoshua, one said that the Jewish people are destined to be redeemed in the month of Nisan and the other said that the Jewish people are destined to be redeemed in the month of Tishrei." Tishrei is the grammatical form of Tashrak - Tav Shin Reish Kuf where the letters of the alphabet are written in reverse. Tashrak alludes to judgement, whereas the Aleph-Beis in the correct order alludes to kindness and mercy.(6) the dispute in the Gemara reflects this as well. Meaning that the opinion that the Jewish people are destined to be redeemed in the month of Tishrei means even in a time of strict judgement because Tishrei is the month of judgement (See Tikkunei Zohar 36).(7) Nonetheless they will be worthy of redemption if they all serve their Creator but if they did not serve Him, then heaven forbid they would not be redeemed. The other opinon is that the Jewish people are destined to be redeemed in the month of Nisan which alludes to mercy. This means that even if they are on the lowest of levels and unworthy they will still be redeemed through G-d's abundant mercy and kindness.(8)

This is the meaning of the verse "And Moshe said to the nation Today you are leaving in the month of spring," even if you are not yet worth of redemption even so the Holy One Blessed be He in His abundant mercy and kindness redeemed you all, and if he so wishes he can redeem us speedily even if we are unworthy, Amen.
[Meaning that the month of spring called Aviv is Nisan, and as explained that is the month of redemption even when we lack merit, Aviv also hints at the Aleph Beis in order which spells Av, alluding to our mercy father.]

Notes:

1. Mordechai in gematria equals 274 ( Mem=40 Reish=200 Dalet=4 Kaf=20 Yud=10 ) and Rav Chesed also equals 274 ( Reish=200 Beis=2 Ches=8 Samech=60 Dalet=4.)

2. See Sotah 4b "Rav Chiya Bar Ashi said in the name of Rav, for the first washing one must lift his hands upwards. See also Tur Orach Chaim 162 who adds that this is hinted to in the language of the verse in Yishaiya 63:9 "vaYenatlem - He lifted them and bore them all the days of the world."

3. See Kedushas Levi Rosho Al Kra'av before where these are explained in depth, that the right hand is love and the left fear.

4. See also the sefer Rimzei Torah in the section on various verses regarding the verse "six wings to each one": "Feet are called faith because we stand using our feet. Therefore the feet hold up the entire body, just as faith upholds the entirety of Avodah and Divine service, because if one lacks faith in G-d, his Avodah is nothing, this is why faith is called feet, because it strengthens everything."

5. See also Kedushas Levi to Parshas VaYeshev on the verse VaYeshev Yaakov (the 2nd teaching) which discusses serving Hashem by uplifting the sparks in mundane things like through food and drink.

6. We find this idea hinted to in the letters themselves. Aleph and Bais in the correct order spell Av which means father, who is merciful and kind to his children as we say Av HaRachaman. Whereas the word Melech, a king who rules using strict judgement is spelled with letters that are in the reverse order, Mem, Lamed and Kaf.

7. The holiday of Rosh HaShana which is the holiday of judgement falls in the month of Tishrei.

8. See also Kedushas Levi to parshas Shemos where this Gemara is similarly explained. See also Avodas Yisroel of the Maggid of Kozhnitz on Rosh HaShana who explains this Gemara in a similar vein.

“Shevachey and Sichos HaRan,” the “Life and Conversations of Rabbi Nachman” is also titled, “Rabbi Nachman’s Wisdom”, the wise sayings of Rebenuzal.^[672]

As philosophy is the creation of the house of Esau, so Talmud is connected to the influence of Lilith. Rabbi Nachman warned incessantly on the dangers of the study of philosophy, that it leads to depression, which is rooted in evil. Similarly, Talmudic study in the area of halachic argument is rooted in philosophy based on the ‘Thirteen Principles of Reason’ laid out by Rabbi Ishmael and may lead to depression.^[673] The following gematria illustrates the connection:

תלמוד = 480 = לילית

One cultivates intellect while studying Talmudic law. By mastering the tools of reason, one grows in wisdom, but sometimes with a degree of depression.

For in much wisdom is much grief: and he that increaseth knowledge increaseth sorrow.
(Ecclesiastes 1:18)

Agadah, kabbalah and mussar when mixed with halachic talmudic study temper this effect helping one develop the 48 qualifications by which the Torah is acquired.^[674] The Talmud in its abundance includes all these areas and is hence, 480, a ten-fold magnification of these qualifications.

In the Sichos HaRan, Rabbi Nachman teaches:^[675]

Aryeh Kaplan explains in the footnote, “Lilith comes from the root Laylay-night and is associated with dark moods and depression.”^[677]

Rabbi Nachman taught about the importance of names:

The Rebbe once spoke at length about Reb Shimon. He said, “Take the letters ShiMOAN and rearrange them. You then have AvON MaSh – ‘away with sin’.^[678] ... From what the Rebbe said, we understood that every person’s essence is defined by some combination of the letters of his name. We also were able to realize that the Rebbe himself had complete knowledge of this. The Rebbe said, “The recombination of letters can teach us great lessons. My teachings are very great, but where they involve a play on letters they are still greater.”^[679]

This is the technique of the anagram practiced on a Hebrew name. To find the correct anagram one must pursue the process of writing and permuting the Hebrew letters until one finds the combination. Check a Hebrew dictionary to look up the words. If one has two Hebrew names, one permutes the letters in both names to form the words.

Rabbi Nachman of Breslov is referred to as Rebenuzal by his followers who consider his name so holy they substitute another. His followers also maintain a faith that he is the “Tzaddik Emes”, the True Righteous One who embodies the qualities and soul of Moshe rabbenu. Some believe this to a greater degree than “night is night.”^[680] While such affirmations seem peculiar within the prohibition of placing ones faith in man, there is some alignment of Rabbi Nachman with the belief in the messiah in Breslov Hasidism. How can we understand this faith and why it is permissible while l’havdil, Christian faith is denied? Perhaps it is that we consider the assignment or delegation of the will of G-d to a human agent that requires we have a faith in him as well? L’havdil if Jesus Christ (JC) were considered an extension of G-d’s will instead of a demigod born of a virgin, his role might not have been distinguished from that of a tzaddik.

What is to be gained by faith in Rebenuzal or a tzaddik emet in general?^[681] Why does this faith supplement a faith in G-d alone?^[682]

David says something interesting in Psalm 56:11 that Reb Nachman builds upon.

Elohim is the name of G-d in judgment and Hashem the name of G-d in mercy here. The psalm teaches, in both times of judgment and in mercy, we should sing praise to Hashem. Furthermore, the Shema teaches that Hashem’s name is one. Thus, the names Elohim and Hashem are one.

How are we to understand this? The gematria of ‘One’, Echad is the same as that for ‘Love’, Ahavah. Thus, when G-d manifests the attribute of judgment, Elohim, this is out of love and so is the manifesting of the attribute of mercy, Hashem, out of love.

אחד = 13 = אהבה

Rabbi Nachman explains:

Knowing all this is called complete awareness. For the essence of awareness is the union of <chasadim (benevolence) and gevurot (severities)>. This is called Daat. In other words, he does not differentiate between loving kindness and judgment, but blesses “Who is good and beneficent” over everything. This is called “YHVH is one and His Name is one”^[683]

Ezekiel writes:^[684]

And their iniquities will be etched upon their bones.

From this verse arises the idea that a person’s sins are etched upon his bones. Even if G-d forgives one of sins, the traces remain on his bones. Reb Nachman teaches from the Baal Shem Tov, that one needs to confess his or her sins in order for these traces to be removed.^[685]

By means of spoken confession, however, the letters disappear from the bones into which they have been etched and are transformed into the words of confession. For speech emanates from one’s bones, as is written (Psalms 35:10), “All my bones will say.”^[686] He tears down the negative structure and combination, and from the letters builds Malkhut d’Kedushah.^[687]

What is spoken confession? On the eve of Rosh Hashanah, one gathers three Jews together to establish a bet din, a court of law, and one reads a statement of annulment of vows and confession of sin. The bet din responds:

May everything be permitted you, may everything be forgiven you, may everything be allowed you. There does not exist any vow, oath, nazirism, cherem, prohibition, konam, ostracism, excommunication, or curses. But there does exist pardon, forgiveness, and atonement. And just as the earthly court permits them, so may they be permitted in the Heavenly Court.

‘Spoken confession’ is before ones fellow man, ones neighbor, a three-judge court. As people forgive each other in this world, so the traces of sin lift from our bones, the ‘letters’ rise and reform into a ‘Holy Kingdom’.

In a parable on bones, “G-d asks Ezekiel, ‘Can these bones yet live?’ Ezekiel responds, ‘Oh Lord only thou knowest.' The Lord responds, ‘All these bones are the whole house of Israel and though they have lost hope, they shall yet live and walk in the land of the living.’” Our bones are identified with our inner thoughts and deeds, and affect our hopes. A teaching says, “In each of us there is a single bone, an etzem, which is our essence, and is not destroyed, and from which G-d will fashion a new body in the time of the resurrection." To preserve this bone is one reason that Jews do not to practice cremation.

“Vaya’amod Ha’am Meirachok (The people kept their distance and Moshe entered the mist where God was.)”^[690]

When you see the sand and the ocean that is Israel. Pick up some of the sand at the beach and watch it fall through your hands and never leave her, never leave her, for she is the soil of your soul.
No words to be spoken for to leave is to lose all.

When a person who has spent all his days in materialism afterwards becomes inspired and wants <to return and> go in the ways of God, the attribute of judgment then denounces him and prevents him from going in God’s ways. It also arranges obstacles for him.

‘When a person asks, “Where is God?” answer him, “He is right next to you. No matter how dark it is where you are, God is there, waiting for you to return to Him.” This is the meaning of what Rebbe Nachman says, that because of His desire to kindness, the Creator hides Himself in the very obstacles, which He places before anyone seeking to come close to Him. All a person has to do is persevere and truly look for God in wherever he is at that moment!’^[691]

In the darkness, G-d is there, night shines like day—all is light to Hashem. In the silence, you will find Her. Judgment is an obstacle, but even in the judgment there is G-d.^[692]

what is the "simple" and "filling of filling" in the pidyon?

Pidyon by Rabbi Nachman

Behold, this we found in the handwriting of Rabbeinu, of blessed memory, and it is the heads of paragraphs from the concept of pidyon (see Likutei Moharan 180) with a short prayer at its end, and it is fitting to offer it here [at the end of Likutei Tefilot I]:

He puts his hands on the money and says:

The money and “the possessions that [keep them] on their feet” are called Tzedeq/righteousness for his foot.  Righteousness is the holy country (Malkhut).  The law of the country is the law.  The root of the harsh decrees is Binah/understanding.  “I am understanding, power is mine” (Prov. 8:14).
Good translation
 

 A decree is only sweetened at its root.  There are three hands in Binah: The great hand (Chesed/kindness), the strong hand (Gevurah/Strength), the high hand (Tiferet/Beauty) [right, left and center].  Three times YaD (hand) has gematria of the 42-Letter Name.  42 in the world of Yetzirah is the name Ana Bekoach.  42 in the world of Creation is two times EHYH.  42 in the world of Emanation is YHWH [in its basic form] in its filling [YOD HH WW HH = 20 10 12 10 = 42] and the filling of
the filling [YodWwDlt HhHh WwWw HhHh??? I don’t see it.]
Chaim Kramer's commentary:

"The Ari explains further:  The numerical equivalent of the Hebrew word for hand, yad, is 14, and 3 times 14 is 42.  This indicates that there are three "hands" in Binah, encompassed in the Name of Forty -Two..."

Later he comments,

"Thus, the "hands" of the World of Yetzirah extend down into the World of Asiyah and elevate it; the "hands" of the World of Beriyah extend into Yetzirah and elevate it; the "hands" of the World of Atzilut extend into Beriyah and elevate it.  However these "hands" -- the Name of Forty -Two -- do not appear in Aisyah, because there is no world below it to be elevated.  ..."

Now to your answer:

"When the Holy Name YHVH is expanded with the letter alpeh, its numerical equivalent is 45, MaH.  The root letters of this Holy Name are four, YHVH, corrsponding to sefirah of Keter.  When expanded there are ten letters, YOD, HA, VAV, HA corresponding to Chokhamah, which is Yod (=10).  Together they toral 14 letters.  When the expansion is itself expanded, there are 28 additional letters, corresponding to Binah.  The expansion of the expansion means that each letter of the first expansion is also expanded as follows:  Yod, vav, dalet,; ha, alef; vav, alef, vav; ha, alef.  These twenty eight letters are called the Koach Hashem (might of God), indicative of the judgements rooted in Binah.  When the judgements are mitigated at the highest of levels in the World of Nearness, they are transformed ino the Noam Hashem (pleasantness of God; see ZOhar III, 161b, Nitzutzei Orot 3). 

Thus, taken together, the 4 letters of the root/Keter, the 10 letters of the expansion/ Chokhmah, and the 28 leters of the expansion of the expansion/Binah total 42, paralleling the three hands in Atzilut."^[693]

Alei Givaa music: very moving music, with a meditative pattern.  Good translation too.  There is a nostalgic passion in the music similar to the feelings I had about the "silk road" theme that I heard during a trip to China.  There is a beauty in this mix whose roots extend directly into the Tree of Life.

thank you and thanks for the invite!

you're welcome for the song, did you hear the attached sound file?

thanks for explanation of the 42.
at the end you said this corresp. to the three hands in atzilut, do you mean the three hands mentioned from atzilut, bria and yetzira, extending from their respective binahs as mothers reaching down?

Each of the worlds has a correspondence to 42, which refers back to the mem-bet Name of G-d, paralleling imma, Yoheved, and binah.  So your translation reveals its source in Yetzirah and Beriyah and Atzulut.  Yes, "mothers reaching down" is an excellent understanding.  And why three hands?  This is because a mother has an extra insight in being able to raise her children.  This 'insight' is miraculous and we can witness it every day.

In 1922 a letter was found from Rebbe Nachman to his Student.^[694] The letter reads:

Very hard it was for me to descend to you my precious student to tell you that I benefited greatly from your work and upon you I said, “My fire will burn until Messiah will come be strong and courageous. In your work, Na Nach, Nachma, Nachman Me’Uman.”

And with this I shall reveal to you a secret and it is: Full and heaped up from line to line (pay, tzaddi, pay, tzaddi, yod, hay) פצפציה^[695]

And with strong service you will understand it and the sign is the 17^th of Tamuz they will say that you will not fast.

A more recent translation:

It was very hard for me to descend to you, my precious student,
to tell you that I benefited greatly from your service.
And to you I say, my fire will burn until the coming of the Messiah —
be strong and courageous in your service —
Na Nach Nachma Nachman Me'Uman.
And with this I shall tell you a secret:
Full and heaped up from line to line, and with strong devotional service you will understand it.
And the sign is: They will say you are not fasting on the 17th of Tammuz.

http://www.breslov.com/netzach/bei_rebbi2.doc


I had a copy of this letter and had put it away with some papers. Strangely, on Shabbas morning, the 17^th of Tamuz 5758, I was browsing some papers and stumbled upon the letter. When is the 17^th of Tamuz not a fast day, when it is Shabbas I thought, so the finding of this letter on this Shabbas was not by chance. While the letter was originally sent to Rabbi Yisroel Dov-Ber Odesser Z”l of Tiberias, it is clear to me that it has a more significant reach. Part of the key is in the song, נ נח נחמ נחמן מאומן, which has gematria 137+148+98+58+50=491. This is also the gematria of תאילן. Ninety-one is the gematria of Hashem-Adonay that is Elon the last four letters. Elon refers to the Tree of Life. The Tav transforms Elon into a verb referring to establishing the tree. Nati Elon – נתי אילן teaches that the essence of moshiach is to see its potential in others, “It is like a seed planted waiting to grow.”^[696]

L’havdil, the following casts a small shadow before the bright fire that has only stoked the flames.

All the world, and the whole government, do not know who I am! Behold, I inform them who I am!
I am Na Nach Nachma Nachman Me'Uman!

Perhaps, revealing his own part in the inspired writing of the Letter from Heaven.^[697] Yet, “Another Hasid by the name of Yoel said later that he had been the one who wrote the letter to Odesser ...”^[698]

Odesser's revelation of the Na Nach Nachma Nachman Meuman mantra was rejected by mainstream Breslovers for many decades. Around 1984, when he was 95 years old and living in an old age home in Ra'anana, Israel, a group of baalei teshuva (returnees to the Jewish faith) discovered Odesser and were attracted to his teachings. He eventually became their spiritual leader, or guru. The Na Nach Nachma mantra was adopted by this sub-group of Breslover Hasidim and has appeared on billboards, bumper stickers, and knitted yarmulkes, as well as in musical compositions of this group (colloquially known as the Na Nachs) ever since.

One can speak to each part of ones body praising the mitzvot it performs to elevate its purpose and repair its sparks. For the hand, a man can praise its work in laying tefillin. A woman can praise her hand’s work in separating challah.^[699]

For the brain, one can praise its intellect for solving problems, scientific study, and Torah study. For the legs one can praise them for taking one to places to perform mitzvot. For ones heart one can praise its function it caring for others.

The following tale alludes to the striving after vanity that plagues us. It is reminiscent of the Tarot card with an unknown treasure covered and six others revealed. The longing for the unknown treasure is what often leads one astray:^[700]

I am looking for the source that I can give for a quotation by Nachman of Bratslav: The evil inclination is to be compared to a conjurer who runs among the people with a closed hand daring them to guess what is in it. At that moment each one thinks that the conjurer has what each one desires for himself hidden in the clenched hand. Everyone therefore runs after him. Once the conjurer stops for a moment and opens his hand there is nothing in it. Exactly does the evil inclination fool the whole world. Everyone rushes after him, for all imagine, in their error, that he has in his hand what they want and desire. In the end the evil imagination opens his hand and everyone sees that there is nothing in it. The very one who said to each person "open your mouth and I will fill it," he himself is completely empty. I wonder if you might be able to help me?

The handicap of each beggar is his spiritual gift for healing the world. Every quality we possess can be a gift even a handicap. An American Indian mother told me that her son lifts the spirits of others and is a gift of G-d to whoever he meets.

A friend explained to me how the 7^th beggar without legs heals the prince and princess. He tells them he doesn’t need legs to walk in hiloni (vanity), because he walks in the way of Hashem. The beggar without eyes heals by saying that he doesn’t need to look at the vanity of the world, since he is focused on what Hashem wishes him to see. The beggar without hands heals because he doesn’t need hands to do mundane works, because he does the work of G-d.

Day 5, for the 5^th beggar: Send us this beggar and let him give us these gifts!^[701] And I (i.e. this hunchbacked) was also there with them, and I said to them: “I can bring you to the tree, for this tree has no place at all, for it is above space completely, and the aspect of the little holding the much is yet in space, for in any case it takes up a little space, just that it is the little holding the much, but it still takes up some little space in any case. And the aspect of the little holding the much that I have (i.e. the one who had hunchbackness) is the absolute end of space, above which there is no space at all. Therefore I can carry all of you to the tree, which is above space completely. (Because this hunchback is like a midpoint between space and above space completely, for he has the uttermost extent of the little holding the much, which is the aspect of actual end of space, above which the world “space” does not apply at all, for above there is above space completely, and therefore he can carry them from inside space to the aspect of above space. Understand this.) And I took them, and I carried them there, to the tree mentioned above.

5:13 Hence I have a consensus, that I have the uttermost extent of the little holding the much. (This is why he appeared hunchback, for he caries on him much, for he is the little holding the much.) And now I give you this in a gift, that you be like me. And there was made there a grand celebration and very great joy.... 

“Now, there is a Nachal Movea Mekor Chokhmah – A flowing brook, a source of wisdom” (Proverbs 18:4 and an acronym for NaCHMan). In the Chayay Moharan 332, “I am a river which purifies all blemishes.”^[702] During Shabbos, 30 Kislev, Shabbos Chanukah, Torah reading, Miketz; (December 25) the Rebbe said, “I am a beautiful wondrous tree, with wonderful branches, and below I reach into the ground” (Shevachey Moharan 4b #5, #245).^[703] Purifying the tree image and cleansing the Temple during Chanukah! See ‎18[704].⁷⁰⁴

In Rabbi Nachman’s wisdom, we learn that whenever Rabbi Nachman spoke about his own greatness, it was only to teach his followers that they can achieve the same greatness.
A half year before he died, even then as weak as R. was, his landlord his close neighbor who lived near him in the city of Uman, he found R. spread out on the ground meditating, like in the cave of a tzaddik, R. was lying there pouring out his heart to Hashem. This continued until the last day of his life. ‘R. spoke about this many times about his great madrega, and we stress many times, it doesn’t require repeating, just as a reminder, R. spoke about his aliyas, how high he had risen, how superior he was in religion and knowledge and tzedkis, the tzaddik emes that was never said has vshalom as a boast, that was never said has vshalom as a gaiva, R. had conquered and overcame all the evil midos so he had reached a degree of anivos (humility) that was so great that was a characteristic of Moshe Rabenu’s anivos, where Moshe Rabenu could write in the torah, “I am the greatest anav (most humble) of any person of existence” without feeling any sense of conceit because of it, any haughtiness. This was the madrega of R., to speak about his greatness without feeling any haughtiness at all. R.Nosson z”l said that when R spoke of his greatness, he said but I struggled, I worked very hard for it, I fasted very much I devoted my life to serving Hashem and giving every ounce of strength I had put into it. Rabbenuz”l’s motive in saying this was for one reason only to create an incentive for those who are listening so that they too can have kinos sotom. In a sense they should emulate R., they should want to emulate him. They should try to strive to become tzaddikim also, even if not as great, but at least they will be tzaddikim themselves. This was his main motive in speaking about his greatness.^[705]

Dec. 7^th 2008 was “the 30th yahrtzeit (the day of passing) of the greatest, most unassuming, and righteous Breslever rabbi that the USA ever knew.” The audio record he left behind, unsurpassed in authenticity and quality, enhances Aryeh Rosenfeld’s legacy.^[706]

Adam represents the quintessential man. In biblical terms an adam is a very good person. Lesser terms for man include ish, gever, and am.

Kaplan’s best introductory work on kabbalah is “Inner Space.” While intended for instruction, the work also inspires and gives the ecstatic experience of a real work of kabbalah. While Kaplan’s “Jewish Meditation” introduces one to the subject, I recommend the work only as supplementary material. Here is an example of one of Kaplan’s uncanny ideas in “Jewish Meditation”:

What is the real me? A hint to the answer can be found in the Hebrew word for “I,” ani –אני . It is significant to note that if the letters of ani are rearranged, they spell the word ayn or ayin – אין, which denotes nothingness. This would seem to imply that the real “me” is the nothingness within me (Jewish Meditation p.87).

Typically, the reverse spelling of a Hebrew word suggests an opposite meaning of a similar nature. For example, the word for ‘heart’ spelled reverse means ‘owner’.

The relationship between man, woman, and G-d is essential to the survival of the Jewish people. Niddah 31a says: “There are three partners in man, the Holy One, blessed be He, his father and his mother.” Rabbi Kaplan explains why:

 
I heard this story told a little differently when I lived in Ofra, which is in Judea.  The point is more that if one removes G-d (the letters Yod and Heh) from the relationship between a man and a woman, Ish and Isha, than all that remains is Aish, a consuming fire, but while both love G-d they are drawn to each other like the letters of the Name of G-d, Yod and Heh.

The reference to the Talmud is Rashi’s commentary on the Gemara which I have translated below. The key lies in:
 

 
Rashi gives the explanation on the word "worthy" - Zchoo from the Hebrew Zechoot meaning merit.  Basically he says, "to walk in a straight way meaning he does not commit adultery and she does not commit adultery."
 

 
Also we find in Niddah 31a an allusion to the letters of the name of G-d in man and woman.  Since the letters of the Name of G-d are contained within the words for man and woman, there are three partners in creation.  This is why Rabbi Aryeh Kaplan Z"L says, "This is very closely related to a fascinating Talmudic teaching"
 

Kaplan’s other major works include Meditation and Kabbalah, Meditation and the Bible, a translation with commentary of Sefer Yetzirah, and The Bahir Illumination, a translation with commentary. ‘Bahir’ is one of the names of light in Hebrew along with Zohar, Nogah, Kavod, ... Bahir means brilliance and the work resembles a piercing light into the soul while the Zohar is more of a defused light. Let’s look at the first verse that contains a classic Talmudic technique for resolving arguments:

Rabbi Nehunia ben HaKana said: One verse (Job 37:21) states, “And now they do not see light, it is brilliant (Bahir – בהיר) in the skies . . . [round about G-d in terrible majesty].” Another verse, however, (Psalm 18:12), states, “He made darkness His hiding place.” It is also written (Psalm 97:2), “Cloud and gloom surround Him.” This is an apparent contradiction. A third verse comes and reconciles the two. It is written (Psalm 139:12), “Even darkness is not dark to You. Night shines like day — light and darkness are the same.”

The description here is validated in the meditative experience where darkness can radiate like light. Another excellent Kaplan compilation is Rabbi Nachman’s Stories which is a compilation of the stories told from Rabbi Nachman of Breslov. Kaplan complements the stories with a full blown commentary on the work explaining their meaning with Kabbalah and the meaning of the Kabbalah as well. Here is an example of Kaplan’s commentary on Rabbi Nachman’s story, “The Ram and the Bull.”

The story is about a King who dreams of a Ram and a Bull that will lead to his destruction. He is an enemy of Israel and imagines that the Ram and the Bull represent physical forms. Instead they are actually from the mazelot – constellations and represent the month of Nissan with the ram and Iyar with the bull. The Jews were redeemed from Egypt in Nissan and the state of Israel was established in Iyar. The Ram also represents the 4 tzitzit since they are made from a ram’s wool. If a ram is stolen it must be repaid with 4 times its value symbolizing the 4 tzitzit. The Bull represents the tefillin with its 5 compartments since they are formed with leather. If a bull is stolen, 5 times its value must be repaid to the original owner. Iron or Barzel has the acrostic ברזל which can represent the 4 wives of Jacob, i.e. Bilnah, Rebecca, Zilpa, and Leah.

Aryeh Kaplan’s Sefer Yetzirah commentary identifies Hochmah with the principle of thesis and Binah with the principle of antithesis resulting in Daat, the principle of synthesis.^[707],[708] In Hochmah there is a singular thought that transfers to Sefira Binah. In Binah consciousness, we analyze the thought extensively breaking it down into multiple categories. Finally, the Daat principle takes over selecting and combining the ideas from Binah into a synthesized solution.

Solomon ben Yehudah Ibn Gebirol, the RaSHBag, was born in Malaga, Spain, in 1021, lived most of his life in Saragosa, and died in Valencia in his early or mid thirties.^[709],[710] The following are sections of Ibn Gabirol’s work the “Crown of the Kingdom” consisting of thirty-two chapters grasping for the Thirty-two Paths of Wisdom.

May man profit by my prayer
May he learn the right and straight through it
I have told the wonders of living El in it
In brief not at full length
I set it above all my other praises
I call it the Crown of Kingdom^[711]

Thine are the greatness and the strength and the splendor and the glory and the majesty.

Thine O God is the Kingdom and the rising above all things and the richness and the honor.

Thine are the higher and the lower creatures, and they bear witness that they perish and Thou dost endure.

Thine is the light whose secret our thoughts are wearied of seeking, for Thou art so much stronger than we.

Thine is the name that is hidden from the wise, the strength that sustains the world over the void, the power to bring to light all that is hidden.

Thine is the mercy that rules over Thy creatures and the goodness preserved for those who fear Thee.

Thine are the secrets that no mind or thought can encompass, and the life over which decay has no rule, and the throne that is higher than all height, and the habitation that is hidden at the pinnacle of mystery.

Thine is the existence from the shadow of whose light every being was made to be, and we said “Under His shadow we shall live.”

Thine are the two worlds between which Thou didst set a limit, the first for works and the second for requital.^[712]

Thine is the reward which Thou has set aside for the righteous and hidden, and Thou sawest that it was good, and hast kept it hidden.

Thou art One, the beginning of all computation, the base of all construction.

Thou art One, and in the mystery of Thy Oneness the wise of heart are astonished, for they know not what it is.

Thou art One, and Thy Oneness neither diminishes nor increases, neither lacks nor exceeds.

Thou art One, but not as the One that is counted or owned, for number and change cannot reach Thee, nor attribute, nor form.

Thou art One, but my mind is too feeble to set Thee a law or a limit, and therefore I say: “I will take heed to my ways, that I sin not with my tongue.”

Thou art One, and Thou art exalted high above abasement and falling—not like a man, who falls when he is alone.

Thou art, but the hearing of ears and the seeing of eyes cannot reach Thee, and how and why and where have no rule over Thee.

Thou art, but for Thine own essence, and for no other with Thyself.

Thou art, and before all time was Thou wert, and without place Thou didst dwell.

Thou art, and thy secret is hidden and who can reach it—“far off, and exceeding deep, who can find it out?”

Thou livest but not from determined time or know period.

Thou livest, but not with soul or breath, for Thou art soul of the soul.

Thou livest, but not as the life of man that is like vanity, its end in moths and worms

Thou livest, and whoever attains Thy secret will find eternal delight—“ and eat, and live forever.”

Thou art great, and beside Thy greatness all greatness is subdued and all merit is shortcoming.

Thou art great above all thought and sublime above the highest heaven.

Thou art great above all greatness, “exalted above all blessing and praise.”

Thou art mighty, and there is none among all Thy creatures that can equal Thy works and Thy mighty deeds.

Thou art mighty, and Thine is the perfect might that knows neither change nor vicissitude.

Thou art mighty, and from the greatness of Thy power Thou forgivest in the moment of Thy wrath and softenest Thine anger for sinners.

Thou art mighty, and Thy pity covers all Thy creatures—it is the mighty one which was of old.

Thou art the supreme light, and the eyes of the pure of soul shall see Thee, and clouds of sin shall hide Thee from the eyes of sinners.

Thou art the light hidden in this world and revealed in the world of beauty, “In the mount of the Lord it shall be seen.”

Thou art the eternal light, and the inward eye yearns for Thee and is astonished—she shall see but the utmost part of them, and shall not see them all.

Thou art the God of gods^[713] and Lord of lords,^[714] Master of heavenly and of earthy beings.

Thou art God,^[715] and all creatures are Thy witnesses, and in honor of this Name every created thing is bound to serve Thee.

Thou art God, and all creatures are Thy slaves and worshippers, and Thy glory is not diminished by those who worship others than Thee, for the goal of all of them is to attain to Thee.

But they are as blind men who turn to seek the king’s highway, and they stray from the road.

One sinks in the pit of destruction, another stumbles intao an abyss.

All of them believing that they have reached their desire, yet they have toiled in vain.

But Thy servants are as clear-sighted ones who follow the straight path.

They do not stray to right or left until they reach the palace of the king.

Thou art God, who supportest all creatures with Thy Godhead and sustainest all beings with the Thy Oneness.

Thou art God, and there is no separation between Thy Godhead and Thy Oneness, Thy preexistence and Thine eternity.

For it is all one mystery, and though the name of each one be different “all go unto one place.”

Thou art wise; and wisdom, the source of life, flow from Thee, and every man is too brutish to know Thy wisdom.

Thou art wise, pre-existent to all pre-existence, and wisdom was with Thee as nursling.

Thou art wise, and Thou didst not learn from any other than Thyself, nor acquire wisdom from another.

Thou art wise, and from Thy wisdom Thou didst send forth a predestined Will, and made it as an artisan and a craftsman,

To draw the stream of being from the void as the light is drawn that comes from the eye,

To take from the source of light without a vessel, and to make all without a tool, cut and hew and cleanse and purify.

That Will called to the void and it was cleft asunder, to existence and it was set up, to the universe and It was spread out.

It measured the heavens with a span, and its hand coupled the pavilion of the spheres,

And linked the curtains of all creatures with loops of potency; and its strength reaches as far as the last and lowest creature—“the uttermost edge of the curtain in the coupling.”

Thou art mighty, thou art mighty, far supreme above all beings, lest we forget thee, Thou reminds us correcting our souls.

Thou art mighty, thou art mighty, glorious brilliant, light of being, thy Truth shall ever surround us, till we break free of material strings.

Thou art glory, thou art glory, glory to the eternal King, we are subjects kneeling before Him, our heads lowered before his Ring.

Thou art glory, thou art glory, glory to a newborn king; He shall reign forever and bring us back to our eternal King.

Thou art holy, thou art holy, holiness pervading everything, we search for Thee forever, bring us back to our True being.

Thou art holy, thou art holy, holiness spreads below Your wings, like the rain from heaven, our dew shall rise in the first mist of spring.^[716]

The ‘Wonders of Creation’ section of the ‘Crown of the Kingdom’ expounds on the astrological principles of the Book of Creation.

Who can utter Thy mighty deeds when Thou madest the globe of the earth divided in two, one part dry land and one part water?

And Thou didst encompass the water with the sphere of air, the air that turns and turns and rests on its turnings.

And Thou didst encompass the air with the sphere of fire.

But the foundation of these four elements is one, their source is one,

And from it they come forth and renew themselves—“and from thence it was parted, and became into four heads.”

Who can declare Thy greatness when Thou didst encompass the sphere of fire with the sphere of firmament, in which is the moon, which aspires and glows in the splendor of the sun?

In twenty-nine days she turns about her orbit and goes up by her own way.

Some of her mysteries are simple and some of them are deep; her body is less than the earth, as is one part to thirty-nine.

By the will of her Creator she awakens month after month the changes and events of the world, its good things and its evil things—“to make known to the sons of men his mighty acts.”

Who can tell Thy praises when Thou didst make the moon, the measure for the computing of festivals and holy days and epochs and signs for days and years?

Her kingdom is by night, until her term comes and her radiance is darkened.

And she covers herself with a mantle of blackness, for her light is from the light of the sun.

And on the fourteenth night, if both of them stand on the line of the Dragon, and comes between them,

Then the moon does not show her light and her lamp is quenched,

That all the peoples of the earth may know that the heavenly bodies, though they be precious, have a Judge above them to cast them down and raise them up.^[717]

But the moon lives again after her fall and shines after her eclipse,

And when at the end of the month she joins with the sun,

If the Dragon rise between them, and both stand on the same line,

Then the moon stands before the sun like a black cloud, and hides his radiance from the eye of all his beholders,

So that all who see them may know that the Kingdom is not to the host of the heavens and their legions,

But there is a Master above them, who darkens their luminaries,

“For He that is higher than the highest regardeth; and these be higher than they.”

And those who imagine that the sun is their god will at that time be ashamed of their imaginings, for their words will be tested,

And they will know that the hand of God made this, and that the Sun has no power, and that He who darkens his radiance alone has sway.

He sends to him one of His Servants, as reward for his good deeds,

To hide his light, destroy his idolatry, and remove him from being king.

Who can reckon Thy deeds of justice when Thou didst encompass the firmament of the moon with a second sphere, without break or breach,

In which is the star called Mercury, which is as one twenty-two thousandth of the earth?

He traverses his orbit in tend days, moving swiftly,

And he awakens in the world quarrels and conflict, hatred and strife,

And give strength to succeed, to gather riches, to acquire wealth and honor,

By the command of Him who created it to serve Him as a slave serves his master.

It is the star of understanding and of wisdom—“to give subtility to the simple, to the young man knowledge and discretion.”

Who can understand Thy mysteries when Thou didst encompass the second sphere with a third sphere in which is Venus, like a queen among her hosts, and like a bride decked with her adornments?

In eleven months she turns about her orbit, and her body is as one thirty-seventh of the earth, according to those who know her secrets.

So also to the Scales and the Scorpion, set by his side; and the ninth that was made in the shape of an Archer whose might does not fail;

So were the Goat and the Pail created by Thy great strength,

And by him the last sign—“now the Lord had prepared a great fish.”

These are the lofty signs, raised up in their heights—“twelve princes according their nations.”

Who can search out Thy secrets when Thou didst bring forth, over the sphere of the signs, a sphere that is ninth in order,

Which encompasses all the spheres and their creatures, and they are enclosed within it,

And which leads all the stars of heaven and their orbits from east to west, by the power of its movement?

Once every day it bows down in the west to the King who enthroned it;

And all the creatures of the universe are in it as a grain of mustard in the great sea, so great is it and so vast,

Yet it and its greatness are counted as naught and as nothing before the greatness of its Creator and its King—“ and they are counted to him less than nothing.”

Who can understand the mysteries of Thy creatures when Thou didst raise up over the ninth sphere the sphere of intelligence, “the temple before it,” “and the tenth shall be holy unto the Lord”?

That is the sphere exalted above all height, to which thought cannot attain,

There is the mystery, the canopy of Thy glory.

Thou didst cast it from the silver of truth, and from the gold of intelligence Thou madest its covering,

On pillars of righteousness Thou didst set its orbit, and its existence derives from Thy power,

From Thee and to Thee is its purpose—“unto Thee shall be his desire.”

Who can fathom Thy thoughts when from the splendor of the sphere of intelligence Thou madest the radiance of souls and lofty spirits?

They are the messengers of Thy Will, the ministers of Thy countenance.

They are majestic in strength, mighty in dominion, in their hand is the “flaming sword which turned every way.”

They perform every task, wherever the spirit takes them,

They are all elemental forms, transcendent beings, servants of the outer and inner courts, looking well to Thy ways,

From the holy place they go forth, and from the source of light they are drawn,

Marshalled into companies, with signs on their flag traced by the pen of a skillful scribe,

Some to command and some to minister,

Some of them are hosts that run and come, tireless and unwearied, seeing and not seen,

Some are hewn of flames, some stormy winds, some are compounded of water and of fire.

Some are fiery Seraphim, some leaping sparks, some comets, some flashes of lightning,

And every company bows down before the Rider of the Heavens and at the peak of the universe they stand in thousands and myriads,

Divided into watches by day and by night at the start of their vigils, to make praises and songs to Him that is girded with prowesses.

All of them, in fear and trembling, kneeling and bowing to Thee, and saying: “We confess to Thee,

That Thou art our God, and Thou didst make us, not we ourselves, and we are all the work of Thy hand,

For Thou art our Lord and we are Thy servants, Thou art our Creator and we Thy witnesses.”

Who can come to Thy dwelling-place, when Thou didst raise up above the sphere of intelligence the throne of glory, in which is the abode of mystery and majesty,

In which is the secret and the foundation, to which the intelligence reaches—and then stops short?

And above it Thou art raised up and exalted on the throne of Thy might, and none shall come up with Thee.

Who can do as Thy deeds, when under the throne of Thy glory Thou madest a place for the spirits of Thy saints?

There is the abode of the pure souls that are bound in the bundle of life.

Those who are tired and weary, there will they restore their strength.

There shall the weary be at rest, for they are deserving of repose.

In it there is delight without end or limitation, for that is the world-to-come.

There are stations and visions for the souls that stand by the mirrors assembled, to see the face of the Lord and to be seen,

Dwelling in the royal palaces, standing by the royal table,

Delighting in the sweetness of the fruit of the Intelligence, which yields royal dainties.

This is the repose and the inheritance, whose good and beauty are without limit, and “surely it floweth with milk and honey; and this is the fruit of it.”

Who can reveal Thy mysteries, when in the heights Thou madest chambers and treasures, in which wonders are told, and the word of mighty deeds?

Some of them treasures of life for the righteous and pure,

Some of them treasures of salvation for penitent sinners,

Some of them treasures of fire and rivers of sulfur, for the transgressors of the covenant,^[718]

And treasures of deep pits of unquenchable fire, “he that is abhorred of the Lord shall fall therein.”

And treasures of storms and tempests, of freezing and frost,

And treasures of hail and ice and snow, drought and also heat and bursting floods,

Steam and time and mist and cloud and darkness and gloom.

All of them didst Thou prepare, in their time, either for mercy or for judgment Thou didst ordain them, “O mighty God, Thou hast established them for correction.”

Who can contain Thy might, when from the abundance of Thy glory Thou didst create a pure radiance, hew from the quarry of the Rock, and dug from the mine of Purity?

And on it Thou didst set a spirit of wisdom, and Thou didst call it the Soul.

Thou didst fashion it from the flames of fire of the Intelligence, and its spirit is as a fire burning in it.^[719]

Thou didst send it into the body to serve it and to guard it, and it is as a fire within, and yet it does not burn it.

From the fire of the spirit it was created, and went forth from nothingness to being, “because the Lord descended upon it in fire.”

Who can reach Thy wisdom, when Thou gavest the soul the power of knowledge which inheres in her?

So that knowledge is her glory, and therefore decay has no rule over her, and she endures with the endurance of her foundation; this is her state and her secret.

The wise soul does not see death, but receives for her sin a punishment more bitter than death,

And if she be pure she shall obtain grace, and smile on the last day,

And if she be unclean, she shall stray amid a flood of anger and wrath,

All the days of her uncleanliness she shall sit alone, captive and moving to and fro; “she shall touch no hallowed thing, nor come into the sanctuary, until the days of her purifying be fulfilled.”

Who can requite Thy bounties, when thou gavest the soul to the body, to give it life, to teach and show it the path of life, to save it from evil?

Thou didst from man out of clay, and breath into him a soul and set on him a spirit of wisdom, by which he is distinguished from a beast, and rise to a great height.

Thou didst set him enclosed in Thy world, while Thou from outside dost understand his deeds and see him,

And whatever he hides from Thee—from inside and from outside Thou dost observe.

Who can know the secret of Thine accomplishments, when Thou madest for the body the means for Thy work?

Thou gavest him eyes to see Thy signs,

Ears, to hear Thy wonders,

Mind, to grasp some part of Thy mystery,

Mouth, to tell Thy praise,

Tongue, to relate Thy mighty deeds to every comer,

As I do to-day, I Thy servant, the son of Thy handmaid,

I tell, according to the shortness of my tongue, one tiny part o f Thy greatness.

Behold these are the ends of Thy ways—and how splendid are their beginnings, “for they are life unto those that find them.”

By them, all those who hear them can recognize Thee, even if they do not see the face of Thy splendor.

Whoever does not hear Thy power, how can he recognize Thy Godhead?

How can Thy truth enter into his heart, how can he bend his thoughts to Thy service?

Therefore Thy servant found it in his heart to speak before his God.

To tell one tiny part of the heads of His praises.

Perhaps thereby his sins may be overlooked, “for wherewith should he reconcile himself unto his master? Should it not be with the heads...?”

Those who wish to improve their character traits can exercise and perform good physical deeds in kind with the corresponding sense. This is the kabbalah of activity, which teaches the physical manifests the spiritual and refines the character and soul. Only by deed do we improve. For this reason, all commandments, mitzvoth, are deeds as opposed to thoughts in Judaism.^[720]

^[638] The Mystical Experience in Abraham Abulafia, Moshe Idel, SUNY Press, page 109.
^[639] Sefer ha-Meliz
^[640] The Mystical Experience in Abraham Abulafia, Moshe Idel, SUNY Press, page 200.
^[641] Mikraoth Temimoth Mishlei, trans. Rabbi Shraga Silverstein, Kesher Books, p.130
^[642] Metsudah Siddur, p.40
^[643] Perkei Avot
^[644] Chronicles 1:29:11
^[645] “The Process of Emanation”, Isaac Blind, trans. in The Early Kabbalah, Dan, Safed Spirituality, p.80.
^[646] Ibid p.81
^[647] Gate of Kavanah, Azriel, trans in Origens of Kabbalah, Scholem, pp.417-419.
^[648] Perhaps the Light of G-d outside this world so that the world may exist.
^[649] Harris, Kabbalah class, University of Utah, 2002.
^[650] Shabbat 112B
^[651] Maimonides on the “Decline of the Generations” and the Nature of Rabbinic Authority, Menachem Kellner, SUNY Press, page 91.
^[652] See Meditation ‎16-4: The Beauty of Darkness and Duma p.720 where the fallen angel is more the manifestation of man’s sin and serving Hashem as opposed to the notion of the ‘rebellious’ angel.
^[653] Path of the Just, Shraga Silverstein translation.
^[654] Encyclopedia of Judaism, Rabbeinu Bachaya, page 274.
^[655] Meditation and the Bible, Aryeh Kaplan, page 30.
^[656] Torah mystical study is a means to glimpse this light while still in this world.
^[657] Psalm 73:28.
^[658] Psalm 27:4.
^[659] In this area divination is particularly useful for getting true feedback on one’s behavior.
^[660] Psalm 34:15.
^[661] Pesach 4a.
^[662] Proverbs 6:10.
^[663] Ta’an 11a
^[664] M’silat Ysharim, ch. 13.
^[665] Perkei Avot 6:6, Quoted in M’silat Ysharim 19.
^[666] Ibid 2.12.
^[667] Yoma 86a
^[668] M’silat Ysharim 22, Mordecai Kaplan trans. page 129.
^[669] Ibid
^[670] These numbers being according to the mental age in life.
^[671] The Knowing Heart, Moshe Chayim Luzzatto, trans. Shraga Silverstein, pp. 199-201.
^[672] Rabbi Nachman’s Wisdom, Rabbi Nathan of Nemirov, trans. and annotated Rabbi Aryeh Kaplan, edited by Rabbi Zvi Aryeh Rosenfeld, Breslov Research Institute, 1973, preface.
^[673] In Kotels one often finds students suffering from depression. Halachic material in the Talmud intrinsically may have little that is spiritually inspiring and the legal argument methods day after day in these subjects may cause depression. Rabbi Gedahlia Meir, a talmud hocham residing in Tel Stone whom I studied Talmud with in San Jose in 1998 acknowledged that this could be the case.
^[674] Perkei Avos 6:6.
^[675] Rabbi Nachman’s Wisdom, page 173, saying 65.

^[676] Zohar 1:14b
^[677] Ibid. 3:227b.
^[678] Zech. 3:9, Rabbi Nachman’s Wisdom 44, page 149.
^[679] Rabbi Nosson, Rabbi Nachman’s writer.
^[680] Rabbi Aryeh Rosenfeld, tape 1 of Rabbi Nachman’s wisdom
^[681] See ‎3.2.2.3.2
^[682] See ‎18.1.2 last paragraph
^[683] Likutey Moharan #4:3,4 page 123.
^[684] Ezekiel.
^[685] Likutey Moharan #4 note 1, page 115.
^[686] Likutey Moharan #4 note 38, page 129 states:

That is: When my bones say their confession...then Malkhut is rectified. The commentaries point out that atzmtay (“mybones”) can also be understood as “my self,” referring to one’s aetzem (essence). “All my bones” thus implies all of a person’s inner thoughts and deeds (Radak, loc. Cit.).
^[687] Likutey Moharan #4:5, page 129.

^[688] Ka R. 3:1. The Book of Legends Page 345.

^[689] B. Yev 102b.
^[690] Likutey Moharan #115, Book X
^[691] Likutey Moharan #115, Book X, n.3, pp.52-53
^[692] See ‎8.3.1.2 Counting of the Omer p.427
^[693] Likutey Moharan #180 vol. 10, n.14, p.398
^[694] http://en.wikipedia.org/wiki/Na_Nach_Nachma
^[695] From the mouth of the Tzaddik in heaven to the mount of the tzaddik, G-d speaks wisdom.
^[696] Nati Elon lives in Caesaria, Israel.
^[697] http://en.wikipedia.org/wiki/Yisroel_Ber_Odesser specifically http://www.moharan.com/album_music/audio07.wav
^[698] “The paper of the Petek was examined in a Police laboratory. It was determined to be 60 years old, dating back to the year in which Rabbi Yisroel Ber received the Petek.” http://www.moharan.com/pages_angl/page_rabbi_israel_angl.htm#18: While probably written by a friend or Yisroel Dov-Ber Odesser under meditation with Rabenuzal, Dov-Ber declared, "The whole world does not know who I am! I shall inform all of you! I am Na Nach Nachma Nachman Me'Uman!"
^[699] Nissim
^[700] http://literarydiscussions.myfreeforum.org/sutra797.php
^[701] Nissim Kaufman trans.
^[702] Until the Mashiach, Aryeh Kaplan, p. 186
^[703] Ibid. p. 91, also see Text ‎9-13 in which Elon – אילן – distinguished tree has the gematria 91 same as the page number. The works of Aryeh Kaplan are seforim and spiritually distinguished.
^[704] {I am a tree} seems to pitch Hasidism back into the realm of early pagan influenced Judaism. See ‎26.13.
^[705] Zvi Aryeh Rosenfeld audio lecture on Nachman’s Wisdom 38:1:19:34
^[706] http://www.breslovtorah.com/
^[707] Similar to the Hegelian Dialectic, see http://www.bartleby.com/65/he/Hegel-Ge.html.
^[708] These terms are taken from Hegel’s philosophy of phenomenology. Here Hegel understands that the absolute knowledge of the universe progresses from thesis to antithesis to synthesis. In difference to kabbalah, Hegel assigns the synthesis to be a new thesis. Hegel applied his system to understand the development of Christianity out of Judaism. For example, we expect a good king to arise who will be a messiah. We know that G-d is our savior. Now the thesis is that the messiah is the savior and god.
^[709] The Secret Garden, ed. David Meltzer, p. 99
^[710] The Heart and the Fountain, Joseph Dan, p. 82

^[711] Introduction translation by Harris Lenowitz from the Secret Garden and the remainder is Bernard Lewis’s translation in Scholem’s “Major Trends in Jewish Mysticism”.
^[712] Olam haZeh – this world and Olam haBah – the world to come.
^[713] Elohei elohim
^[714] Adonai adonim
^[715] Eloha
^[716] ‘He’ above refers to anointed leaders or kings. Ring refers to His power.
^[717] A lunar eclipse, that the events are not mere physical motions but with them have spiritual meaning.
^[718] The ‘fire’ is a treasure to the sinner, which burns away sin. Sulfur cleanses the sinners wounds—the source of fire. See Text ‎2-92: Zohar on Life and Meditation ‎16-2: To Hell and Back
^[719] This is from Binah which leans towards fire.
^[720] The Improvement of the Moral Qualities, p.47
^[721] Isaiah 2:2
^[722] Isaiah 5:15
^[723] Habukuk 1:13
^[724] Isaiah 3:9

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