A Prayer

Along the
Way
The following essay has been
adapted from Likutei Halochos,
the momentous work of Rabbi
Nosan of Breslov, zt'l --- a true
master of the Torah, and also
foremost
disciple
of
Rabbi
Nachman of Breslov, the great
spiritual master, direct descendant
of both the Baal Shem Tov and of
David; King of Israel.

 MAZEL PUBLISHING 5754/'94

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Likutei Halochos is a work of several

thousand pages in which Rabbi
Nachman's teachings are brought
forth as the esoteric level of
interpretation of the entire Code of
Jewish Law.
The following essay is from the
section deals with the four situations
in which one is obligated to give
special thanks and praise to the
Almighty,
(hebr/yidd:
'bentchin
gomel').

Translated
by
Kalman Serkez

should give special thanks: those

who have gone through the desert;
those who have been freed from
prison; those who are healed from
illness; and those who reach land
after an oceanic voyage"1.
1

Babylonian Talmud Bruchos; 54b. The

following verse from the Psalms is a
way of remembering these four
situations as they are explained in
the Code of Jewish Law, (Shulhan
Aruch, Orach Chayyim, 219,1). "And
all of the living (ha-chayyim) will
praise you, selah". Each of the four
letters of the hebrew word for 'the
living' (ha-chayyim) is an initial for
one of these four situations as
illustrated.
1

behalf.
Miracles occur through the
providence and sometimes through
the special wonders of the Creator;
and all emanate from a spiritual
realm known as "the novelty of the
world's creation" which will be
revealed and more fully understood
in the future. In the future the
world will be governed in a way
characteristic of the Land of Israel.
HaHavoosh; Imprisonment
Cholah; Sickness
Yom; Oceans
Midbar; Deserts
Together these form the acronym for 'the
Living'
2

it"2. In the future to come, this will

be true of the entire world, for in
time to come, God's Divine
Providence will be more apparent,
and the wondrous events which
occur in the natural world will be
more obviously seen as being for
good.
Similarly; all of the miracles and
wonders that occur in the world
presently, also find their source in
God's special Providence and
feeling for Israel. Rabbi Nachman
of blessed memory bases his
profound explanation of miracles
2

Talmud
3

and God's voice was heard from

one end of the world to the other."4
He interprets; "When God takes
heed to the suffering and afflictions
dealt to Israel by the oppressive
nations who rule over us; He cries.
This is symbolic of His intervention
upon the affairs of the world on
our behalf. 'His voice' is then heard
all over the world, since Divine
Providence is then manifest in a
most apparent way - appearing as
miracles and wonders".
Therefore, all of these fortunate
3

'Torah' 250. These are a collection of the

Rebbe's essential teachings.
Talmud Bruchos
4

from the tempests of the sea; (by

plane or by ship); those healed of
serious illness; those freed from
prison; and those who successfully
cross the desert, all owe special
thanks to the Almighty. In fact, it
is written; "They shall give thanks
unto the Lord for His kindness,
and proclaim His wonders to the
children of men"5 ...for His
kindness and wonders specifically.
This referred to the "novelty of the
world's creation" - the miraculous
side of God's Providence that will
be greatly revealed in the future as
5

Psalms 107;8
5

written; "The world, with kindness

will be built".6
At that time, the world will
clearly be run through Divine
Providence and spectacular, Godly
wonders.7 The future governing of
the world will be glorious indeed,
for God's kindness becomes more
and more revealed and intensified
with each day, as revealed by this
verse; "The world, in kindness will
be built". The world will eventually
be totally governed by ways
describable only as great wonders!
6
7

Proverbs
Likutei Moharan II; 8
6

future.
This, then, sheds great light on
the following verse; "Give thanks to
the Lord, for His kindnesses and
wonders",8 especially in relation to
these four categories of people who
are obligated to give special praise
to God.
All of mankind's troubles are
caused by a lack of faith, both in
God and in the righteous leaders of
the world. This corresponds to a
lack of the proper outlook and
feelings toward the Land of Israel.
8

Psalms
7

must constantly search out the

righteous, until being worthy of
drawing near to Moshiach9 himself;
and by means of this path,
everyone can merit the level of true
faith in God. This wonderful path
will help one to merit the most
awesome quality mentioned before,
which relates to "the wonder of the
world's creation" - a quality which
will be even more greatly manifest
in the future.
This is all related to the Land of
Israel as well, since Israel is the
Holy Land - a land where Divine
9

Messiah
8

present. Therefore, those who

succeed in the search for the
righteous leader of the generation
will also be worthy of the Land of
Israel. These will then merit the
ability to worship God in complete
and total faith. This is because the
Almighty created the material
world from pure spirit, beginning
with the land of Israel.10 In the
future, God will renew His work
and will guide the entire world
through
constant,
detailed
10

The first land mass to take on an

additional measure of mundanity by
surfacing above the primordial
oceans was the land of Israel.
9

Moshiach and to the other truly

righteous leaders of the generation,
or who do not seek the blessings of
the Land of Israel, may be subject
to
suffering
of
these
four
categories, as these include within
them all other types of problems might God's mercy spare us! This
is because any such as would do
so must lack proper belief or faith
in God.
The greatest possible danger
and distress in life is the suffering
of the soul, and it is just this
which is behind all sickness and
distress; for when one is plagued
with suffering, he then realizes
10

manifestation of the soul's own

suffering, and since the four
situations mentioned earlier are
the essence of all distress, we can
understand
all
suffering
esoterically. The pain of an erring
soul is as the distress of one lost in
a desert wasteland. As long as one
does not merit to follow in the path
of
Moshiach
and
the
truly
righteous leaders of the generation,
his soul is like that of a prisoner in
jail. She is captured in exile
amongst
the
body's
gnawing
desires and selfish traits; and one
11

See Likutei Moharan; 163

11

sick".12 The soul is like one who

descends to the depths of the sea;
caught in the depths below, but all
the while yearning to return to the
heights above.
This is what is meant by the
verse in Psalms; "I am sunk in the
mire of the deep where there is no
standing; I have come to the
depths of the waters, and the flood
overwhelms me".13 It is explained
that all of this is related to the
distresses of the soul; and in truth
all suffering is one14. Any distress,
12
13
14

Song of Songs
Psalms 69;3
Likutei Moharan
12

There is no death without sin and

no trouble without iniquity. In fact,
most afflictions are caused by
iniquities - those unintentional
wrongdoings. The greatest cause of
suffering in the world is specifically
because of iniquity unatoned for,
may God take pity.15
All types of suffering, pain, and
danger - both of body and soul, are
all branches of these four that were
mentioned earlier. And all are due
to
one's
distance
from
the
righteous leaders. This, in turn,
causes one to lose his intimacy
15

Look further therein.

13

This is directly related to the

following verse: "These evils have
surely come upon us because our
God is not among us".16 All evil
and trouble are drawn to us, God
forbid, when we don't allow the
Almighty to dwell in our midst and
to constantly direct us. In other
words, this is because of a lack of
faith. One's faith can become
blemished if he allows himself to
drift from the righteous and from
the Land of Israel. One then
becomes susceptible to any and all
types of suffering - since all
16

Deuteronomy 31;17
14

threat to which we have exposed

ourselves if our faith has been less
than perfect. This has also been
revealed by the sages. "From the
day the Holy Temple was destroyed
- a day does not pass which is not
more accursed than the last".17
All of this has a relation to those
who were saved from the four types
of troubles mentioned before; and
these four types of distress are
related
to
the
four
exiling
18
kingdoms.
The
four
exiling
17
18

Talmud
Babylonia, Persia, Greece and Rome.
The Jewish people suffered through
separate exiles at the hands of each
15

of all suffering and problems. Our

greatest suffering occurred when
we were exiled in Egypt though, a
most terrible
bondage
which
preceded these other four; and all
exiles are collectively known as
"Galus Mitzrayim" - Egyptian Exile.
This is because all of our
of these nations. We are presently
still in the midst of the Roman
oppression, which began almost twothousand years ago at the time of the
second destruction of the holy
Temple. This is known as the final
exile which will end upon the
Moshiach's arrival soon in our days,
may this please G-d.
16

Mitzrayim.19 Being the archetype of

all suffering and bondage, the
Egyptian exile caused the Jewish
nation much of the same kind of
distresses as the other exiles.20
When the Jewish people were
redeemed from Egypt however, we
merited all of the miracles and
19

20

This has been revealed by the Midrash

and explained in many places,
including various lessons taught by
the Rebbe. See Likutei Moharan 4
These are mystically four, and are
regarded as those of Babylon,
Persia/Media, Greece, and Rome. The
exile is considered to extend until the
Messianic redemption.
17

relationship is as follows; in Egypt

we were in exile as prisoners in
bondage. Our redemption is as
related to the one who is freed from
jail. The Almighty brought ten
plagues on the Egyptians, and the
Jews were saved from them. This
corresponds to the one who is
healed of sickness, as is written;
"...I will put none of the diseases
upon you, which I have brought
upon the Egyptians; for I am the
Lord who heals you".22 This is
likewise written later on in the
21
22

Psalm 107
Exodus 15;26
18

Egypt, which you know, upon you;

but will lay them upon all of those
who hate you".23 Our entire nation
miraculously passed through the
Red Sea - for the Almighty had
split it for us, allowing us to pass
through it unharmed. We later
dwelt in the desert, and God
allowed us to pass through it too,
in peace; performing great miracles
on our behalf. These last two
events are of course related to
those who cross the ocean and who
pass through the desert. These are
such wondrous occasions; that
23

Deuteronomy 7;15
19

entirely related to the Exodus from

Egypt; and more specifically to the
redemption from the other exiles the four exiling kingdoms of later
history. All are known as well, as
the Egyptian exile.
The greatest suffering one must
endure in exile is in being far from
the Holy Land - and this is the very
essence of exile for it is written;
"...and Israel will be exiled from
their land".24 We mention this in
our prayers as well; "Because of
our sins we have been exiled from
our land, and we are brought far
24

II Kings 17:
20

Every day in our prayers we

adjure the Almighty; "Bring us
back speedily and establish us in
our land". Similarly are our prayers
in the Midnight Lament and other
prayers as well. The exile has
endured long enough. Oh that God
might bring the redemption soon in
our days. The Divine Presence
constantly receives audience with
God concerning this. She appeals
to God on our behalf; reminding
Him of our great distance from the
Holy Land. This is as the sages
have said; "Woe to them - to the
25

Shmoneh Esrei Prayer

21

Total faith is most easily

attained in Israel, a place where
the aspect of "the wonder of the
world" is most revealed, as is God's
supreme Providence. Israel was
formed before every other land,
and it has been said of it; "God's
eyes are upon it from the beginning
of the year until the end".27 All
good events and miracles; wonders
and salvation all emanate from
Israel, and are revealed as special
redemptions when occurring for
people who are saved in the four
26
27

Talmud Bruchos 3a
Tamid eyei...
22

though, for according to one's

distance from the Land of Israel, so
is his lack of complete faith - a
dangerous situation, as he is left
vulnerable to all types of suffering
and troubles, God forbid.
All of this occurs because of
one's distance from the truly
righteous; and because of this, one
can lose his proximity to the Holy
Land. Our main obstacle in
attaining the final redemption from
exile comes because of our not
honoring
the
true,
righteous
leaders - for they are like prophets;
of whom it is written; "But they
mocked the messengers of God,
23

no man lays it to heart; and

merciful men are taken away; none
considering that the righteous are
taken away because of the future
evil".29 Everyone must seek and
search out the truly righteous, as
this is a person's main path of
finding correction. It is the essence
of faith, and the foundation of all.
According to one's not seeking
out the righteous is his exile and
bondage in foreign lands. The
further a person is from perfect
faith, the further away from the
28
29

II Chronicles 36:16
The righteous...
24

which is the direct antithesis of the

Land of Israel, where he is
instinctively forced to seek and
search all of his days, without ever
knowing exactly what it is he is
seeking. In fact, when a person is
living in exile and wandering this
way and that and doesnt know
himself what it is he is actually
searching for; he is then entrapped
in the very dregs of exile.
This can all be perceived by
those looking with a truthful eye.
Most men chase after money;
struggling very hard; their days
occupied in seeking greater and
greater riches. However, one must
25

revealed by the sages.30 Money is

only symbolic of wealth, as the real
riches are spiritual riches; and
those who constantly seek money
are as if with monkeys on their
backs. They appear as if obligated
and enslaved to some authority,
having been commanded to search
for a lost object. How terribly
unfortunate then, that most do not
even realize that gold and silver are
merely representative of higher
things - of Israel, of Torah
knowledge, of Mitzvos and good
deeds, and of pure character traits.
30

Koheles Rabbah; 1
26

seeks wealth on behalf of his

children, then does one in fact
know whether or not his children
will outlive him, or if there will
actually be any money left for
them? This is unfortunately proved
by many of the rich themselves;
their sons and daughters are often
poor and even penniless - despite
the great riches meant for them.
And if one's wealth does actually
reach his inheritors, what purpose
does it serve? All generations are
required to die, and mere material
wealth cannot satisfy a person's
true search for meaning. In fact, as
much wealth as people attain
27

lacking. And; "the more riches, the

greater one's worries".31 This is all
as the sages have said; "A man
does not die having attained even
half of his desires. If he has one
hundred, he will desire two
hundred".32
Anyone
who
is
knowledgeable in the ways of the
wealthy has certainly observed
this.
Most of them are plagued with
big worries and problems because
they live beyond their means. For
example, a man who has a few
31
32

Pirke Avos
Proverbs 2;4-5
28

quickly put himself into debt. Such

people usually imagine that they
must live in a fancy house or
estate, and indulge their children
as well; catering to their every
whim and desire. They treat them
to embroidered and silk garments,
along with elegant jewelry - just as
do kings and noblemen. Such
people say that they themselves
could care less, but that rather,
they do this solely on behalf of
their children - as if it were some
commandment of the Torah to
have one's children parade around
in this manner. They say that their
entire purpose in life is to create
29

and pained. Each one of their sons

and daughters want to conduct
their lives in a way exceeding the
wealth of their father and are
therefore constantly miserable.
One child becomes jealous of the
next. They look to swallow each
other alive. This in fact is the story
of Cain who slew his brother Abel,
because half of the world wasn't
sufficient for him.
After the father's death, all
mourn, but each child is usually
quick to remember his share of the
inheritance. Most of the time, these
children
are
not
successful
afterwards and soon become poor.
30

childrens sakes. They spend their

lives in pursuit of riches, all on
behalf of their children. Yet, it
seems that everyone is occupied
with the search for wealth, no
matter how vast their own
inheritance.
The situation is much worse for
the poor and poverty stricken who
are in tears constantly, worrying
morning, noon, and night in search
of bare sustenance. These poor folk
are often seen wandering through
the streets and marketplaces,
looking for whatever good God
might send them. Days and weeks
often pass in which they don't
31

through
God's
exceptional
intervention on their behalf.
However, if people, whether rich
or poor, would search for the truly
righteous, and for Godly knowledge
- as others search for material
wealth, they would most certainly
merit the greatest blessings and
treasures. This is what King
Solomon said in Proverbs. "If you
seek it as silver, and search for it
as for hidden treasure, then you
will understand the fear of the
Lord".33
The main reason people fall into
33

Proverbs 2:4-5
32

lack sufficient motivation to seek

out the true, righteous leaders of
the generation - in quest of their
own human perfection. Those who
have the merit of knowing these
righteous leaders will undoubtedly
be influenced by their exceptional
character traits and self-discipline,
and acquire, as well, the spiritual
aspects of the Land of Israel, in
addition to fresh inspiration to
perfect their own faith. As one
comes closer to these men, one will
merit
the
level
of
divine
intervention and even gain the
merit of having miracles occur on
his behalf.
33

livelihood as well - without having

to work unreasonably hard. This is
due to the merits of divine
intervention and wonders, all of
which are greater than the ways of
mere nature.
This has a relationship to the
verse; "Zevulun shall dwell at the
haven of the sea; and he shall be a
haven for ships; and his border
shall reach Tzidon".34 Zevulun's
grave is itself located at Tzidon35,
as I myself (Rabbi Nosan) know,
having had the merit to visit there.
34
35

Genesis 49;13
engl: Zidon.
34

tribe would support that of his

brother Yisachar (Issachar), most
of whom were intensely occupied in
studying the Torah. Zevulun were
merchants and would support
their brother's tribe, as the sages
have revealed to us.
Charity given in the right place
is indeed the way to correct an
obsession for wealth. This is what
is meant by the following verse;
"Happy is Zevulun in his voyages,
and Yisachar in the tent..."36 In
putting monetary passions in
check, one merits great joy and
36

Genesis 10;19
35

the Land of Israel on the border

itself, in the city of Tzidon revealing that one can merit
entering the Holy Land by giving
charity to true Torah functions, an
act that can correct irrational
desires for material wealth.
In other words, searching for
Moshiach
and
the
righteous
leaders of the generation, one can
merit complete redemption from all
alien exile and suffering. Striving
for material wealth can then help a
person come to the Land of Israel,
if he shows God that he is
searching for spiritual wealth at
the same time by supporting Torah
36

impossible to inherit the Land of

Israel except through the truly
righteous. In fact, this is revealed
elsewhere in the Torah when
Moshe appointed the tribal leaders
to divide the Holy Land, according
to the tribes. This took place while
the Jewish nation was still living in
the desert, as it is written; "These
are the names of the men who
shall apportion out the land to
you".38
One
reason
Moshe
appointed the leaders to this task
was to reveal that one can only
37
38

Psalms 37:
Numbers 34;
37

in God - an attitude that one must

possess to enter the Promised Land
- and both are aspects of each
other. Zevulun is representative
specifically of this - one who draws
close to the true righteous and
serves them with body, soul, and
money; attending to all of their
needs. Zevulun busied himself in
commerce in order to provide for
his brother Yisachar to study
Torah. Because of this, he merited
to come to Eretz Yisroel (Israel).
Therefore; Zevulun stands at the
border of the Holy Land. For it is
specifically by way of divine service
such as that of Zevulun that one
38

in, and come to Eretz Yisroel.

And in this regard, do all
individuals who find themselves in
any of these four situations, have
to offer thanks to God in ancient
times. They would bring a Thanks
offering made of both unleavened
and leavened breads. For this is
representative of the holiday of
Shavuos39, when offerings of both
39

Also: Shavuot or Pentacost; an annual

one or two day celebration of the
giving of the Torah, commemorating
the revelation of the law at Mount
Sinai in the Jewish year 2448 A.C.
(After Creation).
39

40

Chometz and matzoh respectively.

Rabbi Nosan reveals elsewhere in
Likutei Halachos that chometz leavened bread; relates to eating
when hungry. Matzah relates to
eating when full. Normally only the
first is sensible. However, rarely the
second is plausible too, as when one
chooses to assert their freedom to
eat, or when no food will be available
for some time. However, only on
Shuovos were both types of bread being representative of all types of
food offered sacrificially. This notes
the extremely important
characteristics of receiving the Torah.
Similar is the occassion of one for
whom a miracle has occurred, such
as of which we speak.
40

wonders,
and
redemptions
occurring on their behalves as an
aspect
of
Shavuos,
which
celebrates the receiving of the
Torah. It is specifically through
this celebration that one can merit
an understanding of the wonders
offered by the future world. For
then; the world will exist in a way
similar to the Holy Land - with
divine providence and awesome
wonders from where all miracles
and wondrous events, and answers
to life's difficulties come, for those
having experienced any of the four
situations requiring a special
thanks offering to God. For these
41

(King David) began the Psalm

relating to these four in the way
that he did. "And they shall say;
those redeemed by God - Who
redeemed them from the hand of
suffering, and gathered them from
many lands - from east and from
west."41 For this is reflective of the
ingathering of the exiled in general,
an aspect of the land of Yisroel, to
which shall be gathered all those
exiled. This is as is written in the
Torah itself; "If your dispersed
shall be at the end of the skies,
from there shall I gather them...
41

Psalms
42

comes from the land of Israel; for

divine providence and awesome
wonders exist there, and this is not
as revealed anywhere else in
nature. For from the esoteric land
of Israel come all miracles and
wonders. In contrast, the essence
of exile includes all sufferings of
the body and soul - all are
included in the four categories of
exile, as discussed. The primary
reason these occur is due to
distance and exile from the land of
Israel. This is an aspect of the
burdens and suffering to be
42

Deut. 30
43

Israel. All, however, is ultimately

for the sake of the perfect and
great ingathering.
It is found in the writings of the
Arizal43 - in the intents;44 an
43

Rabbi Yitzchok Luria Askenazi of

blessed memory. Generally
considered as one of the greatest
kabbalists of all times. His teachings,
imparted exclusively through his
disciples, particularly, Rabbi Chaim
Vital, z'tl, gave a comprehensive
analysis of even the most obscure
Zoharic and other esoteric teachings.
Rabbi Nachman considered him one
of the five greatest personages to ever
have lived. These five were Moshe
Rabbainu; Rabbi Shimon bar Yochai;
44

places in the world that an

individual of Israel is in exile, it is
considered that all Israel is exiled.
In this way, the fragments of
holiness are regained from there.

44
45

The Arizal; The Baal Shem Tov, and

also Rabbi Nachman. Each of these
masters of the soul were special
pillars of mythical strength, allowing
the forces of nature - the laws of the
Torah; to flow through themselves,
and thus be understood in new, more
profound and also ordinary
dimensions of time and space. See
Tzaddik; Breslov Research Institute;
Jerusalem, 1989
k'vaanos
Torah
45

Israel is now scattered in the exile,

in places far, far away from
holiness. And behold, this matter
is
hidden
and
extremely
mysterious. So much so, that it
remains impossible to understand.
For we find that in the areas far off
from larger Jewish settlements,
(ed: of the early 18th century); for
instance in Moscow, there exist
small groups of Jews living
amongst many of the world at
large.
One similarly finds cities yet
further away still, where no more
than one or two Jews can be
found. And we observe with our
46

they be at least average. For they

are very far indeed from God,
blessed be He. It is impossible to
expand on this, as it is not fitting
to denigrate any Jew, God forbid.
For also the sinners of Israel are
filled with good deeds as is a
pomegranate (filled with seeds).
And therefore, how is it possible to
understand this? For, because of
people such as these, holy
fragments are regained (to the
realm of holiness) from the depths
of depravity such as is found in
their midst.
However, truthfully; these are
wonders beholden alone to the
47

the essential nature of exile is in

being exiled and distant from the
land of Israel, which is the
principle of holiness. And the
primary purpose of exile is that
those who were pushed away being themselves the sparks of
holiness dispersed amidst the
depths of purposelessness; be
again gathered in redemption. This
is an aspect of a tradition that says
that Israel was exiled amongst
idolaters only so that converts
become a part of them. This is
representative of the idea that
fragments of truth are being
collected by the Jews from the
48

is true, and it is truly difficult to

understand the subject of exile.
When Israel sinned in the land
of Israel; why were we exiled to
foreign lands until the matter be
corrected and He return upon us,
and bring us our righteous
redeemer? The issue remains
extremely difficult. How is it that
there be hope in exile that Israel
will return to God? And how is it;
that
if
the
evil
inclination
strengthened itself upon the Jews
to the point that they sinned in the
land of Israel - the place of our
encouragement and sanctity - the
Holy Land, which represents the
49

idolatry is prevalent, where the air

is unclean, and where other
impurities abound, that there the
Jews will correct their wrongs and
return to God?
God forbid though that there
should be no hope at all. Does not
God desire our correct behavior?
He doesn't desire to take revenge
upon us! Rather, all of the exiles
and the sufferings exist for us to
mend our ways. This is as is
written in the Torah. "And you
shall seek God from there; and you
shall go out."46 How to understand
46

Deut. 4
50

worship, He will be sought and

desired? However, really, all these
are wonders to be understood only
by the pure and simple. They are of
the
great
mysteries
of
His
wondrous occurrences.
This, then, is an aspect of all
the failures and troubles occurring
upon
each
and
every
Jew
according to the orientation and
level of each of us, to the point that
many have fallen to the depths of
the bottomless pit. For it appears
to many, that nothing would help
them, God forbid. Especially now,
at the conclusion of the exile,
during our times, the end of days,
51

the feelings of our hearts, and with

our wounds.
Even so, when the end has
come, all will be complete. Not a
single soul shall be lost of all these.
For God, blessed be He, diligently
remains concerned, that there not
be one displaced from Him. Really,
there are certain times that a
person reaches a low and distant
place; far, far away from any
holiness, and becomes aroused
with great awakening to God,
blessed is He at that particular
spot.
In this concept, many reasons
and considerations exist - and
52

He, showed them tremendous love,

and they were extremely close to
Him, and it appeared to them that
they were already close to God, and
didn't seek Him additionally. And
they attended to serving Him
haphazardly, and 'the Baal Davar'47
observed them every day and hour,
and thereby built his case against
them - to the point that they
sinned. This is an aspect of the
verse; "Turn away thy eyes from
me, for they have overcome me"48.
Rashi explains that because of the
47
48

(the prosecuting one in heaven)

Song of Songs 6
53

HaMikdash (the Temple), they

turned away from Him. This is the
explanation of the above. Also, this
was due to the great holiness they
enjoyed while living in the land of
Israel. The slightest action done
without befitting intent while there
caused
severe
blemishes
of
righteousness.
And
this
imperfection would cause further,
worse imperfection; for sins result
in other sins.
Because of this, the Prosecutor
caused them to sin - (in defiance of
the charges). This is an aspect of
the verse; Are you come to me, to
54

Prophet, the widow of Tzarafat was

considered as if an evil person.
This was so, even though she was
in fact righteous, as Rashi
explains.
Similarly, (due to only relative
evil) was the Jewish nation forced
to wander in the exile. And there,
in the exile, when observing the
great and terrible distance from
God and the great span of the exile
in the gentile lands; and the
impure air existing under the rule
of
subjugation,
Jewish souls
sought even more fervently to serve
49

Kings I 17:19
55

land, immediately when Jews

would perform any good deed
whatsoever,
this
would
be
extremely precious to God; even
though their service did not enjoy
perfection.
This
would
be
exceedingly great in His eyes
nonetheless. For, in a distant and
impure place as this, they had
remained encouraged to perform
even this. In this way, God showed
mercy upon them and redeemed
them. This is all in relation to their
previous failure in serving Him.
For, in whatever way one fails and
causes a blemish or acts against a
certain prohibition, God forbid, one
56

that which is explained here. When

God sees that a certain person
remains distant in his service, and
generates
some
blemish,
or
tramples upon, God forbid, some
certain
principle;
then
God,
blessed be He, distances Himself,
and the person falls yet lower. For,
one who seeks to become impure is
led to impurity. But, if so, there
would be no hope whatsoever, God
forbid. And it would not be possible
for any person to repent for all
eternity, since each time they
would fall further, God forbid.
However, God, blessed be He,
worries that there not ever be
57

contrivances.
For,
when
an
individual fails, through sin; to a
place distant from sanctity, God
then prepares clues for him
according to the specific place, and
considers for him a certain merit,
that he be enabled to attain
specifically in that place. And this,
then, is this individual's test and
challenge.
If
this
person
merits
to
remember God, blessed be He, and
fulfill there what he is able to
fulfill, according to what God,
blessed be He hints to him at the
place where he is, then easily, will
he be able to return to God,
58

certain achievement which resulted

in a pleasing spirit, enjoyment and
great ecstasy for God, blessed be
He. This is a matter which one was
not able to merit in a holier place.
For the Almighty is receptive, in joy
and great satisfaction, when some
certain goodness is offered before
Him from a lowly and distant
place, as understood from the
teachings of our sages on many
occasions.
This is relating to the verse in
Scripture when Yisro, (Jethro)
arrived at the Israelite camp, and
said, "Now I know that the Lord is
59

be He existed in a different manner

above than he does here below,
(and therefore perhaps wasn't able
to redeem Israel of the Egyptian
bondage). This is the idea of exile
in general - and specifically, the
belief in failure by each and every
individual, as explained. For this is
all the essence of exile. Any who
fall to places more lowly and
distant from holiness, have some
certain task and goodly spirit to
cause good to be done for God,
blessed be He - some action that
even the most righteous person
50

Exodus 18:11
60

reaffirmed - through maintaining

the proper outlook.
For there are exceedingly many
sparks of holiness that fell during
the primordial years (of creation),
many of which fell to the terribly
awesome depths of the husks (of
utter purposelessness). And since
they rest in the thick mud, in the
extreme depths, certainly there is
nobody who would enter there to
bring them up. And therefore,
when it occurs that a certain
person has sinned to the point that
he arrives there, God forbid;
immediately
upon
reminding
himself to God, blessed be He,
61

which he is able according to the

terrible depths in which he finds
himself, as previously explained. At
such occasions all the sparks are
attached to him. And he can bring
them up from there. In this, he
accomplishes for God, happiness
and great enjoyment, such as
knows no bounds. This relates to
the Jews who are dispersed all
around the four corners of the
globe, and in places far from Israel
and what it represents.
There exist in the exile, sparks
of holiness from thousands of
years, which rest there with
terrible suffering. For if the general
62

enliven these sparks tremendously.

Therefore, immediately upon the
arrival of some Jewish person
there then; upon sensing the spirit
of Jewishness, these sparks are
aroused and attach themselves
upon him. This is so, though they
as yet remain unable to be
uplifted, since this individual
certainly has no strength to raise
them up.
The majority of times, such
people fall on their hands yet
further. This is due to the
extraordinary number of husks
attached upon these sparks, as is
63

Jewish
people,
and
doesn't
dissassociate totally, God forbid,
and since he is still known as a
Jew, this in and of itself is
exceedingly precious in the eyes of
God, blessed be He. And God has
enjoyment and great pleasure from
this. To the point that in the very
end, this person will ascend from
there. And all the sparks will
51

This is a generally familar kabbalistic

concept. Due to the unworthiness of
those observing these fallen
fragments, their improper
motivations become excited, and they
become strengthened in their own
improper ways.
64

specifically through him, that all of

these sparks were elevated. This is
all something unattainable even by
the greatest righteous person
existing in the world. For who
would be brought to an impure
and filthy place such as this? This
ascension essentially takes place
through the power of the great,
true tzadik (righteous one), who
has the strength to elevate all
these people with the sparks which
are found upon them from all lowly
places, even from the very depths
of despicability and from the place
of thick mud upon which there is
no place to stand.
65

there is always hope for him, be he

whoever he is. This is so even if he
failed tremendously, thousands
upon myriads of times. Through
the strength of the righteous, it is
possible that by way of a single
action, or a single good intent
carried out for God, blessed be He,
from this distant place, he corrects
everything, and all the sparks
ascend with him from places as
these. These are matters that are
not able to ascend by way of any
other person in the entire world.
In light of this, a person must
tolerate much digression and
suffering before coming to the land
66

such as those exiled specifically,

that the sparks merit ascending to
the land of Israel. For, in all places
that one desires to journey, it is
truly in order to journey to the
land of Israel. An individual can
recognize sparks in these places
during his journeys, as his intent
in journeying and encompassing
that place was in order to come to
Israel. For there, is the ingathering
of all the sparks or fragments of
truth and faith. Finally; one will
merit an arrival - with all these
sparks to Eretz Yisroel. This is in
relation to the verse; "If you be
dispersed to the ends of the
67

All exists within the power of the

tzadik, for it is through his might
specifically, that one arrives in
Eretz Yisroel. And there exists in
this matter, many additional
facets. Yet it is sufficient in this;
that one concentrate on the reality
of having mercy upon oneself to
turn to God, blessed be He, from
wherever
he
is.
For,
"the
kindnesses of God are not
measurable, and His mercies are
never extinguished"53.

52
53

Deut. 30
Lamentations 3:22
68

and
His
might;
seek
His
countenance
continuously"54.
Search out the Almighty; for we
must seek and desire God
exceedingly, in order to truly merit
perfect faith. In regard to how one
can search for the Almighty, the
implied meaning is: how can a
person attain faith? And the
answer is the implied meaning of
"and His might". 'Might' refers to
the truly righteous one who is
called mighty55. That is, the
righteous one is called Boaz (bo:
54
55

Psalms 105
This is as explained by Rabbi
Nachman.
69

the righteous one is a warrior who

subdues his evil inclination. And
he is swift as a leopard in his
service of the Almighty. He gives of
his might and essence to God,
blessed be He, as it were, as in the
verse; "Give strength to God". And
in reference to this, the righteous
one is called "His Strength". This is
the interpretation of "search out
God and His strength". For one
must seek God to the point of
meriting perfect faith. This is
impossible except by seeking and
searching and desiring Him and
His strength - that is, the tzadik.
One must search for the
70

is in explanation of "seek His

countenance
continually".
"His
countenance"
refers
to
the
tzadikim, (the righteous), who are
known as the wings of the Divine
Presence56. I heard this from the
lips of our Rebbe, zt"l. That is, that
we must yearn and seek the face of
the Almighty, which is manifest as
the righteous of the world. One
must search and seek them
always, until meriting to actually
finding them and drawing close to
them. For the essential matters of
faith and the ways of closeness
56

As brought in the holy Zohar

71

His wonders which He has

done..."57 This verse explains how
it is possible to yearn and search
after the truly pious. For is there
not a terrible cloud afflicting the
world, caused by old momentous
disagreements, due to the arrogant
of the generation? In conclusion,
we understand the verse; "Recall
His wonders which are done; His
astonishments and the judgments
of His mouth". This is an aspect of
the Reception of the Torah, and the
Exodus from Egypt that we
merited. For, the Almighty caused
57

Psalms
72

the
Torah,
which
are
the
judgments of His mouth. That is,
the verse relates the power present
at the giving of the Torah, which
we merited after leaving Egypt.
Through the energy existing at the
giving of the Torah; we received the
strength to seek and search after
the righteous, in order to draw
close to such a person.
This, in turn, is the meaning of
the verse; "The offspring of Israel
are His servant; the children of
Yaakov, His chosen. He is God, our
Lord, throughout the land are His
judgments". This means to say,
that the Holy One, blessed is He,
73

and then allowing the thought to

be understood through the light of
true, holy intelligence, but for
which one must also simply
approach God. The reason for this
last concern; is so that God be able
to help a person - that he be
enabled to attain this matter of
holiness through his own accord.
This challenge is the secret of the
mysteries of free choice; being that
it remains truly impossible to
understand how the Almighty
helps a person. Truly, all and
everything is from God alone, and
yet, even so, man retains free
choice.
74

shines forth from Seir to His

people..." God offered the Torah to
all the gentile nations, and they
didn't want to accept It until Israel
arrived and received It. The way to
understand this; is that God shone
forth upon them, and hinted
allusions to them, that they would
be brought close to Him. Yet they
didn't want to accept. However,
Israel; immediately upon sensing
God's allusions, and sighting His
radiance; and realizing His desire
to help them to draw close immediately ran after Him with
58

Deut. 33
75

You..."59 The commentator Rashi

explains, that, as soon as it is
alluded that He plans to draw
close, then right away were we
overcome and ran after Him, and
proceeded
before
even
understanding. This is also the
meaning of the following verse from
Psalms60. "You do not desire
sacrifice or meal offering; You have
dug open my ears; burnt offering
and sin offering have You not
required. Then said I, behold; I
come with the scroll of the book
59
60

Song of Songs 1:4

Psalms 40:7-9
76

God hinted that He would draw

near: "You have dug out my ears".
Immediately following is: "Behold; I
come with the scroll of the book" to do the will of my God, my
Desire. For I desire greatly, with
love, and with joy, to seek and run
after You, and to give over my soul
to sanctify Your Name.
It can be seen from this, that
there are two separate aspects to
the challenge that, due to the
limited nature of men's minds,
appear to conflict one the other.
On the one hand, it appears that
God, blessed be He, chose Israel
randomly; solely because of His
77

all the nations - is Israel called

'lucky nation'. Luck is an aspect of
what
cannot
totally
be
understood.61
However, there is a different
aspect to the fact that Israel
merited to become attached to the
Almighty, and that He chose them;
and this too, actually happened; as
it is written by the prophet
Yeremiah (Jeremiah). "Thus says
the Lord. I remember in your favor
the devotion of your youth, your
love as a bride, when you did go
61

This is as explained by Rabbi Nachman

in the teaching 'B'haaloscha'. L'kutei
Moharan 1:21
78

certainly it would occur to Israel to

draw close to God with all their
strength. However, because of the
free choice of the Jewish nation, it
was not possible for them to draw
close to the Almighty. They didn't
have the strength to stand opposed
to the Evil Inclination and the
'Other Side', (the forces opposed to
Godliness). These diverted and
confused them. The primary way of
their drawing close, which they did
merit to do, coming near and
attaining God's attention upon
them was by great assistance from
62

Jeremiah 2:2-3
79

goodly portion, and You say to me,

'you have chosen a good portion'.
These two aspects are really in
combination. For God chooses
Israel, and Israel chooses God. And
from where is the beginning? This
is a principle of the secrets of the
secrets that are utterly impossible
to understand. These correspond
to those matters that shall not be
revealed until the future.64
This is essentially an aspect of
the receiving of the Torah. The
primary effect of the receiving of
63
64

Psalms 16
As can be understood in the teaching
B'ha'aloscha mentioned previously
80

has
encouragement
to
be
strengthened with faith; and to
seek and search after the truly
righteous
leaders
of
their
generation. Also, to merit by way of
this to come close to God, blessed
be He, in completeness; and with
perfect faith and it's related
qualities.
Yet, even so, every individual of
every generation must endure their
own
great
tests,
concerning
whether or not to embrace the true
righteous leaders - or not, God
forbid. As we observe with our own
eyes, it is only the few of the few
who do, in fact, draw close to these
81

offspring of Israel His servant, the

children of Yaakov (Jacob) His
chosen". The relationship is the
two points previously discussed.
The offspring of Israel His servant this relates to the choices of Israel,
for they chose God, blessed be He,
by reason of their servitude,
struggling, and by occupying
themselves with His concerns.
They sought after Him in the
desert, and in many other ways.
This relates to 'His servant';
meaning that they served the
Almighty, for thus did they obtain
65

Psalms 37
82

just discussed. This again; was

that God, blessed be He, chose
them because
of His great
goodness; as is written: "And in
you did God choose, to be to Him a
fortunate people".66 There are thus
two aspects as explained before. It
was with both of these that Israel
gathered close to God, blessed be
He, and received the Torah.
Similarly
is
the
situation
throughout every generation in
considering drawing close to the
truly righteous. All is according to
the power of the Torah thath was
66

Deuteronomy 14
83

it states 'His chosen', this is near

to the name Yaakov. Relative to
this, Yaakov is representative of
smallness, while his name Israel
corresponds with greatness. The
explanation
is
that
in
the
beginning, when a certain Jew
must come closer to God, blessed
be He but he doesn't have the will due to his insignificant strength in
comparison to that of the Evil
Urge; that the Almighty helps him.
This help comes in a wondrous,
miraculous way, in order that this
person merits to draw close to the
Almighty. Similarly, all who come
closer to God by way of heavenly
84

took his brother by the heel in the

womb".67 For at times, one must
receive the sanctity that is Israel,
in ways deceitful or thieving. Such
trickery is in order that one not be
killed by the 'prosecutor' (in
heaven) - being that we didn't
deserve
through
our
own
devotions, to be that close with the
Almighty. Rather, it was essentially
only through divine intervention,
and therefore this is all called
'Yaakov'.
However, afterward; when one
merits to have strength like a lion
67

Hosea 12:4
85

is then called 'Israel', which is an

aspect of greatness, as in the
verse. "Not Yaakov shall you any
longer be called, but rather
Israel".68 As Rashi comments, "It
shall not be said anymore that he
received the blessings through
deceit and trickery". In other
words, no one will be able to say
that it was through deceit or
concealment that he received the
blessings (of the first born), who
are the sanctity of Israel. But
rather, "Israel shall be your name;
for with Gods (angels) and men
68

Genesis 32
86

who were enemies, and others who

were contrary to you. And then
were you called 'Israel'. Therefore,
in context with 'His servant' is the
name 'Israel' used. For, it was
because Israel chose God by way of
his devotions and serving Him,
that he is called 'His servant'.
However, in context with 'His
chosen', which is an aspect of God,
blessed be He - choosing Israel,
this is due to His pure kindness;
and the name 'Yaakov' is also used
here. This is representative of
'Yaakov'; and when Israel chooses
God - by way of disciple and other
service, this is an aspect of 'Israel'.
87

blessed is He - as in general, at the

time of the giving of the Torah. Or;
as when a certain individual is
attracted to Godliness and to the
truly righteous of each generation
and time. For at the beginning this time of smallness and
uncertainty, there was also some
challenge overcome in past which
enabled the person to come thus
far.
However, all of this remains
impossible to understand. And this
is likewise the meaning of the
verse. "Throughout all the land are
His judgments". That is, certainly
God
is
righteous
and
His
88

chose us - not in general; nor as

regards any detail whatsoever. But;
it still remains impossible to
understand this.
This is the meaning of the verse;
"He
remembers
forever
His
covenant; the word commanded to
a thousand generations". The
meaning: that one must guard the
aspects of the covenant - the
Torah;
in
each
and
every
generation, even though we also
inquire of the righteous leader of
the generation (- a living Torah).
Even so, we still must strive
diligently to acquire Torah from
89

draw close upon him. This, in fact,

is the intent of the words: "the
word commanded to a thousand
generations". The implication is
that God desired to give the Torah
only
after
the
thousandth
generation. He observed though,
that the world could not endure
without it, so He arose and gave it
to the twenty-sixth generation.
Through the Torah's reception, we
have strength to come close to the
truly righteous leader of each era.
In this way, the quintessential
refining of faith occurs in each
generation, according to the times
and the season. This is also an
90

you am I giving the land of

Canaan".
The primary goal of accepting
the Torah, and of gaining closeness
with the
righteous of each
generation is to be worthy of the
land of Israel. In other words, to
merit an innocent belief in the
novelty of creation, which itself is
analogous to the land of Israel69.
This corresponds with the verse:
"the lot of your inheritance".70 The
verse says 'lot'. The land of Israel is
representative
of
deliberately
69
70

See note 12.

Chron. I, 16:18
91

portion. All who come close to

these - to the righteous and to the
land of Israel, will thereby merit
complete faith. And then, certainly,
he will become bound with God
Himself, with a strong attachment
- forever and ever, and for all
eternity. This is a closeness that
will not diminish nor loosen for all
times. "I pulled them with cords of
a man, with bands of love".71
At all times that one attempts or
desires to gain closeness with the
sincerely pious, then even if one
should happen to fail in sinful
71

Hosea 11:4
92

Just the opposite, one can then

uplift greater aspects of truth from
even more disparate places. This is
exactly as one lowering a rope to
the deep regions of the oceans, and
to the great depths of the
netherworld - in order to search
out valuable treasures, precious
gems, and great wonders. As long
as one remains bound with the
righteous leaders, yearning after
their presence - for in this way
really can one be bound to such a
person. And, the only purpose in
being bound to these is not only in
finally coming up, but also the
descent and fall itself is relevant.
93

bring up many holy and precious

fragments of holiness that are
impossible for any saint whosoever
to
attain
to.
Rather,
every
individual
must
attain
these
particular
insights
and
72
understandings himself .
72

It should not be misconstrued that sin

is ever permissible. What is meant is that
one shouldn't be afraid of temptation
even if it might occur in attempting
worthwhile goals. In another section of
Likutei Halachos, Rabbi Nosan explains
that this is the expertise of the duck. A
duck is an expert in ascending to great
heights - due to its wings. Yet it is also
quite able to descend even to thick mire
and mud, as can be observed by its
94

they went from nation to nation,

and from one kingdom to another
kingdom".73 This contains the
mystery of Israel wandering from
people to people, and from country
to country. This began in the days
of our patriarch Avrahom; from the
time the words "and you shall
certainly know"74 were decreed
upon him. "Your offspring shall be
strangers in a foreign land" he was
told. At that time, all of the four
exiling kingdoms were revealed to
him. All of this is the mystery of
webbed feet.
73 Chron. I 16:19-20
74 Genesis
95

depths of the worldly vanities in

which we live while in exile.
This is in parallel to the verse:
"He suffered no man to do them
wrong; yes, He reproved kings for
their sakes".75 "Saying, touch not
Mine
anointed, and do My
prophets no harm". When Israel
descends to exile - both generally
speaking, and literally; God does
not allow others to harm them,
that they not be destroyed, God
forbid. Also, is it written elsewhere;
"And yet for all that - when they be
in the land of their enemies, I will
75

Chron. I 16:21
96

with them - for I am the Lord their

God".76 All of this is because of the
strength and merits of the true
saints of every generation - for
through their effort, the greatest
refinement in the ways of belief
occurs - in each generation, and on
every single day. This is now the
meaning of: "and they shall not
touch My anointed, not to do My
prophets any harm".
The righteous and all those who
are near to them are known as
prophets. Every such tzadik merits
some aspect of the spirit of
76

Lev. 26:44
97

also merit a real belief in the

novelty of the world.
One
will then merit the
perspective of 'fragrance' - this
being representative of Moshiach.77
Therefore are the true rabbis called
Moshiach. This then, also an
interpretation of: "they shall not
touch My anointed". Those referred
to, are the true righteous, the
masters of the holy spirit, through
whose powers and merits Israel
can continue to exist in an exile
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As explained in Rabbi Nachman's

teachings (Tikku Tochachacha).
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quintessential refinement of belief

occurs each and every day. This
causes a renewal of the world of
the future. Then we will sing a new
song. This being the meaning of:
"Sing to the Lord all of the earth,
sing of His salvations from day to
day". In coming closer to the truly
righteous, one will be able to sing.
As it says; "Sing to the Lord, all the
earth".
The primary event though, takes
place because of the wonders and
salvations of the righteous, who
cause this good to come upon us.
These consider the ways of faith
anew each and every day and
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each generation.
This is an interpretation of: "Tell
of His salvations from day to day".
The words 'day to day' are precise.
Faith is the most important aspect
of any salvation or redemption
from any suffering whatsoever.
One must find faith therefore, each
and every day. For it is specifically
for this, that one should draw close
upon the true tzadik existing in
each and every generation.
The waters of the oceans first
came upon the dry land at the
beginning of the borders of the
land of Israel. This refers to
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exceedingly great, but You have

done better than them all". What
more is there to be said?

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Zidon, the city in which Zevulun is

buried as mentioned elsewhere.
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