Translation:Likutei Moharan/Introductions

by Nachman of Breslov

Cover Page

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Haskamot/Approbations

[Yaakov Yitzchak of Lublin, Israel of Kozhnitz, Avraham Chayim of Zlatchov, Efraim Zalman Margaliot of Brod, Meir of Brod, ...]
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Approbation of the rav, the luminary, our maestro and teacher, the great rabbi, the holy crown glory of Yisrael, the holy lamp, light of the Seven Days, light shining in the heavens, light pure and refined, hidden and concealed light, holy of holies, known unto all ends of the land, for renown and praise, our teacher Yaakov Yitzchak of Lublin, Z"TzLLHH, author of Divrei Emet and other books:

הסכמת הרב המאוה"ג הקדוש עטרת תפארת ישראל מנורה הטהורה אור שבעת הימים אור בהיר בשחקים אור צח ומצוחצח אור טמיר ונעלם קודש הקדשים המפורסם בכל קצוי תבל לשם ולתהלה מו' יעקב יצחק מלובלין זצללה"ה בעהמ"ח ס' דברי אמת ושאר ספרים:

BEHOLD, the hand of the writing unto me, is engraved with God's finger, which one of the forerunners has sent me. Is he not my in-law, my cherished beloved the great major luminary, holy man, wonder of the era, lamp of Yisrael, strong hammer, pillar of the Torah, our maestro and teacher Rabbi NACHMAN N"Y. The full compendiums, untellably full and brimming with fear of God, with intelligent words, intellect of God; and I have rightly inspected them,

and behold, such honorable words as these were most upright in my eyes,

and "this [bread] needs no seasonings" [Ber. 40a]. ולית דין צריך בושש. כי הדברים מאליהם יעידון ויגידון דבר

אמת לאמיתו לפי עניינו ודברי אלקים חיים. והנה האי גברא רבא לא צריך לדידי ולא לדכוותי. כי מה אני ומה חי שפל ונבזה חדל אישים ומעולם לא הלכתי בגדולות ובנפלאות ממני ליתן הסכמה על ספרים חדשים. אמנם לאהבת האמת אמרתי ענוותנותיה דמר גרמא לי: והנני מן המסכימים להוציא לאור תעלומות חכמה והנני לא אבא על הלטותא אשר יעשה כמותה בהדפסה בערך עשרה שנים מיום דלמטה כי בלא זה ליקום בארור אשר ישיג וכו'. ולהשומע תבוא עליו ברכת טוב: היום יום גימל כ"ו ימים לחודש טבת תקס"ח לפ"ק פה לובלין: כ"ד האוהבו הגם שאינני יודעו ומכירו ומצפה טובתו ובריאותו ושלומו תמיד.

יעקב יצחק במוהר"ר אברהם אליעזר הלוי הורוויץ:

הסכמת האדם הגדול בענקים, בהיר הוא בשחקים כבוד הרב הגאון האמיתי זקן ויושב בישיבה איש אלקים מופת הדור עטרת תפארת ישראל חסידא סבא קדישא אספקלריא המאירה, לו נפתחו שערי אורה בנגלה ובנסתר וידיו רב לו תהלתו מלאה ארץ כקש"ת מו"ה ישראל זצלה"ה מגיד מישרים דק"ק קאזניץ בעמ"ח ס' עבודת ישראל ושאר ספרים:

לכוחזו מפעלות אלקים אשר פעל ועשה איש חי רב פעלים מקבציאל שקיבץ על ידו זקוקין דנורא ובעורין דאשא אשר לקט במאמרים אומר לגלגולת איהו יאה וגולתיה יאה. ליקוטי אמרים דברים נפלאים ונורא הוא סביביו ששלח אלי חד מן ידידיי ה"ה הרב המאור הגדול בנן של קדושים מופת הדור גדול מרבן שמו נודע בשערים מו"ה נחמן נ"י נכד לרבינו הק' בעש"ט זללה"ה אשר רוצה להעלותו על מזבח הדפוס להוציא לאור תעלומות חכמה: וראיתי בהם דברים ערבים נעימים וחדודים עמוקים מאד איש לפי ערכו. ומה נכבד היום אשר יצאו לאור דברים כאלו אשר להם דומיה תהלה. והנני מן המסכימים להעלות על הדפוס דברים יקרים מפז ומפנינים וראוים להכניסם לפני ולפנים. אמנם מדאגה מדבר פן יקום איש או אשה ויעשה כמתכונתה ע"י עצמו או ע"י גירא דיליה. לכן הנני גוזר בגזירת נחש לטותא דרבנן וליקום בארור כל משך י' שנים מיום גמר הדפסה: ולהשומע יונעם ותבוא עליו ברכת טוב. יום ג' דלת שבט תקס"ח לפ"ק פה ק"ק קאזיניץ יצ"ו:

נאום ישראל בהמנוח מו"ה שבתי מ"מ דפה ק"ק הנ"ל:

הסכמת הרב הגאון החסיד הקדוש המפורסם, בוצינא קדישא נ"י ע"ה פ"ה ק"ש מוהר"ר אברהם חיים זצ"ל אב"ד דק"ק זלאטשיב בעה"מ ספר אורח לחיים:

הנהקבלתי מכתב אדם גדול בענקים ואדמהו ואכנהו ולא ידעתיו ה"ה הרב הגדול בוצינא קדישא מופת הדור נ"י פ"ה ק"ש החסיד המפורסם בנן של קדושים מחו' מוהר"ר נחמן נ"י ובקש שאסכים על הדפסת ספרו הקדוש וראיתי בו ובמעט דבש שהטעמתי האירו עיני וראיתי שאין צריך להסכמותי ובפרט שכבר הסכימו גדולי הדור גאוני זמנינו אך אין מסרבין לגדול ובאתי כיהודא ועוד לקרא והנני גוזר בגזירת התורה לבל יסיג שום אדם מגבול שגבלו הראשונים עשרה שנים מיום דלמטה ולהשומע יונעם. הכ"ד המדבר לכבוד התורה יום ה' ך' שבט תקס"ח לפ"ק פה ק"ק זלאטשוב:

הק' אברהם חיים בהרב מוהר"ר גדליה זלה"ה:

הסכמת הרב הגאון החסיד המפורסם החריף ובקי בחדרי תורה, המאיר עיני חכמים נ"י ע"ה פ"ה ק"ש מוהר"ר מאיר זצ"ל אב"ד ור"מ ומ"ץ בק"ק בראד והקרייז:

אם אמנם שכבר גדרתי בעדי מימים ימימה. מלהיות עולה בהסכמה על הדפסת ספרים חדשים להביא תחת מכבש הדפוס מחמת כמה טעמים הכמוסים אשר בלבי חקוקה אך כעת הנה יד שלוחה אלי מן חד מבני חבריא ה"ה הרב המופלא ומופלג בתורה ובחסידות המפורסם מוהר"ר נחמן נ"י הגדול בשם טוב גידולי הקודש זרע קודש מחצבתו נכד לה"ה הרב המפורסם בתורה ובחסידות ידיו רב לו בעשר ידות בוצינא קדישא חסידא ופרישא קדוש יאמר לו כל רז לא אנם ליה מו"ה ישראל בעש"ט ז"ל והרב מוהר"ר נחמן הולך בעקבות אבותיו הקדושים ועשה חיבור לטהרה על דברי מאמרים אשר בש"ס שהמה סתומים וצריכים לדורשם ואף שלא היה לי פנאי לעיין עליו אך אפס קציהו ראיתי שהרב הנ"ל טרח ביגיעה רבה לפענח כל נעלמים ועל מה אדניו הוטבעו חיכו ממתקים מה מתוק מדבש היוצא מהאר"י קדוש יאמר לו רבינו האר"י ז"ל ולזאת נמניתי במנין הראוי שכבר קדמוני הרבנים מובהקים גדולי זמנינו להביא החיבור של הרב מוהר"ן לבית הדפוס גם ידי תיכון עמהם וכל המסייע לדבר מצוה מן ה' יהיה שכרו כפול מן השמים כי היכי דלעביד נייח נפשיה של הרב מוהר"ן הנ"ל להחיש מעשיהו להוציא מחשבתו מכח אל הפועל ואצ"ל שלא לגרום ח"ו היזק להרב מוהר"ן הנ"ל וכל השומע לדברינו אלה ישכון בטח ושאנן ויהי הודו כזית רענן ויזכה לראות בביאת משיח צדקינו אשר שמו ינון. הכ"ד המדבר לכבוד התורה ולומדיה אור ליום ג' כ"ה לחודש שבט תקס"ח פה ק"ק בראד יע"א:

נאום הק' מאיר בא"א מ"ו הגאון המנוח מו"ה צ"ה זללה"ה חפ"ק הנ"ל והגליל יצ"ו:

הסכמת הרב הגאון המובהק המפורסם בכל קצוי ארץ וים רחוקים, האדם הגדול בענקים, החריף ובקי בכל חדרי תורה רקיע לשחקים, נ"י ע"ה פ"ה כק"ש מו"ה אפרים זלמן מרגליות מבראד זצלה"ה בעהמ"ח שו"ת בית אפרים וס' פרי תבואה ושאר ספרים:

שמועשמעתי אפרים. זה ימים כביר קל זיע סגיא דמשבחין ביה בדרב נחמן דאדם גדול הוא בתורה ובחסידות. איש קדוש מבין חידות. יודע תעלומות חכמה ושושן סודות. מפענח נעלמים ומגלה רזים במקרא תלמוד ואגדות, ירושה היא לו מאבותיו אבות מכלל דאיכא תולדות, שכן יונק מגידולי הקודש חוטר מגזע האלקי המפורסם הבעש"ט זלה"ה איש חמודות, וזרעו לברכה זרע קודש שמם ומעשיהם עליהם מעידות, כי האנשים אנשי מדות, מושכים הלבבות בחבלי מוסר השכל משמחי לב ומאירות עינים וכושל ברכים יקומון ועל רגליו מעמידות. ונפק מבנייהו אילנא רברבא ותקיפא ורב נחמן חסידא שמי' ואמליך וכתב שופרא ושבחא ופרושי דקראי ואדגות דרבה בר בר חנה. זה פרישתו לקדושה כהאי תנא דבעי כוונה. אלו ואלו בנועם מנעימים. נאהבים ונעימים. לקרואים והולכים לתומם. ערבים על אוזן שומעת מחליל ותופת. מתוקים מדבש ונופת. והרב החסיד הנ"ל בקש זאת מידי למחמי חתימת ידי אכתבי' כתוב הדר. בקודש נאדר. ואם אמנם אני איני כדאי ששלח אלי ובפרט כי איככה אוכל וראיתי בדברים העומדים ברומו של עולם, ולא באתי במשפט על כל נעלם, תמן מתלין מתליא ארייוותא קומיכון ואתון שאלין לתעליא אפס כי עז אהבתי כמים רבים לא יוכלו לכבות. חבר אני לכל יראי השם וכל קדושיו ואוותה נפשי לעשות רצון צדיק כי"ב. אמרתי ויהי מה ארוצה. לפי השעה הנחוצה. והצצתי ראשי פרקים. כמציץ מן החרכים ומצאתי בהם דברים של טעם. לחם סתרים ינעם. וכל מה שבתוכו מצטרף לקודש ונשאתי את ידי להיות מסכים הולך על דברת גדולי הדור אשר קדמוני. ונמצאתי לאשר בקשוני וחזינא לאצטרופי בצירוף דרבנן. קדישי עליונין. לתורה ולתעודה. ועל ספיר גזרתם ידי הדה, גזירה ותופסת עד עשרה שנים מיום העלותו על מזבח הדפוס וזר הקרב יירא לנפשו מחמת תנינים וראש פתנים. ושומע לדברי חכמים, ינחל בטוב תמימים, דברי זעירא דמן חברייא חותם על דבר אמת לסדר והסירותי מחלה מקרבך ולמספר ימיך אמלא לפ"ק בראד.

הק' אפרים זלמן מרגליות מבראד:

אלו ההסכמות כבר ניתנו על ההדפסה הראשונה שנדפס זה הספר הקדוש בק"ק אוסטרהא בחיי רבינו המחבר זצוק"ל. בצירוף שאר ההסכמות מגדולי גאוני וחסידי הדור. ומרוב ענוותנותו העצום. לא אבה להדפיסם. ומרוב הזמן נאבדו רוב ההסכמות. וכעת מדי עברי באמתחת הכתבים לחפש אחר חידושים חדשים שלא נדפסו מקודם. מצאתי דאתי לידי אלו השלשה הדכמות משלשה גאוני מצוקי ארץ האלה, בכתיבת ידם וחתימתם ממש. כאשר הנה בידינו, אמרתי מאת ה' היתה זאת להדפיסם, ויכתבו בספר ויוחקו יתנו עדיהן ויצדקו: (כ"ז מועתק מהדפסה שני') וכעת מצאנו באמתחת תלמידיו הקדושים עוד שני הסכמות משני עמודי עולם קדושי עליון המגדי דק' קאזניץ והמגיד דלובלין אמרנו טוב להדפיסם ג"כ לקיים מ"ש אל תמנע טוב מבעליו כו' וזכות הצדיקים הק' יגינו עלינו ועל כל ישראל ובא לציון גואל בבי"א:

Hakdama/Preface

"Haddor, atem re'u devar-Hashem/ This generation — you — see the word of Hashem."^[1]. "Hear" was not said, but "see." See that Hashem has given you a treasure, things that stand at the heights of the world, as our Rabbis of blessed memory said (Pesachim 119): "Welimchasseh `athiq/and for enduring [or ancient] clothing"<sup>[2]</sup> -- this is that which covers things the Atik Yomin/Ancient of Days has covered; and some say this is that which reveals things that the Atik Yomin has covered. And both together are given in this holy compilation. For it reveals and covers: reveals and explains things that are lofty and hidden, new revelations and precious advances, awesome and wonderful things. "`Etzah merrachoq, emunah omen/advice from far(-old time), in truth and faith"^[3], that gush out from the source of living waters, a very high and awesome source. "`Ir giborim `alah chakham, vayored `oz mivtechah/A wise man scales the city of the mighty, and brings down the strength in which it trusts"<sup>[4]</sup>. By way of many tzimtzumim/constrictions and me`alah le`alul/from cause to effect, from upper intellect to lower intellect, until they are clothed in these garments in a Rabbinic garment. In a way of freshness and pleasantness, and in explanations that are pleasant and wonderful and sweet to the palate, in the way of wisdom and taste, debate and reason, and in the way of life, wise guiding exhortations that burn like fire to the heart of heaven. And all the Torahs that he revealed to the chosen people are all full of wonderful and awesome advices for true service of Hashem Yithbarakh, as one can see with his eyes, if he puts his heart to them truly in earnest. For this alone was his holy intention, to arouse the sleeping and awaken the dozing, to straighten the hearts of mankind our brothers the children of Yisrael to Him, Yithbarakh, to say to the bounded "go out" and to those in darkness "go in the open,"^[5] to give sight to blind eyes^[6], and to extract the prisoners into temperate conditions^[7], to bring out the prisoners from the dungeon, and them that sit in darkness out of the prison-house^[8], those trapped in their cravings, and those captured in their vanities, and those outcast in their transgressions, to turn their hearts to the Blessed One, to return them to Hashem in truth in the straight way prepared for them, in the way that their fathers since long ago went.

And behold, even though the things are open and somewhat understood according to the simple meaning of the words, despite this the things are still secluded, for "kiflayim letushiyya/Torah wisdom is manifold" [Job. 11:6], for still the core of the things are closed and sealed from the eyes of all. For they are "that which the Ancient of Days has concealed." For we must enclothe them, and reveal them, in order to bring them into this world. For "the garment is the revelation" etc. And as explained of this in the Ari's writings, z"l. And as we have heard from his holy mouth obm, that once he said that the Torah that he reveals, is lower by thousands and myriads times compared to how he perceived it in its place on high. "Hen hen gevurotaw, hen hen nora'othaw/ [But] this in fact is his strength; this indeed is his awesomeness [Yoma 69b], that the hand of his holy, high and lofty intellect could grasp in order to enclothe and bring down such high and awesome things as these. Things utterly holy, fine, and spiritual, clothing them in many clothes and compressions, until they become things beneficial to all kinds of people. "To make mankind know His might" [Ps. 145:6], blessed be He, to reveal advice and paths to truly arrive at His holy service. "Lema`an de'ath kol-`amei ha'aretz ki Hashem hu ha'Elohim ein od/So that all the earth's people know Hashem, he alone is God, and there is no other." [I King 8:60]

And behold, words of the lips can in no way suffice. To lengthen and widen the speech in praise of the exception of the great high sanctity of the wonders of this most awesome holy book. For whoever wishes to gaze honestly, will see and discern himself how far the things reach. And whoever's heart is smooth, and has no desire in understanding the holiness of this book, these words of mine will not help. However, for all my brothers and friends please let me say a little about the ways of this holy book, and beyond that they will see themselves. Their eyes will see and hearts rejoice. Namely, each and every Torah of this holy book's words speaks of many, many particular things, of many, many good traits, of many, many mitzwoth of our holy Torah, and of distancing from bad traits. And every Torah discusses specific things that are not mentioned in the next Torah, nor any other. For instance the Torah that begins, "Emor el-haKohanim" (in Ch. 2), discusses prayer and guarding the covenant, which are interdependent. And that a person needs the aspect of mishpat/justice in order to know how to wage war with this sword etc. And that for this one needs to allocate charity before prayer etc. And regarding foreign thoughts during prayer. And regarding study of the holy Torah. And of setting up the Mishkan/Tabernacle etc. etc. And that one needs to bind the prayer to the Tzadik of the era etc. And all these things are explained there in a connection wondrous and awesome nonpareil. And the following Torah for instance Bechatzotzroth/On the trupets (in Ch. 3) discusses other matters, namely performing mitzvoth joyously, and praying with vigor, and awe etc. etc. And thus with the rest of the Torahs. And all the words of this holy book are full of good and awesome advices. And it discusses all the good traits and all the mitzwoth practiced. And of distancing from and breaking all the cravings. Of sexual craving, craving money and craving food. And of distancing from honor, and anger and touchiness and haughtiness. (And the greatness of the truth and how bad is falseness, and of distancing from depression and laziness. And of blemish of speech. Of slander and talebearing. Of defect in the lungs and defect of all the senses. Of the holiness of the eyes, nose, ears and mouth, which are the seven candles that illumine facing the Holy Candelabrum. Of the holiness of Shabbath, Yom Tov, and Rosh Chodesh. Of the Three Festivals in general, and separately each Festival by itself. Of Pesach, Shavuoth, Sukkot, and of the mitzwoth practiced on each and every Festival. Which are the mitzwoth of eating matzah, the prohobition of chametz and leaven, and reading the Haggada, and the four cups on Pesach. Likewise the mitzwoth of Sukkah and the four species. And Hosha`na Rabba and Shemini `Atzereth and Simchath Torah. And of receiving the Torah on Shavuoth. Of Rosh Hashanah and blowing the shofar, and Yom haKippurim. Of Chanukkah and Purim. Of tzitzith, tefilin, reciting Shema` and prayer. Of charity and Torah study. Of commerce in good faith. Of faith and faith in the Sages. Of humility. Of awe and love. And how supreme are the desire and longing on the side of holiness. Of prayer with vigor and direction, both the three daily prayers, and also how very lofty other prayers and supplications that one needs to do much of every day, to say many supplications and request. And especially how lofty is hithbodeduth/secluded devotion, to spread out his speech in [Yiddish/vernacular] language before the Blessed One every day, between himself and his Creator. That he should pour out his heart like water befofe Hashem, that he should be privileged to draw close to His Blessed service. And how great and lofty the recitation of Tehilim, which cause teshuvah/return/reconciliationj. And how lofty crying before Hashem Yithbarakh. Like a son kvetching before his father. And the loftiness of a broken heart. And of distancing from depression. And the loftiness of joy, that we need for force ourselves by all means to be always happy. And there are many wondrous advices to come to happiness. And the loftiness of the land of Israel. And regarding the Tabernacle and the Holy Temple and Yerushalayaim. And how negative is strife, and the great loftiness of Shalom/peace. Of Teshuvah/return/repentance. Of fasting. Of the sanctity of the mind. Of distancing from foreign thoughts. And thus with all holy things and ways in the world that everybody needs. Of the great loftiness of drawing close and binding oneself to Tzaddikim, on which the entire holiness of the Yisraelite man depends. And regarding music and instruments and "the ten types of song." And of clapping and dancing. And echoes. Things that no ear has ever heard, things that could not be heard or seen, revealing awesome secrets that the world very, very much needs things like this, in which the ways of Hashem had been utterly hidden. (And see in Zohar Shelach 168b where he greatly stressed the secret of the echo. And in P. Pinchas 218, where he greatly stressed the secret why Yisrael shuckle when involved in a thing of sanctity. And see also in other places in the Zohar and the Ketavim/Kabbalistic writings among the Chatzdei Chaqla/Harvesters of the Field. There you will see and discern from afar the great enormity of the hidden secrets in all the movements that mankind perform. Especially when they do them for a thing in holiness, for instance clapping during prayer or for rejoicing in a mitzvah, and so forth. Open your eyes, and see and discern). And it speaks a great deal to a man's heart, to strengthen him in His Blessed service; to never despair in any case, to not be downcast from any thing in the world. To only be utterly persistent in His Blessed service. To in no case ever leave his place, for "Chasdhei Hashem lo-tamnu welo-kalu rachamaw/Hashem's kindness has not ended, nor has his goodness ceased," ever. And also of the entire 613 mitzvoth of the Torah with their branches and all the Rabbinic mitzvoth. Of the entire Oral Torah and Written Torah. Of revealed and hidden. Halakhah and kabbalah. Razin/Secrets, and hints of hints. "Lekhulam beshem yiqra/He calleth them all by name." And talks about them many many times. In wondrous ways and connections, and new inventions. And they are all without exception wondrous advices. How to draw close to Hashem Yithbarakh. Until there is no matter of mitzvah or holiness and good advice that every person in the world needs at each and every level, that is not mentioned in his holy and awesome book. For "me'od `amqu machshevothaw/His thoughts are gone utterly deep" [cf. Ps. 92:6]. For he speaks of the entirety of it all, in general and in particular. Including all the worlds and levels in the world of every man, small and great alike. From the inception of the point of creation, which is the beginning of the Emanation, unto the last point of the physical World of Action that a man stands upon, every man according to his place and level at that hour and season. From the greatest of the great to least of the least. And even those lying deep down in the `eser kitrin di'mesa'avuta/Ten Crowns of Impurity, who have descended in the transgressions to the lowest hell and and below that. All of them he rouses, wakens, and makes quick. To not despair, God forbid, from His goodness. "Koshel yeqimun milaw uvirkayim kora`oth ye'ametz/His words have upheld the fallen, and he strengthens the knees of the weak" [paraph. of Job. 4:4]. (And as explained of this in the Torah "ki merachamam yenahagem/The Kind One shall lead them" in Part Two #7, see there regarding the verse, "Ki kol bashamayim uva'aretz/But all in heaven and earth".)

And of each item and topic that he discusses, he usually it discusses it many times; and each time in a different style, in another way of goodly advice. For example, in the Torah "Bechatzotezroth/On the trumpets" (#5), there he explains that vigorous prayer is like thunder. And by it one attains straightening out crookedness in the heart, and merits to do the mitzvoth joyously from the mitzvah itself etc. And in the Torah "`Al-asher me`altem/Because you trespassed" (#44) he explains that vigorous prayer nullifies pride, restlessness and foreign thoughts in prayer. And in the Torah "Tehomoth yechassyumu/The depths covered them" (#9) he explains that vigorous prayer, from it we receive the essence of vitality, and set up all the worlds, the bottom, second, and the third. And we attain miracles and wonders, total faith, the land of Yisrael, etc. And thus with all the holy traits, mitzvoth, ways, practices, and advices that he discusses. He discusses all of them many many times. And each time in a new, wondrous and awesome way and connection. On time he connect and ties together guarding the Berith/Covenant whereby one attains faith, which is is the aspect of Shabbath, whereby the charity and the Torah are made whole etc., and then one attains holy longing, to be someone with a soul, and then all this eating is in the aspect of lechem hapanim/the Shewbread etc., as explained in the Torah "Ith lan bira bedabra/We have a hole in the wilderness" (#31). Another time he connects guarding the Covenant with nullifying pride, which is idolatrous. And repair of the 39 Works which are all the commerce in the world. And upper and lower union, and Halakhah and Qabbalah etc. And thereby one attains speech that illumines for repentance, till we attain understandings of the Torah in its depths. As explained in the Torah "Ani Hashem/I am Hashem," (#11). And so forth with the rest of the mitzvoth and traits. He maketh wondrous advice and great wisdom. In many different ways, new and awesome. For in our enormous weakness, and the great onslaught of human cravings that attack him every day, as our Rabbis obm have said (Sukkah 52), therefore we need advices and inspiration for His Blessed service in many ways. For sometimes a man is inspired on this path or that devotion by this light of the Torah. And sometimes he his not inspired to this by that Torah, but only via a different Torah. All according to the person and his level and the time and place. "Taste and see that Hashem is but good." Listen to his thoughts, for they are most pleasant. For any who honesty desires in truth for its own sake and wants to look at himself and have pity of his true life, to think about his future and end, "with what face he will appear before the King" etc., as every man knows in his soul and heart.

Also discern and see, that in all the words of this book, there is utterly great depth in each and every Torah. Depth beyond depth, in general and particular, and in detail of detail. Like I heard from his holy mouth obm, one time he said, "In my Torah there is great depth." For aren't all the words of this holy book like fire and like a hammer splitting rock. Each and every Torah leads to many, many introductions dear, new and wondrous, and to many reasons and matters that usually proceed from each and every Torah. For each and every Torah of the Torah lessons taught in this holy book, are an utterly large, wondrous, awesome and strong building, "banui letalpiyoth/built with turrets" (Song 4) — tel shehakol ponim bo/a hill whence everyone turns. Consisting of man, many rooms. Rooms inside rooms, and rooms inside roms. And windows and doors that open from this to that and from that to this. And each and every room, and each explanation and matter and introduction that is found in detail in each and every Torah, has in each one very, very extreme depth. And the more the explanations and matters increase, the deeper and deeper they get, "kemayim leyam mechassim/like waters covering in the sea" (Hab. 2:14). "`Arum yavin le'ashuro/A wise man will discern to his enrichment" (Prov. 14:15), for each time he enters and exits from palace to palace, room to room, and matter to matter, in a given matter, he needs to each time turn around and look behind him, to thoroughly discern the sweetness and depth of the things, its conclusion from its head and its head from its end. It is all linked and interconnected, end to start and start to end, and also center to sides. "The spring spreads out and the knowledge increases." And even more so with the whole Torah, as it connects, includes, and is included. From many different reasons and matters, awesome, wondrous, deep and and "wider than the sea" (Job 11:9). So you, the reader, need to understand his words, for sometimes he brings two or three proofs for one thing, in an wondrously deep and utterly pleasant way, and from the eloquence of the language it seems that is is one proof. For such is the way of this book, that usually the word "Ki" and so forth are written many times for one thing, and on account of this it seems that it is one reason and proof, but really it is many, many reasons. And each one is linked to the other, so they are inseparable. For they are a great many reasons and proofs in an utterly wondrous way, and each one is nailed and linked to the other.

And behold, according to the depth of each and every utterance, it would have been proper to write every time "duq/examine it carefully" or "haven/discern" or "`ayyen heitiv/take a good look," and such expressions that tell the reader to put his eye's attention there to thoroughly discern. However, I verily saw that if so then I would have needed to write such phrases next to almost every utterance. In accord with the sweet pleasure of the intelligence and depth in every matter and virtually every utterance. And for the most part there is such great depth his words that none of these expressions would suffice. So I held back my pen, and refrained from writing any of these expressions. Only sometimes and rarely did such expressions slip out from under the quill. And one who inspects honestly, and whoever has a brain in his head, will by himself discern the depth of the things, which are wider and deeper than the sea, higher than the sky, and deeper than the depths, and whoever wants to taste the honey sweetness of these pleasant utterances, needs to go deep with an honest look, with extreme perusal finely examining to discern the thing from tokhnatho/its [application, content?] to the place where the hand of his intellect reaches. Fortunate is the man who finds wisdom and the man who brings out discernment to thoroughly understand the simple meaning of the these things taught in this holy book. And nevertheless this is a vain utterance. For even one whose hand is too short to discern deep things, he too can find soothing for his soul in this holy book's words, in the words of holy advice and wondrous guidance that go out from every Torah. According to Hashen's illumining his intellect's eyes to discern the simple meaning that Rabbeinu obn put in his holy Torah. For truly all the words of this awesome book are very, very high, lofty, and deep insights up the the Ein Sof and the Infinite, and very high and lofty things are concealed, hidden and clothed in them. Which are not mentioned at all inside the Torah, except by way of remez/hint and sod/secret. And all the writings of the Arizal and lessons of the holy Zohar and Tikkunim and all the ways of the holy Qabbalah are all without exception included in the words of this holy book, and each Torah discusses particular intentions of a given mitzvah from some sha`ar/gate of the Etz Chayim, in a most wondrous and awesome way, as seen by our eyes and not some else's, as he sometimes showed us but drop in the sea from the core of his intention. And as brought within the book occasionally just some hints. For each and every Torah is composed of PaRDeS, and each one has both the basic way and the hinted way (remez) etc. All of them have utterly great, wondrous and awesome depth. However, the essence of his holy intention is the basic explanation in each Torah, for "the essence is not the commentary but the action" (Avoth 1:17), as has been explained already many times. That the essence of his holy intent in each Torah that he revealed, and in each utterance that went from his holy mouth, it was only in order to bring merit to Yisrael, bringing them to straight deeds. To hint to them from afar and from close, to show them advices and strategies deep and wondrous. To draw close to Hashem Yithbarakh from all place he is. As the looker will see with his eyes if he will earnestly look in truth. For his entire holy intent was only that we try to understand the service and the advices that proceed from each Torah. And that we ask from Hashem Yithbarakh and prostate before His Blessedness and try to do according to all that is written them in simplicity. And in Hashem we trust, that whoever will put his eyes and heart to the holy words taught in this holy book, his heart will blaze and eyes will open, and he will utterly long and yearn for His holy service, until he returns to Hashem in truth, with all his hearts, life and substance. A heart as strong rock will move from its place; if stone it will melt; if iron it will split. As we heard from his holy mouth obm: he said that whoever will honestly look at this book, the strands of doubts in his heart will definitely open and he become a complete ba`al teshuvah/returnee.

But really it is an unfeasible thing and impossible to tell the praise of the holy book, this awesome volume. And all the more, all the more so, the sanctity of its holy author, the great and dear upper light, our lord and master our Rabbi, the memory of the righteous and holy for blessing. For him any praise would be silence. And also because we have known, we have known, the enormity of the controversy. Many rose against him and us, baseless, for nothing. And because of this we have had to put a muzzle to our mouths and we have kept silent from good [cf. Ps. 39:3], from being lengthy and telling the praise of his holiness, his abstinence, his innocence, his righteousness, and his humility in truth. And wherever is his greatness — and his high and lofty and wisdom, which "his hand has gotten much" [Job. 31:25] in all the entire Torah, revealed and hidden, in the Talmudic sea, the poskim, rishonim and acharonim, and in all the lofty and enormous secrets of perception, no allusion escaped him, no blockage could suppress him — there we find his humility [Meg. 31a]. Simple, patient, yielding, and wholesome in his deeds. Serving Hashem in wondrous self sacrifice day and night non-stop, no quiet and no rest from His Blessed service in the most utterly great and awesome wisdom and perception, as "your eyes will behold equity" [Ps. 17:2] in this holy book. For whoever inspects and puts his heart to these words will judge fairly, that it is impossible to attain these things from a full belly. How many toils and efforts he made, how many thousands of fasts and total Shabat-to-Shabat fasts he did, and how many kinds of privations he endured, and how many, many years he did hithbodeduth/secluded devotion, and separated himself in all kinds of abstinence from all kinds of cravings. And sanctified himself with all kinds of sanctities. And more than all he was elevated and sanctified with an enormous and wondrous sanctity by the holiness of Eretz Yisrael, for which he surrendered his life to travel to the Holy Land during wartime, as they were times of severe and vigorous battle in those lands. And how many decrees passed upon him (harpatka'oth d`adu `alaw, R"H 16a) on that trip. "Hashem judges the righteous" as in that flax-dealer analogy [the more he tests the good flax the more it improves whereas the bad flax is barely struck once and it rips] (B"R 32:3; Ps. 11:5 Rashi). For he was beset in those days with many kinds of affliction and danger, frequently continuously. The plague, God save us, that was then in that land, and then immediately war sounds, so they couldn't be sure of their lives for a day. And additional kinds of harsh decrees, on body, soul and money that are impossible to explain in writing. Hashem Yithbarakh gave him iron strength to endure all this, which no man can bear such afflictions and trials from all sides. Until he was privileged to pass through in peace and entered Eretz Yisrael, going and returning in peace without harm. And he attained what he attained in the revealed and the hidden. For aside from that "the hidden things are to Hashem our God" (Deut. 29:29), what he attained via Eretz Yisrael, things hidden from the eyes of all living — even in the revealed we did see that Hashem was with him. For the Torah that he revealed after Eretz Yisrael is so many degrees higher, infinitely superior and more exalted than the Torah he revealed before. If his holy Torah from before shined awesome things on the face of the earth and was wondrous; his words of Torah from then are also wondrous — as the heavens are high above earth so are the ways of his Torah that he revealed after Eretz Yisrael higher than the ways of his Torah that he revealed before, as we heard from his holy mouth explicitly many times. And all this book is virtually all from the Torah that he revealed after being in Eretz Yisrael. And it does not contain from the Torahs before Eretz Yisrael except a tiny bit, two or three pages for example. (And they are found among the chapters written in the friends' language, which are chapters 73 to 114, and even there they are only a bit of a bit of it.)

And behold, this book was first printed in Ostroh in 5568, during Rabbeinu's lifetime obm; this is thirteen years. But the printers there distorted a great deal. For it was not printed in our presence, so they abounded and abounded the mistakes that fell there during the printing. And in many places entire lines were omitted, also they changed the order in many places and interchanged many pieces entirely. Aside from the rest of the corruptions regarding demarcations between Torahs, within each Torah itself where it sometimes needs a space or break between matters. So in all these they corrupted a great deal. Sometimes they put a big break in the midst of a matter that was unneeded. And in a place where where a break was called for, they combined and mingled the material together. Until in many places they didn't even put a break at the start of a lesson. On these I set my heart and mind to repair it all in the best way possible, to the extent that Hashem was with me, and I repaired all the mistakes and corruptions that appeared in the first printing.

This too should be known, that the first volume was printed unexpectedly without my presence as mentioned, when Rabbeinu obm was in the community of Lemberg. And in many places they still needed to repair the language for the second edition, and because of the urgency to print, it was printed according to what was written previously in the first version. Therefore I saw and set it in my heart to repair many places and expand and explain more. According to what I knew and discerned with my mind the meaning of the lesson. According to what I heard from his holy mouth. And all the Torahs written in his own holy wording obm, I neither added nor removed even one letter. Only when very necessary to write some explanation or illustration, I displayed it enclosed in two half-moons in order to inform it is not his own wording z"l.

I also toiled and found all the citations from all the verses of Tanakh and Rabbinic teachings obm, in Shas, Midrashim, the books of the Holy Zohar, Tikkunim, and Kitvei Arizal, which are very abundant in this book. And I have marked all of their citations with Hashem Yithbarakh's help, "where is the place of their glory" (liturgy).

I have also assigned chapter numbers (simanim) to the Torahs, showing an Alef-Betical sign and number by each Torah. To make it easy for the reader to find what he seeks. And also within each Torah itself I've shown paragraph numbers (othiyoth) for each topic, in order to inform that here the lessen goes from one topic to another, in order to teach and explain a different introduction and topic, as one who analyzes these parts of the text will understand.

Also many lessons brought in this book are repeated, once long and once short. And this is because that is the holy way of Rabbeinu obm, that the Torahs that he personally wrote had generally major differences between the spoken and the written. For in writing, because of the speed of his holy mind, he took from or added in relation to what went from his mouth during the lecture. But I myself am not so, for I wrote precisely according to what I heard from his holy mouth without taking or adding. And regarding there being a number of lessons that I myself transcribed, and afterwards received from the written version of his own holy hand, and there are many differences between them due to the reasons mentioned, therefore I considered them equally good. And the rule is, "anything that is repeated is only repeated for something new in it [Sotah 3a, referring to Torah passages].

Up to here are our few words that strengthen much. To make known just a tiny bit of the ways of this holy book. There can be no further elaboration and telling the nature of the holiness of the wonders and awesomnesses of this holy and awesome book. Because masses of sheets will not suffice to speak and tell the praise of the loftiness of one Torah from this holy book. Especially given the enormous controversy that has assailed him due to our many sins, and we have seen because of our many sins the fulfillment of, "The truth has been cast down on the earth" (Dan. 8:12). "And the truth is lacking (ne`EDeReth)" (Isa. 59:15), as it is made into flock and flocks (`ADaRim `ADaRim) (Sanh. 97a), each one claiming the truth is on their side. But nevertheless the truth is one, and the truth is a witness to itself. He that chooses shall choose, and we will cast our hope on Hashem. For we have on no one to rely except on our Father in Heaven (Sot. 49b) to Whom our eyes turn. His goodnesses have helped until here. So for everlastingness let Him not cast off nor forsake us. "Send Your light and Your truth, they will guide me (Ps. 43:3). "Let Hashem our God be with us, as He was with our fathers" (I King 8:57). "And let the pleasantness of Hashem our God be on us, and establish the works of our hands upon us" (Ps. 90:17). The son of David will come and redeem us, and bring us up in joy to our land, and build our Holy Home and Pride soon in our days, Amen so be His will.

Well, these are the words of the copyist and arranger. "May the Torah be increased and mighty."

The junior, NATHAN son of my lord my father our great teacher Rav NAFTHALI HERTZ of Greater Nemyrev, son-in-law of the Rabbi, the sage, the renowned pious man, our teacher Rabbi David Tzvi, head of rabbinical court in the holy community Sharhorod, and in the holy community Kremenetz and its environs, and in the holy community Mohyliv, God protect him and keep him.

Shir Na`im/And these are the words of our Rebbe of Blessed Memory, A Pleasant Song

Which includes many matters with a few words, "the little holding the much" ^[9]. Speaks wonders of the praise of our holy Torah. And of the praise of Moshe Rabeinu a"h, and wonderful mussar/traditional or ethical teaching and astounding awakening, that everyone should awaken his soul. And speaks of the greatness of the Blessed Creator and the wonders of His creatures, triumphs in its song to mention wonders of the sweetness of pleasantness of the pleasures of the Coming World and its delights for all who merit them, and the shir sheyit`ar le`atid/song that will be awakened in the future ^[10]. And vice versa the bitterness of the pain and the blunting of teeth of those who are outcast from then and forgo a loss that does not come back. It arouses the sleeping, awakens dozing, strengthens the weary, informs the man of the greatness of his potential, that it is in his hand and power to merit to all these. Keshofar yarim kolo/let his raise his voice like a shofar-horn^[11] to incline his heart to the Blessed One and serve him shekhem echad/shoulder-to-shoulder/all together. Indeed these are bits of the ways of this song. And his name of holiness [NACHMAN], and the name of his father [SIMCHAH] are stamped in the heads of the verses, doubled and tripled and quadrupled^[12]:

Nimusei/The rituals of the religions are all not comparable with our religion.
Chakhmeihem/Their sages fabricated rituals from their heart, in their human intellect.
Moshe went up on high, clothed in cloud; ^[13].
Nimtza Hamechuyav/The Obligatory Being ^[14] spoke with him at every instance, and he separated from his wife ^[15].

נימוסי הדתות כלם לא ישוו לדתנו.
חכמיהם בדו מלבם נימוסים בשכלם האנושי.
משה עלה למרום וענן לבושו.
נמצא המחיב דבר עמו בכל פעם, ופרש מן האשה:

Nivazim/Disregarded and outcast and washed out are we.
Chokhmato/His (Moshe's) wisdom me'ayin timatze/from (no)where shall be found^[16]; from him we took lekach tov/a good portion^[17].
Melekh/The King in Yeshurun^[18] is with our religion like two inseparable siblings.^[19]
Nishmato/His pure soul and body, each did not part from the other.

.נבזים ודוויים וסחופים אנחנו
.חכמתו מאין תמצא, ממנו לקח טוב לקחנו
.מלך בישורון עם דתנו כשני אחים לא יתפרדו
.נשמתו וגופו הזך, זו מזו לא נדו:

Nafshotam/Their souls are many, and too their points of view; and fickle are their reasonings.
Chadashim/New, from near came their devotions;
Machshevoteihem/Their thoughts are not our thoughts, and their ways are not our ways.
Nafshoteinu/Our soul is one, and does not stray to their abundance of images.

נפשותם רבים, כן רבו דעותיהם, וחלוף סברותיהם.
חדשים מקרוב באו עבודותיהם.
מחשבותיהם לא מחשבותינו, ולא דרכינו דרכיהם.
נפשותינו אחת היא, ואינה נוטה לרבוי צלמיהם:

Nafshi/My soul, strong and prudent. Why did you not have mercy on yourself. And [why did you] forget the oman/craftsman/nurse who raised you, and fed you sweets, and clothed you in crimson. And now you -- trampled amidst the steps of tzo'n/small cattle, and amidst the legs of cravings, thick and material. And you, bare and naked, the wine of your drink-feast reversed to a drink-feast of tears.

Chazaq v'nitchazek/Be strong and let us be strengthened. And do not be like the great elephant. And like the camel, [which] will not resist even if a rat pulls it by its nose. And all this is because of nonsense, that it does not know of its own strength. But my soul, prudent and strong,

Mah/What will you do for the day of reckoning? What will you answer the One who sends you a davar/word/thing? Do not look at the cheers of the moment. Because your body is weak and poor. Time rumbles on. And the body, perhaps now comes its day?

Nekev/Pierce the heart of stone and show me from there a little of your face, pure as the sun, beautiful as the moon. Do not be silent and do not be quiet. Raise your sweet voice in songs and acknowledgment. And open your mouth and bring out your pleasant words before Hakadosh Baruch Hu. Draw your eyes to the height(s) and remember your old love.

נפשי החזקה והפקחת. למה לא חסת עליך. ושכחת אומן המגדל אותך. והאכילך ממתקים. והלבישך ארגמן. ועתה אתה. רמוסה בין עקבי צאן. ובין רגלי התאוות. העבים והגשמיים. ואתה ערם ועריה. יין משתיך נהפך למשתה דמעות.

חזק ונתחזק. ואל תהיה כפיל הגדול. וכגמל אפלו כשמשכהו בחטמו העכבר לא יבעט בו. וכל זה מחמת שטות שאין יודע מכחו. אבל נפשי הפקחת וחזקה.
מה תעשה ליום פקדה. ומה תשיב לשולחיך דבר. אל תבט על מצהלות הזמן. כי גופך חלש ודל. הזמן הולך והומה. והגוף אפשר עכשו בא יומו:

נקב לב האבן והאר לי משם מעט פניך ברה כחמה. יפה כלבנה. אל תחריש ואל תשקט. הרימה קולך הערב בשירות והודה. ופתח פיך ותוציא דבריך הנעימים לפני הקדוש~ברוך~הוא. דלו עיניך למרום וזכר אהבתך הישנה:

Neharot/Rivers flowing, beds of many waters and waters great and small.
Niflaim/Wonderful and extraordinary in their colors and in their natures.
Chayot/Animals small and great, each and every one innumerable in their types.
Meshabechim/Praise and glorify Hashem Yithbarakh do they with all their limbs.
Milim/Words they tell always, and their conducts never contradict.
Notzetzim/Sparking gemstones and jewels in their depths.
Nichbe/Hidden in them are the lights of their vessels.

נהרות נחלים אפיקי מים רבים וימים גדולים וקטנים.
נפלאים ומשנים בצבעיהם ובטעמיהם ובטבעיהם.
חיות קטנות וגדולות בכל אחד ואחד אין מספר למיניהם.
משבחים ומהללים כלם להשם יתברך בכל איבריהם.
מלין יגידון תמיד ולא יכחשון מנהיגיהם.
נוצצים אבנים טובות ומרגליות בעמקיהם.
נחבא בהם אורות כליהם:

Nefashot/Souls sheared under the Throne of Glory.
Nichsefa/Hoping always to return to its root to be lavud [considered joined as one while separated by space].
Chayim v'chesed/Life and mercy it draws from the mercies of David.
Chen/The grace of the spirits of the droplets of Gan Eden are not lost from it.
Moshvot/The seatings of the palaces and the tents of peace are indicated for each and every one and marked with a mark of glory.
Mah/"What has the Almighty done,"^[20] ask the angels, and they run in their dispatches as a shooting star.
Marchikin/They distance and remove from all the delights, those whose paths are entangled,^[21]
Nish'arim/Remaining in hunger and in shame inside the kaf haqel`a/slingshot zeved/to be conferred.
Nashuvah/We shall return to Hashem and not be lost.
Nekabel/We shall accept the bad and the good in love, and be dressed for Father eternally.

נשמות הגזורים מתחת כסא כבוד.
נכספה תמיד אל שרשה להיות לבוד.
חיים וחסד שואבת מחסדי דוד.
חן רוח מטפי גן עדן ממנה לא אבד.
מושבות ההיכלות ואהלי השלום לכל אחת ואחת נסמן ונתוה תיו הוד.
מה פעל אל המלאכים ישאלו, וירוצון בשליחותם ככוכבא דשביט.
מרחקים ומסלקים מכל התענוגים, מי שארחותיו עביט. (א) :
נשארים ברעב ובחרפה בתוך כף הקלע זבד:
נשובה עד ה' ולא נהיה אבד:
נקבל רע וטוב באהבה ונלביש לאב עד:

Bri'at/The Creation of the land and its planet, earths and countries, its surroundings.
Bnei/Mankind of various languages and religions.
Nitzanim/Buds and flowers and shoots.
Nefilat/The fall of the countries from its winds.

בריאת האדמה וכדוריה ארצות ומדינות רבות סביביה:
בני אדם איש ללשונו ודתותיה:
נצנים ופרחים ואביה.
נפילת המדינות מרוחותיה.
נשארת עומדת והגלגלים מקיפים סביבותיה:

Shitot/The schools of demons and the spirits in the air,
Shom`im/[They] hear the decree of Hashem and rule in the four fathers, which are the bull, the pit, the grazing and the burning.^[22]
Meshatefim/Partnering with the angels and with mankind in dealing out;^[23]
Mibrit/From the holy covenant they flee, regarding which it is said himol yimol/circumcise, circumcise.^[24]
Chovetim/Beating with their staffs in their varied forms.
Chovrei/Spell-casters and magicians force them with their conjuring (lit. swearing) by nicknames (of spiritual forces).
Hatorah/The holy Torah protects us from all the impurities.
Hatzedakah/The charity saves from disgraceful deaths.

שיטות השדים והרוחות באויר.
שומעים גזרת השם ושולטים בארבעה האבות שהם השור והבור והמבעה וההבער (ב):
משתפים עם המלאכים ועם בני אדם בגמול (חגיגה ט"ז.).
מברית קדש בורחים הנאמר בו המול ימול. (ג) .
חובטים כבמקלות בצורותם המשנות.
חוברי חברים ומכשפים מכריעים אותם בהשבעתם בשמות המכונות:
התורה הקדושה שומרת אותנו מכל טמאות.
הצדקה מצלת ממיתות מגנות:

Nevuah/Prophecy is no longer with us.
Charikat/Gnashing of teeth by the nations at the single nation; there is no wit against us^[25].
Merirat/The bitterness of the afflictions, they judged how to pour them out.
Nisbol/We will endure the world until the humble one comes.

נבואה אין לנו:
חריקת שן האמות על אמה יחידה, תבונה אין בנו.
מרירת הצרות איך להשקות הם דנו.
נסבל עולם עד יבוא עני.

Ben/A son will search in the archives of his father.
Nezer/Consecration of the crown is crowned on the beloved son.

בן יחפש בגנזי אביו.
נזר עטרת נעטר בבן חביב.

Shir/The new song az yashir/then we will sing.
Malkeinu/Our King, each and every one will point to with a finger of flesh.
Chatum/Sealed is the Torah in the heart of everyone, to not be forgotten.
Hamavet/Death will be triumphantly swallowed, [and] go up as a smoke-column of fragrance.

שיר חדש אז נשיר.
מלכנו כל אחד ואחד מראה באצבע בשר.
חתום תורה בלב כל אחד מלהשכח.
המות לנצח יבלע כקטרת ריח:

Navi/Let us bring a heart of wisdom to understand the character of our bodies and the distances of its parts and the arrangements of its members.
Chiyuv/The obligation of one's understanding is beneficial for knowing the Creator who forms all these all these formations.
Marpeh/Who heals all sickness and man of pains, blind and lame.
Ne'echol/Let us eat solely for sustaining our life, and to lessen the cravings of our nature.

נביא לבב חכמה להבין תכונת גופנו ומרחקי פרקיו ועריכות איבריו.
חיוב הבנתו מועילה לידיעת הבורא המציר אלו היצירות כלם:
מרפא כל חלי ואיש מכאובות עור ופסח. צרוע ונגוע דואג וכואב:
נאכל לבד לקיום נפשותינו ולמעט תאוות טבענו:

Chazaq/Be strong!

:חזק

Lekhu Chazu/Go See

Lekhu chazu mif`alot Hashem/Go see the deeds of Hashem ["Name" (of God)].(Ps. 46:9)

A wonderful revelation on the secret of the greatness of the Godly Tanna, Rabbi Shimon Ben Yohai z"l:

Rabbi Shimon Ben Yohai promised the Torah would not be forgotten by the Israelites, by means of him, as our Rabbis z"l taught (Shabbat 138b): When our Rabbis entered Kerem BeYavneh, they said "The Torah is destined to be forgotten from Yisrael" — but Rashbi said it would not be forgotten, for it is said (Deut. 31:21), "כי לא תשכח מפי זרעו/Ki lo tishakhach mipi zar`o/For it shall not be forgotten from the mouth of his [Yisrael's] offspring." And as explained in the Zohar: "Behai chibura de'ihu sefer HaZohar yifqun beh min galuta/With this compilation, which is the Book of the Zohar, they [the Israelites] will go out from exile."^[26]

And now come and see and understand. Hidden wonders of our holy Torah. Because this is why Rabbi Shimon Ben Yohai supported himself on this verse, "Ki lo tishakhach mipi zar`o." Because actually in this verse itself, this secret is hinted and concealed. That via the offspring of Yohai, who is Rabbi Shimon Ben Yohai — through him the Torah will not be forgotten from Israel — because the end-letters in this verse " כי לא תשכח מפי זרעו" spells the letters of יוחאי/Yohai. And this is why [he] hints and reveals this verse, "כי לא תשכח מפי זרעו/from his seed" — from his speed specifically — i.e. of this person himself who is hinted and concealed in this verse, who is the Tanna Yohai. Because via the seed of Yohai who is hinted in this verse in the end-letters as mentioned, who is Rashbi — through him the Torah will not be forgotten, because "BeZohar da yifqun min galuta/In this Zohar they will go out from exile^[26]," as mentioned:

And know, the secret of Rabbi Shimon in his uniqueness, is revealed in another verse. Just know, the holy Tanna Rabbi Shimon is an aspect of (Dan. 4): "עִיר וְקַדִּישׁ, מִן-שְׁמַיָּא נָחִת/A watcher and a holy one came down from heaven," an acronym for שמעון/Shimon etc.

1. Jer. 2:31
2. Isa. 23:18
3. Isa. 25:1
4. Prov. 21:22
5. Isa. 49:9
6. Isa. 42:7
7. Ps. 68:7
8. Isa. 42:7
9. see Tales of Rabbi Nachman, Fifth Day
10. Likutei Moharan II #8, Tikunei Hazohar #21, daf 51b, et al.
11. Isa. 58; LM II:8
12. Likutei Moharan II #8, Tikunei Hazohar #21, daf 51b, et al.
13. Job 38:9 and see Yoma 4
14. Likutei Moharan 52
15. Shabbat 87
16. Job 28:12
17. Prov. 4:2
18. Deut. 33:5
19. The Holy Zohar (III 273A) states “HaShem, Torah and Israel are One.” See also Songs 5:2 where God calls to Binah/Kenesset Yisrael as "sister."
20. Num. 23:23 and Rashi there
21. Joel 2:7
22. The four categories of nezikin/damages
23. Chagigah 16
24. Gen. 17:13; perhaps alluding to an alternate reading of yimol/cutting off hamul/the opposition
25. Prov. 21:30
26. Zohar Nasso 124