Nachal novea; makor chochma -
A flowing river; the source of wisdom (Mish. 18:4)
Parshas Chukas 5756
(Numbers 19:1-22:1 - 22:2-25:9)
"Edom refused to permit Israel to pass through his border, and Israel
turned away from him." (Numbers 20:21)
***
On Thursday, July 4, 1996, we observe the fast of the seventeenth of the
Hebrew month of Tamuz, which begins at dawn and ends when the stars come
out. This fast begins the three week period of mourning, which culminates
with the fast of the ninth of the Hebrew month of Av, Tishah B'Av. During
this three week period we mourn the destruction of the first and second
Temples and the countless other tragedies throughout Jewish history. In
our state of mourning, we don't listen to music, perform weddings, or take
haircuts. These observances help to repair the spiritual damage that brought
about these tragedies, and they help to bring about the coming of the Messiah
and the rebuilding of the Temple. [How these observances actually accomplish
these things is beyond the scope of this sheet.]
The following events are mentioned in our parsha: 1) In order
to provide water to the thirsty nation in the desert, Moshe (Moses) and
his brother Aharon (Aaron) were commanded by Hashem to miraculously extract
water from a rock by speaking to it. The Jews panicked at the thought of
dying of thirst, and as a result, bitterly complained against them. Feeling
the tremedous pressure from the people, Moshe and Aharon erred when Moshe
hit the rock instead of speaking to it, violating Hashem's command. For
this, both of them were punished by having to forfeit the privilege of
entering into the land of Israel. 2) The account of the death of Aharon
and his final resting place. 3) Desiring to reach the land of Israel more
quickly, the Jews requested the right of passage through the territories
of Edom and Moab. Edom and Moab both denied the request. 4) The Parsha
ends with the account of Jews' conquering the two mightiest kings in the
entire region, Sichon and Og. What do all these fragmented events have
in common that they were placed all together in the same parsha? What connection
do these events have with the three weeks of mourning over the destruction
of the Temple? In the following paragraphs, based on the teachings of Rabbi
Nachman and his student Rav Noson let us examine these episodes more closely,
and piece together these seemingly unrelated fragments.
TORAH: THE FOUNDATION OF THE FORCES OF NATURE
Corresponding to His four lettered Name, Hashem created the world with
four basic elements, water, fire, air, and earth. These elements are all
in competition with each other. If Hashem wouldn't have set these elements
within predetermined boundaries, the world could not exist. [For example,
it is only Hashem's will that prevents the sea from flooding the earth.]
With great precision, Hashem regulates the interrelationships between all
of the physical elements and the forces of nature so that the world can
exist. Imperfect man cannot do this, but can very easily throw off the
delicate balance of nature by favoring one element over another. [For example,
over-irrigating a field could cause land erosion. In this case man causes
the element of water to overwhelm the element of earth.] Since Hashem placed
His will and intellect within the Torah, Torah is the only true guide to
regulate the delicate balance between all of the opposing forces of the
cosmos, as the verse says, "A river issues forth from Eden to water the
garden, and from there it is divided and becomes four heads." (Genesis
2:10) The holy Zohar says that "river issues forth from Eden" refers to
the spiritual waters of the Torah, which nourish the world, just as water
sustains vegetation. "From there it is divided and becomes four heads",
refers to the four basic elements. Thus, this verse tells us that the light
of the Torah is the foundation upon which all of forces of nature are dependent.
The Divine intellect knows exactly how to regulate all of the
world's functions to maintain peace throughout the creation. The Torah
contains this Divine intellect as expressed through its teachings, laws,
rituals, and commandments. This is why proper adherence to the Torah, as
intended by Hashem, is able to regulate, balance and make peace between
the physical and spiritual realms, between all the forces of nature, and
in human relationships, as the verse says, "All its (the Torah's) paths
are peace." (Proverbs 3:18)
THE REGULATORY FUNCTIONS OF
THE LEADING SAINT OF THE GENERATION
There is yet another foundation upon which the world rests, the Tzaddik
HaEmes, the leading saint of the generation. Since he is so connected to
the Torah, which is the foundation of the world, the Tzaddik HaEmes is
"the foundation of the world." (Proverbs 10:25) There is no one more connected
to Hashem's will, intellect, and powers than the Tzaddik HaEmes because,
by definition he has perfected his adherence to every aspect of the Torah.
Because his essence is Torah--the spiritual root of all existence--all
of the spiritual energies that nourish and sustain the physical world are
channeled through him. Therefore, he has the greatest ability and responsibility
to regulate those aspects of this world that were given over to man's control.
Since the essence of the Tzaddik HaEmes is so purified and rooted in the
Torah, which is the derivation of the four opposing elements, he is the
person most knowledgeable about and adept at maintaining balance and peace
between all the opposing forces of the cosmos pertinent to mankind's dominion.
CAUSLESS HATRED: DESTROYING ELEMENTAL BALANCE
DESPITE TORAH'S PRESENCE
Though the Tzaddik HaEmes balances and stabilizes the world through his
rootedness in Torah, Rav Noson explains how this balance can be destroyed
even when Torah is present. The Talmud asks, "Why was the second Temple
destroyed? We know that in its time they (the Jews) occupied themselves
with Torah [study], [the observance of the] commandments, and the practice
of kind deeds." [The Talmud answers,] "Because there was groundless hatred
among them." (Talmud: Yoma 9b) Rav Noson explains how hatred and conflict
amongst the Jews caused the destruction the Temple and exile. Every person
is a composite of the four basic elements. However, there is always one
element that predominates. For example, in one person the element of water
dominates his personality and in another the element of fire dominates,
causing each of them to have different outlooks, needs, and forms of expression.
Because they are two opposites, when a water personality deals with a fire
personality, the chances of friction and conflict arising between them
are very great. As mentioned above, the Torah teaches us how to compromise
so that different personality types can coexist in harmony. The Torah guides
divergent personality types to compromise and maintain any harmony that
already exists between them. However, when the tenets of the Torah are
not known or are simply ignored, it becomes very difficult for one not
to infringe upon the legitimate rights of another, which can cause a dispute
or hatred. Rabbi Nachman says that each Jew's every action has a significant,
all-encompassing impact because the soul of every Jew is connected to the
spiritual essence of the entire universe. Rav Noson says that this is why
it is essential to avoid conflicts. For example, if a person of one personality
type fights with another type, not only is the harmony between them thrown
out of balance, but their fight throws the part of the universe to which
their souls are connected out of balance as well. So, an instigator with
a water personality causes the particular spiritual energies of water that
resonate with his soul and their physical manifestation to come into direct
conflict with the spiritual energies of fire and its physical elements
that are connected to soul of the fire personality with whom he is fighting
(or air or earth personality). Therefore, Rav Noson concludes that hatred
and fighting is so destructive because they damage the entire cosmos.
IN THE BEGINNING--THE HEAD OF THE HOUSE
The Zohar explains that the letters of the first word of the Torah, "Bereishis--In
the beginning" (Genesis 1:1), can be rearranged and divided into two words,
RoSh BayiS, the head of the house. The RoSh BayiS refers to the Tzaddik
HaEmes and the house itself refers to the Temple. The world and the four
elements were created with the word 'bereishis'. Since, as mentioned above,
'bereishis' alludes to both the Tzaddik HaEmes and the Temple, this teaches
us that they resonate with the essence of the foundations and four basic
elements of the world. When the creation is thrown out of balance due to
people fighting, the spiritual energies of the Temple and the Tzaddik HaEmes
are severely damaged. Lamentations 4:11 says, "He (Hashem) kindled a fire
in Zion, which consumed its foundations (the Temple)." This verse alludes
to the element of fire growing too strong as a result of the infighting
between the Jews. [Although a person has a certain element which is dominant
in his personality, in truth everyone contains all four elements to varying
degrees. Fighting is of the element of fire. Therefore, the causeless hatred
kindled the fire of fighting,] which caused all of the other elements of
the world to be thrown out of balance, which in turn allowed the energies
of fire to consume and destroy the foundation of the world, i.e. the Temple.
Thus, the senseless hatred amongst the Jews caused the destruction of the
Temple and continues to keep us in exile.
REPAIRING THE DAMAGE CAUSED BY STRIFE
The Talmud teaches, "Rebbe Yochanan said in Rebbe Yosi's name, 'He who
delights in Shabbos (the Sabbath) is given an inheritance without boundaries.'"
(Talmud: Shabbos 118a) This means that Shabbos is a spiritual mechanism
that, when activated, is able to eliminate all divisive boundaries. Then,
the strife between the divergent forces of nature and the personality types
with which they are related disappears and the bridges that bind them together
are strengthened. Since the spiritual energies of Shabbos make peace between
the different elements, it indicates that Shabbos is not only able to control
these elements, but is the source of nourishment of the four basic elements.
In other words, anyone who observes Shabbos and the principles it stands
for will be worthy of attaining absolute peace. The holy Zohar teaches
that the spiritual energies that are associated with Shabbos are the very
same energies of the Tzaddik HaEmes. Just as Shabbos eliminates the boundaries
that cause conflicts in nature and in human relationships so too can the
Tzaddik HaEmes.
THE SPIRITUAL AND PHYSICAL MIGHT OF SICHON AND OG
The two Emorite Kings, Sichon and Og, guarded the border of the land of
Israel and tried to prevent the Jews from entering. These two kings were
not only very mighty physically, but they were equally as powerful spiritually,
as the Talmud teaches, "The earthly kingdom resembles the Heavenly Kingdom."
(Talmud: Berachot 58a) They were able to access some of the most powerful
spiritual energies from the forces of evil. There is a rule that the strongest
component of an item, both physically and spiritually, is its border. The
great power of these two kings was tremendously enhanced by their being
situated on the border regions, drawing from the strong spiritual energies
associated with borders, and it made them a most formidable foe. Sichon
and Og were so spiritually and physically powerful that if it were not
for the even stronger spiritual powers of Moshe, the Jews would not have
been able to conquer them. Even Moshe himself, who was the holiest and
most spiritually powerful man who ever lived, was afraid of their awesome
might. This is why Hashem had to reassure him, "Do not fear him (Og), for
into your hand have I given him." (Numbers 21:34) Therefore, once the Jews
were able to conquer the borders of the land of Israel, and in so doing,
neutralized the strong spiritual energies of the two kings, the rest of
the conquest of the land of Israel could be accomplished with great ease.
EDOM AND MOAV: SET THE STAGE FOR LATER DESTRUCTION
After defeating the two kings, Moshe's spiritual might was no longer necessary
for conquering the remaining areas of the land of Israel. The task was
left for someone of a lesser stature, namely Moshe's student, Yehoshua
(Joshua). The ease with which Yehoshua conquered the rest of the land is
consistent with the principle that the main strength of any obstacle or
force is found at its border. Hence, Moshe wanted to pass through the border
of Edom in order to hasten and strengthen Israel's entry into the land
of Israel. Moshe saw prophetically that the nation of Edom would destroy
the second Temple and keep the Jews in a long, bitter, and torturous exile.
Moshe knew that if he would be given permission to pass through Edom's
borders, he would be able to destroy the forces of evil from which Edom
derived its great power. However, Hashem sternly warned Moshe not to pass
through. The Jews grievous sin in the incident of the spies could be rectified
only through the bitter exile at the hand of Edom. Before the sin of the
spies, Hashem had indeed planned to have the Jews enter Israel through
Edom. Moshe's essence would have destroyed Edom's spiritual power and the
Jews could never have been subjugated by them. However, when they sinned
this all changed and they had to enter Israel via a less hazardous and
less beneficial area, the lands of Sichon and Og.
SINNED, PUNISHED AND REDEEMED WITH THE HEAD
"Let all their wickedness [the enemies of the Jews who destroyed the Temple
and who continue to torment them in exile] come before You (Hashem), and
inflict them as You inflicted me (the Jews) for all my transgressions.
For my groans are many, and my heart is sick." (Lamentations 1:22) The
underlined phrase teaches that punishment is always meted out measure for
measure [what you give is what you get]--the implement for the punishment
is always created through the sin. And it also teaches that the implement
of punishment is always the source of the eventual salvation. Therefore,
the Midrash explains this verse as follows, "You will find that the very
medium through which Israel sinned, was the same vehicle through which
they were punished, and will be the instrument of their comfort [or redeemption].
They sinned with the head, they were punished with the head, and they will
be comforted with the head." "They sinned with the head(" as the verse
says, 'Let us [those Jews who sinned by listening to the spies discouraging
report] appoint a rosh (lit. head, meaning leader) and let us return to
Egypt!' (Numbers 13:4) "They were punished with the head(", as the verse
says, 'Every head is [afflicted] with illness and heart with malaise [as
a punishment for disobedience of Hashem].' (Isaiah 1:5) "They will be comforted
by the head," as the verse says, [When the Jews will march out from the
final exile to the land of Israel (Metzudas David)] 'And their king [King
Messiah (Metzudas David)] will pass before them, and Hashem at their head.'
(Michah 2:13) (Midrash:Eicha Rabbah 1:57)
Rav Noson explains the Midrash in the context of our teaching:
As mentioned above, the Tzaddik HaEmes, who at that time was Moshe, was
able to bring balance to the entire creation, through the powers he derived
from his close connection to Hashem. When the Jews rebelled against Moshe,
wanting to replace him with another leader, their rebellion severely damaged
and destabilized the cosmic forces that Moshe regulated through his spiritual
powers. As mentioned above, the Temple is also associated with the same
spiritual energies that keep the forces of nature in balance, this is why
damaging the powers of the Tzaddik HaEmes, Moshe, eventually brought about
the destruction of the Temple and the long exile. When this sin will finally
be rectified, a new leader will emerge, i.e. the Messiah, who will possess
the awesome powers to put the cosmos back into complete balance and harmony.
When this occurs the Jews will leave exile, as the verse says, "[With]
Hashem at their head(", which alludes to the head of the world that controls
the four elements bringing nature back into balance and harmony, and unifying
all the forces of nature, causing peace to reign.
LIFE (AND DEATH) ON THE BORDERS
Every year on Shabbos Chazon, the Shabbos before Tisha B'Av, when we mourn
the destruction of the first and second Temples, we read parshas D'varim
(Deut. 1:1-3:22). D'varim mentions that because the Jews sinned with the
spies, they had to encircle the borders of the land of Israel for almost
forty years. Hashem did not allow them to enter directly into the land
by passing through the land of Edom. The nations of Moab and Ammon were
involved in the destruction of the first Temple. For the same reasons that
Hashem didn't permit the Jews to pass through Edom, the Jews were not permitted
to pass through Moab's and Ammon's borders either. This teaches us that
all of the destructions and suffering that came to the world were due to
the Jews not destroying the three nations, Edom, Moab, and Ammon, which
resided on the borders of the land of Israel. Regarding this, the prophet
Jeremiah, who witnessed the destruction of the first Temple stated, "All
her (the Jews) pursuers overtook her at the borders [and destroyed the
Temple]." (Lamentations 1:3)
Moshe and Aharon both died at the borders of the land of Israel,
because of Israel's sins. Aharon was buried at the border of Edom, as the
verse says, "Hashem said to Moshe and Aharon at Mount Hor by the border
of the land of Edom...then Aharon died there on Mount Hor..." (Numbers
20:23, 28) Moshe was buried at the border of Moab, as the verse says, "So
Moshe, servant of Hashem, died there, in the land of Moab, by the mouth
of Hashem. He (Hashem) buried him (Moshe) in the depression, in the land
of Moab..." (Deut. 34:5-6) Rav Noson says that the reason why the Torah
makes a point of describing the burials of Moshe and Aharon in such great
detail is to teach us that these two burial sites, located on borders of
the land of Israel, still play a major role in Israel's destiny. The Talmud
says that "The righteous are greater after their passing than during their
lifetime." (Talmud: Chullin 7b) So the fact that Moshe and Aharon are buried
at the very borders of the land of Israel gives the Jews tremendous spiritual
power. The holiness that emanates from their two graves saved the Jews
from annihilation when the Temples were destroyed and the Jews were exiled.
The merit of these two graves has always protected and continues to protect
us throughout our long and bitter exile. At the time the Messiah takes
all of us back to the land of Israel, the energies that emanate from these
two graves will be activated to destroy the negative energies which empower
the evil kingdom of Edom to dominate the world and which prevent all of
the Jews from returning to their land and rebuilding the Temple, as the
verse says, "Saviors [the Messiah and the true Tzaddikim who will help
him] will ascend Mount Zion to judge [and punish] Esau's (Edom's) mountain
[for afflicting Israel (Rashi)] and [then, after Edom's destruction] the
kingdom will be Hashem's." (Ovadiah 1:21) "Then [when Edom is destroyed]
Hashem will be king over the whole world..." (Zechariah 14:9) May it come
speedily in our days! Therefore, the final redemption will come in the
merit of both Moshe and Aharon, and through their having been buried at
the borders of the land of Israel.
Rav Noson says that the troubles and destructions that have come
upon Israel have been due to Jews who fought against the true Tzaddikim
of each generation, as the verse says, 'Let us appoint a leader and let
us return to Egypt!" (Numbers 13:4) A return to Egypt refers to those Jews
who wish to abandon the tenets, ideals, and goals of Judaism and adopt
the ways, attitudes, and hedonistic goals of alien cultures. 'Let us appoint
a leader(' refers to those people who fight the authority of the true Tzaddikim
and their holy ways and who want to appoint leaders who are not Tzaddikim
to advance their own agendas. Only a true Tzaddik is fit to lead the holy
people and only a true Tzaddik is capable of knowing how to bring the people
closer to Hashem. Rabbi Nachman says that this is the main job of any leader.
A leader who is not a Tzaddik, albeit well-intentioned, will never suffice.
For a leader's main function is to bring the people closer to Hashem. Therefore,
he must have the Divine assistance and the great knowledge of Hashem's
ways that only the true Tzaddikim have. The Jews have always suffered immensely
from leaders who were unqualified and forced themselves upon the people.
Their inability to bring themselves closer to Hashem, let alone others,
prevents the Messiah from coming. This is the message of the above mentioned
Midrash. The main hope for bringing the Messiah is that the Jews will finally
accept the true Tzaddikim as their leaders, who will inspire them to return
to Hashem, as the verse says, [When the Jews will leave the final exile,
they will march out] 'And their king [King Messiah with the other true
Tzaddikim] will pass before them, and Hashem at their head.' (Michah 2:13)
It is only the true Tzaddikim who know how to place Hashem at the head
of the Jewish People, and it will only be through their leadership that
the Messiah will come. Amen!
The following are some proofs that illustrate the importance of
having leaders who are true Tzaddikim. The verse says, "The children of
Israel did everything that Hashem commanded Moshe, so did they do." (Numbers
1:54) This verse tells us that it was due to the leadership and influence
of Moshe, the Tzaddik HaEmes, that the Jews did everything that Hashem
commanded. In the first chapter of the book of Numbers, the leaders of
each tribe are listed. Each one of the leaders chosen by Hashem to lead
their respective tribes were only true Tzaddikim. This indicates that it
is Hashem's desire that only the truly righteous hold leadership positions.
The following Midrash demonstrates that only the truly righteous are fit
to be leaders, to bring Hashem closer to this world. "Rebbe Abba said...'Adam's
sin caused the Divine Presence to depart to the first heaven. Cain's sin
caused the Divine presence to depart to the second heaven. Enosh [Adam's
grandson] sinned and caused the Divine Presence to depart to the third
heaven.
The generation of the flood sinned and caused the Divine Presence
to depart to the fourth heaven. The generation that built the tower [of
Babel] sinned and caused the Divine Presence to depart to the fifth heaven.
The people of Sodom sinned and caused the Divine Presence to depart to
the sixth heaven. The Egyptians sinned in the days of Abraham and caused
the Divine Presence to depart to the seventh [and highest] heaven. Seven
righteous men arose [whose actions] corresponded to their deeds [and neutralized
the previous damage]. Abraham merited to bring the [Divine Presence] down
from the seventh heaven to the sixth. Isaac arose and brought the [Divine
Presence] down from the sixth heaven to the fifth. Jacob arose and brought
the [Divine Presence] down from the fifth heaven to the fourth. Levi [Jacob's
son] arose and brought the [Divine Presence] down from the fourth heaven
to the third. Kehath [Levi's son] arose and brought the [Divine Presence]
down from the third heaven to the second. Amram [Kehath's son] arose and
brought the [Divine Presence] down from the second heaven to the first.
Moshe [Amram's son] arose and brought the [Divine Presence] down from the
first heaven to the earth. (Midrash: Shir HaShirim Rabbah: Parsha 5) (Lekutei
Halachot: Choshen Mishpat: Hilchot Matz'ranot 4:2-9)
The connecting theme of all of the above-mentioned fragments in
our parsha is that the destruction of the Temple and the long and bitter
exile is due to the fact we do not know how to live together in peace.
We lack this knowledge because we are unwilling to follow or accept the
proper leaders, the true Tzaddikim, who know all the pathways that lead
to peace, as the Talmud teaches, " Rebbe Elazar said on behalf of Rebbe
Chanina, 'Torah scholars increase peace in the world, as it says [in the
verse]..." (Talmud: Berachot 64a)
HALACHA
Based on the advice of our sages (Talmud: Megilah 28b), Rabbi Nachman stressed
that everyone should study at least one law from the Shulchan Aruch (Code
of Jewish Law) [or its equivalent, other books which are based on the Shulchan
Aruch] everyday without fail. (Sichoth HaRan 29)
[Every Jew is] required to fast on the Ninth of [the Hebrew month
of] Av, the seventeenth of [the month of] Tamuz, the third of [the month
of] Tishrei, and on the tenth of [the month of] Teves [which were instituted]
because of the tragedies that occurred on these days. [These fasts are
related to the destruction of the two Temples and the exile of the Jews,
but the other two required fasts, Yom Kippur (the day of Atonement) and
the fast of Esther are not related to these tragedies.] Every Jew is required
to fast on these four fasts. It is forbidden to make a breach in the fence
[of the law by not participating in these fasts]. (Maran) However, pregnant
and nursing mothers that are suffering greatly are not required to fast
[on these four fasts]. (Rama) [If these women feel weak they are not required
to be stringent and do not have to fast.] (Mishna Brurah)] (Shulchan Aruch:
Orach Chaim 549:1:1and 550:1 )
STORY
Moshe and Aharon were buried specifically at the borders of the land of
Israel to benefit the Jews of all future generations. The same rule applies
to the graves of all Tzaddikim, each Tzaddik is buried in a specific place
in order to benefit the Jews and the world in some way. The grave of the
Matriarch Rachel is one example. She was buried at the roadside near Bethlehem.
Centuries after her passing, as her children were being taken into exile,
after the destruction of the first Temple, they were taken past her grave
and the Jews begged for her to pray for them. She was able to evoke Divine
mercy and after a seventy year exile, in her merit, her children returned
to their borders, as mentioned in Jeremiah 31:14-16. The following talks
of another auspicious grave of another Tzaddik: It was his last Rosh HaShanah
(the Jewish New Year) in this world. He knew it, but no one wanted to believe
it. It was too soon. He wasn't even 40 years old. Normally, he would begin
his Rosh HaShanah discourse in the late afternoon and go on well into the
evening of the second day. But this Rosh HaShanah, the tuberculosis he
had struggled against for nearly three years began to get the upper hand.
He began coughing up large amounts of blood. The attack was extremely violent.
Night came, and it still continued. Hundreds and hundreds of people were
waiting in the synagogue, hoping, and praying that he would come to give
his lesson. At last he came. He was extremely weak. He sat for some time,
and then he started in a very low voice. It was against all the laws of
nature that he would be able to finish. The crush from the crowd was tremendous.
He spoke about the future: how the whole world will be filled with the
knowledge of Hashem, and all will see that everything is under His providence.
It was his last Rosh HaShanah lesson, the last discourse he ever delivered.
Two weeks later he lay in bed, dressed in his best robe. Someone
arranged his clothing and washed the blood from his beard. He rolled a
ball of wax between his fingers with the utmost delicacy, composing his
thoughts. Nearby a fire suddenly broke out. They took it as a sign that
he was gone. Someone cried out, "Rebbe! Rebbe! To whom have you left us?"
But he was still with them. He lifted his head with an expression that
said, "I am not leaving you, G-d forbid!" Soon afterwards he breathed his
last. Some of the people there said they had seen people die peacefully
but they'd never seen anything quite like this. There was a great commotion
in the room. People began sobbing loudly. The following day, thousands
of mourners attended the funeral. Rebbe Nachman was buried, on October
17, 1810, in the place he had chosen: the old Jewish cemetery in Uman,
amidst the 20,000 Jewish martyrs who had been brutally massacred in the
town at the hands of the Haidemacks, because they refused to convert and
abandon their faith, some forty years earlier.
No one really knows why Rabbi Nachman chose this particular spot
to be buried. All we do know is that he chose this spot for some deep mystical
reason known only to him, which would benefit the Jewish people and the
world. When Rabbi Nachman once passed through Uman, eight years before
he died, he took special note of its cemetery, and its 20,000 holy martyrs
buried there, praising it in the most glowing terms. "How beautiful it
would be to be buried in this cemetery," He said. He knew that this spot
was very holy, because 20,000 men, women, and children who died to sanctify
Hashem's Name was buried here. He realized that to be buried in such a
holy spot would enable him to use its holiness to perform all sorts of
rectifications that would greatly benefit the world. Some time before his
passing, Rabbi Nachman said, "When my days are ended and I leave this world,
I will intercede for anyone who comes to my grave, recites the Ten Psalms
[that he had specified]--the Tikkun HaKlali--and then gives some charity.
No matter how serious his sins, I will do everything in my power to save
him and cleanse him. I will span the length and breadth of the Creation
for him. By his payos [side curls] I will pull him out of Hell! It makes
no difference what he did until that day, as long as he undertakes not
to return to his foolish ways from then on. This is why thousands of people
travel to Rabbi Nachman's grave in the Ukraine each year in order to receive
this awesome rectification and bask in the great light of the Tzaddik HaEmes.
(Uman, Uman Rosh Hashana, Breslov Research Institute, POB 5370, Jerusalem
Israel) [Note: There are extensive sources in the Bible, Talmud, Zohar,
Midrash, and Kabbalah that support the above mentioned concepts, due to
space considerations we can only briefly mention some of them: "The righteous
in their death are called living." (Talmud: Berachot 18a) "The righteous
are greater after their passing than during their lifetime." (Talmud: Chullin
7b) Th is means that death is not final, but is like going into another
room. It means that going to the graves of the righteous enables us to
benefit from the their awesome powers even after their passing. In the
Zohar, Rebbe Shimon said that Tzaddikim such as himself could go into purgatory
and take out anyone they so desired. The Talmud in Chagiga 15a, mentions
that Rebbe Yochanan went and pulled Acher out of purgatory. The Talmud
in Sotah 10b mentions that King David pulled his son Avshalom out of purgatory
and got him into Paradise].
HITHBODEDUTH (secluding oneself)
Rabbi Nachman taught that as well as reciting the mandatory daily prayers
contained in the prayer book, we should also speak to Hashem, just as we
would confide in our best friend: in seclusion, in the language and style
with which we feel most comfortable. This is based on the advice of our
sages, just to mention two sources: "Rebbe Yitzchak said: 'Why were our
forefathers barren? Because Hashem desires the prayers of the righteous."'
(Talmud: Yevamoth 64a) "Hashem seeks nothing other than to hear the prayers
of Israel." (Medrash Tehillim 116:1) The following is an example of such
a session:
Have mercy upon us and quickly send and bring us the righteous
Messiah. Let him rectify the entire world and all the other [upper] worlds
from beginning to end, which are all dependent upon this world. Have mercy
upon the community of Israel and upon me and send us the amazing light
from the world of rectifications [to rectify this world], which will be
drawn [to this world] by the righteous Messiah. Have compassion upon us
and teach us from the pathways of truth how to mourn and lament for the
destruction of the Temple each and every night exactly at midnight and
during the three weeks [of mourning for the Temple] and in particular on
Tisha B'Av (ninth day of Av) to say the book of Lamentations and the mournful
dirges (Kinot) with a sincere and broken heart. Help us pour out our hearts
like water before Hashem. (1 Lekutei Tefilos 142)
Volume 4, Issue 36
Copyright © 1998 by
Breslov World Center, All Rights Reserved
This page maintained by Benyamin
Pilant, webmaster@breslov.com