Welcome
Opening Question: Do you think it is important to feel good about oneself? Why or why not?
Plan for this Class
- About our Text
- Introductory Sources - Dostoyevsky, Psalms, Pirkei Avot
- Questions to Consider
- Our Text: Likutei Moharan I:282:1-2
- Discussion
- Reflections and Commentaries
- Summary and Wrap-up
About Our Text
"Likutey Moharan #282. Rebbe Nachman delivered the first two sections of this lesson on Shemini Atzeret, 5568 (October 24, 1807). Immediately after the festival, the Rebbe left for Lemberg (Lvov [Lviv]), ostensibly to seek medical advice for the tuberculosis he had contracted towards the end of that summer." (Likutei Moharan, Breslov Research Institute edition, annotated by Chaim Kramer, Vol. 11, p. 407, n. 1)
- Breslov Chasidim know this teaching as "Azamra"/I will sing.
Jewish children singing, 1955. FORTEPAN. Gombócz Eszter, CC BY-SA 3.0, via Wikimedia Commons.
Introductory Passages
Fyodor Dostoyevsky, The Brothers Karamazov, 1880 (Translated by Constance Garnett), "The Onion" Part III, Book VII, Chapter III
“You see, Alyosha,” Grushenka turned to him with a nervous laugh. “I was boasting when I told Rakitin I had given away an onion, but it's not to boast I tell you about it. It's only a story, but it's a nice story. I used to hear it when I was a child from Matryona, my cook, who is still with me. It's like this. Once upon a time there was a peasant woman and a very wicked woman she was. And she died and did not leave a single good deed behind. The devils caught her and plunged her into the lake of fire. So her guardian angel stood and wondered what good deed of hers he could remember to tell to God; ‘She once pulled up an onion in her garden,’ said he, ‘and gave it to a beggar woman.’ And God answered: ‘You take that onion then, hold it out to her in the lake, and let her take hold and be pulled out. And if you can pull her out of the lake, let her come to Paradise, but if the onion breaks, then the woman must stay where she is.’The angel ran to the woman and held out the onion to her. ‘Come,’ said he, ‘catch hold and I'll pull you out.’ And he began cautiously pulling her out. He had just pulled her right out, when the other sinners in the lake, seeing how she was being drawn out, began catching hold of her so as to be pulled out with her. But she was a very wicked woman and she began kicking them. ‘I'm to be pulled out, not you. It's my onion, not yours.’ As soon as she said that, the onion broke. And the woman fell into the lake and she is burning there to this day. So the angel wept and went away. So that's the story, Alyosha; I know it by heart, for I am that wicked woman myself. (pp. 391-2, see at Gutenberg.org)
Psalms and Pirkei Avot
(ח) הֶ֣רֶף מֵ֭אַף וַעֲזֹ֣ב חֵמָ֑ה אַל־תִּ֝תְחַ֗ר אַךְ־לְהָרֵֽעַ׃ (ט) כִּֽי־מְ֭רֵעִים יִכָּרֵת֑וּן וְקֹוֵ֥י ה׳ הֵ֣מָּה יִֽירְשׁוּ־אָֽרֶץ׃ (י) וְע֣וֹד מְ֭עַט וְאֵ֣ין רָשָׁ֑ע וְהִתְבּוֹנַ֖נְתָּ עַל־מְקוֹמ֣וֹ וְאֵינֶֽנּוּ׃ (יא) וַעֲנָוִ֥ים יִֽירְשׁוּ־אָ֑רֶץ וְ֝הִֽתְעַנְּג֗וּ עַל־רֹ֥ב שָׁלֽוֹם׃
(8) Give up anger, abandon fury, do not be vexed; it can only do harm. (9) For evil men will be cut off, but those who look to the LORD— they shall inherit the land. (10) A little longer/`od me`at and there will be no wicked man; you will look at where he was— he will be gone. (11) But the lowly shall inherit the land, and delight in abundant well-being.
(ב) אֲהַלְלָ֣ה ה׳ בְּחַיָּ֑י אֲזַמְּרָ֖ה לֵֽאלֹקַ֣י בְּעוֹדִֽי׃
(2) I will praise the LORD all my life, sing hymns to my God while I exist (with my עוד/`od , my persistence).
(ו) ...יְהוֹשֻׁעַ בֶּן פְּרַחְיָה אוֹמֵר, עֲשֵׂה לְךָ רַב, וּקְנֵה לְךָ חָבֵר, וֶהֱוֵי דָן אֶת כָּל הָאָדָם לְכַף זְכוּת:
(6) ...Yehoshua ben Perachia says, "Make for yourself a mentor, acquire for yourself a friend and judge every person as meritorious (lit., to the scale of merit)."
Themis, Itojyuku, Shibuya-ku, Japan (Wikipedia, Lady Justice)
Questions to Consider
- What does it mean to judge people charitably in this teaching?
- The `od/ עוד "little bit of goodness" - What is it? Why is it important?
- How does the 'little bit of goodness' assist in the process of repentance?
- Why is depression so problematic for Rabbi Nachman?
- What role does music play in this teaching?
Our Text: Likutei Moharan I:282:1-2
Part 1 (282:1)
(א) דַּע, כִּי צָרִיךְ לָדוּן אֶת כָּל אָדָם לְכַף זְכוּת, וַאֲפִלּוּ מִי שֶׁהוּא רָשָׁע גָּמוּר, צָרִיךְ לְחַפֵּשׂ וְלִמְצֹא בּוֹ אֵיזֶה מְעַט טוֹב, שֶׁבְּאוֹתוֹ הַמְּעַט אֵינוֹ רָשָׁע, וְעַל יְדֵי זֶה שֶׁמּוֹצֵא בּוֹ מְעַט טוֹב, וְדָן אוֹתוֹ לְכַף זְכוּת, עַל־יְדֵי־זֶה מַעֲלֶה אוֹתוֹ בֶּאֱמֶת לְכַף זְכוּת, וְיוּכַל לַהֲשִׁיבוֹ בִּתְשׁוּבָה.
(1) Know, a person must judge everyone favorably (Avot 1:6). Even someone who is completely wicked, it is necessary to search and find in him some modicum of good; that in that little bit he is not wicked. And by finding in him a modicum/מעט/little bit of good and judging him favorably, one genuinely elevates him to the scale of merit and can bring him to repent.
(ב) וְזֶה בְּחִינַת (תהילים ל״ז:י׳): וְעוֹד מְעַט וְאֵין רָשָׁע וְהִתְבּוֹנַנְתָּ עַל מְקוֹמוֹ וְאֵינֶנּוּ; הַיְנוּ שֶׁהַפָּסוּק מַזְהִיר לָדוּן אֶת הַכֹּל לְכַף זְכוּת, וְאַף־עַל־פִּי שֶׁאַתָּה רוֹאֶה שֶׁהוּא רָשָׁע גָּמוּר, אַף־עַל־פִּי־כֵן צָרִיךְ אַתָּה לְחַפֵּשׂ וּלְבַקֵּשׁ לִמְצֹא בּוֹ מְעַט טוֹב, שֶׁשָּׁם אֵינוֹ רָשָׁע. וְזֶהוּ:
(2) This is the aspect of “In yet a little bit/ve`od me`at the wicked man is not; you will reflect upon his place and he will not be there” (Psalms 37:10). That is, Scripture warns to judge everyone favorably. Even if you see that he is completely wicked, you must search and seek the little bit of good in him, wherein he is not wicked. This is:
(ג) וְעוֹד מְעַט וְאֵין רָשָׁע – שֶׁצָּרִיךְ אַתָּה לְבַקֵּשׁ בּוֹ עוֹד מְעַט טוֹב, שֶׁיֵּשׁ בּוֹ עֲדַיִן, שֶׁשָּׁם אֵינוֹ רָשָׁע, כִּי אַף־עַל־פִּי שֶׁהוּא רָשָׁע, אֵיךְ אֶפְשָׁר שֶׁאֵין בּוֹ מְעַט טוֹב עֲדַיִן, כִּי אֵיךְ אֶפְשָׁר שֶׁלֹּא עָשָׂה אֵיזֶה מִצְוָה אוֹ דָּבָר טוֹב מִיָּמָיו, וְעַל־יְדֵי־זֶה שֶׁאַתָּה מוֹצֵא בּוֹ עוֹד מְעַט טוֹב, שֶׁשָּׁם אֵינוֹ רָשָׁע, וְאַתָּה דָּן אוֹתוֹ לְכַף זְכוּת, עַל־יְדֵי־זֶה אַתָּה מַעֲלֶה אוֹתוֹ בֶּאֱמֶת מִכַּף חוֹבָה לְכַף זְכוּת, עַד שֶׁיָּשׁוּב בִּתְשׁוּבָה עַל־יְדֵי־זֶה.
(3) In yet a little bit the wicked man is not—You must seek the “yet a little bit” of good that he still has within him, because in that place he is not wicked. For although he is wicked, how is it possible that he does not still possess even a little bit of good? Is it possible that throughout his life he never once did some mitzvah or good deed? And by your finding in him yet a little bit of good wherein he is not wicked, and your judging him favorably, you genuinely elevate him from the scale of guilt to the scale of merit, until, as a result of this, he returns [to God] in repentance.
(ד) וְזֶהוּ: וְעוֹד מְעַט וְאֵין רָשָׁע – עַל־יְדֵי שֶׁמּוֹצֵא בְּהָרָשָׁע עוֹד מְעַט טוֹב, שֶׁשָּׁם אֵינוֹ רָשָׁע, עַל־יְדֵי־זֶה:
(4) Thus, this is “In yet a little bit the wicked man is not.” By finding in the wicked person “yet a little bit” of good, as a result:
(ה) וְהִתְבּוֹנַנְתָּ עַל מְקוֹמוֹ וְאֵינֶנּוּ – הַיְנוּ כְּשֶׁתִּתְבּוֹנֵן וְתִסְתַּכֵּל עַל מְקוֹמוֹ וּמַדְרֵגָתוֹ, וְאֵינֶנּוּ שָׁם עַל מְקוֹמוֹ הָרִאשׁוֹן, כִּי עַל־יְדֵי שֶׁמּוֹצְאִין בּוֹ עוֹד מְעַט טוֹב, אֵיזֶה נְקֻדָּה טוֹבָה, וְדָנִין אוֹתוֹ לְכַף זְכוּת, עַל־יְדֵי־זֶה מוֹצִיאִין אוֹתוֹ בֶּאֱמֶת מִכַּף חוֹבָה לְכַף זְכוּת.
(5) you will reflect upon his place and he will not be there—That is, when you contemplate and consider his place and level, he is no longer there in his original place. For by finding in him yet a little bit of good, some good point, and judging him favorably, we genuinely move him from the scale of guilt to the scale of merit.
Part 2 (282:2)
(א) וְכֵן צָרִיךְ הָאָדָם לִמְצֹא גַּם בְּעַצְמוֹ. כִּי זֶה יָדוּעַ, שֶׁצָּרִיךְ הָאָדָם לִזָּהֵר מְאֹד לִהְיוֹת בְּשִׂמְחָה תָּמִיד, וּלְהַרְחִיק הָעַצְבוּת מְאֹד מְאֹד (כַּמְבֹאָר אֶצְלֵנוּ כַּמָּה פְּעָמִים),
(1) 2. Likewise, a person must find [some good point] within himself. It is known that a person must take care to be happy always and to keep very far away from depression {as has been explained in our works a number of times}.
Explain why this is a case of 'likewise'.
(ב) וַאֲפִלּוּ כְּשֶׁמַּתְחִיל לְהִסְתַּכֵּל בְּעַצְמוֹ וְרוֹאֶה שֶׁאֵין בּוֹ שׁוּם טוֹב, וְהוּא מָלֵא חֲטָאִים, וְרוֹצֶה הַבַּעַל דָּבָר לְהַפִּילוֹ עַל יְדֵי זֶה בְּעַצְבוּת וּמָרָה שְׁחוֹרָה, חַס וְשָׁלוֹם, אַף־עַל־פִּי־כֵן אָסוּר לוֹ לִפֹּל מִזֶּה, רַק צָרִיךְ לְחַפֵּשׂ וְלִמְצֹא בְּעַצְמוֹ אֵיזֶה מְעַט טוֹב, כִּי אֵיךְ אֶפְשָׁר שֶׁלֹּא עָשָׂה מִיָּמָיו אֵיזֶה מִצְוָה אוֹ דָּבָר טוֹב, וְאַף שֶׁכְּשֶׁמַּתְחִיל לְהִסְתַּכֵּל בְּאוֹתוֹ הַדָּבָר הַטּוֹב, הוּא רוֹאֶה שֶׁהוּא גַּם כֵּן מָלֵא פְּצָעִים וְאֵין בּוֹ מְתֹם, הַיְנוּ שֶׁרוֹאֶה שֶׁגַּם הַמִּצְוָה וְהַדָּבָר שֶׁבִּקְדֻשָּׁה שֶׁזָּכָה לַעֲשׂוֹת, הוּא גַּם כֵּן מָלֵא פְּנִיּוֹת וּמַחֲשָׁבוֹת זָרוֹת וּפְגָמִים הַרְבֵּה, עִם כָּל זֶה אֵיךְ אֶפְשָׁר שֶׁלֹּא יִהְיֶה בְּאוֹתָהּ הַמִּצְוָה וְהַדָּבָר שֶׁבִּקְדֻשָּׁה אֵיזֶה מְעַט טוֹב, כִּי עַל כָּל פָּנִים אֵיךְ שֶׁהוּא, עַל־כָּל־פָּנִים הָיָה אֵיזֶה נְקֻדָּה טוֹבָה בְּהַמִּצְוָה וְהַדָּבָר טוֹב שֶׁעָשָׂה,
(2) It may be that when he begins examining himself, he sees that he possesses no good whatsoever and is filled with sin, and that as a result the Evil One/בעל דבר/the 'plaintiff' wants to push him into depression and sadness, God forbid. Even so, it is forbidden to fall on account of this. Rather, he must search until he finds in himself some little bit of good. For how is it possible that throughout his life he never once did some mitzvah or good deed? And even if when he begins examining this good thing he sees that it, too, is filled with flaws and contains no purity—i.e., he sees that the mitzvah or holy deed that he merited doing is itself comprised of impure motives, external thoughts and numerous faults—nevertheless, how is it possible that this mitzvah or holy deed contains not even a little bit of good? For in any case, despite this there must have been some good point in the mitzvah or good deed that he did.
(ג) כִּי צָרִיךְ הָאָדָם לְחַפֵּשׂ וּלְבַקֵּשׁ לִמְצֹא בְּעַצְמוֹ אֵיזֶה מְעַט טוֹב, כְּדֵי לְהַחֲיוֹת אֶת עַצְמוֹ, וְלָבוֹא לִידֵי שִׂמְחָה כַּנַּ"ל, וְעַל יְדֵי זֶה שֶׁמְּחַפֵּשׂ וּמוֹצֵא בְּעַצְמוֹ עֲדַיִן מְעַט טוֹב, עַל־יְדֵי־זֶה הוּא יוֹצֵא בֶּאֱמֶת מִכַּף חוֹבָה לְכַף זְכוּת, וְיוּכַל לָשׁוּב בִּתְשׁוּבָה, בִּבְחִינוֹת: וְעוֹד מְעַט וְאֵין רָשָׁע וְהִתְבּוֹנַנְתָּ עַל מְקוֹמוֹ וְאֵינֶנּוּ, כַּנַּ"ל.
(3) Thus, a person has to search and seek to find in himself some little bit of good in order to revive himself and to attain joy, as explained above. By searching until he finds a remaining little bit of good in himself, he genuinely moves from the scale of guilt to the scale of merit and can return [to God] in repentance. This, in the aspect of “In yet a little bit the wicked man is not; you will reflect upon his place and he will not be there,” as explained above.
(ד) הַיְנוּ כְּמוֹ שֶׁצְּרִיכִין לָדוּן אֲחֵרִים לְכַף זְכוּת, אֲפִלּוּ אֶת הָרְשָׁעִים, וְלִמְצֹא בָּהֶם אֵיזֶה נְקֻדּוֹת טוֹבוֹת, וְעַל־יְדֵי־זֶה מוֹצִיאִין אוֹתָם בֶּאֱמֶת מִכַּף חוֹבָה לְכַף זְכוּת, בִּבְחִינַת: וְעוֹד מְעַט וְכוּ' וְהִתְבּוֹנַנְתָּ וְכוּ' כַּנַּ"ל, כְּמוֹ כֵן הוּא אֵצֶל הָאָדָם בְּעַצְמוֹ, שֶׁצָּרִיךְ לָדוּן אֶת עַצְמוֹ לְכַף זְכוּת, וְלִמְצֹא בְּעַצְמוֹ אֵיזֶה נְקֻדָּה טוֹבָה עֲדַיִן, כְּדֵי לְחַזֵּק אֶת עַצְמוֹ שֶׁלֹּא יִפֹּל לְגַמְרֵי, חַס וְשָׁלוֹם, רַק אַדְּרַבָּא יְחַיֶּה אֶת עַצְמוֹ, וִישַׂמַּח אֶת נַפְשׁוֹ בִּמְעַט הַטּוֹב שֶׁמּוֹצֵא בְּעַצְמוֹ, דְּהַיְנוּ מַה שֶּׁזָּכָה לַעֲשׂוֹת מִיָּמָיו אֵיזֶה מִצְוָה אוֹ אֵיזֶה דָּבָר טוֹב,
(4) That is, just as has been explained above, that we must judge others favorably, even the wicked, and find in them some good point, and by doing so move them from the scale of guilt to the scale of merit, in the aspect of “in yet a little bit… you will reflect…”—the same applies with regard to oneself. A person has to judge himself favorably and find in himself some remaining good point, in order to give himself the strength to avoid falling completely, God forbid. On the contrary, he will revive himself and bring joy to his soul with the little bit of good he finds in himself—i.e., that once in his life he merited doing a mitzvah or good deed.
(ה) וּכְמוֹ כֵן צָרִיךְ לְחַפֵּשׂ עוֹד, לִמְצֹא בְּעַצְמוֹ עוֹד אֵיזֶה דָּבָר טוֹב, וְאַף שֶׁגַּם אוֹתוֹ הַדָּבָר הַטּוֹב הוּא גַּם־כֵּן מְעֹרָב בִּפְסֹלֶת הַרְבֵּה, עִם כָּל זֶה יוֹצִיא מִשָּׁם גַּם־כֵּן אֵיזֶה נְקֻדָּה טוֹבָה. וְכֵן יְחַפֵּשׂ וִילַקֵּט עוֹד הַנְּקֻדּוֹת טוֹבוֹת,
(5) Likewise, he must go on searching until he finds in himself yet another good thing. And although this good thing too is mixed with much impurity, still, he must extract some good point from there as well. Indeed, he must go on searching and gathering further good points.
(ו) וְעַל־יְדֵי־זֶה נַעֲשִׂין נִגּוּנִים, כַּמְבֹאָר בְּמָקוֹם אַחֵר (במאמר ויהי מקץ בסי' נ"ד), בְּחִינַת מְנַגֵּן בִּכְלֵי זֶמֶר, שֶׁהוּא בְּחִינַת שֶׁמְּלַקֵּט הָרוּחַ טוֹבָה מִן הָרוּחַ נְכֵאָה עַצְבוּת רוּחַ, עַיֵּן שָׁם.
(6) And it is through this that melodies are made. As explained elsewhere, the aspect of playing a musical instrument is the aspect of gathering the good ruach/(wind,spirit) from the ruach of gloom, depression; see there [=Likutei Moharan 54:7, see below].
Rebec or vielle player with person playing triple pipes, detail from Glasgow University Library MS Hunter 229 (U.3.2), folio 21V. unknown artist, circa 1170, Public domain, via Wikimedia Commons.
(ז) וְעַל כֵּן עַל יְדֵי שֶׁאֵינוֹ מַנִּיחַ לְהַפִּיל אֶת עַצְמוֹ וּמְחַיֶּה אֶת עַצְמוֹ בַּמֶּה שֶּׁמְּחַפֵּשׂ וּמְבַקֵּשׁ וּמוֹצֵא בְּעַצְמוֹ אֵיזֶה נְקֻדּוֹת טוֹבוֹת, וּמְלַקֵּט וּמְבָרֵר אֵלּוּ הַנְּקֻדּוֹת טוֹבוֹת מִתּוֹךְ הָרָע וְהַפְּסֹלֶת שֶׁבּוֹ וְכוּ' כַּנַּ"ל, עַל־יְדֵי־זֶה נַעֲשִׂין נִגּוּנִים כַּנַּ"ל, וַאֲזַי הוּא יָכוֹל לְהִתְפַּלֵּל וּלְזַמֵּר וּלְהוֹדוֹת לַה׳.
(7) Therefore, by not letting himself fall, but reviving himself by searching and seeking until he finds in himself some good points, gathering and separating those good points from the evil and impurity within him—through this melodies/niggunim are made, as explained above. Then, he is able to pray and sing and give praise to God.
(ח) כִּי זֶה יָדוּעַ שֶׁכְּשֶׁהָאָדָם נוֹפֵל בְּדַעְתּוֹ מֵחֲמַת גַּשְׁמִיּוּתוֹ וּמַעֲשָׂיו הָרָעִים, שֶׁרוֹאֶה שֶׁהוּא רָחוֹק מְאֹד מְאֹד מִן הַקְּדֻשָּׁה בֶּאֱמֶת, אֲזַי עַל־פִּי רֹב אֵינוֹ יָכוֹל לְהִתְפַּלֵּל כְּלָל מֵחֲמַת זֶה, וְאֵינוֹ יָכוֹל לִפְתֹּחַ פִּיו כְּלָל, מֵחֲמַת גֹּדֶל הָעַצְבוּת וְהַמָּרָה שְׁחוֹרָה וְהַכְּבֵדוּת שֶׁנּוֹפֵל עָלָיו, עַל־יְדֵי שֶׁרוֹאֶה גֹּדֶל עֹצֶם רִחוּקוֹ מֵהַשֵּׁם יִתְבָּרַךְ.
(8) For it is known that when a person becomes depressed over his gross physicality and evil deeds, and he sees how very distant he truly is from holiness, it generally makes him completely incapable of praying. He cannot even open his mouth at all, due to the magnitude of the depression, sadness and heaviness that come over him when he sees how exceedingly distant he is from God.
(ט) אֲבָל כְּשֶׁהוּא מְחַיֶּה אֶת עַצְמוֹ עַל־פִּי הָעֵצָה הַנַּ"ל,
(9) However, if he revives himself by means of the aforementioned suggestion—
(י) דְּהַיְנוּ שֶׁאַף־עַל־פִּי שֶׁיּוֹדֵעַ בְּעַצְמוֹ שֶׁיֵּשׁ לוֹ מַעֲשִׂים רָעִים וַחֲטָאִים הַרְבֵּה מְאֹד, וְהוּא רָחוֹק מְאֹד מְאֹד מֵהַשֵּׁם יִתְבָּרַךְ, אַף־עַל־פִּי־כֵן הוּא מְחַפֵּשׂ וּמְבַקֵּשׁ וּמוֹצֵא בְּעַצְמוֹ עֲדַיִן אֵיזֶה נְקֻדּוֹת טוֹבוֹת כַּנַּ"ל, וּמְחַיֶּה וּמְשַׂמֵּחַ אֶת עַצְמוֹ בָּזֶה, כִּי בְּוַדַּאי רָאוּי לְהָאָדָם לְהַגְדִּיל שִׂמְחָתוֹ מְאֹד בְּכָל נְקֻדָּה וּנְקֻדָּה טוֹבָה מִקְּדֻשַּׁת יִשְׂרָאֵל שֶׁמּוֹצֵא בְּעַצְמוֹ עֲדַיִן, וַאֲזַי כְּשֶׁמְּחַיֶּה וּמְשַׂמֵּחַ אֶת עַצְמוֹ עַל־יְדֵי־זֶה כַּנַּ"ל, אֲזַי הוּא יָכוֹל לְהִתְפַּלֵּל וּלְזַמֵּר וּלְהוֹדוֹת לַה׳:
(10) that is, although he knows within himself that he committed evil deeds and numerous sins, and that he is exceedingly distant from God, yet he nevertheless searches and seeks until he finds some remaining good points in himself, as explained above, and he brings himself vitality and joy through this; for it is certainly right that a person feel ever-increasing joy over every good point stemming from the holiness of Israel that he yet finds in himself—then, when he revives himself and brings himself to joy through this, as explained above, he is then able to pray, sing and give praise to God.
(יא) וְזֶה בְּחִינַת (תהילים קמ״ו:ב׳): אֲזַמְּרָה לֵאלֹקַי בְּעוֹדִי – בְּעוֹדִי דַּיְקָא, הַיְנוּ עַל יְדֵי בְּחִינַת הָעוֹד שֶׁלִּי, שֶׁאֲנִי מוֹצֵא בְּעַצְמִי בְּחִינַת: עוֹד מְעַט וְאֵין רָשָׁע כַּנַּ"ל, עַל יְדֵי אוֹתָהּ הַנְּקֻדָּה, עַל־יְדֵי־זֶה אוּכַל לְזַמֵּר וּלְהוֹדוֹת לַה׳ כַּנַּ"ל.
(11) This is the aspect of “I will sing to God b’odee (with the little I have left)” (Psalms 146:2). Specifically b’ODee—i.e., by means of my OD that I find in myself, the aspect of “In yet a little bit the wicked man is not,” as explained above. By means of this point I am able to sing and give praise to God, as explained above.
(יב) וְזֶהוּ: אֲזַמְּרָה – אֲזַמְּרָה דַּיְקָא, הַיְנוּ זְמִירוֹת וְנִגּוּנִים שֶׁנַּעֲשִׂין עַל יְדֵי שֶׁמְּלַקֵּט הַנְּקֻדּוֹת טוֹבוֹת כַּנַּ"ל:
(12) And this is: I will sing—Specifically “I will sing”; i.e., the songs and melodies that are made by gathering the good points, as explained above.
Discussion
Reflections and Commentaries
General Reflection: Arthur Green, Tormented Master, p. 226
"In the closing discourse of the first volume of his teaching, delivered in the fall of 1807, Nahman urged his disciples to look always for some bit of good in themselves, with which they could sustain themselves in periods of self-doubt. Even one who considers himself to be on the very lowest rung, he taught, must surely have done some bit of good in his lifetime; only by seeking out that bit of good, in oneself as in others, and by nurturing it and allowing it to grow, could one hope to maintain life.
"Here, too, he was clearly talking first and foremost of himself."
Repentance (282:2:3)
"return to God in repentance. Rebbe Nachman stresses here the importance of finding good in oneself. A person who focuses on his positive points will find a valid reason to be happy. Then, despite the numerous reasons he has to be depressed--perhaps all valid, as well--"a little bit of light will push away a lot of darkness." Even his single slight reason to be happy will dispel the darkness and gloom of depression, and uplift him tremendously (Torat Natan #6)." - Chaim Kramer, p. 413, n. 19.
Music (282:2: and following)
"Music is the source of the ruach (spirit) of prophecy, as in "Now, bring me a musician...and when the instruments were played, a spirit of God descended upon him" (2 Kings 3:15). Elsewhere, Rebbe Nachman teaches that music corresponds to Netzach and Hod, which are the sefirotic source of prophecy..." - Chaim Kramer, p. 415, n. 24
Gerard van Honthorst (1592-1656), King David Playing the Harp (1622). Public domain, via Wikimedia Commons.
(טו) וְעַתָּ֖ה קְחוּ־לִ֣י מְנַגֵּ֑ן וְהָיָה֙ כְּנַגֵּ֣ן הַֽמְנַגֵּ֔ן וַתְּהִ֥י עָלָ֖יו יַד־ה׳׃
(15) Now then, get me a musician.” As the musician played, GOD’s hand came upon him [=the prophet Elisha],
(ד) וְזֶה שֶׁמְּנַגֵּן בַּיָּד עַל הַכְּלִי, הוּא מְקַבֵּץ וּמְלַקֵּט בַּיָּד אֶת הָרוּחַ טוֹבָה, רוּחַ נְבוּאָה, מִתּוֹךְ עַצְבוּת רוּחַ. וְצָרִיךְ לִהְיוֹת יוֹדֵעַ נַגֵּן, שֶׁיֵּדַע לְקַבֵּץ וְלִלְקֹט וְלִמְצֹא חֶלְקֵי הָרוּחַ אַחַת לְאֶחָת, כְּדֵי לִבְנוֹת הַנִּגּוּן, הַיְנוּ הַשִּׂמְחָה, הַיְנוּ לִבְנוֹת הָרוּחַ טוֹבָה, רוּחַ נְבוּאָה, שֶׁהוּא הֶפֶךְ עַצְבוּת רוּחַ. כִּי צָרִיךְ לַעֲלוֹת וְלֵירֵד בְּיָדוֹ עַל הַכְּלִי שֶׁמְּנַגֵּן, כְּדֵי לְכַוֵּן לִבְנוֹת הַשִּׂמְחָה בִּשְׁלֵימוּת.
(4) The person whose hand plays an instrument collects and gathers up with his hand the good ruach, the ruach of prophecy, from within the ruach of depression. Thus he must be “skilled at playing,” knowing how to collect and gather and find the components of the ruach one by one, in order to build the tune, the joy—i.e., to build the good ruach, the ruach of prophecy, which is the opposite of a ruach of depression. For he has to raise and lower his hand on the instrument he is playing in order to direct the buildup of the joy to perfection.
Summary
Review of this course:
1: Rabbi Nachman of Breslov; The Heart and the Spring; Turkey Prince; The Tainted Grain
2: Likkutim II:10 Depression and Joy; Sihot 153 It is forbidden to despair!
3: Likkutim I:20 - the Zaddik
4: Likkutim II:63 “the melody of the Land of Israel”
5: Likkutim I:65 “Know that there is a field”
6 - The Wise Man and the Simpleton
7 - The Lost Princess
8 - The Portrait / The Humble King
9 - The Seven Beggars: The Blind Beggar
10 - Likkutim I:282 Azam’ra/I will sing
Future learning
Best wishes for a Chag Shavuot Sameach and a safe and happy summer!