The Crown of the One Set Apart from His Brothers

What is the secret behind the difficult, unbearable, and incomprehensible controversy surrounding the Tzaddik Yesod Olam (the Tzaddik who is the foundation of the world)?! The world in general, and the Jewish people in particular, are undergoing suffering that would be incomprehensible if not for the words of the Tzaddikim. Our teacher, the Gaon and Tzaddik Rabbi Eliezer Berland shlit"a (may he live long and good days), explains and explains again; in almost every lesson, the Rav shlit"a mentions the secret behind the controversy against the Tzaddik—the secret of the Geulah (Redemption). However, these matters are so deeply hidden because Hashem does not take away our free choice, and the Tzaddik "resembles Him, may He be blessed" (Likutey Moharan Tinyana, Torah 52).

Our teacher, Rabbi Eliezer Berland shlit"a, frequently mentions Torah 85 in Likutey Moharan Tinyana. The Rav shlit"a reveals a tiny bit here and a little more in another lesson. The Rav even said about this Torah that it is the longest and most important in Likutey Moharan, despite the fact that in terms of its physical length, it is one of the shortest lessons. We have tried to delve slightly into the depth of these matters and, with the help of the Rav's many introductions, to illuminate these wonderful concepts that are so relevant to our time—the light of the Geulah (Redemption).

It is highly recommended to read until the end; there are powerful insights here that are literally a matter of saving souls...

The language of Rebbe Nachman (Torah 85 - Nuts called Luzim): "Nuts called Luzim (almonds/Luz) hint at the aspect of Leah, who is at the Oref (nape of the neck), which is the first Nukba (feminine spiritual vessel)."

Luz - The Light of Redemption

Our holy Rebbe speaks about the light of Da'at (Divine Knowledge), the light of the 50th Gate of Holiness, the light of the Geulah (Redemption) located in the Oref (nape of the neck) of Zeir Anpin (the masculine spiritual emotive attributes), which is the location of the Luz bone, and that is where Leah is found. Let us explain these matters.

Da'at is the connection of opposites: "And Adam knew (yada) Eve his wife" (Genesis 4:1). A woman and a man, who are two opposites, connect through Kiddushin (sanctified marriage) into one: "And he shall cling to his wife and they shall become one flesh" (Genesis 2:24). When Hashem created the world, He created a reality of choice where good and evil are mixed together; this stage is called the "World of Separation." From us, Hashem wants us to "Turn away from evil and do good" (Psalms 34:15). Through the work of Torah study and its fulfillment in prayer and the refinement of character traits, we merit to take part in the Tikkun (rectification) of the world and sift the good from the evil. The good rises up and completes the building of the Geulah and the rectified world; this is the work of the six thousand years.

At the end of the six thousand years, the stage of choice ends, the light of Da'at shines, and the entire creation is elevated. Regarding this, our holy Rebbe says: "The essence of eternal life in the future will be due to Da'at, for Da'at will increase until everyone knows Hashem, and through Da'at, they will be included in His Unity, and then they will live eternal lives like Him" (Likutey Moharan 21:11).

However, we must explain how the light of the seventh millennium—the light of Da'at through which those who merit it will live eternal lives—differs from the reality in which we live today, the reality of choice.

To explain this, Rebbe Nachman brings later in Torah 21 the Gemara in Pesachim (page 50): "'On that day Hashem shall be one and His name one.' On that day, at the time of the Geulah when the light of Da'at will shine, 'Hashem shall be one and His name one.' And they asked: Is He not one now? And our Sages, of blessed memory, answered: Now, we bless 'HaTov VeHaMeitiv' (The Good and He who does good) over good news, and 'Dayan Emet' (The True Judge) over bad news. But in the future, it will be entirely 'HaTov VeHaMeitiv,' for the name 'Hashem' (denoting Mercy) and the name 'Elohim' (denoting Judgment) will be one unity."

Rebbe Nachman explains: "For in the future, when Da'at is revealed, they will know that there is no evil in the world at all, but it is all good and all one. Even the exile is only due to a lack of Da'at. As it is written (Isaiah 5): 'Therefore my people have gone into exile for lack of Da'at.' Therefore, the redemption from Egypt was through Moses, who was the aspect of Da'at. This is what is written (Exodus 6): 'And you shall know (vi'da'tem) that I am Hashem who brings you out from under the burdens of Egypt,' for the essence of Redemption is through Da'at."

"A New Light Shall Shine Upon Zion"

Today, except for unique individuals—Tzaddikim who have reached high spiritual levels where the light of Da'at of Unity already shines—most of the nation is not yet there. In order for a person to have choice, Hashem created a reality of concealment, where it is difficult for us to perceive that even what appears to us as evil is actually Hashem's way of directing us toward the true good, the eternal good. We are asleep, and it is difficult for us to wake up on our own and choose the good. But the 'Erev Shabbat' (Friday eve) of the end of the sixth millennium and the entry into the seventh millennium is already here, and a new light is beginning to shine through the inner dimensions of the Torah (Pnimiyus HaTorah).

"And the Torah has two aspects: the revealed aspect and the hidden aspect. This hidden aspect is the 'Torah of the Ancient Hidden One' (Orayta de'Atika Stima'ah) which is destined to be revealed in the future (see Zohar Behaalotecha 152b). And then, when this Torah of the Ancient Hidden One is revealed, there will be wonderful peace in the world, as it is written (Isaiah 11): 'The wolf shall dwell with the lamb, and the leopard shall lie down with the kid... they shall not hurt nor destroy in all My holy mountain, for the earth shall be full of the knowledge (de'ah) of Hashem,' for then the love within His Da'at will be revealed" (Likutey Moharan 33).

"Through Luz, One Enters Beis El"

We continue with the Rebbe's words: "And afterward, one enters the Holy Temple, which is the aspect of: Jacob called it Beis El (Pesachim 88). And this is what Rashi explains (Judges 1), that through Luz, one enters Beis El."

In a lesson at the Salama family home delivered by our teacher, Rabbi Eliezer Berland shlit"a, in Bnei Brak (Parshat Devarim, 7th of Av 5778), he said: "Therefore it is written that through Luz one enters Beis El, 'However, Luz was the name of the city at first' (Genesis 28:19). This is an innovation of our Rebbe, that through Luz one enters Beis El, meaning: through Leah one merits Rachel. Luz is Leah and Beis El is Rachel.

"'And she sat under the palm tree of Deborah between Ramah and Beis El' (Judges 4:5). Beis El is Rachel and Ramah is Leah; Deborah was between Ramah and Beis El." In other lessons, Rabbi Berland shlit"a mentioned the secret of the Rebbe's words according to the Midrash of the Tannaim (Midrash Mishlei 15:6): "Rabbi Yitzchak bar Eleazar said: What Wisdom made as a crown for her head, Humility made as a sandal for her heel. A crown for her head—as it says (Psalms 111:10): 'The beginning of wisdom is the fear of Hashem.' A sandal for her heel—as it says (Proverbs 22:4): 'The heel (consequence) of humility is the fear of Hashem.' Therefore it is said: 'The fear of Hashem is the discipline of wisdom.'" The Rav said that the sole of Leah clothes the crown of Rachel.

Regarding this, the Rebbe says in Torah 85, "And this is (Isaiah 40): 'Nachamu Nachamu' (Comfort, comfort), which is the numerical value (Gematria) of Kudkod (crown/top of the head), which is the aspect of the Oref (nape), through which one enters Beis El..."

The Rebbe explains that through the Da'at (Knowledge) located in the Oref of Leah, one enters Beis El, which is Rachel—perfect Emunah (faith). He explains that the resurrection of the dead and the Geulah will be through the Luz bone. Regarding this, Rabbi Berland shlit"a says: "The Kudkod is the Luz bone, it is the Tefillin, and one must eat Melaveh Malkah (the meal after Shabbat) so that this bone will rise in the resurrection of the dead, for this bone only derives benefit from Melaveh Malkah. Every person needs to eat a Kezayit (olive-sized portion) and drink a drop from the Well of Miriam; through the aspect of Leah, one merits the resurrection of the dead."

Jacob Thought He Was Marrying Rachel - The Root of Troubles in Israel

The story is well known of Laban deceiving Jacob, and instead of marrying him to Rachel, his younger daughter, he switched them and married him to Leah (Genesis, Parshat Vayetze). Jacob our forefather did not know that Laban had deceived him and was certain he had married Rachel as promised. Rebbe Nachman adds (ibid, Torah 85): "And because Jacob's entire intention was for Rachel, it is said regarding the children of Rachel, namely Joseph, 'And to the Kudkod (crown) of the one set apart from his brothers' (Genesis 49), and regarding Benjamin it is written (Deuteronomy 33), 'And He dwells between his shoulders'—a hint that through the aspect of Leah, who is first, one can come to the aspect of Rachel; Kudkod and shoulders are the aspect of Luz."

And here hangs the entire root of the confusion and concealment regarding the True Tzaddik, the messenger of Hashem to bring all of Israel back to their root. The holy Zohar says (Vayechi 222b): "On that night when Leah entered to Jacob and gave him the signs he had established with Rachel, they performed the mitzvah, and in fact, during the creation of Reuben, Jacob was thinking of Leah as if she were Rachel."

The holy Zohar continues with shocking words that make it a wonder the world is in an uproar, yet people do not pay attention to what the anger is truly about: "But the Holy One, Blessed be He, who reveals deep and hidden things and knows what is in the darkness, elevated and transferred that will of Jacob to its proper place—and the birthright of Reuben was given to Joseph, 'And the sons of Reuben the firstborn of Israel, for he was the firstborn—but when he defiled his father's bed, his birthright was given to the sons of Joseph' (I Chronicles 5:1)." For it is truly not understood: in the Oref (nape) and between the shoulders of Leah are Joseph and Benjamin, who are the sons of Rachel, yet according to Kabbalistic books, it is known that this is actually the place of Leah's children. Regarding this, Rabbi Berland shlit"a says:

"'A man's wisdom illuminates his face' (Ecclesiastes 8:1). If a person wants to reach the level of Rachel, he must first reach the level of Leah, and through Leah, he reaches Rachel—through Luz, he enters Beis El. All the holy interpretations of our Rebbe are the entire Etz Chaim (Tree of Life), the opposite of what is always said, for during the Three Weeks, the order is reversed and we merit that Leah enters all the way into Rachel."

Why Specifically Does Joseph the Tzaddik Receive the Birthright?

The holy Zohar asks (ibid): "What does the birthright have to do with Joseph? Granted that it was taken from Reuben because he defiled his father's bed, but why was it given specifically to Joseph and not to one of the other tribes?!" And the Zohar immediately explains: "Because Jacob's first mitzvah was intended for Rachel, therefore Joseph (Rachel's firstborn) inherited the birthright of Reuben (Leah's firstborn)."

And it is known that what was implanted in the spiritual root continues to accompany the Jewish people until they rectify it and merit the complete Geulah. From Jacob came the 12 tribes and from there the totality of Israel, and what happened with them continues to accompany his descendants. The brothers, who are our holy patriarchs, did not understand that the birthright truly belonged to Joseph the Tzaddik: "And they said to one another, 'But we are guilty concerning our brother, in that we saw the distress of his soul when he pleaded with us and we would not hear; therefore this distress has come upon us.'" They bequeathed to future generations the obligation to find Joseph and crown him. And as we see, in every generation the clarification becomes harder and harder, and the finding of the 'Joseph' of the generation becomes more and more hidden, until we have reached an inconceivable reality where Jews with beards and peyos (sidelocks) go and hand over 'Joseph' to the authorities—for no crime of his own.

Through Leah One Enters Rachel

What is Rabbi Berland's intention when he says, "The Rebbe's words are the interpretation of the Etz Chaim and the opposite of what is always said?"

Because, according to Chassidic and Kabbalistic books, it is explicitly stated that the order of a person's Divine service is: first, a person enters and strengthens himself in the levels of Emunah (faith), and afterward, he reaches complete Da'at (knowledge). We need Emunah for something that is not before our eyes and which we do not know with certainty, only believing it exists. If one merits to be strengthened, purified, and pass all the tests of faith, he enters the gates of Da'at and sees Hashem "eye to eye" (as Rabbi Berland shlit"a says). However, Rebbe Nachman explains that the order is reversed: in order to reach perfect Emunah (Rachel) in the reality of Hashem—that there is none besides Him and that He, blessed be His name, performs everything—one must merit perfect Da'at (the Kudkod of the one set apart from his brothers). This is the Da'at of the inner Torah, the Rebbe's Torah, "The Torah of the Ancient Hidden One destined to be revealed in the future."

And Joseph, who is located in the Oref (nape) of Leah, the Luz bone—he is the subject of all the controversy and strife. This is because the Sitra Achra (the "Other Side"/evil forces) and all its legions know that the moment the Jewish people come to receive the Da'at of the Tzaddik, the Geulah will arrive immediately. As our holy Rebbe said: Between me and Mashiach there is no difference at all, except that Mashiach will be listened to and obeyed, but I am not yet listened to (Chayei Moharan 266).

And truly, this is the answer to the question that troubles many: for it is known that even before Rabbi Berland drew close to Breslov, there were complete and holy servants of Hashem in the Chassidus. So why specifically with the arrival of Rabbi Berland did the flames of fire begin? Many began to raise an eyebrow and ask why specifically someone who does not come from the inner circles of Breslov Chassidus is bringing thousands back in Teshuvah (repentance) and sweeping the world after him.

"But He Was Pierced for Our Transgressions, He Was Crushed for Our Iniquities"

The Gaon Rabbi Aharon Stern shlit"a, head of the Ziv Yehuda institutions and son of the Kabbalist Rabbi David Chaim Stern of Bnei Brak shlit"a, was among the first outside of Breslov rabbis to cry out about the connection between the troubles afflicting the Jewish people and the imprisonment of Rabbi Berland. "Our Sages say that there are things upon which the judgment is sealed; when they came and took Rabbi Berland and put him in prison—this was the cry that rose to the heavens. All this great noise is because that Tzaddik (Rabbi Eliezer Berland shlit"a) is languishing in prison in isolation—Hashem is angry. People can say I am strange," continued Rabbi Stern, "but even regarding our righteous Mashiach it is said, 'He was despised and rejected by men... and he was numbered with the transgressors; a man of sorrows and acquainted with grief, and as one from whom men hide their faces he was despised, and we esteemed him not' (Isaiah 53:3). But—(But he was pierced for our transgressions, he was crushed for our iniquities; the chastisement of our peace was upon him) 'and with his stripes we are healed' (ibid, verse 5). We must cry out to Hashem that perhaps He will take this harsh decree from him, but we must act, we must act—if they do not take Rabbi Berland out of prison, the Jewish people are in very big trouble, Heaven forbid it could worsen and continue. I don't want to say things that would open a mouth to the Satan, Heaven forbid, but the matter is in our hands; we can save the Jewish people right here and now. Even though these things may sound strange, know that I am telling you words of truth—Rabbi Berland is languishing in prison and the Jewish people are languishing with this Corona." Thus far the words of Rabbi Aharon Stern shlit"a.

The Sale of the Tzaddik Awakens the Judgments of Exile

And what decree was harsher for Israel than the decree of the Egyptian exile, about which it is written, "Know for a certainty that your seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years" (Genesis 15:13). And despite the fact that Abraham's seed was already obligated in the difficult 400-year exile of slavery and bondage, the holy Zohar says a fearsome thing (Vayeshev 183a): "And even though the decree of exile was made at the Covenant Between the Parts... his brothers were jealous of him and hated him, and were it not for this, the decree would have been fulfilled easily, as it had been fulfilled until then since the birth of Isaac, for from that time they entered the category of exile. But the brothers' hatred of Joseph caused the descent of Jacob and the Shechinah (Divine Presence) into the intensity of the exile" (according to the Metok MiDevash commentary there).

The holy Zohar explains that the sale of the Tzaddik in the aspect of Joseph awakens the judgments of exile; consequently, the acceptance and finding of the Tzaddik awakens the light of Geulah.

"Our Hands Did Not Shed the Blood of This Plague"

Immediately upon the imprisonment of Rabbi Berland shlit"a, the first Corona patient was discovered in Israel. The Gaon Rabbi Moshe Bransdorfer shlit"a, Ga'avad of Heichal Hora'ah, who looked on from the side at the terrible campaign of persecution against Rabbi Berland shlit"a and understood why this evil had come upon us, sent a Halachic ruling to the Rabbinical Committee for Communication Matters regarding the persecution phone lines in these words: "It is known to all that the Jewish people need great mercy from Heaven now with the spread of the terrible plague of the Corona disease which is consuming many souls from Israel, Hashem protect us. Therefore, I have come to convey the clear Torah law—that according to Halacha, you are obligated to act and stop the plague by immediately closing and blocking all the lines that are flawed with the sin of Lashon Hara (evil speech) and gossip etc., and specifically one line called under the guise of 'The Breslov Line,' which is broadcast by a few young individuals and masters of controversy who terrorize the Rabbis. And may Hashem help that in the merit of removing this obstacle that exists under your hand—Hashem will remove His burning anger, and have mercy on the children of His people who are writhing under suffering and deaths, may the Merciful One save us, and may the children of Israel be saved from this harsh decree and may Hashem hasten the Geulah for us soon in our days."

The Rebbe of Toldos - "The Time of Redemption is Awakening and the Sitra Achra Awakens Controversy to Spoil It"

Many woke up and understood the connection between the suffering passing over Israel and the persecution of Rabbi Berland shlit"a. The Rav shlit"a, may he live long in health and continue to bring the Geulah closer, is approaching the age of 84 and suffers from difficult illnesses; nevertheless, the persecution continued, as did the suffering in Israel. Rabbi Motta Frank, one of the greatest Breslov influencers today, told with a broken heart: "Rabbi Moshe Bransdorfer, Ga'avad of Heichal Hora'ah, said to me, 'What is happening to you in Breslov? Are you so blind? There was chaos with the Corona and people said: it's not related to us, it's chaos all over the world. But the Corona arrived exactly when you caused Reb Lazer Berland to go to prison. Not related to us? Hashem comes and says to you: Now I will show you even closer. Not only did He take several souls from you, several important people, Rabbi Carmel... He tried to wake you up, you don't get it? Fine, I will close Uman for you. Now do you get that it's for you? He asked me, what, don't they get it?'"

"He told me that he spoke with the Rebbe of Toldos Avraham Yitzchak. He asked the Admor what is happening in the world? The Rebbe of Avraham Yitzchak answered: The time of Geulah is awakening, and just as the exile was because of baseless hatred (Sinat Chinam), the Sitra Achra is now awakening baseless hatred in order to spoil the Geulah. Rabbi Bransdorfer asked him if there is more baseless hatred today than before? The Admor of Toldos Avraham Yitzchak answered: Yes, and I will give you two examples: the story of Rabbi Steinman, and the story of Rabbi Berland."

"And this is the Three Weeks which are twenty-one days of Bein HaMetzarim (between the straits), and corresponding to it in the Luz tree. For this reason, it is customary to eat an egg at the Seudah Mafseket (final meal before the fast) on Tisha B'Av, for the egg is completed in twenty-one days, as our Sages of blessed memory said (Bechorot 8) (see Tosafot there). A chicken gives birth in twenty-one days etc., and corresponding to it in the Luz tree. And this is the Luz bone that is in a person's Oref (nape), which remains after the destruction of the body and from it the building of the body will be renewed at the time of the resurrection of the dead (continuation of Torah 85 in Likutey Moharan)."

Rebbe Nachman says that the egg created during the Three Weeks of the Bein HaMetzarim days, in which Israel mourns the bitter exile, corresponds to the Luz bone and the light of Geulah. Reb Noson explains the connection between the egg, which hints at mourning, and its seemingly total opposite—the Luz bone, the light of Da'at (Likutey Halachot, Yoreh Deah, Eggs 5:1): "But even when we mourn and are embittered over the pain and the destruction, and primarily over the fact that we are so far in our exile from our Father in Heaven—even then it is forbidden to remain in this, Heaven forbid. Rather, we must comfort ourselves every time with the greatness of the hope that we hope for a good end, to go out from the exile from darkness to a great light, for 'the kindnesses of Hashem have not ended.'" Reb Noson explains that even in exile we do not despair, and specifically then we perform great rectifications (Tikkunim) by strengthening ourselves in everything that passes over us. And this is the light of Da'at, the Da'at and the Torah of the Tzaddik found in the Luz bone (Nachmu Nachmu = 208, Kudkod = 208).

The True Tzaddik Stands Against All the Tzaddikim and Delays the Redemption

But, one must contemplate Reb Noson's words and deeply understand the meaning. The Mishnah in Tractate Beitzah opens with a dispute between Beis Shammai and Beis Hillel regarding an egg born on a holiday: "An egg born on a holiday—Beis Shammai say: It may be eaten. And Beis Hillel say: It may not be eaten." And it is known that except for a few places in the Shas (Talmud) where Beis Shammai are lenient, in all other disputes they are stringent. Generally, if we examine the continuation of the Gemara's discussion, we see the Gemara finds it difficult that Beis Shammai are the lenient ones here, which is a wonder. However, if one contemplates the dispute according to the words of our holy Rebbe and the inner Torah, one understands that Beis Shammai are not truly the lenient ones, and we will explain.

Reb Noson says (ibid): "There are weak souls who are in the aspect of eggs, about whom it is said, 'And the mother sits upon the chicks or upon the eggs' (as understood in the Tikkunim, page 2). This is said regarding the weak souls who are far from their Father in Heaven, upon whom the entire war of Amalek—which is the intensity of the Sitra Achra—is focused, in the aspect of 'and he struck the hindmost of you, all that were enfeebled in your rear, when you were faint and weary' etc. This is the secret of 'Shiluach HaKen' (sending away the nest), for the primary length of the exile is for their sake, in order to rectify them. For the Holy One, Blessed be He, 'devises means so that he that is banished be not an outcast from Him.' This is the aspect of 'You shall surely send away the mother,' which is said regarding the exile, as it says in the Tikkunim, 'Send away, surely send' (Shalleach Teshalach)—two banishments—for the essence of the exile is for their sake."

The Mashiach Broods Over the Souls of Israel

For it is known that the chamber where the Mashiach dwells is called the "Bird's Nest Chamber" (Heichal Kan Tzipor), and the bird—the Mashiach—broods over the children, over the eggs, which are the weak souls of Israel that were swallowed under the teeth of the Klipah (the shell/evil). And behold, the end of the sixth millennium and the time of Geulah arrives, and if the words of Beis Shammai were fulfilled and the egg were eaten before its time, these souls would not, Heaven forbid, take part in the Geulah. Therefore, the merciful Tzaddik in the aspect of Hillel fights against the revelation of Mashiach through Judgment. As our teacher Rabbi Berland shlit"a said (Commentary on Megillat Ruth): "'And it shall be in the morning, if he will redeem you, well; let him redeem you. But if he does not wish to redeem you, then I will redeem you, as Hashem lives' (Ruth 3:13). 'I will redeem you' refers to 'I am Hashem your God,' for only 'I am Hashem your God' can redeem you, but on the condition of 'Lie down until the morning'—that you wait patiently for the Geulah called 'morning' and do not force the hour, Heaven forbid. For the Geulah must come in its time with mercy (Rachamim), and not be brought forward even by a moment or a second. For if one forces the hour, the hour forces back, because the Geulah could come at this hour, but with harsh judgments and cruel deaths and rivers of blood that would flow through the entire world. For the war of Gog and Magog will be in Cheshvan, the sign of Scorpio (the scorpion), and therefore Rehoboam said to his people: If you want to be redeemed in the month of Cheshvan whose sign is the scorpion, he hinted to Israel that if you force the hour, the Geulah will be through 'scorpions' (harsh suffering). Therefore, the Tzaddik delays the Geulah so that everything will be with mercy, as it is said, 'And with great mercies I will gather you' (Isaiah 54:7), and we say in every Shemoneh Esrei prayer, 'And may our eyes behold Your return to Zion in mercy'."

From here, the Gemara's difficulty is understood, for the stringency is actually like the words of Beis Shammai who say to eat the egg now, during the time of night—the aspect of forcing the hour. But Beis Hillel understand that although it is very difficult to wait for the Geulah, for the Jewish people are suffering many afflictions, the True Tzaddik also understands that a Geulah that comes before its time will be accompanied, Heaven forbid, by rivers of blood. Therefore, the Tzaddik takes upon himself more and more suffering with inhuman strength (for anyone who understands even a little of the situation Rabbi Berland put himself into for our sake).

And this is how Rebbe Nachman concludes (Likutey Moharan 85): "And this is the essence of our comfort, the aspect of 'Nachamu Nachamu' as mentioned above. For regarding the body it is said (Ruth 3): 'Lie down until the morning,' which is the time of resurrection. 'And behold in the morning, behold it was Leah' (Genesis 29)—this is the aforementioned Luz bone, through which the body is rebuilt."