NaNach

a Nach Nachma Nachman M'Uman
What is Na Nach Nachmu Nachman Me-Uman?

'Na Nach Nachmu Nachman Me-Uman' is the name of our holy leader Rabbi Nachman of Breslov. (born in 1774) Through a note he sent (In 1922) in a miraculous manner to Rabbi Israel Dov Odesser(called 'Saba' or 'Saba Israel'), Rabbi Nachman revealed that his name (meaning his soul and teachings) is the Song that is Single (Na - נ), Doubled (Nach - נח), Tripled (Nachmu - נחמ), and Quadrupled (Nachman - נחמן).

Great tzadikim (holy sages) preceding Rabbi Nachman's time spoke of the Song that will be revealed in the future, among them Rabbi Yonason ben Uziel (in his translation of Shir Hashirim – the Song of Songs, in the first verse) and Rabbi Shimon bar Yochai (Master of the Zohar and Tikunay Zohar). These tzadikim explained that before the coming of the Messiah, there will be revealed a song that is Single, Doubled, Tripled, and Quadrupled, and that through this Song the true faith and belief in God will be restored in the world as God will renew the world in His wondrous ways. All of this will occur before the coming of the Messiah. The Messiah himself will sing this song and redeem the Jewish People and bring the Knowledge of God, peace, and compassion to the whole world.

Rabbi Nachman of Breslov taught (Likutay Moharan 64) that every Wisdom and Intellect has it's own specific tune and melody. It is from the melody that the wisdom is produced and extended (as can be discerned in Psalms (47) 'sing enlighten'). Even the the wisdom of heresy has it's own specific tune and melody unique to the wisdom of heresy.

[This is what our Sages of the Talmud (Chagiga 15) attributed the deviation of 'Achair' (Elisha, the teacher of Rabbi Meir) stating that it was caused because of Greek melody that was always with him, and that when he would rise from the Tora study hall books of heresy would fall from his lap, because these two things are dependent on one another. The Greek melody that was always on his mouth was the cause for his having the books of heresy that would fall from his lap, for this particular melody was specific to the heresy that he had.]

Also according to the ascending level of the wisdom so too the tune and melody will be of higher distinction. This is true on every level higher and higher even up to the beginning point of all of creation which is called "the start of Emanation", there is nothing higher than it, nothing that exceeds the wisdom that is there, except the "Light of the No Limit" the wisdom on this level is unfathomable to humans,and so on this exalted level, all wisdoms are a matter of faith.

Faith also has a tune and melody specific to faith. Just as we see that even the mistaken faiths of the Worshipers of the Stars and Constellations, each of their faiths has their own song that they sing and conduct in their houses of prayer. As it is with false faith so it is in holiness, every faith has a tune and melody. This unique melody of the above mentioned faith, which is the faith above all wisdoms and faiths in the world, the faith in the Light of the "No Limit" Himself which encompasses all the worlds, this melody is also higher than all the tunes and melodies of the world which are particular to all wisdom and faith. All the tunes and melodies of all the wisdoms come forth from this melody and tune which is higher than all the tunes and melodies of all the wisdoms, for it is the melody associated to the faith in the "Light of No Limit" Himself, which is higher than everything.

In the future when all the nations will recognize The Name (G-d) (as it says in Tsifanya 3) and everyone will believe in Him Blessed, (reword last phrase) there will be a fulfillment of the verse (Shir Hashirim – Song of Songs) 'come sing from the height of faith', specifically from the 'height of faith', the aspect of the highest faith mentioned above, which is the head (Root or source) of all faith as previously explained. This is why the verse says 'sing' specifically, it is the tune and the melody associated with this height of faith mentioned above.

The aspect of melody of this exalted faith, no one merits except the Tzadik (holy sage) of the generation, who is an aspect of Moshe (Moses), who is on the level of this faith.

With this song of the Tzadik, all the souls that fell into heresy of the Vacated Space (where G-d is hidden) are freed. For his song is an aspect of the 'height of faith' that is the faith which is higher than everything, this song and faith nullifies all the heresy, and all the tunes are included and nullified within this tune, which is above everything, and from which come forth all the tunes, as previously mentioned.

Na Nach Nachmu Nachman Me-Uman is this holy melody that can lift us from our dreary existence to the height of faith and belief in God!

Quotes from Rabbi Israel (saba) about Na Nach Nachmu Nachman MayUman

1.Simply by reciting the name of our leader Rabbi Nachman, just as it signed in the signature on this Petek (note) – Na Nach Nachmu Nachman MeUman - this eases all the troubles and sweetens all the harsh judgements, all the sins and all the falls and all of the heresy of the world. This is enough to destroy the Other Side (the Evil Inclination), to dispel all the darkness, everything, it transforms everything. This is a new power like nothing that was ever before in the world.

2.Na Nach Nachmu Nachman MeUman, this has the power, this opens up all the gates of mercy, all the gates of prayer, all the gates of repentence, all of the Tora.

3.Na Nach Nachmu Nachman MeUman – this is the main point. This contains all of the Redemption, and all of the salvations are included in this name, for the central point of everything is dependent on Rabbi Nachman.

4.This is effective for everyone, on both the general and individual levels. Every person should pray and say verbally: "May the merit of Rabbi Nachman protect us and all the Jewish People, the merit of Na Nach Nachmu Nachman MeUman".

5.Our holy leader Rabbi Nachman, this matter is an entirely new secret, yes. Rabbi Nachman revealed that his name is a Song that is Single, Doubled, Tripled, and Quadrupled – Na Nach Nachmu Nachman MeUman.

6.If one is suffering or there is some sin – immedeiately say Na Nach Nachmu Nachman MeUman, this already transforms everything. This renews – everything, transforms – to good. Nachman MeUman – this transforms everything.

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Rabbeinu Tam

From Wikipedia, the free encyclopedia

Jacob ben Meir, (1100, Ramerupt–9 June 1171 (4 tammuz), Troyes),^[1] best known as Rabbeinu Tam, was one of the most renowned French Tosafists, a leading halakhic authority in his generation, and a grandson of Rashi. Known as "Rabbeinu" (our teacher), he acquired the Hebrew suffix "Tam" meaning straightforward; it was originally used in the Book of Genesis to describe his biblical namesake, Jacob.

Biography

Jacob ben Meir was born in the French country village of Ramerupt, in the Aube département of northern-central France, to Meir ben Shmuel and Yocheved, daughter of Rashi. His primary teachers were his father and his brother, Shmuel ben Meir, known as Rashbam. His other brothers were Isaac, known as the Rivam, and Solomon the Grammarian. He married Miriam, the sister of R. Shimshon of Falaise, Calvados, although she may have been his second wife.

His reputation as a legal scholar spread far beyond France. Avraham ibn Daud, the Spanish chronicler of the sages, mentioned Rabbeinu Tam in his Sefer HaKabbalah, but not Rashi. Rabbeinu Tam's work is also cited by Rabbi Zerachya HaLevi, a Provençal critic. He also received questions from students throughout France and from the Italian communities of Bari and Otranto.

Rabbeinu Tam gave his Beth Din the title of "the generation's [most] significant court", and indeed, he is known for communal enactments improving Jewish family life, education, and women's status. At times, he criticised Halakhic opponents, notably in his controversies with Meshullam of Melun and Efraim of Regensburg.

Halakhic disputes

Legend has it that when Rashi was holding his infant grandson, the baby touched the tefillin that were on Rashi's head. Rashi predicted that this grandson would later disagree with him about the order of the scripts that are put in the head tefillin. Regardless of the episode's veracity, Rabbeinu Tam did disagree with the opinion of his antecedent. Today, both "Rashi tefillin" and "Rabbeinu Tam tefillin" are produced: the Shulchan Aruch requires wearing Rashi's version and recommends that God-fearing Jews wear both in order to satisfy both halakhic opinions. However:^[2]

"It is worth noting that the Shulchan Aruch ... rules that Rabbeinu Tam Tefillin should be worn only by one who is known to be a very pious person; the Mishnah Berurah ... explains that it is a sign of haughtiness for anyone else to do this because the accepted practice is to wear Rashi Tefillin."

However, many Sephardim and chasidic Jews^[3] wear Rabbeinu Tam's Tefillin (in addition to wearing Rashi's) per opinions presented in the Shulchan Aruch and its extensive commentaries authored throughout the early-modern and modern era. The rise and articulation of chasidic philosophy has conflated the kabbalistic and halakhic aspects of Rabbeinu Tam's position, popularizing the custom to wear both pairs every day. Wearing Rabbeinu Tam tefillin is an almost universal custom among the many and diverse communities that follow the teachings of the Baal Shem Tov and his students.^[4]

Another halakhic disagreement between Rabbeinu Tam and Rashi concerns the placement of the mezuzah. Rashi rules that it should be mounted on the doorpost in a vertical position; Rabbeinu Tam holds that it should be mounted horizontally. To satisfy both opinions, Ashkenazi Jews place the mezuzah on the door in a slanted position/^[5] Sephardi Jews mount the mezuzah vertically, per the opinions of Rashi, Maimonides, and the Shulchan Aruch.

Liturgical poet

In the field of Hebrew poetry the importance of R. Tam is not slight. He was influenced by the poetry of the Spaniards, and is the chief representative of the transition period, in Christian lands, from the old "payyeṭanic" mode of expression to the more graceful forms of the Spanish school. According to Zunz (Literaturgesch. pp. 265 et seq.) he composed the following pieces for the synagogue: (1) several poems for the evening prayer of Sukkot and of Shemini Atzeret; (2) a hymn for the close of Sabbath on which a wedding is celebrated; (3) a hymn for the replacing of the Torah rolls in the Ark on Simḥat Torah; (4) an "ofan" in four metric strophes (see Luzzatto in Kerem Ḥemed, vii.35); (5) four Aramaic reshut; (6) two seliḥot (the second is reproduced by Zunz in S.P. p. 248, in German verse; see also "Naḥalat SHeDaL" in Berliner's Magazin ["Oẓar Ṭob"], 1880, p. 36). It must, however, be remarked that there was a synagogal poet by the name of Jacob ben Meïr (Levi) who might easily have been confounded with the subject of this article, and therefore Tam's authorship of all of these poems is not above doubt (see Landshuth, "'Ammude ha-'Abodah," p. 106; comp. also Harkavy, "Ḥadashim gam Yeshanim," supplement to the Hebrew edition of Graetz, "Hist." v. 39; Brody, "Ḳunṭras ha-Piyyuṭim," p. 72). The short poems which sometimes precede his responsa also show great poetic talent and a pure Hebrew style (see Bacher in Monatsschrift, xliv.56 et seq.). When Abraham ibn Ezra was traveling through France R. Tam greeted him in verse, whereupon Ibn Ezra exclaimed in astonishment, "Who has admitted the French into the temple of poetry?" (Kerem Ḥemed, vii.35). Another work of his in metric form is his poem on the accents, which contains forty-five strophes riming in; it is found in various libraries (Padua, Hamburg, Parma), and is entitled Maḥberet. Luzzatto has given the first four strophes in Kerem Ḥemed (vii.38), and Halberstam has printed the whole poem in Kobak's "Jeschurun" (v.123).

Gravesite

Rabbeinu Tam and his brothers, the Rashbam and the Rivam, as well as other Tosafists, were buried in Ramerupt. The unmarked, ancient cemetery in which they are buried lies adjacent to a street called Street of the Great Cemetery. In 2005, Rabbi Yisroel Meir Gabbai, a Breslover Hasid who renovates and repairs neglected gravesites of Jewish leaders around the world, helped to determine the exact boundaries of the cemetery. In addition, a member of the Jewish religious community in Paris bought a house at the site and converted it into a beth midrash.^[6]

Works

Rabbeinu Tam's best-known work is Sefer HaYashar, which contained both novellae and responsa, its main purpose to resolve Talmudic textual problems without resorting to emendations of the received text. Even the best editions show considerable corruption of the original work, and all present editions of Sefer HaYashar are fragments collected from it.

References

1.      ^ Solomon Schechter, Max Schloessinger. "JACOB BEN MEÏR TAM (known also as Rabbenu Tam)". The 1906 Jewish Encyclopedia. ewishEncyclopedia.com. http://www.jewishencyclopedia.com/articles/8436-jacob-ben-meir-tam. Retrieved 9 December 2011.

2.      ^ Parshas Bo: Rabbeinu Tam Tefillin

3.      ^ http://www.stam.net/what_is_stam.aspx

4.      ^ http://www.biu.ac.il/JH/Parasha/ekev/eli.html

5.      ^ http://www.faqs.org/faqs/judaism/FAQ/03-Torah-Halacha/section-61.html

6.      ^ Friedman, Yisroel (7 January 2004). "A Man with a Grave Mission – Part I". Dei'ah VeDibur. http://chareidi.shemayisrael.com/archives5764/VYC64features.htm. Retrieved 28 December 2010.