Chasidut · Breslov
Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:15/ליקוטי הלכות·
אוְזֶה בְּחִינַת מַה שֶׁהִפְלִיגוּ רַבּוֹתֵינוּ זַ״ל, בְּעִנְיַן הַיְּדִיעָה לֵידַע לְכַוֵּן חֲצוֹת אֵימַת, כִּדְאִיתָא בִּבְרָכוֹת (דף ג.): ״וְדָוִד מִי הֲוָה יָדַע חֲצוֹת אֵימַת, מִכְדֵי מֹשֶׁה לֹא יָדַע וְכוּ׳, אֶלָּא דָּוִד כִּנּוֹר הָיָה תָּלוּי וְכוּ׳״.
1THE MOMENT OF MIDNIGHTReb Noson has explained that waking up at midnight to recite Tikkun Chatzot is conceptually the same as waking up the good point through which each Jew remains connected to HaShem. Further insight into this parallel can be gleaned from Chazal’s teaching regarding the exact moment of midnight and the verse in Shemot in which Moshe discloses the time of the Jewish people’s redemption.This is the reason Chazal emphasized the importance of knowing how to determine the time of midnight. As cited in Berakhot 3b, Chazal ask, “But did David know when it was exactly the middle of the night? Even Moshe did not know.”141 (119:62), “At midnight I will rise to praise You,” when even Moshe Rabbeinu was unable to determine that exact moment. This question is based on two premises. The first, that Moshe didn’t know the precise time of midnight, is based on the vagueness in his declaration to Pharaoh regarding the time of redemption being “around midnight.” The second premise is that David couldn’t have known more than Moshe, whose perception and knowledge of holiness was unparalleled in the annals of mankind. However, David actually did know, because “a harp hung [above his bed.
בהַיְנוּ כִּי עִקַּר הַגְּאֻלָּה בִּכְלָל, וּבִפְרָטִיּוּת גְּאֻלַּת הַנֶּפֶשׁ שֶׁל כָּל אֶחָד וְאֶחָד, תָּלוּי בִּידִיעָה וְהַשָּׂגָה זֹאת – לְכַוֵּן הֵיטֵב נְקֻדּוֹת חֲצוֹת לַיְלָה.
2The moment midnight arrived, the north wind would come and blow upon it].” The inner meaning of this is that the essence of the collective redemption of the Jewish people, as well as the individual redemption of the soul of each and every Jew, depends on this knowledge and perception of the concept of midnight. This is the ability to determine well the good points that are most concealed at the time of a person’s midnight of lowliness.
גדְּהַיְנוּ כְּשֶׁמִתְגַּבֵּר תֹּקֶף הַשֵּׁנָה עַל נֶפֶשׁ הַיִּשְׂרְאֵלִי, וְרוֹצֶה לְהַפִּילוֹ לְגַמְרֵי, חַס וְשָׁלוֹם, עַל־יְדֵי רִבּוּי עֲוֹנוֹתָיו וְקִלְקוּלָיו, עַד שֶׁכִּמְעַט כִּמְעַט יִפּוֹל לְגַמְרֵי, רַחֲמָנָא לִצְלָן, אֲזַי דַּיְקָא יָאִיר הַשֵּׁם־יִתְבָּרַךְ עָלָיו בְּחַסְדּוֹ, שֶׁיַּזְכִּיר אֶת עַצְמוֹ בְּהַנְּקֻדּוֹת טוֹבוֹת שֶׁבּוֹ וִיחַיֶּה אֶת עַצְמוֹ כַּנַּ״ל.
3Thus there is always hope, even when the full force of spiritual slumber overwhelms the soul of a Jew, threatening to cast him down totally, chas ve-shalom, on account of his many sins and spiritual flaws, such that he is on the verge of falling completely, may HaShem save us. For precisely at that moment, HaShem, in His kindness, enlightens that person, so that he reminds himself of the good points that he possesses, and revives himself.
דשֶׁזֶּהוּ בְּחִינַת קִימַת חֲצוֹת, שֶׁאָז הַשְּׁכִינָה שֶׁהִיא כְּלָלִיּוּת נַפְשׁוֹת יִשְׂרָאֵל בְּתַכְלִית הַקַּטְנוּת וְהַמִּעוּט, וְאָז הִיא צוֹעֶקֶת בְּקוֹל מַר לְהַשֵּׁם־יִתְבָּרַךְ, בִּבְחִינַת (תהלים מב, ב): ״כְּאַיָּל תַּעֲרֹג וְכוּ׳״, בּחְִינתַ (ירמיה לא, יד): ״קוֹל בְּרָמָה נִשְׁמָע, נְהִי בְּכִי תַמְרוּרִים וְכוּ׳״. וְאָז הַשֵּׁם־יִתְבָּרַךְ מְעוֹרֵר רַחֲמָיו וּמַמְשִׁיךְ חוּט שֶׁל חֶסֶד וְכוּ׳, כַּמּוּבָן כָּל זֶה בַּכְּתָבִים.
4This corresponds to the practice of rising at midnight. At that time the Shekhinah—namely the collectivity of all Jewish souls—is at Her smallest and lowest point. She then cries out bitterly to HaShem, as in the verse “Like a deer longs,”142 III, 68a teaches that “a deer” alludes to the Shekhinah. With this verse “Like a deer longs … so my soul,” Reb Noson shows that the Shekhinah is the collectivity of all Jewish souls, and that, like the soul, She cries out longingly for HaShem. and as in “A voice is heard on high—wailing, bitter weeping.”143 I, 134a, and Shaar HaPesukim, Yirmiyahu 31, that “Rachel” in this verse is an allusion to the Shekhinah. She “weeps for her children,” the souls of the Jewish people, who have fallen spiritually and been exiled on account of their sins. HaShem then awakens His compassion and endows the Shekhinah/souls “with a touch of chesed”144 12b: “Whoever engages in Torah [study] at night, HaKadosh Barukh Hu endows with a touch of chesed during the day” (and see below, p. 143, note 46). in order to redeem and return the Shekhinah/souls to Her/their former spiritual level. All this is clarified in the writings of the Kabbalists.145,” see Zohar III, 213a; also the Arizal in Shaar HaKavanot, Drushei HaLailah 4 (cited in note 37 above), and Likutei HaShas, Masekhet Berakhot.
הוְכָל זֶה נַעֲשָׂה עִם כָּל אֶחָד מִיִּשְׂרָאֵל בְּכָל עֵת, שֶׁבְּכָל פַּעַם מִתְגַּבֶּרֶת עָלָיו בְּחִינַת הַשֵּׁנָה הַנַּ״ל, עַד שֶׁכִּמְעַט כִּמְעַט וְכוּ׳, רַחֲמָנָא לִצְלָן, וְאָז דַּיְקָא צָרִיךְ לְחַפֵּשׂ נְקֻדָּתוֹ הַטּוֹבָה כַּנַּ״ל.
5And all this that the Shekhinah goes through happens to every single Jew, all the time. Spiritual slumber repeatedly threatens to overwhelm him, until he very nearly succumbs, may HaShem save us. At that very moment he must look for his good point.
ובִּבְחִינַת (תהלים צד, יח-יט): ״אִם אָמַרְתִּי מָטָה רַגְלִי חַסְדְּךָ ה׳ יִסְעָדֵנִי, בְּרוֹב שַׂרְעַפַּי בְּקִרְבִּי תַּנְחוּמֶיךָ יְשַׁעַשְׁעוּ נַפְשִׁי״, שֶׁכָּל זֶה הוּא בְּחִינַת הַלִּמּוּד הַקָּדוֹשׁ שֶׁל ״אֲזַמְּרָה״ הַנַּ״ל. שֶׁדַּיְקָא כְּשֶׁמַּגִּיעַ בְּדַעְתּוֹ לְקַטְנוּת גָּמוּר, רַחֲמָנָא לִצְלָן, עַד שֶׁרוֹצֶה לוֹמַר ״מָטָה רַגְלִי״, חַס וְשָׁלוֹם, אָז דַּיְקָא חַסְדֵּי ה׳ יִסְעָדֵהוּ עַל־פִּי הַנַּ״ל, לְעוֹרְרוֹ מִשְּׁנָתוֹ וּלְהַחֲזִירוֹ.
6This is as in the verse “If I said, ‘My foot stumbles,’ Your chesed, O HaShem, would support me. When my worries within me are many, Your consolations cheer my soul,” all of which relates to the aforementioned holy teaching of Azamra. For at the moment a person’s mind reaches absolute constriction,146, lit. “immature/small intellects”). It indicates a lack of daat, man’s internalized knowledge and awareness of HaShem. In LM I, 29:2 and 60:6, Rebbe Nachman likens constricted consciousness to the mind being sound asleep in the darkened state of spiritual slumber. such that he wants to say, “My foot stumbles,” chas ve-shalom—precisely then, HaShem’s chesed will support him in the manner described above. HaShem will help him uncover his good point, to rouse him from his spiritual slumber and bring him back.
זשֶׁזֶּהוּ בְּחִינַת קִימַת חֲצוֹת מַמָּשׁ, שֶׁאָז הוּא תַּכְלִית הַקַּטְנוּת, וְאָז דַּיְקָא הוּא בְּחִינַת הִתְעוֹרְרוּת הַשֵּׁנָה, שֶׁהוּא בְּחִינַת הִתְעוֹרְרוּת מִנְּפִילָתוֹ עַל־יְדֵי בְּחִינַת ״אֲזַמְּרָה לֵאלֹקַי בְּעוֹדִי״ כַּנַּ״ל.
7This concept of waking up the good points at a person’s midnight of lowliness is parallel to actually getting up at chatzot, the time of the greatest constriction. That is precisely the time for arousing from one’s slumber—namely rising from one’s spiritual fall—by means of “I will sing to my God with what I still have left.”
חוּבָזֶה תָּלוּי הַגְּאֻלָּה בִּכְלָל וּבִפְרָט כַּנַּ״ל, וְעַל־כֵּן הָיְתָה גְּאֻלָּה הָרִאשׁוֹנָה בַּחֲצוֹת דַּיְקָא, וְכֵן גְּאֻלָּה הָאַחֲרוֹנָה שֶׁאָנוּ מְקַוִּים בִּמְהֵרָה בְּיָמֵינוּ תִּהְיֶה עַל־יְדֵי בְּחִינַת חֲצוֹת.
8And redemption, both collective and individual, is contingent on this waking up at chatzot. Thus the first redemption, the redemption from Egypt, took place specifically at chatzot. Similarly, the final redemption, which we hope will come speedily in our days, will come about through chatzot—meaning the concept of chatzot, the quality of being able to wake up from spiritual slumber by finding the good points at the spiritually lowest times.
טעַל־יְדֵי הַכְּשֵׁרִים וְהַיְּרֵאִים שֶׁעוֹמְדִים בְּכָל לַיְלָה בַּחֲצוֹת, שֶׁעַל־יְדֵי־זֶה הֵם מַמְשִׁיכִים עַל עַצְמָם בְּחִינַת קְדֻשַּׁת חֲצוֹת לַיְלָה, שֶׁאָז מִתְעוֹרֵר חֶסֶד גָּדוֹל. שֶׁעַל־יְדֵי־זֶה זוֹכִין לְהַמְשִׁיךְ עֲלֵיהֶם תָּמִיד בְּחִינַת הִתְעוֹרְרוּת הַשֵּׁנָה שֶׁבַּחֲצוֹת לַיְלָה, לְהַמְשִׁיךְ עֲלֵיהֶם בְּחִינָה זֹאת תָּמִיד, דְּהַיְנוּ שֶׁבְּכָל עֵת שֶׁרוֹצִים לְהַפִּיל עֲלֵיהֶם שֵׁנָה וְקַטְנוּת גָּדוֹל מְאֹד, אֲפִלּוּ אִם מַפִּילִים אוֹתָם כְּמוֹ שֶׁמַּפִּילִים, חַס וְשָׁלוֹם, אֲפִלּוּ אִם עָבַר עָלָיו מַה שֶּׁעָבַר, אַף־עַל־פִּי־כֵן יִתְעוֹרֵר תָּמִיד דַּיְקָא מִתּוֹךְ תֹּקֶף הַקַּטְנוּת, בִּבְחִינַת קִימַת חֲצוֹת הַנַּ״ל, דְּהַיְנוּ עַל־יְדֵי בְּחִינַת הָעוֹד מְעַט טוֹב שֶׁמּוֹצֵא בְּעַצְמוֹ וְכַנַּ״ל.
9This will come about by virtue of the devout and the God-fearing who get up nightly at chatzot to study Torah; in this way, by studying Torah at this time, they draw upon themselves the holiness of midnight, when great chesed is awakened. And through this chesed they merit always drawing upon themselves the concept of arousing from spiritual slumber, the ability to find the good points at the darkest times, by dint of the special influence that exists at midnight. Rising at midnight enables the devout and the God-fearing to constantly draw this ability upon themselves— that is, whenever the kelipot seek to cast them into a very powerful slumber and constriction. Even if the Sitra Achra succeeds in defeating them, chas ve-shalom, and despite whatever suffering they may have had to endure, they will still always be able to rouse themselves from the mightiest constriction through waking up at chatzot—that is, by dint of the remaining little bit of good that each one finds inside himself.
יוְעַל־כֵּן מֹשֶׁה לֹא יָדַע עֲדַיִן לְכַוֵּן הֵיטֵב חֲצוֹת אֵימַת, כִּי אָז הָיָה עֲדַיִן קֹדֶם מַתַּן תּוֹרָה וְלֹא הָיָה עֲדַיִן אִתְעָרוּתָא דִּלְתַתָּא, כִּי לֹא הָיָה עֲדַיִן כָּל־כָּךְ צַדִּיקִים שֶׁעָמְדוּ בַּחֲצוֹת וְעָסְקוּ בַּתּוֹרָה, מֵחֲמַת שֶׁהָיָה קדֶֹם מַתַּן תּוֹרָה, וְעַל־כֵּן הָיָה קָשֶׁה לְכַוּןֵ הֵיטֵב נְקֻדַּת חֲצוֹת. וַאֲפִלּוּ לְמַאן דְּאָמַר שֶׁגַּם משֶֹׁה יָדַע, אֲבָל לֹא הָיָה יָכוֹל לְדַבֵּר בָּזֶה כָּל־כָּךְ וְהָיָה מִתְיָרֵא עֲדַיִן שֶׁמָּא יִטְעוּ וְכוּ׳, כִּי עֲדַיִן לֹא הָיָה יָכוֹל לְהַמְשִׁיךְ הֶאָרָה זֹאת בְּאִתְגַּלְיָא מֵחֲמַת שֶׁהָיָה קֹדֶם מַתַּן תּוֹרָה.
10And so, in Egypt, Moshe did not yet know how to properly determine the time of midnight. It was still prior to the Giving of the Torah and there had yet to be an it’aruta d’litata, an arousal of spiritual input from the Jewish people below.147 There were not yet in existence that many tzaddikim who would arise at midnight and engage in Torah study, since it was before the Giving of the Torah and therefore difficult to determine the precise point of midnight. This is true even according to the opinion that Moshe also knew the exact moment of midnight. Moshe knew, but he could not speak freely about it to others for fear that they still might err.148 4a, where Rabbi Zeira explains that Moshe actually did know the precise moment of chatzot. Even so, Moshe said, “Around midnight,” lest Pharaoh’s astrologers miscalculate the exact time of chatzot and then declare Moshe a liar when that (miscalculated) time passed without the plague having started. He could not yet openly reveal this insight, because it was before the Giving of the Torah.
יאאֲבָל דָּוִד הֲוָה יָדַע, כִּי כִּנּוֹר הָיָה תָּלוּי לְמַעְלָה מִמִּטָּתוֹ, וְכֹחַ הַכִּנּוֹר נִמְשַׁךְ מֵהַתּוֹרָה, כַּמּוּבָא בְּדִבְרֵי אַדְמוֹ״ר זַ״ל (לקוטי מוהר״ן חלק א׳ סימן ח׳): כִּי הַכִּנּוֹר שֶׁל דָּוִד הָיָה שֶׁל חָמֵשׁ נִימִין, כְּנֶגֶד חֲמִשָׁה חֻמְשֵׁי תּוֹרָה, וְהוּא הָיָה מְעוֹרְרוֹ מִשְּׁנָתוֹ עַד שֶׁיָּדַע לְכַוֵּן הַשָּׁעָה וְהַנְּקֻדָּה שֶׁל חֲצוֹת, כִּי דָּוִד הוּא בְּחִינַת מָשִׁיחַ, שֶׁעוֹסֵק תָּמִיד בְּתִקּוּן נַפְשׁוֹת יִשְׂרָאֵל לְעוֹרְרָם מִשְּׁנָתָם עַל־יְדֵי בְּחִינָה הַנַּ״ל, עַל־יְדֵי הַנְּקֻדּוֹת טוֹבוֹת שֶׁמּוֹצֵא בְּכָל אֶחָד, וּמְלַמֵּד לְכָל אֶחָד, וּמֵאִיר בְּלִבּוֹ שֶׁיּוּכַל לְחַפֵּשׂ וּלְבַקֵּשׁ וְלִמְצֹא בְּעַצְמוֹ נְקֻדּוֹת טוֹבוֹת תָּמִיד, כְּדֵי לְעוֹרְרוֹ מִשְּׁנָתוֹ וּנְפִילָתוֹ שֶׁלֹּא יִפֹּל לְגַמְרֵי, חַס וְשָׁלוֹם.
11However, David HaMelekh did know the exact time of midnight because of the harp that hung above his bed. As brought in Rebbe Nachman’s teachings, the harp drew its power from the Torah, since David’s harp had five strings, paralleling the Five Books of the Torah.149 III, 32a. It would wake him from his sleep so that he knew how to determine the time and the point of chatzot. For David is representative of Mashiach, who is constantly engaged in rectifying Jewish souls, rousing them from sleep through the aforementioned concept—through the good points that he finds in each one. He also teaches each person how to do this on his own, enlightening the person’s heart so that he is always able to search for, seek out and find the good points inside himself. David-Mashiach does this in order to enable each person to wake up from his spiritual slumber and fall, so that he will not fall away completely, chas ve-shalom.
יבוְהָעִקָּר, לְכַוֵּן בְּעֵת שֶׁכִּמְעַט כִּמְעַט יִפֹּל, חַס וְשָׁלוֹם, אָז דַּיְקָא יָאִיר בּוֹ בְּחַסְדּוֹ לְהַצִּילוֹ וּלְעוֹרְרוֹ, בִּבְחִינַת (תהלים לז, כד): ״כִּי יִפֹּל לֹא יוּטָל וְכוּ׳״, בְּחִינַת (שם לב-לג) ״צוֹפֶה וְכוּ׳ ה׳ לֹא יַעַזְבֶנּוּ בְּיָדוֹ״, בִּבְחִינַת (דברים לב, לו-לט): ״כִּי יִרְאֶה כִּי אָזְלַת יָד וְאֶפֶס עָצוּר וְעָזוּב וְכוּ׳ וְאָמַר וְכוּ׳ רְאוּ עַתָּה כִּי אֲנִי אֲנִי הוּא וְכוּ׳״.
12And for the person who wants to find his good points, the main thing is to determine when he is on the verge of falling, chas ve-shalom. Precisely at that moment, HaShem will enlighten him with His chesed, to save him and wake him up, as in the verse “If he falls, he will not be cast down,” and as in “[The wicked man] watches [for the tzaddik] … HaShem will not abandon him into his hand.” The same is taught about the Jewish people as a whole at the time of the final redemption: “When He sees that their power is gone, with none to protect or fortify them, He will then say … ‘See, now, that I, I am He.’”150 (Devarim 32). Ramban’s commentary to this chapter (verse 1) indicates that this Song is an assurance of the future, final redemption. See also Sifrei there. Reb Noson spoke of the final redemption earlier in this section.
יגוְכָל זֶה בְּכֹחַ הַתּוֹרָה שֶׁכְּבָר קִבַּלְנוּ עַל־יְדֵי מֹשֶׁה רַבֵּנוּ, וְעַל־יְדֵי כָּל הַצַּדִּיקִים שֶׁהָיוּ עַד הֵנָּה – שֶׁפֵּרְשׁוּ לָנוּ דַּרְכֵי הַתּוֹרָה הֵיטֵב.
13All this that we have said about finding one’s good points comes by dint of the power of the Torah that we have already received, as transmitted through Moshe Rabbeinu and through all the tzaddikim ever since. They are the ones who have best explained to us the Torah’s ways of drawing close to HaShem in all situations.
ידוְעַל־כֵּן דָּוִד הַוָה יָדַע חֲצוֹת אֵימַת עַל־יְדֵי הַכִּנּוֹר הַנַּ״ל, כִּי הָיָה ״יֹדֵעַ נַגֵּן״ (שמואל א׳ טז, יח), כִּי כָּל הַלִּמּוּד הַקָּדוֹשׁ הַנַּ״ל לְחַפֵּשׂ הַטּוֹב וּלְהַחֲיוֹת אֶת עַצְמוֹ עַל־יְדֵי־זֶה, כָּל זֶה הוּא בְּחִינַת נִגּוּנִים קְדוֹשִׁים הַיּוֹצְאִים מִכִּנּוֹר שֶׁל דָּוִד, בְּחִינַת ״אֲזַמְּרָה״ דַּיְקָא כַּנַּ״ל, בְּחִינַת ״עוּרָה וְכוּ׳ הַנֵּבֶל וְכִנּוֹר אָעִירָה שָׁחַר״ כַּנַּ״ל.
14Therefore David HaMelekh knew when it was midnight, a person’s darkest and yet most propitious time for spiritual awakening, through his harp. This was because David was one who “knows how to play.” For the entire aforementioned holy teaching— that a person has to search for the good and revive himself through it—relates to the holy melodies, the extraction of good notes from the bad, that issue from David’s harp. This is as in “I will sing to my God with what I still have left.” Specifically, “I will sing” and play melodies through the good point I still find in myself. This is as David himself said, “Awake … the harp and lyre! I will wake the dawn.”151
טווְעַל־יְדֵי־זֶה זָכָה דָּוִד לֵידַע לְכַוֵּן נְקֻדַּת חֲצוֹת הַנַּ״ל, שֶׁבָּזֶה תְּלוּיָה הַגְּאֻלָּה הָאַחֲרוֹנָה בִּכְלָלִיּוּת וּבִפְרָטִיּוּת עַל כָּל נֶפֶשׁ מִיִּשְׂרָאֵל, כִּי דָּוִד הוּא מָשִׁיחַ, שֶׁעַל יָדוֹ תִּהְיֶה הַגְּאֻלָּה הָאַחֲרוֹנָה, שֶׁהִיא גְּאֻלָּה שְׁלֵמָה שֶׁאֵין אַחֲרֶיהָ גָּלוּת.
15Through this knowledge of finding the good notes /points, David merited knowing how to determine the point of midnight, the most beneficial time for spiritual elevation. The final redemption of the Jewish people, both collectively and individually for each and every Jew, depends on this idea. For David is Mashiach. Through him will come the final redemption, the complete redemption after which there will be no more exile.
טזוְהָעִקָּר עַל־יְדֵי בְּחִינַת זְמִירוֹת וְנִגּוּנִים הַנַּ״ל, בִּבְחִינַת (שמואל ב׳ כג, א): ״מָשִׁיחַ אֱלֹקֵי יַעֲקֹב וּנְעִים זְמִירוֹת יִשְׂרָאֵל״, הַיְנוּ עַל־יְדֵי בְּחִינַת ״אֲזַמְּרָה״ הַנַּ״ל, בִּמְהֵרָה בְּיָמֵינוּ אָמֵן.
16Mainly it will come through the aforementioned concept of songs and melodies, as in “mashiach of the God of Yaakov, and sweet singer of Israel.” In other words, Mashiach will come as a result of our implementing the teaching of Azamra. May he come quickly in our days, amen.
יזוְהָבֵן הַדְּבָרִים הֵיטֵב, כִּי אִי אֶפְשָׁר לְבָאֵר הַכֹּל, רַק כָּל אֶחָד כְּפִי מַה שֶּׁעוֹבֵר עָלָיו כָּל יְמֵי חַיָּיו בִּימֵי נְעוּרָיו וּבִימֵי זִקְנוּתוֹ – יָכוֹל לְהַחֲיוֹת אֶת עַצְמוֹ תָּמִיד עַל־פִּי כָּל דְּבָרֵינוּ אֵלֶּה, שֶׁמְּבָאֲרִים קְצָת אֲמִתַּת הָעֵצָה וְהַלִּמּוּד הַקָּדוֹשׁ שֶׁל ״אֲזַמְּרָה לֵאלֹקַי בְּעוֹדִי״, שֶׁהִזְהִירָנוּ אַדְמוֹ״ר זַ״ל מְאֹד מְאֹד לֵילֵךְ בּוֹ, אַשְׁרֵי שֶׁיֹּאחֵז בּוֹ.
17Consider these ideas well, because it is impossible to spell everything out. Nevertheless, each person, no matter what he experiences in his life, in youth as well as in old age, will always be able to revive himself on the basis of all the concepts and ideas we have discussed here. They clarify a small measure of the truth in the advice and holy instruction contained in “I will sing to my God with what I still have left”—Rebbe Nachman’s Azamra. The Rebbe strongly encouraged us to “go with” it—to always keep this teaching in mind and practice it.152 Happy is he who steadfastly holds on to it.