Likutey Shtuyot (Breslov)

About a week ago I met a past-friend who approached the doorway of Chabad and Breslov and persisted in sinking there, I saw fit to speak with him, and a hope arose in me that I would succeed in making him somewhat wiser, but from wherever I tried to approach him I encountered high walls and repeated entreaties, such as: That if I continue on my path I will fall into Epicureanism, that Rabbit Ovadia Yosef is "holy of holies", that everything is found in the Tanya, and last but not least – that I must throw away my intellect and the evidence for this is found in Likutey Moharan.

In short, the conversation ended in anger, and with my saying to him that there is more hope for an arrogant fool than for him – as long as he locks his intellect from a deep examination of the true views, and as long as he is not willing to weigh the words of those around him and those who love him, and as long as he is confident and certain that the truth is already found within him.

"And a lying tongue is but for a moment" [Pro. 12, 19] – The lie will stand only until a certain moment

I always asked myself: Why did they stick the Zohar book to Rashby the Tanna? And he is after all the one who said in tractate Sanhedrin (63a): "Anyone who associating the Name of Heaven and another thing is extirpated from the world, as it is stated: 'Save unto the LORD only' [Exo. 22, 19], as we studied: '[made it into a molten calf and say these are your gods Israel] who brought you up' [Exo. 32, 4]".

And thus it is stated in the introduction of the author of the book "Likutey Chartatan":

"And now come and see and understand the hidden wonders of our holy Torah, for therefore Rabbi Shimon ben Yochai relied himself upon this verse: 'For it shall not be forgotten out of the mouths of their seed' [Deu. 31, 21], because truly in this verse itself is hinted and hidden this secret, that by the seed of Yochai, who is Rabbi Shimon ben Yochai, by him the Torah will not be forgotten from Israel, because the final letters of this verse are the letters 'Yochai' [not in order]".

And I hereby award a gold medal to the forced proof of the year 5781!

"And the wicked shall fall by his own wickedness" [Pro. 11, 5]

Let us now move on to examine some quotes from the famous book "Likutey Moharan" which is described by its author in his introduction as "a treasure"; "supreme and hidden things"; "new Hidushim and precious principles"; and all sorts of other praises detached from reality, such as: "deRabanan garment", "a source of living water" and more. This is in order to cause the naive to accept what is scribbled on its pages.

Let us begin to examine one quote from his book, and it is found within chapter 4 whose title is: "I am the LORD your God who brought you out of the land of Egypt out of the house of bondage you shall have no other gods before Me" [Exo. 20, 2]. And now let us approach to see who Lord God is according to the heresy Chassidism of Breslov.

At the beginning of the chapter the Madman from Uman teaches that all the events of a person are for his good, the good and the bad, and solely in the future to come will God be haTov veHaMetiv, and why? Well, the madman explains, that today, God is not one. He adds and explains that one must elevate the kingship of God from among the gentiles. The Crackman meUman explains that the kingship which rules in our days is called "Elohim" but it is overall a deity which "sucks" powers. To illustrate his claim he brings an example for his words from the Moabite idol "Baal Peor" which according to his claim sucks powers through Tzerufim (=combining Hebrew letters): "He has the power to open his mouth in bad Tzerufim" (ch. 4, ltr. 9). Likewise, according to his claim, only when the kingship of God ascends will it be fulfilled: "For God is the King of all the earth" [Psa. 47, 8].

And in other words, according to his ignorance the LORD God is not singular in His world, and He is not even the central deity, rather a "secondary" deity which "sucks" powers from another imaginary divine entity, like Baal Peor, who is a living and existing idol, who also sucks powers from an imaginary divine super-entity. And all this madness will continue to exist according to Crackman from Uman until the kingship of God ascends, as if Lord God is meanwhile subordinated to another deity, and as if human beings on earth have the power to influence the kingship of the Creator.

"A wicked man practices falsehood" [Pro. 11, 18]

According to the Crackman there is another "possibility" to return the kingship to LORD God, and these are his words there (letter 10): "Even though he was at the Talmid Chacham and gave him money" – he must also add and confess his transgressions, and he continues and says there (letter 8): "By confessing words before a Talmid Chacham then he is saved from them all" – from all the transgressions; and it is clear that the intention of the Torah in saying [Lev. 5, 5]: "He shall confess that wherein he has sinned", is for confession before LORD God, and there is no benefit in transferring money and certainly not to infidels, nor in confessing before them.

There is not a shadow of a doubt that the delusion of the Snatchman originates in Christianity, which sanctified confession before the priests, in order to subjugate the believers to the "Holy See", for if the secrets of human beings are found with the priests, they possess immense power! To extort and frame, to exploit and manipulate, to crown kings and topple them. This immense power the Snatchman tried to appropriate for himself and for those who continue his path after him in order to empower himself.

Conman from Uman notes two additional ways for the atonement of transgressions: 1) The sinner must see the Tzadik with his own eyes, as if there is in the very picture of the "Tzadik", in his life or in his death, to atone for the transgressions of the sinners and this is a magical delusion which elevates the status of the "Tzadik" to the level of a deity, as if he has an "aura" which atones for transgressions and even in a printed picture! Nachman brings proof for his delusion from what is stated in Isaiah [Isa. 30, 20] "Your eyes shall see your guidance", and this is a deliberate distortion, because the words of Isaiah are an allegory for the return of the Shechinah to the Holy Temple, here is the full verse [ibid]: "And though the LORD give you meager bread and scant water, yet shall your guidance not hide any more, and your eyes shall see your guidance", and as Yonathan translates there: "And your eyes shall see the Shechinah in the Holy Temple". 2) The sinner must receive guidance from the "Chacham"; in doing so according to his claim, he is included in the "will of infinity" (what is that anyway?), but first he must nullify his being.

The delusion of "nullification" is very common also among Chabad, in any case, Nachman adds and says (ibid, letter 9): "Because when he wants to be included in the will of infinity he must nullify his being and this is what is written in the Zohar". And indeed, in the Zohar it is written (Yitro 89a): That when Moshe Rabenu passed away there was "a revelation from the aspect of the will of infinity clothed in wills". And these picturesque words appear to the ignorant monkeys and chimpanzees in the safari as pearls of the world, but in fact they are empty of content. In any case, the piglet insists that without the three pro-Christian ways which were noted above, no man from Israel will be able to serve God perfectly!

Likewise, he interprets the words: "Out of the house of bondage", and finds in them a "hint" about eradicating bad traits. He "interprets" that the traits are located "under the sphere of the moon", and when someone sacrifices himself (with the three delusions), he helps the Tzadik to elevate the kingship of God from among the gentiles and thereby merits the eradication of his bad traits!

The words here too are misleading and deceiving because this is not the way for a person to change his bad traits.

"I the LORD probe the heart, examine the kidneys" [Jer. 17, 10]

In chapter 5 which is called: "With trumpets and sound of the horn, applause before the King, the LORD" [Psa. 98, 6], haKelev from Breslov reveals to us how to pull a scam in order that a person's prayer will be accepted before the Creator of the World. He explains that there is a prayer before the divine decree and there is a prayer after the divine decree; and the main thing is that after the decree the praying person must "clothe" his prayer so that the angels will not notice it and "accuse", as if the angels are divine entities possessing a separate and wicked will.

The son of a dog asks a rhetorical question: When is it possible for a person to discern whether his prayer is before or after? When he does Mitzvot without the will to receive a reward and only when they are done with great joy... Afterwards he praises the naive in the fulfillment of the Mitzvot and says (5, letter 2): "And they [the Mitzvot] give life to all the realms [...] they [the heavenly realms] receive the vitality from the Mitzvot", as if the Mitzvot influence the upper worlds and the elevated LORD! He marches in the parade of heresy and allows himself to say that the Holy One rejoices and delights from this, and concludes that upon this depends His unification! According to Nachman, the Holy One would not be one if it were not for the lowly person fulfilling Mitzvot!

To distinguish between the impure and the pure, our Rabbi rules in Halachot of the Foundations of the Torah (1, 11):

"And since it was clarified that He is not a body and corporeal form, it becomes clear that not one of the occurrences of the body will happen to Him [...] And He does not change, for He has nothing that would cause Him a change. And He has neither death nor life like the life of a living body, [...] neither anger nor laughter, neither happiness nor sadness, neither silence nor speech like the speech of man".

Our Rabbi further warned in the Guide (1, 36):

"Know that, as long as you have anthropomorphism or occurrences related to the body in your mind, you are provoking and angering, igniting fire, raising wrath, and being an enemy and a rival – worse than foreign-worshiper by far".

"And choose none of his ways" [Pro. 3, 31]

In the continuation of his words, the author explains how to be in the aforementioned joy, he explains that one must remove the "crookedness in the heart" and this by "a prayer that creates thunders" along with a variety of poetic delusions from the Zohar book. According to his claim, to receive "thunders" one must clear the brain from external wisdoms and from foreign thoughts so that his brain will not "leaven". Likewise, he tells that he heard a quarrel between "the complete Tzadikim" (the heretics and misleaders), because he "blemished the brain’s vital drops", i.e. because he was pondering external wisdoms and foreign thoughts, and had he not blemished his wisdom the quarrels would not have been heard by him. He adds and urges before the readers of his book that they must return from the blemished wisdom to "good fear", "good voice", "good wisdom" and then "those thunders will reach the heart which will strip the crookedness and then he will be joyful [and crazy]".

The purpose of the barks thus far, is the perpetuation of the brutishness and ignorance through the distancing of education, and this with the goal of eradicating arrows of criticism, and thus he and those who continue his path will be able to remain in the status of idols and witchcrafters, and he and the rest of the Uman dogs, will merit honor, rulership and benefits.

“Though his voice be ingratiating, do not trust to it, for there are seven abominations in his heart' [Pro. 26, 25]”.

After the disguised desecrators of the LORD saw that it is possible to butcher the divine form of the masses, and that it is possible to control it as they wish through fables, they did even worse, now they turn to the way which is described in Proverbs (25, 28): "Like a city broken down and without a wall, so is he whose spirit is without restraint", and RSG interpreted: "Like a city without a wall – whoever wants to enter it enters, and whoever wants to leave it leaves – so is the irresolute man: Reuven instructs him a thing and he accepts it, and Shimon its opposite and he accepts it, and he has no clear position neither yes or no".

And thus he uses a fable from Bava Batra (page 73):

"A ship / a language of importance, this is the aspect of courage fear, as it is written: 'The fear of the LORD is his treasure' [Isa. 33, 6], which is the main importance [...] The ship advanced sixty parasangs / this is the aspect of courageous deeds, 'threescore mighty men' [Song 3, 7], 'thunder is His mighty deeds' [Job 26, 14]".

"Woah.."

"The righteousness of the whole heart will straighten his way, but the wicked will fall by his own wickedness" [Pro. 11, 5]

There were those who turned to enlightenment and abandoned the religion of Moshe, compared to them, there are those who abandoned the casting off of the yoke and returned in repentance to the communities of the infidels and the heretics – and these as well as those are far from the paths of righteousness, and their end is bad and bitter, because it is an obligation to investigate and seek after the Truthway which will balance and settle the soul, as it is stated: "If you ask her as silver, and will search for her as for hidden treasures" [Pro. 2, 4]; I will also say that it is an obligation to become educated and learn Torah for its own sake, as it is stated [Deu. 5, 1]: "And Moshe called unto all Israel, and said unto them: Listen Israel to the statutes and the ordinances which I speak in your ears this day, learn them and observe to do them".