More On Katnus & When Not To Use A Sick Person's Name

I wrote a post for Parshas Bamidbar, based on Degel Machane Ephraim, involving Reb Nachman Horedenker and katnus. I couldn't help but notice the Degel on Parshas Bahaloscha again involving Reb Nachman Horedenker and katnus. Below is also Torah from Reb Nachman Horedenker's grandson, Reb Nachman of Breslov, in connection with the Degel.

Reb Nachman Horedenker says that if someone is in a state of katnus, he can be lifted up by knowing that there are people in a state of gadlus. This is alluded to by the posuk (10:7) וּבְהַקְהִיל אֶת הַקָּהָל תִּתְקְעוּ וְלֹא תָרִיעוּ And when the assembly is gathered, sound a tekia and not a teruah. When the congregation is in achdus, together with love, like a tekia (which is one long sound as opposed to a teruah, which is a broken up sound) then even if an individual at times is in a state of katnus he can pull himself out of it by including himself in the congregation, which is in a state of gadlus.

The Degel Machane Ephraim writes further that the Toldos Yaakov Yosef says in the name of the Baal Shem Tov that when one falls into a state of katnus, it is to raise up those that have fallen from their level. As the posuk above says: "And when the assembly is gathered" - meaning the am, and the "fallen ones" are called am, then "sound a tekia and not a teruah", meaning, through togetherness and not divisiveness, you can gather together the people, by lifting them up from their low levels.

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The Degel Machane Ephraim says that when Miriam was sick, Moshe Rabbeinu said קֵל נָא רְפָא נָא לָהּ. Usually when one prays for a sick person the sick person's name and mother's name is mentioned, but here Moshe Rabbeinu didn't mention the names. There is an allusion to the names in the posuk, as רְפָא נָא is exactly the same gematria as מרים יוכבד, the sick one and her mother.

Reb Nachman of Breslov explains the reason why Moshe Rabbeinu alluded to the names is because when there are dinim (harsh judgements) on a sick person, mentioning the name of the person strenghtens the dinim on the person. Therefore, since there were dinim on Miriam, Moshe Rabbeinu alluded to the names through gematria, without mentioning them explicitally. (Likutei Mohoran 174)

Update

I asked Rabbi Chaim Kramer of the Breslov Research Institute, Breslov.org how to apply this practically; do we mention the sick person's name or not? Rabbi Kramer responded: "The custom is not to mention the name when by the bedside of the person who is sick. Away from the ill person we do mention the name and the mother's name."