| Sichot HaRan | |
| שיחות הר"ן | |
| Sefaria Community Translation | |
| https://www.sefaria.org | |
| Sichot HaRan | |
| Chapter 1 | |
| "For I know that Hashem is Great, and our Lord from all other gods". | |
| King David, peace be upon him, said: "For I know" — specifically I, for the greatness of the Blessed Creator is impossible to tell to someone else, and even to oneself it is impossible to tell from day to day, according to what dawns on him and sparkles for him that day. He cannot tell himself on another day the shining and the sparkling of the greatness of the Blessed One that he had yesterday. And therefore he said: "I know", specifically, for it impossible to tell at all. | |
| And he said that what is written after that, "Whatever Hashem pleased, he has done; in heaven and on earth" etc., is a completely different matter and completely distant from the praise, "For I know," | |
| for his intention in these words, "For I know" is impossible to tell at all, and it is very, very high, high beyond high, impossible for the mouth to tell; only "I know" specifically, as mentioned, | |
| and as written in the Zohar (Vol. 1, page 103): "Her husband is known at the gates (Proverbs 31:23)" — each person according to what he fits in his heart, as explained in a different place [See Likutei Moharan #73,#63]. | |
| Chapter 2 | |
| It is very good to throw oneself upon Hashem Yitbarach, and to trust Him and His ways. | |
| And my way [of doing so] is that, when the day comes, I give up all of my dealings, and those of my children who rely on me, to Hashem - that everything should be according to His will. And this is very good. Also, then there is no need to worry at all if things will go properly or if not, since you are trusting Him. And if He wants things to go differently, He wants things to go differently; that is His will. | |
| And therefore, when Shabbat or Yom Tov come, then I give up all of the dealings, affairs and matters of that Shabbat or that Yom Tov to Hashem Yitbarach - that everything should be according to His will. Then, I no longer think about or trouble myself at all. [I do not think about] whether I will no longer fulfill my obligation with regard to the holiness of that day, since I have already given it all up to Hashem Yitbarach and I trust only Him. | |
| Chapter 3 | |
| He marvelled a lot at the greatness of the Creator, bless His name, and it is impossible to explain this in writing. | |
| And he said: "There is no end to the greatness of the Creator, may He be blessed, because there are awesome things in the world, very awesome and very awe-inspiring, and we do not know at all." That is, that we still do not know anything at all, not at all. | |
| This also is what has been described, that "the purpose of knowing is not knowing", that is: even with every single knowledge [one still does not know]. Meaning, that even when one arrives to the purpose of knowledge - that one does not know - even then, this is not [really] the purpose. It is only the purpose of that specific knowledge. But with regard to a knowledge higher than that, one has still not yet begun at all - and so it is, higher and higher. | |
| Therefore, in truth we do not know anything at all - and even so, this is not the purpose [of knowledge]! Because we still have not begun to know any knowledge higher than that knowledge, [the knowledge] to which we have reached the purpose of "not knowing". | |
| He also marveled a lot at the great height of Teshuva. | |
| Even when we have fallen far, G-d forbid, and everyone has fallen to the place to which he falls (the Merciful should save us), even so it is forbidden to despair oneself, as Teshuva is higher than Torah. As such, there is no despair in the world, | |
| for if one merits, his sins will be made into something completely different. And this is as our Sages of Blessed Memory said [Yoma 86], that sins are turned into merits; in this concept are the most hidden of hidden [teachings]. But the general rule is that from all of the fallings and descents in the world (the Merciful should save us), one can return to Him easily, for "there is no calculation to His greatness" [Tehillim 145]. And the main point that everything relies upon is not to give up on crying out to Hashem and begging and praying to Him always. | |
| Chapter 4 | |
| Now, in these times, it is extremely difficult for an upright person to have money. Because he [would] require a very great descent (G-d forbid) until he obtains money. And even after the descent (G-d forbid) from serving Him, still - not everyone obtains money! For even wicked people and the lightheaded of the world; not all of them acquire money. But a truly upright person is very far from having wealth, | |
| because know: that from the day that the Bet HaMikdash was destroyed, wealth fell into the depths of the klippot [evil], in the concept of: [Eicha 1:9] "She fell astonishingly" - 'astonishing' comprises the same letters as 'thousands', | |
| meaning that the thousands of wealth fell astonishingly, meaning a great and astonishing fall. Thus, it is necessary for him to have (G-d forbid) a very great fall before coming to wealth - meaning prepared thousands - and still, it is doubtful (as mentioned earlier). | |
| But a truly upright person, it will be very difficult for him to have money; and although there are also tzaddikim and upright people to be found who have money, but it is weighty and very, very difficult [for them]. Also, the wealth that the tzaddikim have is, in truth, damaging to them, to their service [of G-d] - even though they have [only] some small wealth. But even so, they do not have great wealth, ordered out, like the lightheaded of the world - who have thousands and loads, settled and prepared - for nowadays it is very difficult and heavy for upright people to have wealth (as mentioned earlier). | |
| And this is as they say in the name of Rebbe Nachman, my elder, of blessed memory, who said: "On what did our Rabbis, of blessed memory, say: [Proverbs 3:16] "Long days on her right [riches and honour on her left]", and our Rabbis, z"l, said: '[Is that to say that] there are long days [on her right], but there are not riches and honour? And they said: [There are long days], all the more so riches and honour!'" | |
| And Rebbe Nachman, of righteous and blessed memory, said: "It is only 'all the more so', meaning that certainly -it is with greater reason and would make sense - that it is proper for them to have wealth and honour, but it is not as such." For even so, they do not have several thousands simply laid out (as mentioned above). | |
| Chapter 5 | |
| He greatly criticised the books of the philosophers and said that there is no complete intelligence in there at all - as opposed to a teaching of the Maharsha (R' Shmuel Eliezer HaLevi Eidels) or of the Maharam (R' Meir of Rottenburg), and the like from our holy books, which have depth and wondrous, sweet knowledge in them. But in these books [from philosophers] there is no intelligence at all to be found them; for they speak only in the way of questions, back and forth until they come to some proof. However, the intelligence that is in our holy Torah (not to compare the two) is not there [ie, in philosophy] at all. | |
| And he said: happy is the one that does not know at all of their books, only going in wholeness and having fear of sin. | |
| For the essence of serving G-d, at the start, is only due to fear of sin; without fear of sin, it is impossible to begin at all in serving G-d. Even tzaddikim also need fear, because those who serve G-d from love are very, very few, and the essence is fear of sin. | |
| Because the 'higher fear' is "since He is master and in control..." [Zohar 11:2] - meaning, not everyone is worthy to this higher fear; rather the essence of serving G-d is only through fear of sin, as regards most people. | |
| And someone who learns (G-d forbid) these books of philosophers - doubt and atheism enter into his heart, for every human is born with wickedness, for the nature of every human runs after wickedness (that is: after evil desires of this world, the Merciful One should save us). Only, as a result of fear of sin, he breaks his desire and enters into the ways of G-d; but when one learns these books of philosophy (G-d forbid), he finds for himself doubt and atheism that aid his wickedness that he has naturally, | |
| and thus we do not find at all that anyone was made a kosher, G-d fearing person through these books of philosophy - even though one finds in their words some discussion of good traits, etc. - even so, it is all nothingness, for their loss is greater than their gain, for they confuse the mind of a person very much. It is explained elsewhere the greatness of the prohibition to learn these books, the Merciful One should save us. | |
| And he said: we are fortunate that Moshe Rabbenu, peace be upon him, chose a very good portion for us and gave us the Torah, and it opens [Bereishit 1:1]: "In the beginning, G-d created the heavens...", without any of their questioning or signs; we are simply commanded to believe in Hashem Yitbarach with belief alone. As such, it is forbidden for us to enter into questioning at all, | |
| and although in the holy Zohar he criticises fear of sin, this has already been expanded upon in books of Mussar; because in truth the essence of serving G-d is only through fear of sin, as mentioned earlier. | |
| And he said: that these ruses and inventions that the philosophers devised in their wisdom, like fearful weapons, for example, and other inventions made with ruses, in their wisdom, and other examples, the rest of their new ideas that they devised: every single one of their wisdom, all of it is said from above. Because it would be impossible for that wisdom to come to that scientist, were it not that it sparked upon him from above - when the period and time came for that wisdom or invention to be revealed in the world, they were sent the invention from above into their minds, in order for it to be revealed in the world. | |
| For certainly, even those earlier wise ones who were experimenting from earlier, even so: why did they not come to that invention and trick? Only, in truth everything is from above and when the time comes for that thing to be revealed, then the mind sparks to him and that scientist comes to that invention, because it was sent to him from above, from the place it arrived to him. Because certainly they do not recieve the way of holiness, only the way of the Other Side, and this is obvious | |
| [and also, not to compare the two, those who say interpretations and novallae in Rashi and the Tosefot on Gemara; were they not sent it from above, from heaven, it would be totally impossible for them to come to the new idea. Only in truth everything is from above and everyone receives from where he receives, and this is explained elsewhere. For certainly within this idea there are thousands and myriad levels, from where every single person receives the illumination and the sparking in his mind, to the place where the new idea or wisdom is sent to him. But the general idea is that every one of these new concepts that the wise ones devise, in holiness - simple explanations, or drawn out teachings, etc., for example - or, not to compare the two, in matters of their wisdom, everything floats down to them and is sent to them, into their minds, from above - to everyone from the place appropriate for him, as said above.] | |
| Chapter 6 | |
| The Yetzer Harah (evil inclination) is compared to a person who weaves his way among human beings, his hand shut tight. Nobody knows what is inside his closed hand as he approaches each individual and asks, deceptively, "What am I holding?" | |
| Each person perceives him to be holding exactly that which he or she most needs and desires. So everyone runs after him, because each one is convinced that the he has the very thing they want. Afterwards, he opens his hand and there is nothing in it at all. | |
| The Yetzer Harah is literally the same; it fools the entire world and everyone runs after it - and it tricks each and every individual until it appears to everyone that it has what they want in its hand, each person according to his foolishness and desires. And after, at the end, he opens his hand - and there is nothing there at all, for nobody's desire is ever filled. | |
| He also compared all of the desires of the world to sunbeams in a room; as is clearly apparent, that they seem like actual beams because of the sun's illumination - but when a person tries to grasp these beams of light that are caught and enclosed within the room, there is nothing in the hand at all. So, too, are all the desires of this world. | |
| Chapter 7 | |
| It is very good for whoever is able to pour out conversation before Hashem Yitbarach with prayers for mercy and pleading, like a son pleading before his father - for has Hashem Yitbarach not already called us children, as it is written [Dvarim 14:1]: "You are children to Hashem your G-d". As such it is very good to give out one's conversation and agony before Him, as a son who complains before his father, attempting to reach his favour and mercy; | |
| and even if it appears to a person that as a result of his actions, he is no longer like a son before Him, even so - hasn't Hashem Yitbarach called us children, as mentioned above? (Because regardless of your sins, you are called a son). | |
| And if now He expels me, G-d forbid, from the concept of 'son', He does what is good in His eyes; it is upon me to do what is mine, to make myself a son again, as mentioned above. | |
| And how good is it that one can awaken his heart with supplications until he cries and tears fall down, like a son before his father! | |
| And I heard a story from my elder, Rabbi Nachman of Horodenko (student of the holy Baal Shem Tov and paternal grandfather of Rebbe Nachman), of blessed memory, that when he was on a ship | |
| once they did not have any bread and they did not eat for several days, until they arrived in some city. There were no Jews there, only Arabs, and one Arab took Rabbi Nachman and gave him food, and he had already not eaten for several days, and he washed his hands and blessed Hamotzi, and before he began to eat the thought came to him: "Do not dine on the bread of an evil eye [Mishlei 23:6]". | |
| And our thoughts are not empty things at all (thus said Rabbi Nachman, my elder, when telling this story), and I did not know what to do, for I had already blessed Hamotzi - but even so it was in my mind to stop myself from eating at all, due to this thought. After, the thought came to him: "I have commanded the ravens to feed you [Malachim 1, 17:4]". And then he ate, | |
| and our Rebbe, of blessed memory, said while telling this story: "This is very wonderous and good in my eyes, in that he stood up on his thoughts", the thoughts that appeared to him when they came to his mind. Certainly, it truly is like this | |
| concerning all of the thoughts that come to a person to confuse him; afterwards Hashem Yitbarach helps him and sends him a different thought of coming closer [to Him], | |
| for example regarding what is said above, that sometimes it appears to a person in his thoughts that he is not appropriate to be a son before Him, etc., even so, he must do what is his (as discussed above), and afterward, Hashem Yitbarach will help him and send him thoughts of coming closer, for certainly all Jews, all of them are called children to Him. Thus, it is proper for us to speak out our conversation and our troubles before Him, like a son begging before his father. | |
| Chapter 8 | |
| When we learn words of tragedy, for example when we learning the halachot of mourning, etc., we should not delve into them greatly, for we do not need to deepen the mind in such places; for the mind has great validity, as explained in other places, and so we need to pass quickly over such places. | |
| Chapter 9 | |
| In the name of the Baal Shem Tov, may his memory be blessed, [it's said] that we don't give a knife as a gift. This means that one shouldn't give a knife to his friend a knife as a gift. | |
| Chapter 10 | |
| The wicked are filled with regrets and they do not [even] know what regret is. For this itself - that they strengthen their wickedness - this itself is regret, for since they begin to regret, they then strengthen themselves further in their wickedness. | |
| This is like two people fighting against one another: when one sees that his opponent is strengthening against him, then he strengthens himself more in response. It is literally the same when the evil sees that some good is starting to awaken within them; it then strengthens itself more - understand this. | |
| And this is a great principle in serving G-d, even to other people [who are not wicked], to each and every person according to his level: whenever he wants to further himself in serving G-d, the evil inclination rises and strengthens against him more. This has already been explained elsewhere, and we must be perceptive regarding this - and "With tactics shall you wage war" (Proverbs 24:6) to strengthen against the evil with a great strengthening, every time. Happy is he who merits to win the war. | |
| Chapter 11 | |
| We are fortunate that Hashem Yitbarach did good with us, that we merited to the holiness of Israel. | |
| He said that he has a great joy that he has merited to be in Eretz Yisroel, | |
| for he had several difficulties and confusions and difficult thoughts, frustrations and problems, on travelling to the Eretz Yisroel, as well as financial difficulties - and he jumped over them all. He finished the task in its entirety and was in Eretz Yisrael. | |
| And he said: 'This, I believe, and in fact I know, regarding this topic of all the actions and thoughts and types of service that we do for a holy task: no action and no thought is lost, at all. | |
| And when a person merits to break all of the difficulties and to complete the task - all of the actions, thoughts, and difficulties he had regarding it, before he broke and passed over all of the difficulties, in the time when he was doubting and confused and was setting up the weights, whether to do this thing [or not], and the difficulties were blocking him from all sides - after, when he merits to pass over all this and to break them all; then, from the difficulties and the thoughts and the actions and the confusions, are made supernal things Above; and all these make a large impact and tumult Above, for good - each and every movement that he made [before he passed over the difficulty]. | |
| Chapter 12 | |
| Those who want to be upright people and to enter into serving Hashem, but encounter great confusion and difficulty and cannot find direction for their souls in how to act as a result of these confusions and difficulties; and for whom whatever they want to do in serving G-d is difficult for them to do properly - know: that this in and of itself, that they exert themselves and are eager to do something or to purify themselves in some holiness, even if they are unable to properly complete it, this in and of itself, that they are exerting and inspiring themselves, is the concept of sacrifices, accordant to [Tehillim 44:23] "for you we are killed all day, we are considered like lambs to the slaughter". | |
| It is written in the Tikkunei Zohar that this is accordant to prayer, which accords to sacrifices. | |
| That is, when a person wants to pray and yet is unsettled, and is confused with countless confusions and distractions, and he requires repeated exertion when praying - then even if he does not merit to pray properly, even so, the exertion itself, the trying with all of one's energy and self-abnegation in attempting to pray, is in and of itself accordant to sacrifice, accordant to "for you we are killed". | |
| It is thus with all forms of serving G-d and holiness in which a person desires to purify himself properly, even if he, G-d forbid, does not merit to do so; even so, the exertion itself and the suffering and difficulty he endures from this, as a result of his desire and longing to purify himself - it is only since he is nonetheless left unsettled [by thoughts beyond his control] - this itself is accordant to sacrifice, accordant to "for you we are killed all day, we are considered like lambs to the slaughter". | |
| Chapter 13 | |
| There are kosher people who do not have sustenance, and they have worries and enormous confusions from this. And this is a good thing for the world; know that there are precious words that come out specifically through these confusions. | |
| There are, however, differences between types of confusion - as the Midrash brings: "There is slumber of prophecy, as is written [Bereishit 15:12]: "And slumber fell upon his limbs", and there is nonsensical slumber..." Slumber - this is confusion of thought. | |
| Chapter 14 | |
| Chapter 15 | |
| Chapter 16 | |
| Chapter 17 | |
| Chapter 18 | |
| Chapter 19 | |
| Chapter 20 | |
| Chapter 21 | |
| On Rosh Hashanah, a person must be wise so that he thinks only good thoughts that Hashem will do good to us, etc. | |
| And it is necessary to be happy on Rosh Hashanah. It is also necessary to cry on Rosh Hashanah. | |
| On the first day of Rosh Hashanah it is necessary to very greatly reduce speech. And he said that a great person must be even more careful with this. | |
| And therefore, on the first day he [Rebbe Nachman] does even not say the Piyut except that which was composed by Rabbi Elazar HaKalir. But the rest of the Piyut he does not say. Because a great person needs to be extremely careful not to speak any words that are not a necessity. | |
| Chapter 22 | |
| It is a very good thing for a person to merit to be close to a true Tzaddik. | |
| Because regarding the future time to come it says, (Job 38:13) "To grab the wings of the earth and shake the wicked from it." That He [Hashem] will hold on to the ends of the earth and shake the evildoers [from it], but whoever is close to the True Tzaddik he will grab on to and hold himself with the Tzaddik and he will remain standing, and won't be shaken with the wicked since he is grabbing on to and holding on to the Tzaddik. | |
| Chapter 23 | |
| Chapter 24 | |
| Chapter 25 | |
| Chapter 26 | |
| Chapter 27 | |
| Chapter 28 | |
| Chapter 29 | |
| Chapter 30 | |
| Chapter 31 | |
| Chapter 32 | |
| Chapter 33 | |
| Chapter 34 | |
| Chapter 35 | |
| Chapter 36 | |
| Chapter 37 | |
| Chapter 38 | |
| "They have set their mouths against Heaven and their tongue walks the earth" (Psalms 73:9) | |
| For nowadays, atheism has become widespread, and people have allowed themselves to speak evil against all the Tzaddikim and anyone who is G-d fearing. And this is like someone who releases his tongue against the entire world, for he does not care about the whole world. This kind of heresy is really against Hashem himself. But since they are ashamed to speak outright against Hashem so instead they speak out against [G-d fearing] people. | |
| And this is what it means, "They have set their mouth against Heaven etc.", because in truth what they are saying with their mouths [directed against people in this world] is really against the Heaven. Because the essence of their words is against Hashem, as explained above. But, "their tongue walks the earth," that since they are ashamed to speak against Hashem Yisborach therefore their tongue walks the earth, that is, they let out their mouths against people, but in truth "they have set their mouth against Heaven," as explained above. | |
| Chapter 39 | |
| A person should feel in thier heart the suffering of each individuals and certainly the suffering of the masses. Because it's possible to know about the suffering and to clearly understand the pain and suffering, G-d forbid, but not to feel it at all in your heart. | |
| At the very least, the suffering of the people as a whole should be felt in the heart. And if a person doesn't feel the pain and suffering of the people then he needs to bang his head against the wall, that is, to bang your head against the walls of your heart, | |
| as we explained elsewhere (chapter 217) about the verse "You should know today, and you should return it to heart," that you need bring the da'as, the knowledge, to the heart. UNDERSTAND THIS WELL. | |
| Afterwards, I heard in his name that this is the aspect of the verse "And Chizkiyahu turned his face to the wall" (Isaiah 38:2). That he turned and drew down is face, which is his mind and knowledge, to the walls of his heart, as explained above. | |
| For ones true face is wisdom and intelligence which is the "light of the face", as explained elsewhere. | |
| Chapter 40 | |
| Chapter 41 | |
| Brokenheartedness and depression are not the same thing at all. | |
| Brokenheartedness comes from the heart but depression comes from the spleen. | |
| Depression that resides in the spleen is the Sitra Achra and Hashem hates it. Brokenheartedness, however, is very beloved before Hashem, because a broken heart is very very special in the eyes of Hashem. | |
| Ideally, it would be best to have a broken heart the entire day but people like us can easily be lead from a broken heart to depression. | |
| Therefore, you need to set aside an hour a day in order to have a broken heart. That, is to seclude yourself and break your heart before Hashem, as we explained elsewhere. But the rest of the day be only happy. Rebbe Nachman warned us about this many times to strengthen ourselves that we only have a broken heart one specific hour a day. Depression however we shouldn't have at all. And the rest of the day be only happy. | |
| Chapter 42 | |
| Depression is like someone who is angry and in rage. Like someone who has a complaint against Hashem, G-d forbid, that Hashem is not fulfilling the persons will. | |
| But brokenheartedness, is like a child pleading before his father, or like baby who is crying when his father distanced himself from him etc. (See elsewhere about this) | |
| Chapter 43 | |
| Depression can cause a person to forget his name. | |
| The Rebbe once said in a joking manner that the reason a dead person may forget his name when they ask him [in heaven] what his name is, [as explained in holy books], is because the dead person is very depressed, therefore, he doesn't know his name. | |
| The rule is that a person needs be extremely careful to be happy all the time no matter what, even if he is the way he is, if he is, G-d forbid, very far from Hashem. Nevertheless, he needs to be very happy that he wasn't born a gentile. | |
| And we already explained that with regards to his deeds, that are not according to the Will of Hashem, for that a person needs to set aside an hour a day to seclude himself, and to break his heart before Hashem as explained elsewhere. And even during that hour it is forbidden for a person to be sad, only a broken heart is allowed. But the rest of the day he should be only happy. | |
| Also, through joy a person can give life to another person. | |
| For there are people who have tremendously difficult suffering, G-d forbid, and they can't even speak about what is on their hearts. They would want to speak about it but they have no one to speak to about it, and to open up everything that's in thier heart. So they walk full of suffering and worry. But when someone approaches them with a happy face they could enliven them, and literally give them life. And to enliven someone is not a simple matter, rather it is a really great thing, | |
| as is brought in the Talmus (Taanit 22a) about the two jokers who merited what they did because they made others happy. | |
| Chapter 44 | |
| Chapter 45 | |
| Chapter 46 | |
| Chapter 47 | |
| Chapter 48 | |
| Chapter 49 | |
| Chapter 50 | |
| Chapter 51 | |
| Chapter 52 | |
| Chapter 53 | |
| Chapter 54 | |
| Chapter 55 | |
| Chapter 56 | |
| Chapter 57 | |
| Chapter 58 | |
| Chapter 59 | |
| Chapter 60 | |
| Chapter 61 | |
| Chapter 62 | |
| Chapter 63 | |
| Chapter 64 | |
| Chapter 65 | |
| Chapter 66 | |
| Chapter 67 | |
| Chapter 68 | |
| Chapter 69 | |
| Chapter 70 | |
| (The Rebbe) answered and spoke as follows: How is it possible that we leave Hashem Yisborach to make and to think about decreeing Gezeiros/decrees in the World? (At that time, there were rumours that evil decrees were being made against the Jewish People, G‑d forbid.) | |
| For we need to call Hashem from His work that He is involved in some decree or anything similar, chas v’sholom, to call Him from there so that He will throw that away and turn to us to [hear] what we wish to speak with Him, to request from Him that He draws us close to His Service. | |
| When a Jewish person wants to speak with Hashem, to talk things over with G‑d, then Hashem abandons all of His interests, all the decrees that He wanted to pronounce and all His business that He was involved in (so to speak). He abandons everything and turns Himself only to this person who wishes to speak with Hashem and to have a conversation with G‑d, to ask Him for help in coming close to Him. | |
| Chapter 71 | |
| Chapter 72 | |
| [Rebbe Nahman] already explained that a person should not pay any attention to distractions (peniyot) and foreign thoughts and confusions during prayer. He should just do what is his to do: praying according to the rite, and not paying any attention to any confusion or foreign thought at all—only doing what is his to do, and not looking back at any of these thoughts at all. | |
| He also said that it is a great thing that foreign thoughts and distractions come upon a person, for without this, if a person prayed properly, he wouldn't be able to bear the incredible amount of accusations there are against proper prayer. | |
| When a prayer is garbed in foreign thoughts, however, then the external forces do not gaze at it so much, and there is not such a great accusation against it, and thus the prayer is able to ascend, | |
| and the one who examines the heart and who knows the real truth—that even though a person has distractions and foreign thoughts, even so the inner aspect of his thoughts is for God alone, for the inner aspect of his intention in prayer is truly for Hashem. | |
| Hashem examines the heart and gazes at the inner aspect of his intention and his will, and receives his prayer with love even though it is garbed in what garbs it, for the inner aspect of his will and his intention is good. | |
| This is the meaning of “Many thoughts are in a man’s mind, but it is the Lord’s counsel that is accomplished” (Proverbs 19:21), accomplished.” | |
| for there are many thoughts in a person’s heart during prayer, when many thoughts and great confusions come upon him, | |
| but “it is the Lord’s counsel that is accomplished,” meaning the inner aspect of the point that is in the heart, what is in the inner aspect of the thought intends to pray to Hashem alone—this is an instance of “the counsel of the Lord,” that he intends to Hashem alone in the inner aspect of his thoughts, this persists—an instance of “it is the counsel of the Lord that is accomplished.” | |
| Thus a person should not gaze at any external thoughts or distractions, and just prayer according to the rite. | |
| Chapter 73 | |
| Chapter 74 | |
| Chapter 75 | |
| Chapter 76 | |
| Chapter 77 | |
| The entire world is full of disputes, | |
| whether between the nations of the world, or likewise between city and city, | |
| or likewise between each household and household, between the neighbors, and between each man with his wife, or his children, or his servants and their children, | |
| and there is no one who will remark to themselves the purpose of it all, that on each and every day a person dies; for the day before will not return again, and on each day one gets closer to death. | |
| And know this, that it is all one. | |
| That the dispute that is in particular between a person and the members of his household and so on as above, is the same exact dispute that is between the kings and the nations. | |
| For each member of his household contains an aspect of a specific nation, and they taunt each other like there are wars between nations. | |
| And also it is possible to know of each one what nation is reflected through them, for the qualities of each nation are known, [for example] that one is wrathful and murderous, and so on, and similar qualities can be found among the particular members of a household. | |
| Chapter 78 | |
| Chapter 79 | |
| Chapter 80 | |
| Chapter 81 | |
| Chapter 82 | |
| Chapter 83 | |
| Chapter 84 | |
| Chapter 85 | |
| Chapter 86 | |
| Chapter 87 | |
| Chapter 88 | |
| Chapter 89 | |
| Chapter 90 | |
| Chapter 91 | |
| Chapter 92 | |
| Chapter 93 | |
| Chapter 94 | |
| Chapter 95 | |
| Chapter 96 | |
| It is proper for a man to accustom himself to be in `Olam haBa/the World to Come, that is, to be separated from cravings, as in `Olam haBa, wherein there is no eating, drinking or any of the beastly cravings which end and are lost, in this world. | |
| And like we see with a sick person, that because he is a little close to `Olam haBa, he is repulsed by eating, drinking, and relations, and has no craving; on the contrary he is tired of and repulsed by all the cravings because he is nigh to `Olam haBa where there is no eating or drinking, etc. | |
| So should a man accustom himself while still in his living life and in his health, that he be able to conduct himself without cravings as in `Olam haBa. And certainly he would not able to bear at all the life and delights of this world; | |
| so much so that because of this, forgetfulness is a lofty attribute, even though it is a not-good trait; despite this it is a level whereby it is possible for a man to live in this world. | |
| For, there is a very great angel, who has a thousand heads, and each head has a thousand tongues, and each tongue has a thousand voices, and each voice has a thousand melodies; | |
| and when this angel stands up to sing, it is certainly so very beautiful and pleasant that it is totally inestimable and inconceivable. And now, let a man himself remember his inferiority and lowliness compared to this -- so how can he endure his life? He will certainly be so disgusted with his life that he dies before his time. | |
| And so if he would remember his inferiority -- especially as is the case with many people who are very dirty and abominable with sins -- certainly if there was no forgetfulness at all it would be impossible to him to pick himself up at all to serve Hashem Yitbarakh. And because of all this, forgetfulness is a lofty trait for this reason. | |
| But the man ought to himself remember to not lose his world, God forbid. | |
| And our Sages of Blessed Memory said, "that haKadosh Barukh Hu will give ShaY (שַׁ"י=310) worlds in the future to each and every tzadik," etc. | |
| Now let him estimate in his mind the greatness of one world; how many, many buildings it has, and how many, many courtyards and throughways, and how many, many cities and countries; and the vast area of each world, and so many, many stars and constellations that there is no count, and wonderful and awesome celestial spheres that are in each and every world. | |
| For all these are in one world of the worlds. And now, ShaY worlds that each tzadik has, so precious is its greatness, delights and pleasures and they are inestimable and infathomable. | |
| And behold, ShaY worlds that the Tzadik has -- he builds them from disputes. | |
| For, all the words of dispute which each person speaks are an aspect of stones, for, letters are called stones, as is brought in Sefer Yetzirah, "Two stones build" etc., and they are aspect of pieces of stone, for, the stones that come by way of the words of dispute are divided and have no connection, | |
| and the Tzadik picks up these stones and joins them, and builds houses from them, for he makes peace between them, and joins and arranges them together upon each other, until he builds a house from them. | |
| And this is the aspect of shalom bayit/peace in the house, for he makes the aspect of peace from these pieces of stone. And a city is made from the houses, until a full world is made from them, and so ShaY worlds. | |
| And this is aspect of, (Proverbs 8:21) "le'hanchil ohavai yesh/That I may cause those that love me to inherit יֵשׁ/YeSh/substance" -- ["those that love me" specifically, the aspect of love and peace for, by the peace and love that he makes between the pieces of stone are made the ShaY worlds]. | |
| And this is what Avigail said to David, when Naval disputed with him and spoke ill of him, as it says there (2 Samuel 7:11), "Amrah lo, ve`atah yada`ti ki bayit ya`aseh lekha Hashem/She said to him, Now I know that Hashem will make you a house," that is, via the dispute "ya`aseh lekha Hashem" a house from the stones, as mentioned above. | |
| For the Tzadik leans to the side of chesed/kindness and judges all those who dispute against him favorably, that their intentions are for the sake of Heaven, for the world would not be able to bear the light of the Tzadik whose light is very great for the world to bear, | |
| and also because there are many great judgments and accusations against the true great Tzadik, | |
| therefore they dispute against him, and thereby they silence the judgments and accusations, | |
| as we see, when there is a harsh judgment against a man, and a man dons zealotry and says, "I will go and execute vengeance with him and do justice with him," and thereby he silences from him the other plaintiffs that accuse, whose judgement he would not be able to bear. | |
| Hence this one who goes and takes vengeance against him does him a very great favor, for surely it is better and more favorable for him to bear the judgement of this one, which he can bear, than to bear their judgement, God forbid, which would not be possible for him to bear; | |
| as we have found with Pinchas, with the deed of Zimri, for, if not for Pinchas, Yisrael would, G-d forbid, have been liable to destruction. But because Pinchas went out and was zealous for the zealotry of Hashem, he silenced the judgement from off of Israel, as is written, (Numbers 25:11) "Bekan'o et kin'ati betokham velo kiliti/when he was zealous for my zeal within them, and I did not destroy," etc. Likewise this one who disputes against the Tzadik and says, "I will do to him and show him my strength and take vengeance against him," thereby he silences from him the remaining judgments, as mentioned. | |
| And he also does him a favor, when the Tzadik needs to go from level to level, then they try him, whether he has power to stand in the hall of the King (Daniel 1:4). And the hall of the King is the aspect of the mouth of the Tzadik which is called heikhal which is gematria Ad-nai which is the aspect of mouth, as is written, "malkhut -- peh/Kingship [is] the mouth." | |
| And the tzadik disputing against him is a trial for this Tzadik upon whom is the dispute, whether he has power to stand in the hall of the King, in the mouth of the tzadik who is disputing against him, and thereby he raises him from level to higher level. Hence he does him a favor. | |
| Chapter 97 | |
| Chapter 98 | |
| Chapter 99 | |
| Chapter 100 | |
| Chapter 101 | |
| The Rebbe explained many times that one needs not deep wisdoms to properly serve his Creator, rather all that is needed is Purity, Simplicity, and Faith. | |
| The Rebbe explained that Simplicity is above all else; | |
| similarly regarding God, for God is above all else, and God is the ultimate essence of Simplicity. | |
| Chapter 102 | |
| Chapter 103 | |
| It's much better to be a "Fool that believes in everything", meaning, to believe even in nonsense and falsehoods in order to thereby also arrive at the truth than to be a wise man that doubts everything, | |
| meaning, someone that doubts and criticizes nonsense and falsehoods comes to judge even the truth as falsehood. | |
| "It is better that I be called a fool all my life, and not be wicked for even a moment before God." | |
| Chapter 104 | |
| Chapter 105 | |
| Chapter 106 | |
| Chapter 107 | |
| Chapter 108 | |
| It is [already] known that learning the Zohar is very, very mesugal [capable of bringing good effects]. Now know, that by learning the Zohar, desire is generated for all types of study of the holy Torah; | |
| and the holy wording of the Zohar greatly arouses [a person] towards service of Hashem Yisbarakh. | |
| Namely, the praise with which it praises and glorifies a person who serves Hashem, that is, the common expression of the Zohar in saying, "Zaka'ah/ Fortunate!" etc. regarding any mitzvah; | |
| and vice-versa, the cry that it shouts out, "Vai!" etc., "Vai leh, Vai lenishmateh/Woe to him, Woe to his soul!" regarding one who turns away from the service of Hashem | |
| -- these expressions greatly arouse the man for the service of the Blessed One. | |
| Chapter 109 | |
| Chapter 110 | |
| Chapter 111 | |
| Chapter 112 | |
| Chapter 113 | |
| Chapter 114 | |
| Chapter 115 | |
| The main test of a man in this world is sexual desire. | |
| Even financial desire, though it is a greatly damaging temptation and is even connected to idolatry, nevertheless, the main test in the world is that of sexual temptation. | |
| Chapter 116 | |
| Chapter 117 | |
| Chapter 118 | |
| Chapter 119 | |
| Chapter 120 | |
| Chapter 121 | |
| Chapter 122 | |
| Chapter 123 | |
| Chapter 124 | |
| Chapter 125 | |
| Chapter 126 | |
| Chapter 127 | |
| Chapter 128 | |
| He told in his praises that he knew all the words of the Etz Chayim and the Pri Etz haChayim and all the writings of the Ari of blessed memory; of the book of the Zohar, and the main part being the Tikunim. And what was understood from his words was that this was in the days of his youth. | |
| And he acclaimed exceedingly, several times, in praise of the vast holiness of the Tikunei haZohar. And he was regularly involved with it the most, even year-round, even outside the days of Elul. And he said that in the book of the Tikunim are included all the wisdoms in the world, etc. | |
| Chapter 129 | |
| Chapter 130 | |
| Chapter 131 | |
| Chapter 132 | |
| Chapter 133 | |
| Chapter 134 | |
| Chapter 135 | |
| Chapter 136 | |
| Chapter 137 | |
| Chapter 138 | |
| Chapter 139 | |
| Chapter 140 | |
| Chapter 141 | |
| Chapter 142 | |
| Chapter 143 | |
| Chapter 144 | |
| Chapter 145 | |
| Chapter 146 | |
| Chapter 147 | |
| I heard one of his followers say that before Rabbeinu z"l told the tale of the King's Son Who Was Made Entirely of Gemstones which is printed [in Sipurei Ma`asiyot #5], he said before telling it, "I know a story that contains the entire Divine Name of 42 letters," and then he told this story. But nonetheless we do not know if this is the story of the 42-Letter Name. | |
| And I too heard from his holy mouth several years ago, saying that the Baal Shem Tov z"l knew a story that contained the 42-Letter Name, and he spoke with me then regarding the 42-Letter Name. And he asked me to find an explanation in common language [i.e. Yiddish] regarding the two Letters vav and tzaddi that are in that name, and I could not find [it]. | |
| And according to [my] understanding it was because he already knew the secret of that name, but only these two letters vav and tzaddi he was still unable to insert into the matter that he wanted to clothe this Name in. | |
| Chapter 148 | |
| When he told the tale of the Prayer Leader that is printed in Sipurei Ma`asiyot he asked us afterwards, "Who told the story that there were factions in their chronicles?" — regarding the factions that were made at the time there was a storm wind in the world, etc. | |
| We replied to him that one of the strongmen of the Warrior told this to the Prayer Leader, as explained there. And he nodded his head that it was so, | |
| and we understood from his words that there is a very profound intention in this, why specifically one of the guards told this. And from this, learn that in each and every utterance of the stories there is a very, very profound intention, impossible for the mouth to speak or for the heart to ponder. | |
| Chapter 149 | |
| [Rabbi Nachman] told the Tale of the Seven Beggars printed in Sipurei Ma`asiyot [Story #13] over several days, and each time he told a matter related to what people were telling him, which caused him to start telling the story anew. | |
| In the beginning, on the night of the holy Sabbath it began because of sniffing-tobacco which he received from one of his people and which was mentioned in a letter that I sent to my friend [R' Naftali], that he, of blessed memory, had received it; and I wrote to him, [telling him] to be happy. Then he commented on this; | |
| he spoke up and said, “I will tell you how once they were happy!” [I heard that he said it in these words: “What do you know about how to rejoice from out of melancholy?! I'll tell you how they once rejoiced!” — Chayei Moharan #63]. And he began to tell the story. | |
| He told the whole introduction to the story through the end of the First Day pertaining to the beggar who was blind. | |
| And all this was on the night of the holy Shabbat, and I [Rabbi Natan] was at my home in Nemyrev [while Rabbi Nachman was in Breslev]. Afterwards on Tuesday my friend [Rav Naftali] came to my house and told this story and I stood trembling and astounded, for indeed I had already heard from him many awesome stories, but a story like this I had not ever heard from his holy mouth. | |
| Afterwards I went there and I came to the house of our Rabbi of blessed memory when he was already closed in his room. | |
| In the morning, which was Wednesday, I entered and approached him and spoke with him a great deal, and I told him stories of the world that I had heard recently, and afterwards he spoke with me regarding the said story which he told on the night of the holy Shabbat, | |
| and he said that he greatly desired to know (i.e. tell) the end, that is, what happens on all the rest of the seven days of celebration; and also the whole conclusion of the ending of the story of the king's son who had received the kingdom from his father during his lifetime, with which the story began. | |
| And he told me, then, that similarly, each day of the seven days of celebration, each day one of the Seven Beggars would come and bless them and give them a wedding gift etc. And he also told me about the order of the story of the elders with the memories, which matter I did not hear in completely clear order from my friend, and he, of blessed memory, himself explained me a little of it in order. | |
| And he also spoke with me regarding the blind one who boasted that he does not remember anything at all (in Yiddish, Ich gidenk gar nisht) that the explanation of Ich gidenk gar nisht is that he remembers when he did not yet have any existence etc., and he found this a wonder. | |
| Afterwards I greatly yearned that he should start telling about the Second Day, but I did not attain it, for meanwhile his attendant came and said, “Rabbi, it is mealtime.” And he set the table before him to eat and I had to leave from his presence. | |
| Afterwards, after he slept a little after eating, afterwards I returned and went in to him, and stood before him, telling him several things from worldly affairs, and mostly from Berdichev, where I was close to at the time. And I spoke with him regarding that everyone is full of many worries and lackings, that all the big rich people lack severely, each and every one, etc. | |
| And afterwards I spoke up and said to him this verse (Ecclesiastes 3:11): “He has set the world in their heart, yet so that man cannot find out the work that God has done from the beginning even to the end;” see the comment of Rashi. | |
| He, of blessed memory, replied, “Isn’t this our story?” And immediately he asked where we are in the story. | |
| And I was immediately frightened due to my great yearnings I had for hearing this, and I answered him in trepidation that we are on the Second Day. He answered and said, “On the second day they again yearned” etc. | |
| And he then told on Wednesday the whole story of the Second Day, | |
| and afterwards on the night of the Holy Sabbath the story of Third and Fourth Day, | |
| and afterwards on Sunday the story of the Fifth Day, | |
| and afterwards on the following Tuesday the story of the Sixth Day. | |
| After he told the story of the Sixth Day we were standing before him, and one of his people told him some story. He answered and said, “Isn’t this exactly related to the story of the Seventh Day?” And he said it seems the world is telling his story and he very much wanted to tell it, but we did not merit it being told then, and he did not tell any more of it. | |
| Chapter 150 | |
| One time he said, "Whoever I get and receive money and so forth from, I give to [that person], for in my receiving I give." (And this is the concept explained in the story of the Sixth Day in The Seven Beggars, where someone boasted of the wonders of the power in his hand; see there.) | |
| Chapter 151 | |
| The story of the Third and Fourth Day, he told on the night of the Holy Shabbat, as mentioned above. And then at that time his baby grandson was on his sickbed, and he had great affliction from this, for his illness was very serious, specially since his daughter the righteous Mrs. Udel, may she live long, the mother of the child, had great pain in child raising; God save us. Hashem keep her now. | |
| He, of blessed memory, went in on the night of the holy Shabbat and sat at the table in great pain and did not take his time at this meal at all. We blessed right away [reciting] the Grace After Meals before people started entering in to him as they always did. | |
| Afterwards, after the Grace After Meals he remained sitting at his holy table and opened his holy, pure and awesome mouth and then said this wonderful and awesome discussion, which had holy Torah as always in most of his holy discussions, and the whole discussion pertained to the great pain he had. To the best of our recollection, he spoke then of "the Heart that is pursued" etc. | |
| And then during that conversation he spoke up and asked where we were in the story. Immediately we were startled and answered him in panic, awe and fear that we are on the Third Day. Immediately he replied saying, “On the third day again the couple remembered, “How can [the speech-impaired beggar be brought here]…” (as printed there) and he told the whole story of the Third Day and explained there is a little resembling what he told earlier. Then he finished the story of the Third Day, that a celebration was made there etc.; then he said in these words: “Zei haben a hilwe gitan [They had a blast].” | |
| Right afterwards he told the story of the Fourth Day, and as soon as he finished it, he immediately and right away left the table quickly. | |
| And because I was very busy in my mind going over the two awesome stories of the Third and Fourth Days and I immediately reviewed them with the people who were there so no word would be lost from them, because of this I forgot the whole holy discussion mentioned that he spoke before it. A pity it is lost. Honor and praise to the Living God for letting us be privileged to remember and record these stories that even according to the limited inspiration in my heart I have no vessel of speech and writing to speak of the high awesomeness of their level. [See Chayei Moharan #64 regarding the inception of telling of the Fifth Day.] | |
| Afterwards on Tuesday it was close to Pesach and he left his house because they were plastering the house for Pesach. And he went to the house of the Rav [of the city], and there we stood before him. And I do not remember what matter they spoke in his presence that had some little connection to some matter of the story of the Sixth Day, but because of it he told the story of the Sixth Day, and afterwards someone told him etc. as mentioned. | |
| And behold, then it was close to Pesach as mentioned, and in my opinion the secret of the parting of the Sea of Reeds is hinted in the matter of the ten walls of water. And see Likutei Halakhot in Yoreh Deah hilchot tolaim (halakhah ד) and explained there is the matter that Hashem enlightened my eyes with in this. | |
| The rule is that with each story that he told, the story came about via some conversation that he had and spoke with us regarding worldly stories, and in the midst of them he began to tell the story by means of the story having some utterances with relation to the story in his heart. And this was like it`aruta diltata [arousal from below], to draw down perceptions of Godliness that he clothed in that story. And so it was with each and every story. | |
| And so it was with several Torot he revealed that were not at a fixed assembly time. | |
| And in all this we always saw the wonders of Hashem and the greatness of the level of the Tzaddik, that all the utterances in the world were for him Torah and revelation of Godliness. But much more did we see this with this awesome story of the Seven Beggars which is wonderful awesome high revelations without bound. As an understanding person will understand by himself if he puts his heart to them with an eye of truth to understand and perceive holy wonders of the boastings of each one mentioned there each day, | |
| and in particular the greatness of the holiness of the boasting of the seven beggars themselves who boast each day: that the blind one boasted that he doesn’t look at the world at all, therefore he is actually blind to this world; and likewise the deaf one who doesn’t hear any sound of this world etc., therefore he is deaf etc. etc. And likewise with each speech of this story which are all wonderful revelations even according to meager minds even though we do not understand them at all. | |
| And all this revelation, it is all through stories of worldly matters; through them it came about that he had pity on us in such extraordinary compassion and revealed to us all this, in order to benefit us and our children forever. | |
| He said regarding the tales that he told, that it would be better to not reveal of them what any of the clues hint to, for when the thing is hidden, more can be accomplished with it that is needed. | |
| But he was forced occasionally to just reveal some hint, in order they should know there are hidden things in them. | |
| Chapter 152 | |
| Chapter 153 | |
| Chapter 154 | |
| Chapter 155 | |
| Chapter 156 | |
| Chapter 157 | |
| Chapter 158 | |
| Chapter 159 | |
| Chapter 160 | |
| Chapter 161 | |
| Chapter 162 | |
| Chapter 163 | |
| Chapter 164 | |
| Chapter 165 | |
| Chapter 166 | |
| Chapter 167 | |
| Chapter 168 | |
| Chapter 169 | |
| Chapter 170 | |
| Chapter 171 | |
| Chapter 172 | |
| Chapter 173 | |
| Chapter 174 | |
| Chapter 175 | |
| Chapter 176 | |
| Chapter 177 | |
| Chapter 178 | |
| Chapter 179 | |
| Chapter 180 | |
| Chapter 181 | |
| Chapter 182 | |
| Chapter 183 | |
| Chapter 184 | |
| Chapter 185 | |
| Chapter 186 | |
| Chapter 187 | |
| Chapter 188 | |
| Chapter 189 | |
| Chapter 190 | |
| Chapter 191 | |
| Chapter 192 | |
| Chapter 193 | |
| Chapter 194 | |
| Chapter 195 | |
| Chapter 196 | |
| Chapter 197 | |
| Chapter 198 | |
| Chapter 199 | |
| Chapter 200 | |
| Chapter 201 | |
| Chapter 202 | |
| Chapter 203 | |
| Chapter 204 | |
| Chapter 205 | |
| Chapter 206 | |
| Chapter 207 | |
| Chapter 208 | |
| Chapter 209 | |
| Chapter 210 | |
| Chapter 211 | |
| Chapter 212 | |
| Chapter 213 | |
| Chapter 214 | |
| Chapter 215 | |
| Chapter 216 | |
| Chapter 217 | |
| Chapter 218 | |
| Chapter 219 | |
| Chapter 220 | |
| Chapter 221 | |
| Chapter 222 | |
| Chapter 223 | |
| Chapter 224 | |
| Chapter 225 | |
| Chapter 226 | |
| Chapter 227 | |
| Chapter 228 | |
| Chapter 229 | |
| Chapter 230 | |
| Chapter 231 | |
| Chapter 232 | |
| Chapter 233 | |
| Chapter 234 | |
| Chapter 235 | |
| Chapter 236 | |
| Chapter 237 | |
| Chapter 238 | |
| Chapter 239 | |
| Chapter 240 | |
| Chapter 241 | |
| Chapter 242 | |
| Chapter 243 | |
| Chapter 244 | |
| Chapter 245 | |
| Chapter 246 | |
| Chapter 247 | |
| Chapter 248 | |
| Chapter 249 | |
| Chapter 250 | |
| Chapter 251 | |
| Chapter 252 | |
| Chapter 253 | |
| Chapter 254 | |
| Chapter 255 | |
| Chapter 256 | |
| Chapter 257 | |
| Chapter 258 | |
| Chapter 259 | |
| Chapter 260 | |
| Chapter 261 | |
| Chapter 262 | |
| Chapter 263 | |
| Chapter 264 | |
| Chapter 265 | |
| Chapter 266 | |
| Chapter 267 | |
| Chapter 268 | |
| Chapter 269 | |
| Chapter 270 | |
| Chapter 271 | |
| Chapter 272 | |
| Chapter 273 | |
| Chapter 274 | |
| Chapter 275 | |
| Chapter 276 | |
| Chapter 277 | |
| Chapter 278 | |
| Chapter 279 | |
| Chapter 280 | |
| Chapter 281 | |
| Chapter 282 | |
| Chapter 283 | |
| Chapter 284 | |
| Chapter 285 | |
| Chapter 286 | |
| Chapter 287 | |
| Chapter 288 | |
| Chapter 289 | |
| Chapter 290 | |
| Chapter 291 | |
| Chapter 292 | |
| Chapter 293 | |
| Chapter 294 | |
| Chapter 295 | |
| Chapter 296 | |
| Chapter 297 | |
| Chapter 298 | |
| Chapter 299 | |
| Chapter 300 | |
| Chapter 301 | |
| Chapter 302 | |
| Chapter 303 | |
| Chapter 304 | |
| Chapter 305 | |
| Chapter 306 | |
| Chapter 307 | |
| Chapter 308 | |