Sichot HaRan
שיחות הר"ן
Rabbi Nachman's Wisdom, trans. Aryeh Kaplan, Jerusalem. Breslov Research Institute, 1973
https://www.nli.org.il/he/books/NNL_ALEPH000373446/NLI
Sichot HaRan
Chapter 1
“For I know that God is great, our God above all others” (Psalms 135:5).
These are King David’s words. “I know": I alone — for the vision of God’s greatness cannot be shared (cf. Alim LeTerufah #135). You may have a vision, but even with yourself you cannot share it. Today you may be inspired and see a new light. But tomorrow you will no longer be able to communicate it, even to yourself. “I know” – I as I am now. For the vision cannot be brought back.
The Rebbe said: Look at the next verse, “All that God wants, He does, in heaven and on earth.” It is a different thought, speaking of something else entirely. King David says, “I know,” and can go no further, for words are no longer adequate.
A perception of God cannot be communicated. It is so lofty, higher than high (Ecclesiastes 5:7), that words cannot express it.
It is written, “Her husband is known by the gates” (Proverbs 31:23). The holy Zohar states that the husband is the vision of God which each man perceives through the gates he makes in his own heart (Zohar I, 103b). The heart is hidden and the gates do not open to another.
Chapter 2
It is very good to rely on God completely.
As each day begins, I place my every movement, and that of my children and dependants, in God’s hands, asking that everything goes as God would want it. This is very good, and I have no worries. Whether or not things go well, I am reliant on God. Whatever He desires, I have already asked that I do only His will.
Before each Shabbat or festival, I also place my observance in God’s hands, asking that it all be as He would wish. I can then celebrate it without worrying that I am perhaps not doing something properly. I am completely reliant on God, and everything is in His hands (see “His Wisdom” #238).
Chapter 3
It cannot be put into writing how much the Rebbe emphasized God’s greatness. He stressed that it is beyond all measure. God does so many wonderful things that absolutely no one can really appreciate them.
We may speak of God, but we know absolutely nothing. It is said that the goal of all knowledge [of God] is to realize that one knows nothing. But even this cannot be attained.
This goal pertains to every level of insight. One may reach the level of realizing he knows nothing, but only in a particular area and on a given level. There is still the next level, and this has not even been touched. He does not know enough about the next level to even realize his ignorance. And no matter how high he goes, there is still a higher step.
Therefore, a person knows nothing, and still cannot perceive his ignorance. For there is always a degree of “not-knowing” on a level that lies beyond his perception.
The Rebbe also emphasized the high level of repentance.
You may fall to the lowest depths, Heaven forbid. But no matter how far you have fallen, it is still forbidden to give up hope. Repentance is higher even than the Torah – therefore there is absolutely no place for despair.
If you are worthy, even your worst sins can be turned into something good. We are taught that sin can be transformed into merit (Yoma 86b). This idea contains deep mysteries, but the main lesson is that even from one’s failings and declines, one can easily return to God. Nothing is beyond His power. The most important thing is never to give up, but to continue to cry out and pray to God (cf. Tzaddik #565).
Chapter 4
In these times, it is very difficult for a religious person to have wealth. To obtain riches, he must suffer a great spiritual decline. Yet even after this, there is no guarantee of wealth – for even the wicked or irreligious can be poor. If one is truly religious, then one is far from riches.
When the Temple was destroyed, wealth fell into the realm of the kelipot or evil husks. It is written, “She fell with wonders” (Lamentations 1:9). In Hebrew, “wonders” is PeLA'IM. Transpose the letters and you have ALaPhIM, the “thousands” (of wealth). The verse then reads, “The thousands fell.”
The thousands of wealth have fallen astonishingly. They have fallen so deeply, it is a wonder. If one covets these thousands, one too must fall with them. But even then, one is not assured of riches.
Therefore, it is very difficult for a truly religious person to become wealthy. There are some rich tzaddikim and religious people, but their wealth is burdensome and harms their devotions. And though they seem wealthy, they still do not have the ready millions of the irreligious. For true wealth and Godliness are now unlikely to be found together.
My grandfather, Rabbi Nachman Horodenker, of blessed memory (see note 69, p. XX), once spoke on the verse, “Long life is in her right hand, and in her left, wealth and honor” (Proverbs 3:16). The Talmud asks if this means that the right hand of Torah can provide only long life, but not wealth and honor. It answers that since it can provide long life, then certainly it can provide wealth and honor (Shabbat 63a).
My grandfather explained that by logic and inference from the verse, those who have long life should also have wealth and honour. It is fitting that the righteous should have wealth, but actually they do not have it.
Chapter 5
The Rebbe emphatically denounced all books dealing with philosophy. He said that such works contain absolutely no wisdom compared to such sacred works as the Maharsha and the Maharam Schiff, which are penetrating and profound. All that philosophy can do is to build propositions based upon logical arguments in a vain attempt to arrive at some conclusion. But wisdom such as that of the Torah is not found there at all (cf. Oneg Shabbat, p. 200).
The Rebbe said that one who knows nothing of such books, but walks a simple path and fears God’s punishment, is fortunate.
The only way to begin to serve God is through the fear of retribution. Without that, it is impossible to take the first step. Even the righteous must have such fear, since very few can devote themselves to God merely because they love Him so deeply. The main thing is fear of punishment.
One can also serve God out of a sense of awe, because He is so great and powerful (Zohar I, 11b). This is a higher level of fear, but it is also very difficult to attain. For most people, the path to devotion is founded upon the simple fear of punishment.
When a person becomes involved in philosophy, his mind becomes filled with doubts and questions. These reinforce man’s inborn wickedness, that is his nature to be drawn to worldly temptations. This can be overcome only through the fear of punishment. Only then can he actually begin to serve God. But philosophy raises doubts and questions, which strengthen one’s natural inclination towards the desires of this world.
This is why we never find a person who has become upstanding and God-fearing through the study of philosophy. Although such works do contain some discussion of good traits and the like, they add up to nothing. One loses much more than one gains, as the end result is great confusion.. The severe prohibition against studying such works has been noted elsewhere.
The Rebbe often told us how fortunate we were because Moses our teacher showed us the right way. Moses began the Torah without any philosophical proof, with the simple words, “In the beginning, God created the heaven and the earth.” He directed us to believe in God through faith alone and not to enter into speculation.
Although the Zohar belittles the mere fear of punishment (Tikkuney Zohar, introduction, end of 5b), our moral classics write that this is still the main gateway to true devotion (cf. Reishit Chokhmah 1:14).
The Rebbe said that all scientific discoveries and inventions, such as powerful weapons, machines and tools of various kinds, come from on high. Without such inspiration, they could never have been discovered. But when the time comes for an idea or invention to be revealed to the world, the necessary inspiration is granted to a researcher from on high. A thought enters his mind, and it is thus revealed (Kokhavey Or, p. 84, note 2).
Earlier scholars may have sought this idea previously, but it eluded them. Only when the time comes for for a discovery or invention to be revealed is the insight granted to a scholar seeking it. However, inspiration comes from the place associated with the seeker; if he seeks secular wisdom, then his inspiration does not come from the realm of holiness, but from the Other Side.
[To beg the comparison, a similar thing occurs when an individual discovers new meanings and ideas in his sacred studies. Were the ideas not sent from on high, they would never have occurred to him. Every insight comes from on high, each thing emanating from its specific place. Each idea has its own place, and there are thousands and thousands of different levels. All discoveries, sacred or profane, are sent to people from above, to each as is fitting]
Chapter 6
The Evil Inclination is like a prankster running through a crowd showing his tightly-closed hand. No one knows what he is holding. He goes up to each one and asks, “What do you suppose I have in my hand?”
Each one imagines that the closed hand contains just what he desires most. They all hurry and run after the prankster. Then, when he has tricked them all into following him, he opens his hand. It is completely empty.
The same is true of the Evil Inclination. He fools the world, tricking it into following him. All men think that his hand contains what they desire. In the end, he opens his hand. There is nothing in it and no desire is ever fulfilled.
Worldly pleasures are like sunbeams in a dark room. They may actually seem solid, but he who tries to grasp a sunbeam finds nothing in his hand. The same is true of all worldly desires.
Chapter 7
It is very good to pour out your thoughts before God (cf. Psalms 142:3), like a child pleading before his father (Ta'anit 19a). God calls us His children, as it is written, “You are children to the Lord your God” (Deuteronomy 14:1). Therefore, it is good to express your thoughts and troubles to God, like a child complaining and pestering his father (Alim LeTerufah #254).
You may think you have done so much wrong that you are no longer one of God’s children, but remember that God still calls you His child. We are taught, “For good or for evil you are always called His children” (Kiddushin 36a).
Let us even assume that God has dismissed you as being His child. Still, you must say, “Let Him do as He wills. I must do my part and still act like His child” (see “His Wisdom” #69).
How very good it is when you can awaken your heart and plead until tears stream from your eyes, and you stand like a little child crying before his father.
My grandfather, Rabbi Nachman Horodenker, of blessed memory, told the following story: I was once traveling on a ship.
We ran out of provisions and were without food for several days. Finally, we reached an Arab city where there were no Jews. An Arab took me in and offered me food. I had not eaten for several days, and quickly washed my hands and said the blessing for bread. I was just about to take a bite when a thought entered my mind: “Do not eat the bread of one with a mean eye” (Proverbs 23:6).
Our thoughts are not without meaning, and I did not know what to do. I had already said the blessing, but I realized the significance of this thought and was determined not to eat anything of this Arab. Just then another thought entered my mind: “I have commanded the Arabs to feed you” (I Kings 17:4). Then I ate.
[When the Rebbe told this story, he commented how proper it was for his grandfather to act according to this thought. Every such thought that entered his mind, must have contained some element of truth.]
The same applies to the confusing thoughts a person has to deal with. A confusing thought may enter your mind, but if you stand firm, God will send you another thought to encourage you.
Similarly, you may imagine that you are no longer one of God’s children. But if you do your part, God will eventually send you thoughts of encouragement. In truth, all Israel are called children of God. Therefore, you should pour out your thoughts and troubles before God, just like a child complaining to his father.
Chapter 8
When studying subjects dealing with tragedy, such as the laws of mourning, do not delve too deeply. One should not probe too deeply into these matters, for thoughts have great power. These subjects should therefore be covered as rapidly as possible.
Chapter 9
In the name of the Baal Shem Tov: “A knife should not be given as a gift.”
Chapter 10
The wicked are filled with regrets (Shevat Mussar #25; cf. Nedarim 9b), but they never really know what regret is. Any sorrow they may feel results only in their strengthening their wickedness. As soon as a thought of remorse enters their minds, they fight it by making themselves more determined in their evil.
It is like two men fighting. As soon as one begins to win, the other fights all the harder. As soon as evil detects that good is beginning to stir in a person, it fights extra hard. Understand this (see Sichot VeSipurim, p. 78).
This is an important principle in serving God. The more you want to serve God, the more the Evil One strives against you (Likutey Moharan I, 72). If you realize this, you can fight him with strategy (Proverbs 20:18, 24:6) and continually defeat him. With God’s help, you will be worthy of emerging victorious.
Chapter 11
Happy are we, for God has been good to us and given us the holiness of Judaism.
The Rebbe said, “I have great joy simply because I was worthy of being in the Land of Israel.”
The Rebbe’s voyage to the Holy Land involved much confusion, and many frustrations and obstacles, includingmoney. Nevertheless, he overcame all barriers and attained his goal of walking inthe Holy Land.
He said, “I believe this and understand it fully well. Every movement, every thought and every effort made for the sake of doing something holy is never wasted.
“When you want to do something holy, at first you are confused and unsure. You are standing on the balance deciding whether or not to do it, and barriers seem to be springing up on every side. “But when you are worthy of completing the task, your every movement, your every thought, and even the confusion you had in completing this deed are all marked for good. They are lifted on high and made into very holy and exalted things.”
Fortunate is one who is worthy of breaking down all barriers and completing each holy task.
Chapter 12
When people want to become truly religious and serve God, they seem to be overwhelmed with confusion and frustrations. They find great barriers in their path and cannot decide what to do. The more they want to serve God, the more difficulty they encounter. All the enthusiasm that such people have when trying to do good is very precious, even if their goal is not achieved. All their effort is counted like a sacrifice, in the category of, “For Your sake, we are killed each day; we are counted like sheep for the slaughter” (Psalms 44:23).
The Tikkuney Zohar states that this verse speaks of both prayer and sacrifice.
When a person wants to pray, he encounters many distractions. Still, he should give himself over entirely to the task, exerting every effort to pray properly. Even if his prayer is not perfect, his every effort is like bringing a sacrifice, in the category of, “For your sake, we are killed each day.”
The same is true of all devotion. You may wish to perfect and sanctify yourself, but find yourself unable to do so. Still, the effort and suffering involved in the frustrated attempt are not in vain. They are all an offering to God, included in the category, “For your sake we are killed each day; we are counted like sheep for the slaughter.”
Therefore, always do your part, making every effort to serve God to the best of your ability. Whatever task is at hand, do it with all your might (Ecclesiastes 9:10). Keep it up even when all your efforts seem to be frustrated and all your attempts in vain. Do everything in your ability, and God will do what is good in His eyes (I Samuel 3:18).
Chapter 13
There are many religious people who have no livelihood and find this to be a source of great stress and confusion. But even this is good for the world. And know that there are many precious words that only come from such confusion.
There are many types of confusion and distraction. In the Midrash, we find that there is slumber pertaining to prophecy, as when “a deep sleep fell on Abraham” (Genesis 15:12; see Bereshit Rabbah 44:19). On the other hand, there is the sleep of fools. In both cases, sleep refers to mental confusion (see “His Wisdom” #112).
Chapter 14
I envy a sincerely religious Jew, such as we call an ehrlikher Yid. He may appear to have guts and limbs like everyone else, but he is really something more. A sincerely religious man is very precious indeed.
The main thing is desire and longing. Of course, this alone is not enough, for it should be realized in action (Likutey Moharan I, 66:4). We are taught that one who is under duress is exempted by God (Bava Kama 28b) – but this is only true when one actually desires not to be exempted. You may be under duress, but you should not be satisfied with the fact that you are exempt. You must long continuously to bring this good desire to fruition.
When you are not willing to be satisfied with the fact that you may be exempted, the desire to complete the task is in itself very beneficial. Then, even if you find the task impossible, you have a worthy accomplishment in the desire alone.
Chapter 15
The Rebbe said that it takes both wisdom and great effort to be like an animal (cf. Shabbat 117b). The wisdom one needs to be like a beast is alluded to in the verse, “Every wise-hearted man whom God bestowed wisdom is a beast” (Exodus 36:1).
It is also written, “God saves man and beast” (Psalms 36:7). Our Sages say this refers to “people who are wise and clever, and conduct themselves humbly like an animal” (Chulin 5b). This is also the meaning of Asaf’s words, “I was a fool, I did not know, I was like an animal before You” (Psalms 73:22).
Chapter 16
You can shout loudly in a “small, still voice” (I Kings 19:12). You can scream without anyone hearing you shouting with this soundless, “small, still voice.” Anyone can do this. Just imagine the sound of such a scream in your mind. Depict the shout in your imagination exactly as it would sound. Keep this up until you are literally screaming with this soundless, “small, still voice.”
This is actually a scream and not mere imagination. Just as some channels bring the sound from your lungs to your lips, others bring it to the brain. You can draw the sound through these nerves, literally bringing it into your head. When you do this, you are actually shouting inside your brain. When you picture this scream in your mind, the sound actually rings inside your brain.
You can stand in a crowded room, screaming in this manner, with no one hearing you.
Sometimes when you do this, some sound may escape your lips. The voice, traveling through the nerves to the mind, can activate the vocal organs. These might then produce some sound, but it will be very faint.
It is much easier to shout in this way without using words. When you wish to express words, it is much more difficult to hold the voice in the mind and not to let any sound escape. But without words, it is much easier.
Chapter 17
The Rebbe once lectured someone to spend more time in his sacred studies. He said, “Why don’t you study? What can you lose? Don’t you realize that it will earn you an eternal reward?”
Certainly, when the Torah reveals its love to a person, he no longer thinks about his future reward, only desiring the Torah itself. Even God studies the Torah, for we are taught that God’s day includes three hours of such study (Avodah Zarah 3b).
In our times, the study of Torah has fallen very low. The great rabbis of earlier eras had no knowledge of Kabbalah, but they were nevertheless able to perform miracles through their strength in Torah. It was so great that whatever they said would come true (cf. Likutey Moharan II, 41).
Chapter 18
The Rebbe once spoke about the printing of sacred books in his day. The number of printers of both recent and earlier works had increased. They had no lack of customers, for everyone was buying these volumes.
The Rebbe said that the Talmud teaches, “The day will come when the Torah will be forgotten among Jews” (Shabbat 138b). Therefore, many books are printed and bought, with people building up their own libraries, so that the Torah is not forgotten. Even the simplest tailor has books. As each book is published, people rush to buy it, building up respectable collections
What people do not realize is that these books are of no help unless they look into them and study their teachings. But today, Torah study has fallen very low and few people engage in it. [How can books prevent the Torah from being forgotten if nobody studies them?]
Chapter 19
The Rebbe said, “I have a great longing to institute a rule that each person should study a fixed amount in our sacred literature every day, without fail.”
He said this should apply even to those who are very far from holiness – even those who are caught in the evil trap and sin habitually, Heaven forbid. The strength of the Torah is so great that it can free them from their habitual sins.
If even the worst sinners would take upon themselves a firm obligation to study a set amount every day, they would be able to escape from the evil snare; the Torah’s strength is extremely great.
The Rebbe’s entire focus and desire was directed toward the goal of doing good and serving God without sophistication. Every good and holy thing can be done with absolute simplicity. One can study much Torah, do much good and spend much time in prayer, all without any sophistication at all.
The Rebbe continually exhorted us to always be happy. Much of this discussion is recorded in his holy works. However, there were countless other times that he discussed this.
Chapter 20
When you are always happy, it is easy to set aside some time each day to express your thoughts before God with a broken heart. But when you are depressed, it is very difficult to seclude yourself and speak to God. You must force yourself always to be happy. Especially during prayer, you must force yourself to be joyous (see “His Wisdom” #74).
The Rebbe said that true happiness is one of the most difficult things to attain in serving God.
Another time, he said that it seems impossible to achieve happiness without some measure of foolishness. One must resort to all sorts of joking and foolish things if this is the only way to attain happiness.
When a person attains true joy, then God Himself watches him and protects him from sexual defilement (Likutey Moharan I, 169).
Chapter 21
On Rosh HaShanah, one should be wise and think only good thoughts. We should keep in mind only that God will be good to us.
One must be happy on Rosh HaShanah, and yet one must cry (see “His Wisdom” #87).
On the first day of Rosh HaShanah, one should speak as little as possible. The Rebbe said that a great leader must be even more careful about this.
The Rebbe himself would not even say most of the piyutim on Rosh HaShanah. He only said that which was written by Rabbi Eliezer HaKalir. He would omit the rest, because as a leader, he was extremely careful not to say a single unnecessary word.
Chapter 22
It is very good to be worthy of being close to a true tzaddik.
Regarding the Messianic age, it is written, “The ends of the earth will be grasped and the wicked shall be shaken from it” (Job 38:13). However, one who is attracted to a true tzaddik can hold on to him and not be cast off. Holding on to the tzaddik, he can remain firm.
Chapter 23
The Rebbe once said that everyone can see pity in the world. People do not want to be the objects of such pity and therefore pursue worldly things.
People see the pity others have for those who are hungry, thirsty or in serious trouble. They know how others react to a person who doesn't have clothing or shoes. Therefore, they do not want to find themselves in such a predicament.
But one who sees clearly can also perceive the great pity we must have on souls in the World to Come. In the future life, there are souls which are literally naked. Still, it is impossible to show them any pity. If a person lacks clothing in this world, others can take up a collection and buy it for him. But such pity is impossible in the World to Come. The clothes one needs in that place are Torah and good deeds, and these cannot be given as charity.
But a person who is close to a true tzaddik can run to him and receive from him some article of spiritual clothing to put on.
The Rebbe discussed this another time, and said that in the World to Come, many people will be left outside. They will cry in a bitter voice, “Give us something to eat!” People will come to them and say, “Here is food and water. Eat! Drink!” But those outside will answer, “No! No! We cannot use such food. What we need is the food of Torah and devotion.”
Other people will be left outside, naked. They too will cry, “Give us something to cover ourselves with!” Again people will come to them and say, “Here is some clothing.” But they will also reply, “No! Such clothing is absolutely useless to us. We need mitzvot and good deeds to cover ourselves with.”
The Rebbe then said, “Happy is he who is worthy of eating many chapters of Mishnah, drinking a number of Psalms, and clothing himself with some good deeds.”
Chapter 24
The level of those who help support a true tzaddik is very great and precious.
This can be understood by means of a parable: Once there was a son who became separated from his father. The son greatly yearns for his father, and the father for his son. Eventually, the father decides to visit his son. At the same time, the son makes up his mind to visit his father. They begin to travel toward each other, and as they come closer, their yearning grows all the more.
They continue to travel toward each other until they are separated by just a few short miles. The father begins to feel such great longing for his son that he realizes he will not be able to endure it for the last few miles. The son also realizes that he can no longer hold back his emotions. If he continues for the last few miles, he will be so overcome by them that he will literally die. They both decide to cast aside their yearning and put it out of mind.
Just at that moment, a coach comes along and swiftly brings the son to his father. Imagine the tremendous joy that the driver brings both to the father and to the son who longed so much.
A tzaddik is like a son of God. There is still a barrier separating him from his Father. God has a great longing for the tzaddik, just as the tzaddik yearns to return and come close to God. For they continue to approach each other until they are separated only by a very short distance.
Their yearning becomes so great that they both realize they cannot endure it. They both decide to put their longing out of mind. God says, “Is this My only task? Do I not have many worlds?” The tzaddik also says, “Is this yearning my only duty? Do I not have many other necessary ways of serving God, such as with the talit, tefilin and other mitzvot?” So they both agree to set aside their yearning.
Just at that moment, a Jew comes along driving a coach. He brings the tzaddik his livelihood, and thereby brings him close to God. For “a tzaddik eats to satisfy his soul” (Proverbs 13:25). This is the concept of, “He will satisfy your soul with splendor” (Isaiah 58:11). Through the livelihood that the Jew brings him, the tzaddik eats and attains the lights of splendor. This splendor causes the barrier to vanish, allowing the tzaddik to approach God.
The person who supports a true tzaddik is thereby responsible for the immeasurable joy when the tzaddik is able to be close to God.
Chapter 25
The thoughts in one’s mind are truly among God’s wonders. Thoughts exist in the mind in groupings, like bundles stacked one atop the other.
When a person needs a fact, he remembers it by drawing it from its place in his mind. This itself is a great wonder, for where was this thought located until then?
Many associations and symbols are located in these bundles in the mind. One remembers a fact because one encounters some idea that stimulates the association and symbolism associated with a particular thought. That idea is then brought forth out of all the bundles arranged in one’s mind.
When a particular thought emerges, all the other thoughts in one’s mind are turned over and rearranged in a different pattern. [It is just like the physical case, where removing something from a parcel or pile causes its entire order to be rearranged.]
Chapter 26
Most people think of forgetting as a serious drawback. But to me it has a great advantage.
If you did not forget, it would be utterly impossible to serve God. You would remember your entire past, and these memories would drag you down and not allow you to raise yourself to God. Whatever you did would be constantly disturbed by your memories of the past.
The past is gone forever and never need be brought to mind. Because you can forget, you are no longer disturbed by the past.
[It was the Rebbe’s practice never to replay finished business in his mind. He put it out of his mind and never thought of it again.]
This is very important to consider when serving God. Most people are distressed by past events, especially during prayer. When a person recites his prayers, his thoughts are constantly disturbed by memories of the past. He may think about his business or household affairs, worrying whether he did something wrong or neglected something important. While attempting to serve God through prayer or study, he might become troubled by his many sins and shortcomings. This is a universal problem, and each person knows his own difficulties.
The best advice for this is simply to forget. As soon as an event is over with, forget it completely and never think about it again. Understand this well, for it is a very important concept.
In our sacred literature, we find that God gave us the power to forget so we can always appreciate the Torah just as we did the first time we learned it (Kohelet Rabbah 1:34). Because you forget, you can re-learn or review a lesson, and it is like learning it anew. Therefore, you appreciate it as much as the first time.
A good illustration is provided by men hired to fill leaky barrels. The more they pour into the barrels, the more leaks out. The fools complain, “Why are we working in vain? What good is it to fill the barrels if it all leaks out?”
But the wise ones reply, “What difference does it make? Don’t we get paid for every day we work? If the barrels leak, our wages are not reduced.”
The same is true of your sacred studies. You might forget them, but your reward is not reduced.
In the future, God will make everyone remember everything he ever learned, even if it was forgotten during his lifetime (Zohar I, 185a). This is also true of lessons heard from the lips of a true tzaddik and not understood. In the World to Come, they will be comprehended (Tzaddik #388).
The Torah exists mainly for the soul. In the future life, all souls will remember and understand everything they heard and studied in this world.
Happy is he who fills his days with much Torah and devotion.
Chapter 27
You must have great enthusiasm in serving God. Be eager to do as much as possible every hour and every day. Deeds are the main thing. Study much, keep many mitzvot, spend much time praying and pouring out your heart before God. You must do as much as possible in every way.
Even so, do not panic. You may find many kinds of devotions in the sacred literature and ask, “When will I be able to fulfill even one of these devotions? How can I ever hope to keep them all?” Do not let this frustrate you.
Go slowly, step by step. Do not rush and try to grasp everything at once.
If you are overhasty and try to grasp everything at once, you can become totally confused. When a house burns down, people often rescue the most worthless items. You can do the same in your confusion.
Proceed slowly, one step at a time. If it happens that one cannot do anything, what can one do? One who is under duress is exempted by God (Bava Kama 28b).
Even though there are many things you cannot do, you should still yearn to fulfill them. The longing itself is a great thing, for God desires the heart (Sanhedrin 106b).
The Rebbe had many discussions regarding this, all containing good advice about training oneself to serve God. It cannot all be recorded, but if you are wise and have the desire, you can begin to understand from what we have written.
Chapter 28
Attempt to go through all our sacred books in the course of your lifetime. You will have then visited every place in the Torah.
The very rich travel constantly from land to land. They spend huge amounts just so they will be able to boast that they have been to some faraway place. They consider it a sign of high status if, for example, they can boast that they have been to Warsaw.
Likewise, while still in this world, you should travel to every location in the Torah. In the future life, you will then be able to boast that you have visited every place in our sacred literature. At that time, you will also remember everything you have ever learned.
Chapter 29
The Rebbe constantly stressed for us the importance of studying the codes of religious law. He emphasized this more than any other study (cf. Niddah 73a; Likutey Moharan II, 2:2).
It is best to study all four sections of the Shulchan Arukh in order, from beginning to end (see Alim LeTerufah #6). If you can also study its major commentaries, all the better. If not, you should at least cover the codes with the shorter commentaries.
This study is a great spiritual remedy. Through sin, good and evil become mixed up. A legal opinion provides for a clear separation between the valid and invalid, the permitted and the forbidden, the clean and the unclean. When you study religious law, good is purified and once again separated from evil (cf. Likutey Moharan I, 8:6, 62:2).
The Rebbe said that everyone must study the codes each day, without fail.
If you are under duress and have no time, you may study any law in the Shulchan Arukh, even if it does not follow your regular course of study.
You should go through at least one law every day of your life. Under normal circumstances, you should have a fixed practice of studying the Shulchan Arukh in order, a given amount each day. Continue until all four sections are completed and then start again at the beginning. Continue this way all the days of your life.
Chapter 30
There are many who would spend much time in the lavatory, attempting to totally cleanse out their bodies before praying in the morning. The Rebbe spoke out strongly and ridiculed this practice.
He said that the main thing to remember is that the Torah was not given to the ministering angels (Berakhot 25b). It is not necessary to go beyond the requirement of the law, and the codes state only that it is forbidden to pray when one actually feels the need to relieve himself. The Talmudic dictum is, “One who finds it necessary to move his bowels should not pray” (ibid., 23a).
Still, many laws are brought in Chapter 92 of the Shulchan Arukh (Orach Chaim), especially dealing with emergencies or when one has no other choice. The Magen Avraham follows the opinion of the Rif (Berakhot 14a) that one may pray even if he feels a need, as long as he can contain himself long enough to walk a league [approximately seventy-two minutes] (Orach Chaim 91:1).
From all this we see that there is no need to be overly strict in this respect. One should not keep himself from prayer and study just for the sake of a mere qualm, which in itself is unnecessary strictness and foolishness.
The best thing is to pray as soon as you wake up in the morning. If you can easily attend to your needs then, do so – but if not, pray immediately. Even if you have a slight feeling in your bowels, it can be ignored.
You should also not spend too much time in the lavatory in general, for this can cause all sorts of ailments and severely damage your health. This is especially true in lavatories where one must squat, since remaining in such a position too long can result in a serious case of hemorrhoids. Therefore, you should avoid spending too much time there.
In general, you should not seek in these matters unnecessarily harsh disciplines, which can lead to serious depression (see “His Wisdom” #235; Likutey Moharan II, 44). What might have been written earlier was not said for our generation.
The Rebbe himself had made this error in his youth, doing many unusual things to achieve bodily purity. He went so far that he endangered his health and even his life. But finally, he realized that it was foolishness and a waste of precious time.
It is actually impossible to ever purify the body completely of all waste matter. Even a person who fasts from Shabbat to Shabbat must still move his bowels, even at the end of the week. He may have gone several days without food, but something still remains in the body.
The Rebbe said that it was very important for him to speak out about this, stressing that people not waste time in such foolishness. Even if one must spend time in the lavatory, it is better to leave and return rather than to remain for a long time at once.
Chapter 31
It is best to pray as early as possible each morning (see Alim LeTerufah #24).
Prayer is so lofty and precious, and there is no guarantee that one will merit to pray later. Therefore, strive to pray as early as you possibly can.
Chapter 32
Strengthen yourself in faith, completely avoiding all speculation. Do not look into philosophy, but believe in God with innocent faith.
It may seem that the average person is very far from philosophical involvement, but they do indeed embrace it. Everybody philosophizes. Even young children often have confusing theories.
You must take care to remove all speculation from your heart. Cast it away and do not think about it at all. All you need is a pure faith in God and in the true tzaddikim.
We have received the Torah through Moses our teacher, and it has been transmitted to us by the great awesome tzaddikim of each generation. They can be relied upon without question. All one must do is follow in their footsteps, believing in God with innocent simplicity and keeping His Torah and commandments as taught by our holy ancestors.
When a person goes with simple faith and without speculation, he can be worthy that God will help him in reaching the level of Desire, which is even higher than Wisdom.
Whilst the attribute of Wisdom is actually higher than Faith, nevertheless, we must avoid the wisdom of speculation and rely on faith alone, because faith has great power. When one follows its path, one can achieve Desire, a level even higher than Wisdom. When one is worthy of Desire, he feels a great longing and yearning toward God. This feeling becomes so intense that he does not know what to do. And he cries out ….
But there is a philosopher in every man’s heart. He is the Evil One, who raises questions in our heart. We must humble him and eject him, strengthening ourselves in faith and emptying the heart of all questions.
There are sins that infuse a person with skepticism. This can also result from a person not having been conceived in holiness, especially if he himself is guilty of similar sins. All these are detrimental to one’s faith.
Therefore, a person should be greatly ashamed of the fact that he has doubts regarding belief. Such questions are an indication that he was conceived in an unholy state or that he himself is guilty of such sins. It is these things that cause one to doubt the essence of our faith. “God’s glory fills all the earth” (Numbers 14:21), for, “The whole earth is filled with His glory” (Isaiah 6:3). A person must realize this, and remember that his doubts are divorcing him from the living God and uprooting him from the Life of all life.
We need not describe the great shame a person should have because of such doubts. But with heartbreak and shame, he can expel and destroy all these questions.
Faith is a very strong thing, and it can greatly fortify your life.
If you have faith, then you have a source of comfort and inspiration even when troubles strike (see “His Wisdom” #53). You realize that all troubles are ultimately for your good and are an atonement for your sins. You believe that God will be good to you in the end, both in this world and the next.
The faithless skeptic, on the other hand, has nowhere to turn when troubles strike. He is utterly alone, with nothing to enliven or comfort him.
It is impossible to put everything into writing, but an intelligent person should be able to build upon this himself (cf. Sanhedrin 93b; Chagigah 14a).
The main thing is innocent faith. With it, one can be strong both in this world and the next. Happy is he who has such faith, for he shall never be moved (Psalms 112:6).
There are souls conceived in absolute holiness. When a person with such a soul comes down to this world and is not subsequently tainted with sin, he does not have doubts, Even if others express their skepticism in such a person’s presence, his mind is not disturbed. Like a eunuch who is not aroused by lewd conversation, he i remains totally oblivious. His ears are deaf to all their speculation and confusion.
In truth, the average person’s questions are mere foolishness. Upon close examination, their questions turn out to be not questions at all. Many people are disturbed by questions for years, not realizing that their questions really contain the answers. Only their lack of intelligence makes them seem like questions in the first place.
They have questions like those one might ask a child: “If we have a broken window, why replace it with a pane from the next window if a bird can then fly through the remaining empty frame?”
Such a question actually includes its own answer. But a child does not realize this and considers it a very difficult question. He will ponder it and not know what to reply. But the question itself is really very foolish. The question about the bird is really the answer to the first foolish question. The reason why we do not use the adjacent pane is precisely because it leaves a space through which a bird can fly.
A young child does not have enough intelligence to realize that the answer is included in such a question. Precisely for this reason, the question seems very difficult to him.
The same is true of many people. A foolish question enters their mind and they have no idea that this question actually includes its own answer. It seems like a difficult question, but this is due to their lack of intelligence. Understand this well.
Consider all this and be strong in faith. Flee from this foolishness and confusion, and cast all questions and doubts from your mind.
Chapter 33
Another time, when the Rebbe was discussing faith, he remarked, “The world considers faith a minor thing. But I consider it an extremely great thing.
“The essence of faith is empty of all sophistication and speculation. It is the innocent faith of women and the ordinary religious person.”
Chapter 34
Faith is like charity. The Torah says of Abraham: “And he had faith in God, and He counted it as charity” (Genesis 15:6). Through faith, one is worthy of children. The Hebrew word for faith is EMUNaH. Turn the letters into numbers, and the gematria is BaNIM (children).
Chapter 35
The Rebbe said, “Great atheism is coming to the world.”
Many times he told us that the world’s many sins are resulting in great unbelief. Happy is he who is strong in his faith in these times.
The Rebbe said that the fact he is predicting this will not prevent this Godlessness and confusion from increasing, and it would still be necessary to fortify one’s faith.
Thousands of years ago, Daniel and others also predicted that this would happen in the days before the Mashiach. They said, “Many will purify themselves and be refined, and make themselves shining white. The wicked will act wickedly, and only the wise will understand” (Daniel 12:10). It has therefore already been predicted that there will be great temptations before the Mashiach’s coming, when “many will purify themselves and be refined, and make themselves shining white” in faith. Fortunate indeed is one who resists these temptations and remains firm in his belief. He will be worthy of all the good promised to us by the prophets and sages of old.
Knowing full well that this has already been predicted, it would seem ridiculous for a person to succumb to any temptation to abandon his beliefs. It would seem obvious that every Jew would have enough intelligence to remain firm. But still, it is a great trial. Many will fall away, and for this reason it is written that “the wicked will act wickedly.”
The Rebbe said, “Still, I am revealing this for the sake of the faithful few who will remain strong in their belief. They will certainly have great conflicts within. But when they see that this has already been predicted, it will give them additional strength and encouragement.”
Chapter 36
The Rebbe also said, “There will come a time when a simple, religious person will be as rare and unique as the Baal Shem Tov.”
Chapter 37
Atheism is called a burden. On the verse, “How can I alone bear your encumbrance and your burden?” (Deuteronomy 1:12), Rashi explains that “burden” refers to the fact that there were nonbelievers among the Jews in the wilderness.
When a person travels to a tzaddik, he casts aside this heavy burden, because traveling to a tzaddik is an act of faith, the opposite of unbelief (see Likutey Halakhot, Chalukat Shutfin 2:3, 4:5, 5:7).
Chapter 38
It is written, “They have set their mouth against Heaven and their tongue walks about the earth” (Psalms 73:9).
Now that atheism has spread, “the cord is untied” (Vayikra Rabbah 28:1; Zohar III, 177b ) for the people to speak against every tzaddik and God-fearing man. Those who do this, unleash their tongue against the world as if they think nothing of it at all. Actually, their unbelief is directed against God Himself. But they are ashamed to speak out against God, and therefore they turn their unbelief against people.
This is the meaning of the verse. “They have set their mouths against Heaven” – for they are actually speaking against God. But they act as if “their tongue walks about the earth.” Since they are ashamed to speak out against God Himself, “their tongue walks about the earth” — they unleash their tongue against God’s followers in the world. But the truth is that “they have set their mouths against Heaven.”
Chapter 39
You should be able to feel another’s troubles in your own heart. This is especially true when many are suffering. It is possible to recognize another’s anguish clearly, and still not feel it in your heart.
When an entire community is in distress, you should surely feel its agony in your heart. If you do not feel it, you should strike your head against the wall. That is, you should strike your head against the walls of your heart.
This is the meaning of the verse, “You shall know this day and take it to your heart” (Deuteronomy 4:39). You must bring the realization from your mind to your heart (see “His Wisdom” #217). Understand this well.
We later heard that the Rebbe once said that this is the meaning of the verse, “Hezekiah turned his face to the wall” (Isaiah 38:2). The face that he turned was his mind, bringing it inside the walls of his heart.
One’s true face is his mind, and the mind illuminates the face from within (Likutey Moharan 30:4; cf. Ecclesiastes 8:1).
Chapter 40
We have often discussed the prohibition against having anything at all to do with philosophical works. This includes even philosophical works of the great rabbis. Even these are not permitted, as brought in many places in our sacred literature. Such things are not the portion of Jacob (Jeremiah 10:16, 51:19), and we have nothing at all to do with them.
We believe that God created and sustains the world, and will restore it in the future. For this we do not need philosophy.
Most books on religious philosophy ask questions that appear very difficult, while providing very weak answers. If one probes deeper, one can refute the answer and render it completely useless. Therefore we may not study these works at all.
In truth, all their questions themselves are nothing. They are mere vanity and striving after wind (Ecclesiastes 1:14).
It appears that many people are drawn to philosophy, yet have no interest in such fascinating Kabbalistic works as the Zohar and the writings of the Ari (see notes 11, 15, p. XX). People seek wisdom, yet ignore these sacred works filled with ideas that are sweeter than honey and enlighten the eyes (Psalms 19:9, 11).
The truth is that these people cannot endure such holy things because of their inherent base nature (Bereshit Rabbah 28; see “His Wisdom” #32). Whilst they still have free choice to overcome this nature, the fact that it is inborn makes it bitterly difficult. Fortunate is the person born in holiness.
A favorite subject of the philosophers is the order of creation. They may ask why a star is worthy of being a star, or a constellation a constellation, while other things are consigned to a lower realm. Or why animals are not given man’s faculties. Why not the other way around? Or they may ask why the head is what it is and not a foot.
Questions like these are discussed at length in such books. But it is all vanity and striving after wind. For God is just and righteous (Deuteronomy 32:4), and one cannot question His reasons. Know! In fact the world is a rotating wheel. It is like a dreidel, where everything goes in cycles. Man becomes angel, and angel becomes man. Head becomes foot, and foot becomes head. Everything goes in cycles, revolving and alternating. All things interchange, one from another and one to another, elevating the low and lowering the high.
This is because all things have one root.
There are transcendental beings such as angels, which have no connection with the material. There is the celestial world, which has some connection with materiality.
Finally, there is this lower world, which is material. All three come from different realms, but all have the same root.
All creation is like a rotating wheel, revolving and oscillating. At one time, something can be on top, a head, with another on the bottom, a foot. Then the situation is reversed. Head becomes foot, and foot becomes head. A human changes to an angel, and an angel becomes a human. Our Sages teach us that angels were cast down from Heaven and entered into physical bodies, subject to all worldly lusts. Other angels were sent on missions to our world and clothed themselves in physical bodies. We also find cases where human beings literally became angels.
For the world is like a rotating wheel. It spins like a dreidel, with all things emanating from one root.
We find the foot of one is also higher than the head of another. In the spiritual worlds, the lowest of an upper world is higher than the highest level of a lower one. Still, everything revolves in cycles.
This is why we play with a dreidel on Chanukah.
Chanukah is an aspect of the Holy Temple. The primary concept of the Temple is the revolving wheel. The Temple represented “the superior below and the inferior above” (Pesachim 50a; Bava Batra 10b). God lowered His presence into the Temple – this is “the superior below.” The form of the Temple was engraved on high – corresponding to “the inferior above.” The Temple is therefore like a dreidel, a rotating wheel, where everything revolves and is transformed.
The Temple refutes philosophical logic. It is beyond all logic that God, who is above and beyond spirituality, should constrict His presence into the vessels of the Temple. “Behold, the Heaven and the Heaven of Heaven cannot contain You; how much less this Temple?” (I Kings 8:27).
But God brought His presence into the Temple, defying philosophical logic.
Philosophy cannot explain how a mortal man can have any influence on high. It cannot show how a mere animal can be sacrificed and “rise as a sweet savor, giving pleasure to God, because He spoke and His will was done”. They explain that this pleasure is the fulfillment of His will. But how can we even apply the concept of will to God?
However, God, by placing His presence in the Temple and accepting the animal as a sweet savor, contradicts philosophical logic - as illustrated by the dreidel, the rotating wheel. It is part of “the superior below and the inferior above.”
Between potential and actuality there is the power of Hyle.
Before anything comes into being, it exists in potential. Coming from potential to reality, it must first pass through the intermediate stage of the Hyle. All reality thus emerges from the Hyle. The Hyle is therefore the starting point of all creation.
The three categories of creation – transcendental, celestial, material – all come from this common root. As they interchange, they all revolve around this root.
The letters on the dreidel are Hei, Nun, Gimel, Shin. Hei is Hiyuli, the Hyle; Nun is Nivda, the transcendental; Gimel is Galgal, the celestial; Shin is Shafal, the material. The letters of the dreidel thus encompass all the categories of creation, which turn in cycles, alternating and revolving, one thing becoming another. Chanukah means dedication. That is, the dedication of the Holy Temple, “the superior below and the inferior above.” This wheel which revolves is the dreidel.
This is also an aspect of the redemption – the essential feature of which is the Temple, the superior is below and the inferior above.
When the Jews crossed the Red Sea after the redemption from Egypt, they sang, “You brought them and planted them on the mount of Your inheritance … the Temple, my Lord, which Your hands established” (Exodus 15:17). Redemption was for the sake of the Temple, the revolving wheel in which the superior is below and the inferior above. It shows that all things have one root.
This is the meaning of the letters of the dreidel, Gimel, Shin, Nun and Hei. These are the first letters of the words, “Ga’alta Shevet Nachalatecha, Har Tzion — You redeemed the tribe of Your inheritance, Mount Zion” (Psalms 74:2). This relates to “You brought them and planted them on the mount of Your inheritance.” It is the aspect of the Holy Temple, symbolizing the revolving wheel, which is the main concept of redemption.
This is discussed further in the lesson the Rebbe gave on the same Chanukah, on the verses, “And it came to pass at the end” (Genesis 41:1), and, “He will lead them with compassion” (Isaiah 49:10). This lesson speaks of the superior below and the inferior above, as well as the fact that Chanukah is the dedication of the Temple. The “surrounding powers” discussed in this lesson are an aspect of the dreidel, the revolving wheel, since these surrounding powers encompass and rotate. Wisdom here is an aspect of the Hyle. Study the lesson carefully and you will understand.
After all this, we can return to our original discussion. We have no need of philosophy, which is anyway strongly forbidden. We must have faith in God that He created, sustains, and will eventually renew all worlds.
Chapter 41
Broken-heartedness and depression are not at all the same.
Broken-heartedness involves the heart, while depression involves the spleen.
Depression comes from the Other Side and is hated by God. But a broken heart is very dear and precious to God.
It would be very good to be broken-hearted all day long. But for the average person, this can easily degenerate into depression.
You should therefore set aside some time each day and isolate yourself to express your broken-heartedness to God for a given time. But the rest of the day should be joyful.
The Rebbe emphasized this many times, telling us not to be brokenhearted except for a fixed time each day. Other than during that period, we should always be joyful; but depressed, never.
Chapter 42
Depression is like anger and rage. It is like a complaint against God for not fulfilling one’s wishes.
But one with a broken heart is like a child pleading before his father (Ta'anit 19a). He is like a baby crying and distressed because his father is far away (see “His Wisdom” #20, 231).
Chapter 43
Depression can cause one to forget one’s name (cf. Likutey Halakhot, Shaliach Ligvot Chovo 2:15).
The Rebbe once spoke in a light vein about the dead, who are asked their name by an angel and cannot remember it. He said that the name is forgotten because of the dead person’s great sadness and depression.
Always be joyful, no matter what you are. Even if you feel far from God, be happy and praise Him “for not making me a heathen” (Morning liturgy, based on Menachot 43b ).
For deeds done against God’s will, set aside a time every day to isolate yourself with a broken heart before God. Be broken-hearted, but not depressed, even during this hour. The rest of the day should then be spent in happiness.
With happiness, you can give a person life.
A person might go through terrible suffering and not be able to express what is in his heart. There is no one to whom he can unburden his heart, so he remains deeply pained and worried. If you come to such a person with a happy face, you can literally give him life. This is a great thing and by no means an empty gesture.
The Talmud teaches that two merrymakers were worthy of unusual merit merely because they made others happy (Ta'anit 22a).
Chapter 44
The Rebbe often spoke about the importance of names. He also discussed the biblical verses beginning and ending with the same letter as one’s name, which are customarily said before the line, “Yehiyu leratzon,” at the end of the Amidah.
He once said that he could explain the mystical meaning of the names of all those standing around him And he spoke most about R' Shimon. He said, “Take the letters Shin, Mem, Ayin, Vav, Nun (ShiMON), and rearrange them. You then have AVoN MaSh – away with sin” (Zechariah 3:9). The Rebbe would not discuss this further. R' Shimon was one of his favorite disciples, and the Rebbe said that this rearrangement literally described his essence.
He also said, “Do not be led astray by questions of how a name can contain the secret of a person’s existence when so many people share the same name. Do not even refer to such things.”
From what the Rebbe said, we understood that every aspect of a person’s essence is defined by some combination of the letters of his name. We also were able to realize that the Rebbe himself had complete knowledge of this.
The Rebbe said, “The permutation of letters can teach us great lessons. My teachings are very great, but where they involve these permutations of letters, they are even greater” (see “His Wisdom” #203).
Chapter 45
After broken-heartedness comes joy.
This later joy is a true sign of a broken heart (Likutey Halakhot, Shabbat 7:47).
Chapter 46
Guard your thoughts carefully, for thought can literally create something living.
The higher a faculty, the further it can reach.
You can kick something with your foot, but throw it higher with your hand. You can reach still further with your voice, calling to a person very far away. Hearing reaches yet further, for you can hear sounds like gunfire from a great distance. Your sight reaches even further, seeing things in the sky.
The higher the faculty, the further it can reach. Highest of all is the mind, which can penetrate the loftiest heights. You must therefore safeguard your mind very well.
Chapter 47
You must be very worthy to be able to meditate for a given time each day and regret what you must.
Not everyone merits such mental tranquility each day. The day may pass and go without time to reflect. A person’s whole life may pass without his ever once having had time to really think.
You must therefore make sure to set aside a specific time each day to calmly review your life. Consider what you are doing and ponder whether it is worthy that you devote your days to it.
One who does not meditate in this way cannot have understanding. Although he may be able to concentrate at times, he cannot do so for any length of time. His power of concentration remains weak and cannot be maintained, and so he does not appreciate the foolishness of the world. But one who has a relaxed and penetrating mind can see that it is all vanity.
Many desire to travel widely and become famous and powerful. But this is vanity and striving after the wind (Ecclesiastes 1:14, 2:11). It is all the more foolish because such fame does not actually result in pleasure and satisfaction even in this world, and its main result is suffering and insults.
One of the Rebbe’s followers once had a strong desire to become a renowned religious leader. The Rebbe told him, “You won’t even say the Grace after Meals sincerely! Everything you do will have to be acceptable to others. You won’t be able to do anything for the sake of God alone.”
Chapter 48
The Rebbe often spoke about his childhood piety — his awe, holiness and alacrity. He said that he began anew many times each day with deep devotion, resolving that from then on, he would be a true servant of God. Then the temptation of food or such would get the better of him, and he would fall from his high level of devotion. But on that same day he would begin again, with new resolve toward true devotion.
The Rebbe would thus fall and begin anew many times each day. He often told us how he continually began serving God anew (see “His Praises” #6).
This is an important rule in devotion. Never allow yourself to slide further, even if you have already fallen in your service of G-d or your prayer and devotion seems to be without meaning. Strengthen yourself and begin anew. Act as if you were just beginning to serve God. No matter how many times you fall, rise up and start again. Do this again and again; otherwise, you will never become a true Jew who is coming close to God.
Draw yourself toward God with all your might. Remain strong, no matter how low you fall. Whether you go up or down, always yearn to come close to God. No matter how low you have sunk, stay resolved and determined to draw close to God and to yearn and pine for Him, and cry out to God. Do everything you can to serve Him in joy. Without this inner strength, you will never be able to truly approach God.
Keep going until you are willing to serve God all your life, even without a promise of reward (cf. Avot 1:3; Alim LeTerufah #264).
You may imagine that you are so far from God that you have no future reward. You must still serve Him as you can, even without such a promise. It may seem that you are heading for Gehinnom. Nevertheless your responsibility to do what you can is still there. Continue to serve God as best you can. Snatch a good deed, a lesson, a prayer, and God will do what is good in His eyes (I Chronicles 19:13).
It is told that the Baal Shem Tov once became very dejected. He could find no inspiration and was sure he no longer merited the World to Come. He had absolutely nothing with which to revive himself. But then he said, “I love God – even without the reward of the World to Come.”
This strength of resolution is the only path to God, and no matter who you are, you can still follow it. Begin anew, even many times each day. As time passes, you will then find yourself taking the road leading to God. Amen.
Chapter 49
The Talmud states, “If Hananiah, Mishael and Azariah would have been tortured, they would have bowed to the idol” (Ketuvot 33b; see Daniel 3:9-30). The Rebbe spoke on this and said that the Talmud does not mean that they would have certainly given in. People have been beaten and tortured in every way possible without abandoning God. Many tales are told about martyrs in recent times who underwent untold agony to sanctify God’s name. Happy are they.
Chapter 50
The Rebbe often spoke to us about physicians and medicine, denouncing them in the strongest terms. He advised us to avoid them, if we had pity on our own life and the lives of our families, even in the case of serious illness. We should cast our burden upon God (Psalms 55:23), and rely on Him alone (Isaiah 50:10). We should not place our life in the hands of even the most outstanding of the physicians, for they are closer to death than to life (Shabbat 129b).
The precise remedy depends on each individual’s nature as well as the exact time, season and other variable. Doctors themselves admit that even the greatest physician cannot take all these into account without error. Therefore, they can very easily do irreparable damage.
This is true of even the greatest physicians. The charlatans in our vicinity do not know their right from their left (Jonah 4:11) and are literally murderers, killing people with their own hands (Alim LeTerufah #366). One should flee from them as a bowshot, not putting his life on the line with them. It is a great danger even to depend on the greatest physicians, for one who falls into their hands distances himself from life.
The Rebbe spoke at great length, but it is impossible to record everything he said regarding this.
He told us that while he was in Lemberg, home to many great physicians, one of the physicians there told him to keep as far as possible from medicines and people in his profession. This physician said that research into medicine had shown that it is impossible fully undersatand its subject matter.
There are also many disputes in the field of medicine. In Lemberg, there were two groups disputing the treatment of a serious disease. One group recommended a bland diet, saying that anything spicy was highly dangerous. The other group had the exact opposite opinion. It said that only spicy foods should be eaten, because sweet and bland foods were detrimental. Each group cited cases, claiming the other’s treatment was a death sentence.
These were among the world’s greatest experts, and even they could not determine the truth. Experimental evidence is useless, for sometimes it supports one opinion and sometimes the other.
Since even physicians are not sure of the truth, they are not at all dependable. When a person’s life is hanging by a hairsbreadth, how can he place it in their hands? The slightest mistake can destroy one’s life, as we see in many cases.
The art of healing has many fine points, and these are concealed from the physician. “Like the nature of the foetus in a pregnant stomach” (Ecclesiastes 11:5). It has many intricacies and details that the physician cannot perceive.
One who is ill, or is caring for someone who is ill, God forbid, shouldn’t say, “On whom should I rely? Certainly I have to do something. I can’t just abandon the patient and not try to save him!” (see Tzaddik #194). This is a foolish conclusion, since a doctor is far from life and closer to its opposite! In the end, one must still rely on God, so why not do so from the beginning? Why place the patient in the hands of doctors, most of whom are the messengers of the Angel of Death?
A person should imagine that he is in a forest or a wilderness (Alim LeTerufah #366). He would have no other choice but to depend on God. He should do the same when doctors are available.
A physician may use many hazardous treatments and still be totally ignorant of their effect. It is not surprising that they often do more damage than good. Why depend on a worldly cure when it is most likely to cause harm? (ibid., #187).
The Rebbe often spoke with many great authorities and understood the art of healing very well. Still, he warned us to keep away from doctors. He once told us of a king who killed all the physicians in his kingdom merely because of the great damage they caused.
The Rebbe once said in jest that the Angel of Death oversees the entire world and therefore cannot do all the killing himself. Because he needs help, he appoints agents in each locality. These agents are physicians. Doctors are agents of death, and do little more. Happy is the man who avoids them and depends on God alone.
Some of what the Rebbe said is alluded to in his published works. But beyond this, the Rebbe often told us to avoid doctors. He said that no matter what happens, we should lift our eyes to Heaven and depend on God alone.
The Rebbe himself traveled to Lemberg and accepted medical treatment, but this involved deep mysteries. It was not for remedies that he made this trip, but for mystical reasons known only to him. His intentions were as hidden and mysterious as they were on his journeys to Kaminetz, Novoritch and Sharograd. All the Rebbe’s travels involved awesome mysteries, hidden from all human eyes.
Upon returning from one journey, he told one of the wondrous stories brought in his Sipurey Ma'asiot. He said that it explained the reason for his trip, but the meaning of the story itself is very cryptic. Who can fathom the depth of his tales or unravel the mystery of his travels? Everything the Rebbe did involved impalpable secrets. The same is true of his journey to Lemberg.
Once he was there, he was compelled from on High to accept medicines, for reasons known only to him.
But when the Rebbe returned from Lemberg, he spoke all the more strongly against medicine. He strongly cautioned us to avoid doctors, devoting many lessons to this. He may have spoken about this earlier, but after Lemberg, he stressed it all the more.
Chapter 51
This world has no purpose except as a place in which one can draw oneself toward the eternal goal.
Do not be concerned with wealth. With or without it, your life can be in vain.
The world deceives us completely. It makes us think that we are constantly gaining, but in the end we have nothing. People spend years earning money, but are left with empty hands. Even one who attains wealth is taken away from it.
Man and wealth cannot endure together. Either wealth is taken from the man, or the man is taken from his wealth. The two do not remain together.
Where are all the riches accumulated since the beginning of time? People have amassed wealth since the beginning – where is it all? It is absolutely nothing.
“And serving God?” “I don’t know of anyone who can claim that he serves God according to His greatness.” If you have some conception of God’s greatness, I do not understand how you can really claim to serve Him.
The highest angel cannot say that he truly serves God. The main thing is desire. Always yearn to approach God.
Many want to serve God, but not all have the same desire.
There are many levels of desire, even in one person. At any moment, his desire changes.
The main thing is to will, long and yearn for God. Through this, you can pray and study and keep His commandments.
But according to God’s greatness, all service is nothing. It is not really true service at all, but like a ‘performance’ in relation to the greatness of God.
Sophistication is nothing. Only simplicity and genuineness have value. It is forbidden to be foolish, even in your simplicity. But sophistication is totally unnecessary (see “His Wisdom” #19).
It is not good to be ‘old’, whether an ‘old’ chasid or an ‘old’ tzaddik.
You must remain young, renewing yourself each day and making a fresh start.
Only one thing improves with age. The Talmud teaches us that a pig becomes stronger as it grows older (Shabbat 77b).
Do not be a fanatic.
Serving God is not fanaticism. Those who pursue worldly goods are the true fanatics.
The world will consider you a fanatic if you abandon all worldliness in your quest for the Godly, but this is not necessary. For you can serve God with restraint (Likutey Halakhot, Nikhsey HaGer 3:1).
Take my advice and do not let the world fool you. It may try to deceive you, but it will never let things end well – even for those who acquire all it has to offer. Not only are they harmed, but future generations are damaged and destroyed.
Non-Jews as well need to know this. If the world is nothing, then what can one do? To know this, one must have help from on high. But Israel needs no further help, for the Torah has already taught us (ibid., Peru U-Revu 3:34).
The world says that you need not seek greatness. But I say that you should only seek greatness.
Seek out the greatest possible tzaddik. Choose only the greatest tzaddik and guide (Likutey Moharan I, 30:2).
Desires that oppress a person may not be desires at all.
One must eat and drink, but it is a necessity. The body must be sustained. Likewise, one must beget children. This is all necessity and not desire. It can be accomplished in holiness and purity.
Your mind can withstand any temptation.
It is written, “God gives wisdom to the wise” (Daniel 2:21). Every man has the potential of wisdom. It is this potential that must be used. This potential alone can overcome all temptations. But God also “gives wisdom to the wise,” and this can grant you even greater strength.
You may have succumbed to desire and sinned in many ways. You may have blemished your intellect, making it confused and weak. But still, you have some intelligence – and this alone can overcome all desires.
One grain of intelligence can overcome the world and all its temptations.
Wherever you are, you can be near to God. You can approach God and truly serve Him, even in the deepest pit of hell.
The Rebbe commented that one needs tremendous effort or God’s help, but sometimes both, before the impurities in the mind are cleansed. When you do this, you will not want anything in this world. Everything will be the same to you.
It is written, “When you go forth, it shall guide you; when you lie down, it shall watch over you; and when you awake, it shall speak to you” (Proverbs 6:22). [As our Sages teach: “'When you go forth, it (the Torah) shall guide you' s in this world; 'when you lie down, it shall watch over you' w in the grave; 'and when you awake, it shall speak to you' in the World to Come” (Avot 6:9).]
When you desire only God and His Torah, everything is the same to you. There is no difference between this world, the grave and the next world. In all three, you can grasp onto God and His Torah.
But if you grasp at this world, there is an agonizing difference. This world is spread before you, but the grave is a tight, cramped place. Purify your mind and all will be the same.
Chapter 52
It is written, “The whole earth is filled with His glory” (Isaiah 6:3). God’s glory cries out from all things.
Even the stories of all nations ring with God’s glory. This is the meaning of the verse, “Let the nations tell of His glory” (Psalms 96:3). It is even reflected in their tales.
God’s glory always cries out, calling you to come close to Him. For God, with all His love and mercy, wants you to be close.
Sometimes in the middle of your prayers you become Enflamed and the words flow from your lips with burning devotion.
At this time, God’s own light is inside you, beckoning you to draw near. This arousal is a spark of God’s own essence. It is written, “He is your praise, He is your God” (Deuteronomy 10:21). God Himself is in your praise and prayer, and at times you pray right in front of God.
[And sometimes,] when God withdraws and is far off, you must still pray to Him. It is written, “ Throw your burden upon God” (Psalms 55:23). You must literally cast your prayers, throwing them toward God from afar. The Tikkuney Zohar (#21, 61b) states, “Happy is the man who knows how to throw arrows.” These are the prayers that must be cast toward God.
Chapter 53
If you have faith, you are truly alive. When you have faith, every day is filled with good.
When things go well, it is certainly good. But when you have troubles, it is also good. For you trust that God will eventually have mercy, and the end will be good (cf. Deuteronomy 8:16). Everything must be good, for it all comes from God.
The life of a person without faith is no real life. When evil befalls him and he loses his liveliness. There is nothing to rouse or comfort him, for he has no faith, and he goes without God and His providence and without good.
But if you have faith, your life is good and pleasant.
Chapter 54
God does not do the same thing twice.
Even when a soul is reincarnated, it is not completely the same. The soul has a level of nefesh and a level of ruach, and the two are never brought back in the same combination. A nefesh may be reincarnated, but always with a different ruach. The complete soul is not the same, for God does not do the same thing twice.
Chapter 55
The Rebbe once spoke of the good one earns in the World to Come through serving God. He said that we call this reward “good” because there is no other word in human language to describe it. But it is really so much higher than any concept of good that the word is totally inadequate.
The most we can say of the World to Come is that it is good, but really it is so much greater and “No eye has seen it, other than God.”
Chapter 56
You may think that you are removed from a particular major temptation, such as the desire for wealth. Still, you may be much worse off than someone else who is steeped in that desire, because you may be so deeply involved in another desire that it totally overshadows even the desire for riches. Having a desire that can completely overwhelm another desire surely makes you much worse off.
The desire in which you are involved may be less significant than the one you avoid. But still, you are worse off, since you have fallen so deeply into a worldly desire that you became oblivious to all others.
A stubborn infant can literally strike his head against the wall to spite his mother. There are some people who exhibit the same stubbornness and lack of self-control. They give up everything because of some stubborn, overpowering desire.
Chapter 57
The Rebbe once told us that in his youth, he was greatly afraid of death. He feared this greatly. Even so, he would ask God to allow him to die for His sake.
The Rebbe did not remember how long this lasted, perhaps for a year. All during this time, he would not say a prayer without also asking God to allow him to give his life for His Name. He constantly included this petition, despite his great terror of death.
So great was the Rebbe’s fear of death that these prayers themselves were like giving his life.
From this we learned that to serve God, you must overcome precisely the thing that overwhelms you most. It is written, “You shall love the Lord your God with all your heart, with all your soul and with all your might” (Deuteronomy 6:5). According to the Talmud, “with all your soul” means that one should give one’s life for God. “With all your might” means that the same is true of all one’s money (Berakhot 54a). The Talmud then asks: If one must give his life for God, why is it necessary to state that he must also give his money? It answers that there are some people who value their wealth more than their lives (ibid., 61b). Understand this.
Chapter 58
When you want to come up with new ideas in the Torah, you must concentrate on one particular subject. Take a verse or a matter and review it many times, hammering on the door until it is opened for you.
Sometimes a thought flashes through your mind and then it escapes. You must be a man of valor, pursuing it until it is recaptured.
Chapter 59
The best thing for children is to keep a proper distance from them, not playing with them all the time. It is best not to be overly attentive.
Chapter 60
A young girl was once injured in an excavation where they were building new houses in Breslov. Several other people were also endangered. The Rebbe then had a long discussion with us regarding building. Following are his words:
I have thought deeply about the concept of building, and I see that no one involved in it remains unharmed. This is true both of Jew and non-Jew. People are involved in building because the world cannot do without it. Therefore, people choose this trade.
This may be a complex matter, but still, no one involved in building remains unharmed.
The Talmud teaches, “Whoever engages in building becomes poor” (Yebamot 63a; Sotah 11a).
The Hebrew word mitmaSKeN (becomes poor) comes from the word miSKeN (poor man). It also shares the same root as SaKaNah (danger). A person involved in building is subject to both poverty and danger.
It is written, “They built storage cities (arei miskenot) for Pharaoh” (Exodus 1:11). MiSKeNot (storage) has the same root. The Midrash says that according to one opinion, these storage cities impoverished (memaSKeNot) the Jewish people. According to another opinion, these cities endangered (meSaKNot) their owners (Shemot Rabbah 1:14). Building can result in both poverty and danger.
The most important thing is laying the foundation. It must be at the correct time [and place] and made of the correct type of wood. Not all types of wood can provide a true foundation. But it is not possible to know all this.
For the same reason [that people do not know about such things], many types of fruit do not grow in our lands.
The world has a Foundation Stone (Yoma 54b; Likutey Moharan I, 61:6). Channels emanate from this stone, reaching every land. The Midrash says that the wise King Solomon knew the details of these channels and was therefore able to plant all types of trees (Kohelet Rabbah 2:5).
If people knew the exact location of these subterranean channels, they would be able to grow in our lands fruit trees that never grow here. Each channel has the power to stimulate a particular species. Even if a particular channel does not pass through our land, all the channels are intertwined and flow into each other.
If one knew the exact place, he could plant any type of tree.
If one knew the location of the channels, he could dig a well in the proper place and if he knew where to plant trees around it, he could then make any type of tree grow there.
The Foundation Stone of the world constantly rises and descends. If one knows its position, he knows what to plant at a particular time. All these things are concealed from the world, for some things may not be revealed.
People say that the world is gaining knowledge. But earlier generations made the primary discoveries, and this took the greatest wisdom. Later generations make discoveries only because earlier ones prepared the way. One generation makes the basic discoveries and later generations apply them. But the latter contribution is really the smaller.
The Talmud states, “If you would not have removed the piece of clay, you would not have found the jewel under it” (Yebamot 92b; Bava Metzia 17b).
Earlier generations may not have found the jewel. But they did remove the piece of clay. They uncovered the basic principles, allowing others to apply them with little ingenuity.
There are things that may not be revealed, for if they were revealed, later generations would make them objects of worship. If this original knowledge were to be revealed, later generations would use it and add to it, making grave mistakes. They could then develop concepts leading to heretical conclusions.
If some things were revealed, each succeeding generation would add on to them and be led astray. This would eventually lead to great destructiveness, promoting heresy. Therefore, the world is not permitted to know about these things at all.
It is written, “When you enter your land and plant any tree … three years shall its fruit be forbidden to you” (Leviticus 19:23). The Zohar teaches that the evil forces of kelipah dwell in trees during these first three years. Earlier generations misunderstood this and thought that they were obliged to worship a tree during the three years that it was under the influence of the kelipah.
According to their error, it was a logical necessity to make such a tree an object of worship.
For this reason, many such things may not be revealed.
Chapter 61
We frequently find the expression, “Hadri Bi” ("I reversed myself"), in the Talmud when a Rabbi reverses his opinion. [However, the expression implies that he reversed himself rather than his opinion.]
When the Talmud says, “Hadri Bi,” it is speaking of repentance. The Sage had interpreted the Torah incorrectly and was now repenting for it. As soon as he was questioned about this, he became aware of his error. He knew that it caused a blemish in the Torah for which he must repent.
Sometimes a person may have the potential for repentance, but it is not brought out to actuality. He may then try to perceive something above his level, and this will lead him to make actual his repentance. Thus the Talmud says, “Hadri Bi” (literally, “I reversed in me”). For the repentance was in him, but only potentially. Only now can it be expressed.
[He reached above his ability, thus causing him to make this mistake. When his companion made him aware of his error, he immediately repented. In this manner, his potential for repentance was made actual.]
Chapter 62
Human thought has tremendous potential. Thought can bring about many things, even inflation.
When thought is intensely concentrated, it can exert great influence. Every faculty of the mind, both conscious and unconscious, down to the innermost point, must be focused without distraction. When many people do this, their thoughts can actually force something to take place.
To accomplish this, the concentrated thought must spell out every step of the desired result in detail.
However a diffused, generalized thought is like an incomplete vessel (Keilim 12:6; Chulin 25a). Such an incomplete mental vessel can lead one to error. This is what happened to Nebat, who saw fire emerging from his member and thought that he would be king.
You can also make use of this in your studies. You can focus on something so strongly that it comes true.
For example, you can concentrate on completing the four sections of the Shulchan Arukh. You can calculate that if you study five pages each day, you will finish all four sections in a single year. Picture in your mind exactly how you will go about this course of study. Concentrate so strongly that you are completely focused on this thought. If your desire is strong and your concentration intense enough, you can suceed.
The same tactics can also be applied to other studies such as the Bible, the Talmud with its major commentaries, the Rif and the Rosh, as well as the Arba'ah Turim.
The Rebbe said that the Talmud alludes to this concept when it states that thought helps, even for the study of Torah (Sanhedrin 26b). Rashi might interpret this Talmudic passage differently, but the Rebbe’s explanation is also certainly true. The Rebbe did not elaborate further, but both are the living words of God (Eruvin 13b; Gittin 6b).
Chapter 63
Different things are respected in different lands. When something new emerges, it does so with both good and evil.
The good might be minimal, but the bad appears to be good,so that it is impossible to determine whether it is good or bad. Thus it may continue to be esteemed.
In our lands, for example, miracle workers enjoy high status. Many such miracle workers were true tzaddikim, but now there are also many frauds.
When something is respected, even a fraudster can be successful at it. He can be totally incompetent, as long as he has the desire and ambition.
It also depends on where you begin. Suppose you want to play the miracle worker. If you start where the general populace believes such things, you will be successful. Once you have a reputation among the gullible, even the skeptics will follow you.
If you begin in a place of skeptics where you are ridiculed, you will not have a chance. For example, in places like Germany, miracle workers are not accepted. But begin where you are respected, and once you have a reputation, even skeptics will become your followers.
The same is true of the particular customs of tzaddikim in our lands. There are other places where these are unheard of. In Moslem lands, for example, religious leaders have the title of chakham and do not have anything that even resembles such customs.
In our area, certain customs are accepted as being the hallmark of a tzaddik. Anyone can adopt these ways and be accepted as a tzaddik. May God reveal the truth. Amen.
The very fact that miracles are accepted in a certain place can actually make them occur. But this is not always the case.
Chapter 64
Fame and prestige prove nothing. Status is not related to merit.
One deed can result in a rank that, once attained, is never lost.
The kings of Israel exemplify this teaching. Because of one meritorious act, they were worthy of maintaining the royal line for four generations. As a reward for destroying the idols, God told Jehu, “Your sons of the fourth generation shall sit on the throne of Israel” (cf. II Kings 10:30, 15:12).
This is difficult to understand. After the fourth generation, their greatness must come to an end no matter what they do. They can do exactly the same thing that merited this royalty in the first place and it will be of no avail. The decree is sealed and they must forfeit the throne after the fourth generation. The decree against their fathers determines their fate.
Although their ancestor earned the throne because of a certain deed, the inheritors cannot use similar merit to remain. They may do the exact same deeds as their ancestor, but these are no longer of any avail. No matter what they do,it has already been decreed that their generation will lose the throne. This is a great wonder. Understand it well.
This teaches us that God’s ways cannot be understood. It may be decreed that one person will not achieve distinction. No matter what merit he has. Yet another person may earn four generations of fame for a single worthy deed. Understand this.
Chapter 65
Joy can protect your children from death (cf. She’arit Yisrael #114).
The evil force that destroys children is called Lilith (Zohar I, 14b). Joy is the antithesis of Lilith (ibid., III, 227b).
Chapter 66
The Rebbe constantly spoke to us about praying with devotion, telling us to put all our energy into the words of our prayers.
Many times he told us to force ourselves to pray.
There are some who say that prayer must come of itself, without being strained. The Rebbe said that they are wrong, and one must do everything in his power to force oneself.
When a person prays with concentration, binding thought to word, bending his ear to hear what he says, then his strength automatically enters his words.
All your energy anticipates the time when it will be drawn into words of holiness.
When you focus your mind on the prayers, this strength rushes to enter the words. By concentrating on the words, this strength will enter your prayers without your forcing it.
Chapter 67
Ignoring the words of the truly wise can cause craziness.
His craziness is only because he ignores the advice of the wise. If he would take rational advice, he would be normal. His mental state might indicate to him the need to do such things as tearing his clothes and rolling in the muck. But a wiser man than he tells him not to do these things. If he would only subjugate his will to the wise, His craziness would disappear.
Craziness therefore results only from ignoring the wise. Understand this well.
Chapter 68
The Rebbe often spoke to us about conversing with God. Speak to God so as to focus on your purpose in life.
Have pity on yourself and beg God to help you find Him.
Use whatever language you speak best and argue with God, petitioning Him in every way. All these thoughts are brought in the Rebbe’s published works, but beyond this, he would frequently discuss this most important concept.
If you set aside a time each day – at least an hour – to converse with God, you will surely be worthy of drawing close to Him.
You may do this for days and years, apparently without effect, but in the end, it will help you reach your goal (see “His Praises” #12; “His Wisdom” #234).
The Rebbe said that this is how King David conceived the Book of Psalms (Likutey Moharan I, 156).
He also said that the main time King David secluded himself with God was at night, under his covers in bed. Hidden from the sight of all others, he would pour his heart out before God. This is the meaning of the verse, “I speak every night on my bed in tears” (Psalms 6:7).
Happy is he who follows this practice, for it is above all else.
Look carefully and read what is written in Likutey Moharan II, 95-100. Follow what is written there and you will be worthy of truly expressing your thoughts to God.
Chapter 69
The Talmud states, “Sing to the One who rejoices when conquered” (Pesachim 119a).
There are times when you must even conquer God.
You may feel that God rejects you because of your sins. You may think that you are still not doing His will. But remain strong and throw yourself before God. Spread your hands to Him and beg that He have mercy and let you still serve Him. It may seem that God is rejecting you, but cry out, “No matter what! I still want to be a Jew!”
This is the way you overcome God. God has great joy when you conquer Him this way.
Chapter 70
A law was about to be passed, bringing much evil to the Jews. The Rebbe then said, “How do we allow God to bring evil to the world?”
We must call God away from all His other tasks. We must draw Him away from sending evil decrees to the world. We must tell Him to put everything else aside and listen to us, for we want to ask Him to draw us close.
When a Jew wishes to speak to God, God casts aside everything else. Evil decrees are even set aside at this time. God puts aside everything and only listens to the person seeking His presence.
Chapter 71
The Zohar states that repentance does not help for immorality and particularly for one who casts his seed for naught (Zohar I, 188a, 219b).
The Rebbe said that this is not true, for repentance helps for all sins (ibid., 62a).
He also said that he was the only one who truly understood that saying in the Zohar. For repentance truly helps, no matter how much one has sinned.
True repentance involves never repeating the sin, as discussed in the Rebbe’s works (Likutey Moharan II, 49).
You must go through the same situation in which you sinned, but now have pity on yourself and not repeat the sin. Then you will have broken the evil urge and have repented.
Chapter 72
You may be influenced by false motives and distracted by many outside thoughts when you pray. Ignore them completely (see “His Wisdom” #12, #26; Tzaddik #590). Do your part and say all the prayers in order, ignoring all disturbing thoughts. Do what you must, and disregard these thoughts completely.
The Rebbe also said that these disturbing thoughts actually benefit our prayers. Without distracting thoughts, prayer would be impossible. Tremendous powers are always at work, attempting to denounce proper prayers.
But distracting thoughts serve to disguise our prayers so that they are ignored by the Outside Forces. Then these forces do not denounce the prayers, and they are allowed to enter on high.
God knows the real truth. We may have improper motives or be distracted, but in the very depth of our heart, our intent is to God. God knows this.
G-d sees this innermost desire. He sees through the outside and accepts the prayer in love.
It is written, “Many thoughts are in a man’s heart, but God’s counsel is what stands” (Proverbs 19:21).
“Many thoughts are in a man’s heart”: When he prays, he is distracted by many outside thoughts.
“But God’s counsel is what stands”: There is an innermost point in your heart. Here your thoughts are directed to God alone. This innermost point is called “God’s counsel.” Within this point, one’s intent is to God alone.
“God’s counsel is what stands.” So disregard all distractions and recite your prayers in their order.
Chapter 73
There are tzaddikim who reveal what they see immediately.
These tzaddikim are in the category of MNTzPKh.
The Talmud states, “MNTzPKh was stated by the seers” (Megilah 3a; Shabbat 104a).
Those in the category of MNTzPKh must state what they see. MNTzPKh is a category of constriction (Etz Chaim, Sha’ar Drushey HaTzelem 2), and those within it are incapable of keeping a vision to themselves.
Other tzaddikim possess souls from a higher level. They are from a spacious realm, and have room to keep their vision to themselves.
Chapter 74
Sometimes your prayers may be devoid of enthusiasm. At such times, you must compel your emotions and make your heart burn with the words.
Sometimes a person rouses himself and actually makes himself angry. As people say, “Er schnitzt zich ein roigez – He creates his own anger” (cf. Tzaddik #196).
You must do the same during prayer. Be like the man who makes himself angry. Work yourself up and bring heat and a flaming heart into your prayers. The enthusiasm may be forced at first, but eventually it will become real. Your heart will burst aflame with God’s praise, and you will be worthy of praying with passion.
You can make yourself happy in the same way, particularly during your prayers. Pray with great joy, even if this happiness is forced. Happiness is always a virtue, but it is especially so during prayer (Likutey Moharan I, 282).
If you are disturbed and unhappy, you can at least put on a happy front. Deep down, you may be depressed, but if you act happy, you will eventually be worthy of true joy.
This is true of every holy thing. If you have no enthusiasm, put on a front. Act enthusiastic and the feeling will eventually become genuine. Understand this well.
Chapter 75
The Rebbe often spoke with us about prayer. He constantly told us to force ourselves to pray with devotion, strongly binding our thoughts to each word and listening very carefully to the words we are saying.
The Rebbe had told many of his disciples to study the Kabbalistic writings of the Ari. But even these disciples were not advised to follow the Kabbalistic devotions during prayer found in these works (see Likutey Moharan II, 120).
He said that perfect prayer is the plain meaning of such words as “Barukh Atah HaShem — Blessed are You, God.” Devotion is concentrating on the meaning of the words and listening to them carefully.
The Rebbe would ridicule those who said that one should not force himself to pray. He advised us very strongly to pray with all our might, putting all our strength into each letter of the service (see “His Wisdom” #66).
He also instructed us to ignore all disturbing thoughts during prayer. His advice was that we merely pray correctly, disregarding all distractions. He said we should turn our minds away from all such thoughts completely (see “His Wisdom” #72).
The Rebbe also said that it may be impossible to go through the entire service with proper devotion. Still, each person can say a small portion with true feeling. We see this all the time. One person might have deep feelings while saying the Ketoret, the prayers in place of the incense offering. Another may pray best during the Pesukey DeZimrah, the opening Psalms.
I (Reb Noson) once saw a lesson regarding this in the Rebbe’s writings. It was never copied, and I can only report what I remember.
The Tikkuney Zohar (#18) states that there are masters of the hands and masters of the feet.
The human body has a transcendental counterpart, and each of its limbs corresponds to a portion of the service. Each person is also associated with a particular limb. When he comes to the part of the service pertaining to his limb, he is aroused to great devotion. You may sometimes pray with great devotion. But then the feeling departs and the words begin to seem empty. Do not be discouraged (, for you have merely left your area in the transcendental form). Continue the service, saying each word in absolute simplicity.
Sometimes you will try very hard and still not be able to pray. But never become discouraged. This is the most important rule of all.
Force yourself to say each word of the service. Make believe that you are a child just learning to read, and simply say the words.
In most cases, God will then touch your heart with a flame and it will be aroused to pray with feeling. Just do not make a test of this.
For deep inside, you are very far from prayer. Prayer is very high. It is even above the study of Torah. How can you be worthy of serving God in such a lofty manner?
Do your part. Simply begin the words of the service: “Adon Olom Asher Malakh — Lord of the world, Who reigned ….”
Listen to every word you say. Concentrate and do not let your thoughts stray. Simply keep your mind on the words of the service.
Follow the order of the service even without feeling. Continue word by word, page by page, until God helps you to achieve a feeling of devotion. And even if you complete the entire service without feeling, it is not the end. You can still say a Psalm. There are other prayers to be said (cf. Tzaddik #508).
In general, you must force yourself to do every holy task with all your might. This is especially true of prayer. But if you are not worthy of achieving this, it is still forbidden to become discouraged. Be strong and cheer yourself as much as possible.
This is discussed widely in the Rebbe’s published works (Likutey Moharan II, 48; see “His Wisdom” #120).
Pray in happiness, with a joyful tune.
Put yourself into a cheerful mood before you begin your worship.
Seek out your good points, using them to bring joy to your prayers. This is discussed in Likutey Moharan on the verse, “I will sing to God while I exist” (Psalms 146:2; see Likutey Moharan I, 282).
The Rebbe’s teachings regarding prayer are very extensive and can only be outlined here. If you are intelligent, you will understand the main points. Ponder them well, for they contain awesome advice and are full of truth and sincerity.
Look further in the Rebbe’s lessons on the verses, “The deeps, they covered them” (Exodus 15:5) and, “Make a light for the ark” (Genesis 6:16), appearing in Likutey Moharan I, 9 and I, 112, respectively. Open your eyes and contemplate these lessons well. In these lessons, the Rebbe says that the main thing is truth.
You may be distracted during your devotions, but grasp onto truth. No matter what your level, you can speak the simple truth in your prayers.
Consider the Rebbe’s words and you will certainly be worthy of true prayer. It is an important rule in all devotion. The Tikkuney Zohar (#21, 44b) speaks of “hands writing secrets” (cf. Likutey Moharan II, 7:10).
We once heard that the Rebbe said these are the motions one makes during prayer.
Chapter 76
We heard that the Rebbe once said he studied all four sections of the Shulchan Arukh three times.
The first time, he understood its simple meaning.
The second time, he was able to trace the Talmudic source of each law.
The third time, he understood the Kabbalistic significance of each law and its relationship to the transcendental worlds.
From the way it was told, we understood that the Rebbe did this in his youth. We knew that he later reviewed the Shulchan Arukh many times.
This was the Rebbe’s way. He literally drank in knowledge. This was true even toward the end of his life, when he suffered greatly from tuberculosis. He was very involved with the congregation. He spent hours with us, offering us advice and teaching us how to approach God. His mind may have been constantly soaring in the highest ethereal realms. Still, he would spend considerable time each day in simple study.
With all this, the Rebbe was never pressed for time. He was always calm and relaxed. It is absolutely impossible to describe his unique serenity. Because of it, he had time for all things.
The Rebbe always studied quickly. In a single hour, he could go through several pages of the Shulchan Arukh, including all its major commentaries. On a page of Orach Chaim, he would include the Taz, the Magen Avraham, the Be'er HaGolah, the Pri Chadash and the Ateret Zekeinim. He would study their counterparts in the other sections of the Shulchan Arukh.
He once told us that in the morning, between the time the congregation began to assemble and the time they began worshipping, he would go through at least four pages of the Shulchan Arukh (see Tzaddik #265).
This was true of everything the Rebbe studied. Whether it was the Talmud or the codes, the Rebbe literally flew through the pages.
Many times the Rebbe told us that it is best to study a subject rapidly and not to spend time on each detail.
Study with speed and simplicity. Understand each thing in its own context, and do not confuse yourself with its relation to other subjects. If you do not understand a concept, do not spend too much time on it. Go further, and in most cases, you will eventually comprehend the first thing as well.
The Rebbe said that when you study, you need only read the words aloud and in order. Then you will automatically understand. Do not confuse yourself by trying to understand everything at once. You will have much difficulty and end up understanding nothing.
Concentrate on what you are studying. Read the words in order and with enthusiasm. Understanding will come of itself. What you do not understand at first, you will comprehend later. Even if there are things you never understand, the quantity outweighs all else. The Talmud teaches, “Learn everything, and then seek understanding” (Avodah Zarah 19a; Shabbat 63a).
You must read the words even if you do not understand them completely. It is written, “My soul broke through with desire” (Psalms 119:20). The Talmud comments that the surface must be broken, but the depths need not be explored. One need only read the words, even if one does not fully understand (Avodah Zarah, ibid.).
When you study quickly, you will absorb a great deal. You will be able to review each volume many times. What you do not understand at first will appear simple the second or third time. You will eventually understand all that you can.
The Rebbe spoke about this so often that everything cannot be recorded. But what we have quoted here is excellent advice. Follow this path and you will complete many volumes. You will have a better understanding than one who tries to comprehend everything the first time.
A person who is overly meticulous can become very confused. Often he will abandon his studies completely and end up with nothing.
Accustom yourself to learn quickly, without too much attention to detail. You will then be worthy of learning in quantity. You will be able to complete the Talmud, the codes, the Bible, the Midrash, the mystical books of the Zohar, the Kabbalah and all the other sacred works.
We have already mentioned that it is good for a person to complete all books concerning the Torah in his lifetime (see “His Wisdom” #28).
The Rebbe once reckoned all that one must study each day if he has the time.
You should study enough each day so that at the end of a year, you will have completed the entire Talmud with the Rif and the Rosh; the four sections of the Shulchan Arukh; all the Midrashim; all the books of the Zohar, Tikkuney Zohar and Zohar Chadash; and all the Kabbalistic writings of the Ari.
Besides this, you should spend some time each day studying in depth. You should also say the Psalms each day, as well as many additional prayers. Even all this does not exhaust the Rebbe’s list.
At that time, the Rebbe also spoke at length, telling us to study quickly and eagerly, without confusion or over-attention to detail.
The Rebbe also told us not to review each thing immediately. He advised us to complete each volume as rapidly as possible from beginning to end, and then to review the entire work as a whole.
The Rebbe also told us not to be anxious if we could not complete everything he suggested each day. One can be a religious Jew even without that much study.
He also said that one can be a tzaddik even without being a very profound scholar. Deep perception can be attained only with Talmudic scholarship, but even the simplest Jew can be righteous. “It is not incumbent upon you to complete the work, but neither are you free to desist from it” (Avot 2:16).
Chapter 77
The world is full of strife.
There are wars between the great world powers. There are conflicts within different localities.
There are feuds among families. There is discord between neighbors. There is friction within a household, between man and wife, between parents and children.
Life is short. People die every day. The day that has passed will never return, and death comes closer every day. But people still fight and never once remember their goal in life.
All strife is identical.
The friction within a family is a counterpart of the wars between nations.
Each person in a household is the counterpart of a world power, and their quarrels are the wars between those powers.
The traits of each nation are also reflected in these individuals. Some nations are known for anger, others for bloodthirstiness. Each one has its particular trait. The counterparts of these traits are found in each household.
You may wish to live in peace. You have no desire for strife. Still, you are forced into dispute and conflict.
Nations are the same. A nation may desire peace and make many concessions to achieve it. But no matter how much it tries to remain neutral, it can still be caught up in war. Two opposing sides can demand its allegiance until it is drawn into war against its will.
The same is true in a household.
Man is a miniature world (Zohar III, 33b; Tikkuney Zohar #69, 100b). His essence contains the world and everything in it. A man and his family contain the nations of the world, including all their battles.
A man living in isolation can become insane.
Within him are all the warring nations. His personality at a particular time is that of the victorious nation. Each time a different nation is victorious, he must change since he plays the roles of all the nations, and this can drive him insane. He is alone and cannot express the war within him.
But when one lives with others, these battles are expressed through his family and friends.
There may be strife in the household of a tzaddik. This too is a war between nations.
It is also the war between the twelve tribes, such as between Ephraim and Judah (Isaiah 11:13; Ezekiel 37:16).
When the Mashiach comes, all wars will be abolished. The world will have eternal peace, as it is written, “They will neither hurt nor destroy” (Isaiah 11:9).
Chapter 78
Fairness is in every place. A person may commit every outrage, but he still has a sense of fairness. It may be blunted, but it still exists.
There are people who can immediately sense any unfairness. Others do not sense it until after they have committed some wrong. Still others feel no remorse until they have committed a number of offenses.
But each man has his limit. There is a degree of outrage that stimulates the sense of fairness in every man.
I (Rebbe Nachman) was once in a small village. A military commander had come there demanding horses, saying they were needed to carry mail. The villagers bribed him to leave them in peace. They kept their horses and the officer had some easy money.
Soon one of his junior officers arrived. The commander convinced him that he should also try this trick. The second officer went to the villagers and also demanded horses for the mail. He was also bribed and walked away with a tidy sum.
A third officer then passed through the town. He was really in charge of the mail, and was short several animals. He actually needed the horses and would not be satisfied with a bribe.
A village chief went and pleaded before the commander. The people had already paid two bribes, but would still have their horses taken.
At this point, even the commander recognized the unfairness of the situation. He ordered the officer in charge of the mail to leave the villagers alone, and the horses were not taken.
This same commander had already robbed the villagers without qualm. He had even advised his junior officer to do the same. It took two crimes before his sense of fairness could even begin to function. But by the third time, even he realized that the situation was hardly fair. It was then that he ordered that the village be left alone.
Fairness exists everywhere. It may be buried, but it can always be accessed.
It is written in the Zohar that even the Left Side (the side of evil) contains both right and left. Even the unholy has a spark of the Divine.
The Left Side has a right, even though its right may not even reach the left side of Holiness. The right side is fairness. It even exists on the Other Side. But on the Other Side, righteousness and fairness begin very late, even after the fairness of the left side of Holiness. Understand this.
Chapter 79
When one begins to truly serve G-d and attach himself to a great tzaddik, one is often filled with great confusion and evil thoughts. The evil was always there, but only now it is surfacing.
A pot of water may seem perfectly clear. But when it is placed on a fire and begins to boil, all its impurities are brought to the surface. One must stand by and constantly remove these impurities.
The original purity is merely an illusion. With a little heat, the impurity surfaces. But when these impurities are removed, the water is truly pure and clear.
The same is true of a person. Before he begins to serve God, good and evil are completely mixed together within him. The impurities are so closely united with the good that they cannot be recognized.
Then this person comes close to a true tzaddik and begins to burn with great feeling toward God. He is touched by the heat of purification and all the evil and impurities come to the surface. Here again, one must stand by and constantly remove the dirt and impurities as they appear. In the end, the person is truly pure and clear.
Purification requires this period of agitation and confusion. In the beginning, a person is totally immersed in the material. He then begins to come close to God.
It would seem possible to remove this dirt and impurity at once from those who abandon material pursuits and begin to serve God. But the person’s mind is completely intermingled with this mire. Were it to be removed immediately, his mind would be drawn out with it.
Therefore, one must be purified little by little, in gradual stages.
Chapter 80
People have more power than the Evil Inclination itself. They have great power to influence others, keeping them from serving G-d and from a true tzaddik.
The Evil Inclination is given power only in a particular realm. Its ability does not extend beyond this.
But man includes all realms. Therefore, a person can do more to deter another from God than can the Evil Inclination itself.
Chapter 81
Other people can hold one back greatly.
If you were alone, without the negative influence of others, you would always direct yourself toward the path of life. You might be confronted by every type of confusion, worry and frustration – but still, you would eventually end up on the right path. Even if you sinned, you would regret it and find the true path in the end.
It becomes much more difficult when others confuse you. You might associate with those who think they know something about philosophy. Or you might associate with cynics who are involved in studies that ridicule everything sacred. Such people can confuse you and frustrate you more than anything else.
The world may consider this sophistication, but it can lead to great confusion. The world teaches that all values are relative and any path is permissible. This is especially true of philosophy, which can cause tremendous spiritual damage, as discussed earlier (see “His Wisdom” #5).
There is also a certain sarcasm, even among those who seem religious. This is as harmful as philosophy.
This sarcasm is literally the same as philosophical skepticism. It can even be worse, since most Jews recognize the dangers of philosophy and avoid it. They know that philosophy can drag them down into the deepest pit. But people are not so careful to avoid sarcasm and sophistication, especially when it emanates from people who appear to be religious and clothe all their opinions in religious expressions to prove their veracity. People do not avoid them, thinking that they are on the right path. Yet these very people are the ones who can cause the most harm, frustrating and confusing those who truly want to serve God.
Happy is the man who walks the true path, avoiding all sophistication. He is simple and upright, fearing God and shunning evil (Job 1:1, 1:8, 2:3).
Chapter 82
It is written, “With this I know that You delight in me, for my enemies upon me have not been evil” (Psalms 41:12).
“My enemies have not been evil”: Tzaddikim oppose me. Through this, “I know that You delight in me” (cf. Likutey Moharan I, 283).
Chapter 83
About anxiety and fears. Most things and persons that people fear cannot harm them at all.
The only time a person can think clearly is when he is dead. When he is lying on the ground with his feet to the door, he will have the calmness and clarity to see himself, and will finally see the truth. For then he will realize that all his anxiety and fear of those who stood in his way were mere foolishness. All his anxieties were for nothing. For what can a mere mortal do to him!
The same is true of his desires and temptations. Lying there dead, he will realize that he wasted his days in vain (cf. Psalms 78:33). He will know that his most overwhelming desires were mere foolishness and confusion. Who really forced him?! But only then can one fully understand these things.
There is also a deeper meaning to this.
It is not the person who fears, but something else within him.
One may realize clearly that the thing he fears cannot harm him. Still, he cannot help but be terrified of it. This is because of that something within him that generates his fear.
We actually see many people with ridiculous phobias. They themselves realize the foolishness of their fears, but they cannot overcome them.
When we shout suddenly behind a person’s back, he becomes startled. He exhibits fear even before he knows of what to be alarmed. He can have fear without it entering his conscious mind.
But fear is not in the conscious mind and therefore does not have to be rational. For the fear actually stems from something else within a person.
The same is true of desire.
One may realize that his desire is utter foolishness, but still it remains strong. Here again, it is not the person who desires, but something else within him. Even when one realizes the foolishness of a desire, this something else continues to want it.
If you learn to settle your mind, you can easily rid yourself of all fears, anxieties and desires. You must realize that what you fear or desire is really nothing and that something else within you is responsible for them. Understand this, and you can overcome everything.
For you have free will. You can easily train your mind to discard that which is inside you that has caused your fears and desires.
Chapter 84
Do not say that the pit and grave will be your refuge (cf. Avot 4:22).
In this world, you have the burden of livelihood and many other worries. Therefore, you are not aware of minor annoyances. A mosquito can bite you, but because of your many concerns, you may not even feel it.
But in the grave, you have no distractions. You can even hear the sound of the maggots crawling toward you and feel the pain of their every bite into your flesh. There is nothing that can take your mind away from this suffering, may God spare us.
Chapter 85
A man once asked the Rebbe whether he should undertake a particular journey.
The Rebbe answered that if you have a need to travel, you should not remain at home and stubbornly refuse to go. Wherever you travel, there are things you must correct.
You must only be careful not to sin while you are there. If you do not sin, you can correct things wherever you travel.
Even if you are an average person, you will do holy things in each place. You will pray, say a blessing over food, and many similar things. Even the lowliest Jew does holy things wherever he goes.
Each person is destined from on high to be in a particular place at a given time. At that time and place, there is something that he specifically must correct.
When you have occasion to travel, it is for your own good. If you would not make the journey voluntarily, you might be forced to go in chains. The Talmud teaches, “Jacob would have had to come to Egypt in chains, but was saved by his merit” (Shabbat 89b).
This is true of every man. If you find it necessary to travel, it is a favor from on high. Otherwise, you might have had to make the journey in chains.
The Rebbe told this to an ordinary person, because even the average person accomplishes great things wherever he may go – as long as he does not sin in any way.
The secret meaning of this is alluded to in the Pri Etz Chaim, Shaar Keriat Shma (chapter 3), concerning the intentions one must have when recalling the Exodus.
Chapter 86
Wedding customs: It is customary for people to stand up and say humorous things at a wedding. It is also customary to begin by saying, “Ehla – Rise!” The Talmud says, “A woman may rise with her husband, but does not descend with him” (Ketubot 48a, 61a). People say, “Rise!” along with the humor, for the bride will rise up with her husband with every joy and pleasure, but will not descend with him.
It is customary to cover the bride’s face with a veil. Rachel is “the beautiful girl who has no eyes.” This is the bride. It is written, “God’s glory is to hide a thing” (Proverbs 25:2). This also speaks of the bride.
It is customary to throw baked goods at the groom. It is written, “Wherever the spirit went … the Ofanim were lifted up” (Ezekiel 1:20). An OFaN is an angel. Baked goods are OFiN. The similar spelling indicates a similarity in essence. The bridegroom represents the spirit. Wherever the bridegroom goes, baked goods/spirits are lifted up (see Likutey Halakhot, Kiddushin 2:8).
It is customary to give money to the dancers at a wedding. This is called “Shabbat money.”
It is written, “Hosts of angels whirl and spin, and she who stays home divides the spoil” (Psalms 68:13). The dancers “whirl and spin.” When they are given money, they “divide the spoil.”
The Revelation at Sinai was a wedding. It is written, “His mother crowned him on his wedding day” (Song of Songs 3:11). This is the Revelation at Sinai (Ta'anit 26b). Mount Sinai is also a ladder. Take the letters of the word SINaI and turn them into numbers. The gematria then gives you SuLaM (ladder).
This is the ladder in Jacob’s dream. It is written, “Behold, a ladder … and behold, angels of God went up and down on it” (Genesis 28:12). The dancers go up and down, raising and lowering their bodies. They dance on the ladder of Sinai – the day of the wedding.
The money given to the dancers is called “Shabbat money.” It is written, “U-nevat Bayit Tekhalek Shalal – She who stays home divides the spoil” (Psalms 68:13). This is the money given to the dancers, as mentioned earlier. In Hebrew, the words Bayit Tekhaleik Shalal form the acrostic, ShaBaT — Shabbat money (cf. Likutey Moharan I, 49:7).
It is customary for the bridegroom to give a scholarly discourse. It is written, “His mother crowned him on his wedding day.” The wedding day alludes to the Revelation at Sinai. The bridegroom speaks words of Torah, just as God did at Sinai. It is customary to present the bridegroom with gifts. These are called Drashah Geshank (discourse gifts).
It is written, “You have ascended on high, you have captured the prize (that is, Torah), you have received gifts from among men” (ibid., I, 68:19). These are the gifts given to the bridegroom. It is said that the bridegroom’s lecture helps to unite the couple.
Before Jacob saw the dream of the ladder, it is written, “He lay down (VaYiShKaV) in that place” (Genesis 28:11). The letters of VaYiShKaV can be rearranged to spell VaYesh Kaf-Bet ("and there are twenty-two"). These are the twenty-two letters of the Hebrew alphabet.
The bridegroom's lecture unites the twenty-two letters into words of Torah, just as the couple is united.
It is customary for the dancers to do Pristakes, raising and lowering their bodies. It is written, “I will go down to Egypt with you, and I will bring you up” (Genesis 46:4). This is symbolized by the up-and-down motions.
“I will go down with you to Egypt”: The exile in Egypt was to gather together the holy sparks from Adam’s wasted seed. “I will bring you up”: A wedding is a rectification of the covenant and a unification — i.e., “I will bring you up.”
It is customary to interrupt the bridegroom’s lecture. This symbolizes the Breaking of the Tablets.
It is customary for the best man to dress the bridegroom in the kittel, a plain, white, linen robe. It is written, “And Joseph will place his hand on your eyes” (ibid.). (The son closes his father’s eyes upon death.) Joseph is the best man. The kittel is the garment of the dead.
It is customary for the dancers to do somersaults. The Revelation at Sinai was a wedding. There it is written, “Moses went up” (Exodus 19:3). It is also written, “God descended onto Mount Sinai” (ibid., 19:20). Sinai then involved “ those below rose up and thosr above descended” (see above #40, and note 160). Thus, the dancers engage in somersaults.
Chapter 87
Rosh HaShanah and Yom Kippur make it appropriate for one to possess a beautiful etrog.
People say that a fool has a beautiful wife. The etrog is analogous to a wife. It is written, “You are entirely beautiful, my beloved, and have no blemish” (Song of Songs 4:7). The Zohar states that this is the etrog (Tikkuney Zohar #13, 29a; #21, 56b).
It is also written, “Behold, a child was crying, and she had mercy on him” (Exodus 2:6). The Tikkuney Zohar (#11, 26b) says that when the Jews are like this crying child, they awaken God’s mercy. On Rosh HaShanah and Yom Kippur, the Jews resemble just such a child. In Hebrew, the crying child is a NaAR. NaAR also means a fool.
When the Jews become such a child, they must have a beautiful etrog. A fool has a beautiful wife. The more the Jews personify a crying child, the more they deserve this beautiful etrog.
The world says that a fool has a beautiful wife. Following is the reason for this. Intelligence lies in the brain.
The brain is nourished by the marrow in the bones. It is written, “The marrow of his bones is moistened” (Job 21:24). The marrow is sustained by the fats and fluids of the body. Since it is the fats and fluids which sustain the marrow, they maintain the intellect. The intellect is therefore sustained through the body’s fats and fluids (Likutey Moharan I, 225).
The fool has limited intelligence because his brain cannot draw from the marrow in his bones. Therefore, his bones are left with an overabundance of marrow.
It is written, “He took one of his ribs … and made it into a woman” (Genesis 2:21-22). A man’s destined mate is taken from his bones. A fool’s wife, then, receives an overabundance of marrow. Therefore, she has a deep, inner intelligence. It is written, “A man's wisdom lights up his face” (Ecclesiastes 8:1). Beauty comes from the intellect. Consequently, a fool’s wife appears beautiful.
This is also true in the spheres of holiness. The roots of holy knowledge must be drawn into the etrog. This is explained in the writings of the Ari.
To explain this a little: The etrog is Malkhut, the Royal Bride. The bridegroom is Z'er Anpin, the “Small-Faced One.” The “body” of Z'er Anpin is comprised of the six directions. The aspects of the mind of this body are the Chasadim (Benevolences, Mercies) of these directions.
When the etrog is taken, these aspects of the mind are drawn into it. The lights of mercy then enter the etrog. The root of mercy is knowledge. This is the mystery of the shaking of the Four Species, as explained in the writings of the Ari.
When the etrog is taken, light is drawn from the aspects of the mind of Z'er Anpin to those of the six directions of the body. These aspects of the mind are then illuminated and increased. The etrog – the Royal Bride – is then enlightened by these mentalities.
The etrog is analogous to the fool’s wife. The fool’s mental power remains within the marrow of his bones and does not rise to his brain. It can thereby be bestowed upon his wife. However, in the worlds of holiness, the lights of the brain are drawn into the body. The mental power is then drawn into the etrog from the increased light in the body. The etrog is thereby illuminated.
Look carefully into the writings of the Ari and you will understand this well.
This is also the concept of the sukkah. It is written, “For Israel is a child and I love him” (Hosea 11:1). Love is an embrace – an embrace with the right hand (cf. Song of Songs 2:6, 8:3). This embrace is the sukkah. On Rosh HaShanah and Yom Kippur, the Jew enters into an aspect of, “Behold, a child was crying, and she had mercy on him.” Then on Sukkot, he can enter the category of, “For Israel is a child and I love him” – the sukkah.
Chapter 88
Regarding the custom to turn over the tables on Shabbat HaGadol, the Shabbat right before Pesach. Speech remains in exile until Pesach. PeSaCh is Peh SaCh (a mouth speaking). On Pesach, speech emerges from exile. This is the main idea of the Exodus.
The table connotes speech as it is written, “He spoke to me, this is the table that is before God” (Ezekiel 41:22).
“He spoke to me”: Regarding my food and sustenance - that is the table that is derived from the category of speech. Thus, it is written, “ From all that emanates from God’s mouth will man live” (Deuteronomy 8:3).
When speech is not in exile, then the table is turned toward us in an aspect of Face. “He spoke to me, this is the table that is facing (lifnei) God.” Lifnei literally means “towards the face of.” When “He spoke to me,” then the table is in an aspect of Face or facing.
Speech remains in exile until Pesach, until the Exodus. The tables are therefore turned over on Shabbat Hagadol, showing that speech is not yet in an aspect of Face. Speech emerges from exile only on Pesach — Peh Sach, “the mouth speaking.”
Chapter 89
There are bundles and bundles of sins. “One sin leads to another sin” (Avot 4:2). When a person does one sin, it then causes him to commit related offenses. The later sins are then responsible for still more related wrongs.
Each sin draws along those related to it. All these then follow the first. Unrelated sins are not in that group. This is the concept of bundles and bundles of sins. The first sin, together with the related ones following it, forms one package. Each subsequent sin likewise forms its own package. In this manner, bundles and bundles of sins are created.
Each of these bundles (ChaVeLot) of sins results in the creation of a troop of angels who destroy (meChaVLim) and accuse (ibid., 4:11).
These Destroyers and Accusers cry out, “Give us life! Give us food!” He [the sinner] is the ba'al aveirah (literally, the “husband or owner of sin”). They cry out to the one who committed the sin, who brought them into existence. He is literally their owner and is responsible for them. He is the one who must provide them with food and sustenance.
The first sin in the bundle was absolutely without coercion. The sinner must therefore sustain its resultant Destroyer and Accuser. But he must also sustain the other sins in the bundle.
He may argue that these sins were forced onto him. Yet they all resulted from his original, related sin, so this is no excuse. The Destroyers and Accusers can argue that he should have protected himself immediately by observing one of the Torah’s commandments (cf. Sotah 21a; Vayikra Rabbah 21:4). Since he did nothing to protect himself, he must sustain and nourish the entire troop.
The remedy for this is to learn and to observe the Thirteen Attributes of Divine Mercy. You must fulfill these Thirteen Attributes by displaying mercy and doing good deeds. When you do this, the revelation of the Thirteen Attributes within you stimulates the Thirteen Attributes of Mercy on high, which humble and eliminate the Destroyer bred by your sins. We pray, “God, King, sitting on a throne of mercy … forgiving the sins of His people, removing the first one first.” This prayer introduces the Thirteen Attributes.
Through the Thirteen Attributes, God removes the first sin in each bundle. The other sins in the package then return to God, Who then grants them sustenance.
It is written, “I will teach rebels Your ways, and sinners will return to You” (Psalms 51:15).
“Your ways” refers to the Thirteen Attributes. Moses asked God, “Let me know Your ways” (Exodus 33:13). Immediately, God revealed the Thirteen Attributes to Moses.
When one learns to observe God’s ways – the Thirteen Attributes – then “sinners will return to You.” The sinners are the sins in the package, which now can return to God.
We must now understand how God sustains these angels of destruction.
There is the first among the first on the Other Side (Likutey Moharan I, 242). It is written, “Edom, the first one, went out” (Genesis 25:25). Therefore, Edom is the first of the first. This is the first one of the initial sins, resulting in all the others.
The Jewish people are so holy that they should not sin at all. Our sins are a product of the Diaspora, where we are under the power of other nations and we must pay them taxes and levies. All sins therefore result from Edom, who is the cause of our exile. This Edom is the first among the first.
Therefore, God places all our sins on Edom, who must sustain them.
Regarding those who drove us into exile, it is written, “Place sin upon their sin” (Psalms 69:28). God places Israel’s sins upon them, which sustains the destroying angels.
This is accomplished through pity, which arouses the Thirteen Attributes of Mercy.
The poor are in the category of strict justice, rather than mercy from Above. Regarding Simeon, it is written, “I will divide them in Jacob and scatter them in Israel” (Genesis 49:7). The Simeonites will go from door to door accepting charity (Bereshit Rabbah 98:10). Therefore, Simeon is in the category of strict justice from Above (Zohar I, 236a).
We also can actually see that the poor can be very cruel. They are in the category of strict justice which contains no mercy (Ketubot 84a; Zohar III, 193a).
Because the poor lack pity and connection to the Thirteen Attributes of Mercy, they cannot on their own arouse these Attributes on high. Thus, the poor must beg G-d for mercy. They must plead before God that He Himself have mercy through the Thirteen Attributes and awaken the Attributes on high. When He does this, He then “removes the first one first.”
It is written, “Recall not our first sins against us; quickly let Your mercy precede us, for we are very poor” (Psalms 79:8). We ask that God “recall not our first sins” in each bundle of sins.
We plead that He “remove the first one first” in each bundle. Then the other sins in the package are automatically discarded and destroyed.
But God removes “the first one first” through the Thirteen Attributes of Mercy. Therefore, we must first arouse these Attributes by practicing them in our own lives.
We ask God, “Quickly, let Your mercy precede us.” We must ask this, “for we are very poor.” We are in the category of the poor who lack mercy. Therefore, we are powerless to awaken the Thirteen Attributes.
Therefore, we spread our hands to God, begging that He Himself awaken the Thirteen Attributes of Mercy: “Quickly, let Your mercy precede us, for we are very poor.” We alone have no power to do this.
“Quickly let Your mercy precede us”: It must come from You, “for we are very poor.” We plead that God do this and then “recall not our first sins against us.” For then He will “remove the first one first” in each bundle of sins, letting the other angels of destruction be automatically removed and destroyed.
Chapter 90
Before each person goes to sleep, he sees the souls of all his dead relatives. He also sees the souls of all who share his soul root.
It is taught that when one dies, one sees all these souls (Ma’avar Yabok, Siftey Tzedek 32). Sleep is one-sixtieth of death (Berakhot 57a; Zohar I, 169b). Therefore, one also sees these souls before going to sleep.
When you see these souls before sleeping, you see them only vaguely and in passing.
Even before death, there are many levels of seeing souls. A great tzaddik will see them very clearly. But the average person only sees them in passing, like a spark flashing before his eyes.
Sleep is only one-sixtieth of death. The vision is therefore only one-sixtieth of this flashing spark. It may be only subliminal and not actually sensed. People are not aware of the vision before sleeping because it is only one-sixtieth of the already vague vision that one has before death. But the truth is that every person has this vision.
Chapter 91
If you want to study with continuous diligence, be careful never to speak against a fellow Jew.
When the bride is beautiful, love is perfect (cf. Song of Songs 4:7). But when the bride is blemished, love cannot be complete.
The Torah is a bride. It is written, “Moses charged us with the Torah, a heritage for the congregation of Jacob” (Deuteronomy 33:4). The Talmud says: Do not read MoRaShah (heritage) but Me’uRaSah (the betrothed): “Moses charged us with the Torah, the betrothed of the congregation of Jacob” (Berakhot 57a; Pesachim 49b). Every Jew is a letter in the Torah. The 600,000 letters of the Torah parallel the 600,000 Jewish souls. The Torah is the root of all Jewish souls.
If there is a defect in a single Jew, it is also a blemish in the Torah, the root of the Jewish souls. If so, it is impossible to fully love the Torah.
But if you are careful not to speak against any Jew, then you will also find the Torah perfectly beautiful. You will then have a deep love for the Torah – for when the bride is beautiful, love is perfect. This great love will lead you to great diligence in your studies.
It is written, “God’s Torah is perfect; it restores the soul” (Psalms 19:8). Each Jew represents a letter in the Torah. When people neither seek out nor speak of the flaws in their fellow Jews, then the Torah is perfect, with neither flaw nor blemish. When “God’s Torah is perfect,” then “it restores the soul.”
When people find the Torah without fault, then their love makes them worthy of continuous diligence in its study.
Chapter 92
When a soul descends to this world, its destined task is elevated.
For example, when the soul of a scholar is born, scholarship in general is uplifted in the world. It will continue to rise from the day of his birth until the day he dies. Likewise, when a royal soul is born, military strategy and similar governmental concerns are enhanced.
The type of scholarship advanced by the soul will depend on the type of scholar into which the soul develops. The same is true of a royal soul. It can produce a benevolent kingdom or a wicked one. In general, the task associated with a particular soul is uplifted from the day the soul enters the world.
In every man’s life, there are years of strength, years of stability, and years of decline. If a man lives seventy or eighty years, then the first third of his life will be his years of growth. The next third will be those of stability, and the last third, those of decline. For a third of your lifetime, you advance step by step along with all your powers and abilities. You then experience a phase where you stand still.
Then comes the third of life when you are in your years of decline.
Your years of stability are those of fullness, when all your powers are perfect and complete. You are then in the category of the opposition of the moon.
The new moon is very small. Then it waxes until it is opposite the sun, when it reaches its greatest size and remains stable. It then begins to wane and decrease in size.
Moisture is determined by the moon. As the lunar cycle progresses, tides begin to rise higher. Toward the end of this cycle, the moon wanes and the tides are reduced.
The more people repeat a statement, the more benign it becomes.
Often the Talmud says, “It is what people say.” There are non-Jewish sayings that enter Jewish conversation. They are then elevated to become lofty concepts.
These sayings are like seawater. Seawater is too salty to drink. But when it travels through mountains of sand, it becomes fresh and sweet. Sand purifies water and makes it drinkable. [The Rebbe did not elaborate on this further.]
Chapter 93
Know! There is a light that shines in a thousand worlds.
This light is so intense that the average person cannot receive it. It can only be accepted by a great sage who can divide the thousands into hundreds.
Such a sage can divide this great light into small portions that can be grasped by those below him. Then they can receive it, a little at a time.
A lesson may be so complex that it is incomprehensible. However, if it is broken into many simpler concepts, each one can be understood by itself. In this way, the entire lesson becomes clear.
The same is true of the light that shines in a thousand worlds. It is one simple light that cannot be perceived in part. A single concept, it can only be taken as a whole.
There is a scholar who is vengeful and vindictive. He can divide the thousands into hundreds. Such a sage can divide this great light into portions that can be comprehended and accepted. It is written, “He who harps on something, separates a prince” (Proverbs 17:9). Rashi writes that “he who harps” is one who is vengeful and vindictive, harping on what another does to him. Through this, he “separates a prince”: He separates himself from God, who is the Lord and Prince of the universe.
This refers to an ordinary individual. A sage, however, has a duty to be vengeful and vindictive, as the Talmud teaches, “Every sage who is not vengeful and vindictive like a snake, is no scholar” (Yoma 22b).
The above verse speaks of the vengeful and vindictive sage who can divide the thousands into hundreds. “He who harps on something separates a prince (aluf).” ALeF is a thousand. An ALuF is a leader of thousands. Thus, “He who harps on something” — the vengeful and vindictive sage — “separates the thousands” — divides the thousands into hundreds.
The Talmud teaches, “If you see a sage who is vengeful and vindictive like a snake, bind him around your waist” (Shabbat 63a). Rashi explains, “You will eventually derive benefit from his scholarship.” Such a vindictive sage can divide the great light into portions, separating the thousands into hundreds. Therefore, “you will eventually benefit from his scholarship.”
For without him, the light is so great that you will not be able to grasp it.
There is a logical reason why only a vengeful sage can divide thousands into hundreds, but it is very deep indeed.
One who understands it can bring the dead back to life. He is the one the Talmud speaks of when it states, “A time will come when tzaddikim will resurrect the dead” (Pesachim 68a; Zohar I, 114b, 135a).
One who understands it truly understands death. When one divides the thousands into hundreds, he brings the thousand into the hundred and makes from “death,” “hundreds.” Thousand is alef — the letter Alef. Death is mavet. Bring the Alef into MaVeT and you have Mem, Aleph, Vav, Tav – MAOT (hundreds).
One who does not understand this concept does not know why he is happy now.
He does not understand how we speak of God’s unity in the second line of the Shma, “Blessed is the name of the glory of His kingdom forever and ever.”
It is customary to say this line quietly. The Talmud explains the reason with a parable. A princess smells a pudding called Tzikey Kederah, a savory pudding made by the lower classes. If she asks for it, she is disgraced; if she does not, she is discomforted. Her servants therefore bring it to her quietly.
He who does not understand the reason for a vindictive sage does not understand the significance of the Tzikey Kederah.
He also does not understand the meaning of the first two letters, Chet Shin, of ChaShmal, the electrum seen in Ezekiel’s vision. He also does not know the meaning of Nogah, the brightness in Ezekiel’s vision, mentioned in the verse, “A brightness round about it” (Ezekiel 1:4). He also does not know the workings of the Merkavah, the Divine Chariot (cf. Chagigah 2:1). He does not understand the concept of the covenant, nor why people dispute him.
The Mashiach understands this concept perfectly.
Tzaddikim, however, cannot comprehend it unless they themselves can divide the thousands into hundreds. These are the tzaddikim who are vengeful and vindictive, and these tzaddikim are the Mashiach’s belt. The Talmud teaches, “If you see a sage who is vengeful and vindictive like a snake, bind him around your waist.” This is the Mashiach’s belt. Regarding the Mashiach, it is written, “The belt around his loins shall be righteousness” (Isaiah 11:5). Targum Yonatan renders this: “And tzaddikim shall be all around him.” This is the concept of “Matun matun – waiting, waiting” – the aspect of hundreds.
The tzaddikim who can divide thousands into hundreds will be the belt of the Mashiach. These resurrect the lesser tzaddikim.
Chapter 94
When there is peace in a city, it is because there is no one there with intelligence.
We are taught, “If there is no knowledge, how can there be distinction?” (Yerushalmi, Berakhot 39b).
When a city possesses a truly intelligent person, then there is distinction and division. There are some who follow this person and others who oppose him.
Chapter 95
A person’s name is determined according to his mission in life (Berakhot 7b; The Aleph-Bet Book, Children A68).
Sometimes a man completes his mission before his destined time to die. He must then be given a new name.
A person’s name is the garment of his soul after death.
A name is a garment. It is written, “I am God; that is My name and My glory” (Isaiah 42:8). Glory is a garment. Thus, Rabbi Yochanan would call his clothing, “My glory” (Shabbat 113b).
God is called by the Tetragrammaton, YHVH. This Name comes from a root meaning existence. It is this Name that gives existence to all creation. However, above all worlds, God has no name. This is a realm where He cannot be grasped at all. It is written, “For greater than Your Name is Your word” (Psalms 138:2). God’s action is the saying with which He created the world (cf. Avot 5:1). “Your word” is therefore God’s action.
God has actions that are above all worlds. These are greater than all His Names.
There is a realm above all worlds where there is absolutely no concept of name. Regarding God’s word in such realms, the verse says, “For greater than Your Name is Your word.”
It is written that in the World to Come, “Nations will see your righteousness … and they will call you by a new name” (Isaiah 62:2).
At that time, the nations will perceive the true mission of the Jews and will therefore give them a new name.
There are people who complete the mission associated with their name in the middle of their lifetime. They are then given a new mission, and hence, a new name. This concept contains many deep and awesome secrets.
It is customary to give a new name to a dangerously ill person. The sick person has already fulfilled his destiny according to his original name and is therefore ready to die. We then give him a new name, thereby also giving him a new mission. The sick person can now continue to live and to complete the mission associated with his new name.
Our Sages say that Moses had many names. Moses had many missions in life. He therefore required a different name for each one of his great tasks.
Chapter 96
You should accustom yourself to be in the World to Come (Alim LeTerufah #414). Separate yourself from all worldly desires. For in the World to Come, there is no eating or drinking, nor any of the harmful, worldly appetites (cf. Berakhot 17a).
A sick person is close to death and therefore is almost within the World to Come. For this reason, he loses his appetite for all worldly things and is actually repulsed by eating, drinking and sex. He is almost within the realm of the World to Come where such appetites do not exist, so he finds them disgusting and repulsive.
Even when you are alive and well, you can still exist on a plane of the World to Come without worldly pleasures. If you would only contemplate the delights of the World to Come, you would find this world and its pleasures impossible to tolerate.
The ability to forget is not generally an advantage, but in this aspect it is. Without it, it would be impossible to live in this world (see “His Wisdom” #26).
Imagine that you would constantly recall all the delights of the World to Come. There is an angel with a thousand heads. Each head has a thousand tongues. Each tongue has a thousand voices. Each voice has a thousand melodies.
The beauty of this angel’s song is indescribable. If you could imagine such things without forgetting, you would constantly compare your own limited abilities to the immensity of such a being. It would be utterly impossible for you to endure life. You would be so disgusted with your worldly life that you would die before your time.
If not for the power to forget, you would constantly recall your lowly state. Particularly a person sullied by sin would be unable to lift himself up to serve God. The power to forget has therefore a great benefit.
Still, you should remember enough (of the World to Come) that you do not lose it.
The Talmud teaches, “In the future, God will grant 310 worlds to each tzaddik” (Uktzin 3:12).
Consider a single world. Think how many houses and courtyards and streets and cities and nations it contains. Imagine the immense size of a single world. Consider the infinite number of awesome and wonderful stars, planets and galaxies it contains.
This is just a single world. Then try to imagine the 310 worlds that will be granted to each tzaddik. Think of the greatness and immeasurable delight these will contain.
Each tzaddik builds his 310 worlds through strife.
Every spoken word of strife is like a stone, because the letters of the words are called stones. Thus, the Sefer HaYetzirah states, “Two stones build two houses.” Words of strife (MaChLoKet) are built of slippery (MeChuLaKim) stones (cf. I Samuel 17:40; Zohar III, 272a). Stones created through strife are therefore slippery and cannot be joined.
But a tzaddik can join these slippery stones. He can then build them into houses. He makes peace between these stones, arranging them and joining them together until a house is built.
This is the peaceful home (cf. Shabbat 23b; Likutey Moharan I, 14:10). The tzaddik builds a peaceful home out of these slippery, conflicting stones. From these houses, he builds a city, then a universe, until all 310 worlds are completed.
It is written, “That I may give those who love Me substance (yesh)” (Proverbs 8:21). YeSh has the numerical value of 310. These are the 310 worlds. Thus, “That I may give those who love Me 310.” [This is spelled out as a reward for love. Love and peace cement the slippery stones so that they might build the 310 worlds.]
After King David's dispute with Nabal, Abigail told King David, “Now I know that God will make you a house.” This dispute will provide the stones for God to make you a house.
A tzaddik inclines to the side of kindness (cf. Rosh HaShanah 17a). He even presumes the merit of those who oppose him – that their intention is for the sake of Heaven. The world cannot endure the light of a tzaddik. Those who oppose the tzaddik obscure his light enough so that the world can bear it.
A truly great tzaddik must also face many judgments and accusations on high (Yebamot 122b).
Those who oppose him silence these judgments and accusations.
If a man faces serious accusations, suddenly another person may become filled with outrage and say, “I will judge him myself and take vengeance on him.” The others who wanted to bring the defendant to judgment are then silenced.
There are times when the accused would find it impossible to endure the judgment of his original adversaries. Then the other who wishes to take personal vengeance actually does him a favor. It is better for him to endure the judgment of that individual than that of the many. He can bear the former, but the latter would be too much for him.
It is written, “Pinchas … turned My wrath away from the children of Israel, when he took My revenge among them, and I did not destroy them” (Numbers 25:11). Pinchas killed the sinner Zimri, taking the judgment into his own hands (ibid., 25:8). Had he not done this, the Jewish people would have been sentenced to annihilation. But because Pinchas took God’s vengeance into his own hands, the accusation against the Jews was silenced. This is the meaning of the above verse. A man stands up against a tzaddik. He says, “I will act against him! I will show him my strength and revenge!” This man is actually silencing all other judgments against the tzaddik.
Yet another benefit comes from such conflict. Before a tzaddik can rise from one level to the next, he is first tested (cf. Shemot Rabbah 2:3). Those who can advance are called, “Those who have the power to stand in the King’s palace” (Daniel 1:4; see “His Wisdom” #105). The King’s palace is the mouth of a tzaddik. Palace is HeYKhaL. Turn the letters into numbers and the gematria gives you God’s Name, ADoNoY. The Name Adonoy is associated with Malkhut, the Divine attribute of Royalty (or Kingship) (cf. Sha’arey Orah 1; Pardes Rimonim 20:13). Malkhut is the mouth of the transcendental form, as we are taught, “Royalty is the mouth” (Tikkuney Zohar, Introduction, 17a). The King’s palace is therefore the mouth of a tzaddik.
When one tzaddik opposes another, it is a test to see if the latter can stand in the King’s palace. One tzaddik is tested to determine if he can withstand the mouth of his counterpart. When he withstands this test, he is elevated to the next level. The dispute is therefore for his benefit.
Chapter 97
Good tidings can allow you to say Psalms.
Chapter 98
When you say the Psalms, it is as great as if King David himself were saying them.
King David wrote the Psalms with Divine inspiration – the holy breath, ru’ach hakodesh (cf. Likutey Moharan I, 156). This holy breath is still in the words of the Psalms. When you recite the Psalms, your own breath arouses the holy breath in these words. Thus, when you say the Psalms, it is as if King David himself were chanting them.
Saying Psalms is a remedy for a sick person as it brings him to put his trust only in G-d.
This trust is a support and a staff. One leans and depends on God just as one leans on a staff or cane. King David said, “God has been my staff” (Psalms 18:19). He could lean on God as on a physical support.
It is written, “If he gets up and walks about outside on his staff, he shall be cleared” (Exodus 21:19). One is healed through the staff of trust.
It is also written, “A staff shall come forth out of the stock of Jesse” (Isaiah 11:1). This verse speaks of the Mashiach, who will emanate from David. (He will hold the healing staff of faith.) It is also written, “The breath of our nostrils, God’s Mashiach” (Lamentations 4:20). (The staff of healing will arise through the holy breath that King David placed in the Psalms.)
Regarding the Messianic age, it is written, “There shall yet sit old men and women in the broad places of Jerusalem for many days, every man with his staff in his hand” (Zechariah 8:4).
From this verse, the Talmud learns that tzaddikim will resurrect the dead in the Messianic age (Pesachim 68a; Zohar I, 114b, 135a). The staff that they hold will be that of Elisha, which was used to resurrect the son of the Shunamite. Thus, it is written, “Place my staff on the boy’s face” (II Kings 4:29). (This is the healing staff of faith.)
[This was not recorded completely or perfectly. Despite the fact that the major portion is no longer available, the little that was understood and recalled is here included.]
Winter is pregnancy and summer is birth (Tzaddik #198).
The Rebbe then spoke wondrous words, but they were mostly forgotten. He spoke of the summer which was then approaching. This took place in Nisan, shortly before Pesach, on the third day after the brit milah of the Rebbe’s son, Shlomo Ephraim, of blessed memory.
The Rebbe then said that in the winter, all plants and grasses die. Their strength dissipates and they are like the dead.
But when summer comes, they awaken and return to life. Meditation and prayer is SIChah. A bush of the field is a SIaCh (Genesis 2:5). When every bush (SIaCH) of the field begins to return to life and grow, it yearns to be included in prayer and meditation (SIChah) (see “His Wisdom” #144, #227; Likutey Moharan II, 11). It is written, “Isaac went out to meditate in the field” (Genesis 24:63). The Talmud says that this meditation was prayer (Berakhot 26b). When summer begins to approach, it is particularly good to meditate in the fields. This is a time when you can pray to God with longing and yearning.
The Rebbe spoke at length about this. He also discussed several other matters.
Chapter 99
When you speak to a friend about fear of God this creates both Direct Light and Reflected Light. The information he receives from you is Direct Light. What you gain from him is Reflected Light.
Sometimes the Reflected Light precedes the Direct Light. Your friend may have a weak intellect and not be able to grasp your words. However, you are still able to gain from the conversation. Since you gain something from your friend before he obtains anything from you, the Reflected Light precedes the Direct Light.
Sometimes when you speak to a friend about fear of Godl, he may not receive from your words. Still, you can receive from him as you can be motivated by your own words. The light of your words literally bounces off your friend and are reflected back to you. [This is literally the concept of the Reflected Light, as brought in the writings.]
A ball cannot enter a stone wall and therefore bounces back from it. Likewise, when your friend does not receive from your words, they are reflected back to you. Thus, you are influenced by your own words.
These same words may have had no effect had you spoken them to yourself. But when you speak them to your friend and he is not inspired, they are reflected back to you. Thus, you are inspired by them. [It is just like Reflected Light which comes into being when the Direct Light strikes a vessel, as brought in the writings.]
Chapter 100
We heard that the Rebbe once said this. When Joseph refused Potipher’s wife, it is written, “She grabbed him by his garment” (Genesis 39:12). The forces of the Other Side and the Evil One grab a person by his garment.
The necessity of obtaining garments and clothing can disturb a person greatly and hinder him in serving God. Therefore, “she grabbed him by his garment.”
If you are a master of your soul and have strong confidence in God, you will pay no attention to this. You may have no clothing to wear, but it will not disturb you, since you do not allow yourself to be distracted by such things.
It is written, “He left his garment with her and fled” (ibid.). You must leave your concern about garments and clothing behind and escape the forces of evil. Pay no attention to what you lack. Do what God requires of you and serve Him to the best of your ability.
Chapter 101
Many times the Rebbe said that no sophistication is needed in serving God. All that is required is simplicity, sincerity and faith (see note 134, p. XX).
The Rebbe said that simplicity is the highest possible thing.
God is certainly higher than all else. And God is ultimately simple.
Chapter 102
It is written, “He beholds no sin in Jacob, nor sees evil in Israel; the Lord his God is with him, and the King’s trumpet blast is in him” (Numbers 23:21).
[We heard the Rebbe’s explanation of this verse, but the main idea was lost. The following, however, was retained.] A trumpet blast is a TeRuAh. This literally means “breaking,” as it is written, “You shall break them (TeRoAm) with an iron staff” (Psalms 2:9). Thus, the previous verse can be rendered, “The broken pieces, the King is in them.”
When atheism is smashed, the King is in the broken pieces. The Divine King is even in atheism, for His life-giving power permeates all things.
The Rebbe said that the secularists have no life, even in this world. As soon as things go against them, they are left with nothing. They think everything is determined by nature and have no place to turn. When trouble strikes, they are left without any source of hope.
A man of faith believes in God and has a very good life. When trouble strikes, his faith still inspires him. He trusts in God and knows that everything is for the best. If he must suffer, he realizes that it will atone for his sins, or that it will ultimately bring a much greater benefit. No matter what happens, he realizes that God does only good. Therefore, the man of faith always has a good life, both in this world and in the next (cf. Parparaot LeChokhmah, end of #119).
The secularists, however, have no life, either in this world or the next. It is well known that their lives are always filled with suffering. No matter what happens, things never seem to go their way. Actually, it is impossible that it should, for they have chosen this world – a realm of suffering and trouble. All their chosen world has to offer them is pain and worry.
This world never goes exactly the way a person wants; if he ignores his true purpose and seeks worldly pleasure, he will then find only a world filled with suffering. He will constantly encounter trouble and anxiety, and through it all, will have nothing to console him.
If however you believe in the truth and look forward to the World to Come, you have a very good life. You know that all things are good. Even your suffering is for the best – either to remind you to repent or to atone for your sins in order to attain the everlasting good of the World to Come.
The sins and other wrongs you may have committed may cause you great anguish and you may suffer because of your regret. Still, this is for your good. It is written, “The fear of God increases days” (Proverbs 10:27). The pain of regret is not evil; it increases your days and adds to your life.
On the other hand, a person’s troubles and anxieties shorten and destroy his life. Therefore, the secularists have no life, since their troubles and anxieties destroy it completely. But “the fear of God increases days.” When a person’s apprehensions and concerns stem from his fear of God, they actually add to his life.
You may be pained when you regret your sins. You may contemplate God’s greatness and cringe because of your wrongdoings. Or you may recall that God punishes, and tremble with anxiety. In either case, your suffering comes from your fear of God and is included in the verse, “The fear of God increases days.” The suffering and anxiety adds to your life.
If you are a person of faith, you will find it easier to repent (Mey Nachal II, 86).
True repentance must be Teshuvat HaMishkal (balanced penitence), namely contrition and remorse equal to the enjoyment derived from the sin.
If you truly believe in God, you can never have perfect enjoyment from any sin. Whatever wrong you do will be with mixed feelings and full knowledge that it will be bitter in the end (cf. II Samuel 2:26). You are aware of the severe and bitter punishment for each sin, and are filled with regrets even while sinning. You may be overcome by temptation, but your enjoyment is limited.
Therefore, it is easier for you to repent and to balance out your pleasure. You need endure less suffering, for the pleasure from your sin was never complete.
However, heretics, without faith, will find repentance very difficult. He can sin without guilt or remorse, and does not suffer when he transgresses. His repentance must therefore balance this unmitigated pleasure.
Look carefully in the Shelah, in the section entitled Masekhta Shavuot. There you will find the stern prohibition against becoming involved in philosophy. He writes that one who studies philosophy can lose his portion in the World to Come (cf. Sanhedrin 90a). He also quotes the opinion of many earlier sages who all agree that this is among the worst possible sins. This is also discussed in many other sacred works.
Chapter 103
It is better to be “a fool believing everything” (Proverbs 14:15) – even that which is foolish or false – and end up believing the truth, than to be smart and skeptical of everything, God forbid. It is good to be such a fool.
One can begin by ridiculing foolishness and falsehood,but eventually, ridiculing everything and end up denying even the truth.
As one of our greatest sages once said, “It is better that I be called a fool all my life and not be wicked for even one moment before God” (Eduyot 5:6).
Chapter 104
Regarding the Evil Urge, the Talmud teaches, “If this disgusting one accosts you, drag him to the house of study” (Kiddushin 30b).
Sometimes the Evil One worships inside a man. The man becomes like a synagogue, with the Evil One worshipping inside him. The Evil One can also study inside a man. The man is then like a study hall, with someone studying inside him.
In such a case, study is better than prayer. When you bring the Evil One into the study hall, our Sages teach, “If he is a stone, he will be melted; if he is iron, he will be shattered” (ibid.).
“If this disgusting thing accosts you (PeGA bakh).” According to the Talmud, PeGa means to pray (Berakhot 26b). Bakh literally means “in you.” We can then read the quotation as, “If this disgusting thing worships within you, drag him to the house of study.” If you are like a synagogue with the Evil One worshipping inside you, drag him to the house of study because Totah study is the most effective antidote.
Chapter 105
Those who approach God are called, “Those who have the power to stand in the King’s palace” (Daniel 1:4). There is a King’s palace on high.
Here, below, the King’s palace is speech.
Palace is Adonoy (see note 279, p. XX). It is written, “Lord (Adonoy), open my lips” (Psalms 51:17). God’s name Adonoy refers to speech.
You must have “the power to stand in the King’s palace.” This power is that of the tzaddik. You must have the power to stand when a tzaddik opposes you and speaks against you (see “His Wisdom” #96).
Chapter 106
It is written, “To declare … Your faith by night” (Psalms 92:3). Faith is a light.
You can obtain faith through the wisdom of the Torah. Through such scholarship, you can attain some understanding of God, and this is certainly good. But better still is the faith that shines by night. This is pure faith, without any sophistication or proof. This true faith is a light — “Your faith by night.”
A man can be well-versed in the Torah and still have no faith in God.
Such faithless scholars are like those infected with a brain disease called Ra'asan.
It is written, “And my heart saw much wisdom” (Ecclesiastes 1:16). True wisdom includes faith and is called sight. Sight is RAiYah. On the Other Side, it becomes RaAsan, an affliction of the brain.
A scholar without faith is said to be infected with Ra'asan. Rashi comments, “They have a worm in their brains” (Ketubot 77b).
You must keep far away from those tainted with Ra'asan. Their very breath can cause you harm and arouse sexual desires.
It is written, “Adam knew his wife, Eve” (Genesis 4:1). Holy intercourse is called knowledge. The knowledge of those contaminated with Ra'asan is tainted and degraded. “They have a worm in their brains.” Their sexuality is caught up with the forces of the evil husks. Therefore, these faithless scholars are in the category of sexual immorality. Their minds are filled with filth and skepticism. Such immorality is a perversion of sight.
Sight is true wisdom. It is an aspect of eyes. It is written, “I have made a covenant with my eyes” (Job. 31:1). This verse speaks of a true scholar.
But those infected with Ra'asan are immoral and pervert the eyes.
It is written, “And you shall not stray after your heart and after your eyes” (Numbers 15:39). The Talmud explains that “after your heart” is atheism, and “after your eyes” is sexual immorality (Berakhot 12b). One is dependent on the other.
The best protection against such immorality is wisdom with faith.
Chapter 107
The Talmud teaches that Esther was of average height, neither tall nor short (Megilah 13a). This is the reason. Our Sages teach us, “Because of Rachel’s modesty, she was worthy of being a progenitor of Saul. And because of Saul’s modesty, he was worthy of having Esther as a descendant” (ibid., 13b).
Regarding Rachel, it is written, “Rachel, your little daughter” (Genesis 29:18) — meaning, small in stature. Regarding Saul, it is written, “He was taller than any of the people” (I Samuel 9:2).
Esther, the descendant of, was therefore of average stature.
Chapter 108
The study of Zohar is extremely beneficial. Through studying the Zohar, you can attain enthusiasm for all your sacred studies.
The very language of the Zohar is so holy that it can motivate you to serve God. The Zohar uses most forceful expressions in speaking about our duty toward God.
When speaking of a person who does good, the Zohar says “Zakah – Worthy is he!”
On the other hand, it cries out against a sinner, “Vai! – Oy! Oy to him! Oy to the soul who strays from serving God!” (Zohar III, 175a).
Reading such expressions can greatly influence you to serve God.
Chapter 109
When he used it in the Zohar, Rabbi Shimon bar Yochai made the Aramaic language of the Targum so holy that even other things written in this language have the power to arouse a person toward God.
Chapter 110
Many types of foolishness and confusion attach themselves to the mind – in particular, confusion concerning faith.
Sleep removes this confusion from the mind. Sleep is especially beneficial for faith.
Chapter 111
It is written, “A man’s own folly perverts his way, and he casts his grudge upon God” (Proverbs 19:3).
This speaks of one who does not bind himself to a true tzaddik. Such a person may appear to serve God, but all his devotion is like the contortions one uses when trying to mimic another. He is like an ape trying to mimic a man.
“A man’s own folly perverts his way”: Because of his folly, all his devotion “perverts his way.” He perverts and contorts himself, in imitating others.
The reason is because “he casts his grudge upon God.” The Talmud teaches that God asks, “Who rules over Me?” and answers that it is the tzaddik (Moed Katan 16b; Shabbat 63a).
“He casts his grudge upon God”: The tzaddik is “upon God,” for he can even rule over God. “He casts his grudge” upon the tzaddik, the one who is “upon God.” He is hostile and does not draw near to the tzaddik. Therefore, he “perverts his way” and contorts himself in a vain attempt at true devotion.
What he does not know is that true devotion is impossible except through a true tzaddik (see “His Wisdom” #296; Likutey Moharan I, 2:6, 9:4).
Chapter 112
If the Torah were written in order, we would know the precise reward and punishment for each commandment.
There is a sin whose punishment is constant debt (see Likutey Halakhot, Gevi'at Chov MeYetomim 2). One who is punished for such a sin is constantly in debt. All the merit in the world does not erase his punishment. He can do every possible good, but he must remain a debtor.
This sin can even cause others to fall into debt. This is why there are periods when there are many debtors — this sin has become prevalent, may God spare us.
The remedy for this is to repent in general for all your sins. Even though you do not know what sin is causing these debts, repent in general and ask God to save you from this particular sin also.
The time for such repentance is when you are in a state of expanded consciousness. This is the time to regret such sins, praying to God in complete repentance.
Being in a state of constricted consciousness is like being in debt.
The Talmud teaches, “Ten measures of sleep came down to the world. Nine were taken by slaves” (Kiddushin 49b).
Sleep is a state of constricted consciousness. It is written, “A borrower is a slave to the man who lends” (Proverbs 22:7). A debtor is therefore a slave. The nine measures of sleep taken by slaves are the measures of constricted consciousness of the debtor.
The sin that causes this must be repented when you are in a state of expanded consciousness. This then counteracts the punishment of being a debtor, the state of constricted consciousness.
Chapter 113
People say that when God wants to make a man a fool, He takes away his wife.
It is written, “A woman of valor is the crown of her husband” (Proverbs 12:4). This is a good wife.
It is also written, “Nafla ateret rosheinu – The crown has fallen from our head” (Lamentations 5:16). This is the death of such a wife. Nafla Ateret Rosheinu forms the acrostic, NaAR (a fool) (also see “His Wisdom” #87).
Chapter 114
Nowadays, it is easier to resist temptation. When people of earlier times withstood temptation, its evil husks were broken.
It then becomes easier for others to withstand it. People have already withstood many temptations, making it easier for the average person today.
The Talmud states, “What Joseph overcame with strength was a small matter for Boaz. What Boaz overcame with strength was a small matter for Palti ben La-ish” (Sanhedrin 19b).
It took great strength for Joseph to resist the temptation of Potiphar’s wife (Genesis 39:8). When Boaz found himself alone with Ruth in the middle of the night (Ruth 3:8), it was much easier for him to overcome this temptation. Joseph had already broken its power.
When Saul gave David’s wife Michal to Palti ben La-ish (I Samuel 25:44; II Samuel 3:15), Palti ben La-ish lived with her for a long time and faced even greater temptation than Boaz. But here again, it was easier to overcome this temptation, for Boaz had already paved the way.
As the years pass, it becomes easier to resist temptation and for the average person to withstand it.
Chapter 115
Man’s main test in this world involves sexual temptation.
People may also be greatly tempted by money. This can degrade a person and is a form of idolatry. Still, it does not compare to sexual temptation, which is man’s main test.
Chapter 116
A man was once speaking to the Rebbe, praising someone else for his good character. He said that the other was arintlach (ethical).
The Rebbe replied that it is inapt to call a Jew ethical. The nations of the world, who may have a morality determined by common sense and fairness, which can be called ethical.
But the Jews are a holy people (Isaiah 62:12) and we keep moral commandments that are logical and fair, but do so not for reasons of ethics. Our Creator gave us a Torah. We keep the commandments because they were decreed by God and not for any logical or moral reasons.
It is written in the words of King David, “Derech mitzvotekha arutz – The way of Your commandments I will run” (Psalms 119:32).
There are commandments and customs that involve morality. These are a way of life. King David calls them “the way.” One would follow these ways on the basis of ethical fairness alone. For example, an ethical person would abstain from stealing, even without a Divine commandment. King David spoke of such commandments called “the way.” He said of them, “Of Your commandments I will run”: I will not keep these commandments because they are moral, but because they are “Your commandments.” It is for this reason that I run to keep them.
“The way” includes commandments that are ethically logical. But I do not follow “the way” because it is proper and ethical. “The way of Your commandments I will run”: I run to keep them because You decreed them in Your Torah.
The Talmud states, “Only the Jews are called ‘Adam’” and not the idolators (Yebamot 61a).
“Derech Mitzvotecha Arutz – The way of Your commandments I will run”: The first letters of the Hebrew words form spell out ADaM (man). Israel is a holy people and they are called Adam. They do not keep mitzvot because they may be logical or ethical, but because they are decreed by God.
Chapter 117
These add to the earlier ones. Blossoms of wisdom gleaned from the conversations of Rebbe Nachman, previously existing only in manuscript form. The Rebbe spent most of his youth in the village of Ossatin near Medvedevka, where his father-in-law lived. This was near a large river with many reeds and rushes growing on its banks.
The Rebbe’s holy way involved his taking at times a small boat which he rowed by himself along the river. He could not control the boat very well, but would still take it beyond the rushes where he could not be seen. It was here that he served God, secluding himself in meditation and prayer. The Rebbe himself writes that it was here that he attained what he did.
As he could not control his boat very well, when he came to the middle of the river, far from the shore, the boat would rock violently in the heavy current and seem ready to sink. The Rebbe had no idea how to remedy the situation and would lift his hands and cry out to God with true devotion.
The same thing happened later when he was in Tiberias. Attempting to escape the plague, he found himself on a narrow wall, hanging by his fingertips above the Sea of Galilee (see “His Pilgrimage to the Holy Land” #19). When he felt that he would surely fall, he cried out in his heart to God.
The Rebbe constantly repeated these stories. They were a lesson that he wanted to impress on our hearts and minds. Imagine that you are in the middle of the sea, with a storm raging to the very heart of the heavens. You are hanging on by a hairsbreadth, not knowing what to do. You do not even have time to cry out. You can only lift your eyes and heart to God.
You should always lift your heart to God like this. Seclude yourself and cry out to God. The danger is more than imaginary. As you know deep down in your soul, every man is in great danger in this world.
Understand these words well.
Chapter 118
Reb Noson writes: I heard that the Rebbe once exclaimed with wonder, “About God, people ask many questions?!”
How good it is when you settle your mind to realize that there are no questions. It is written, “For God’s ways are straight” (Hosea 14:10). Everything is perfectly in order.
I myself also once heard the Rebbe say, “About God, they ask questions?!” The Rebbe’s intent was to ridicule those who think they are raising serious questions about God.
It is written, “God is righteous in all His ways” (Psalms 145:17). You should not suspect that God’s ways are at all unjust. If you cannot understand them, it is because God’s ways or how God runs the world is beyond all human comprehension.
Chapter 119
I do not recall the exact course of the discussion, but I do remember that the Rebbe ended by saying, “If people would only hold on to this ….” With his gestures, he emphasized how important “this” is — “this” meaning one's pleasure in and strong desire for a fellow Jew to succeed and excel in serving God, even if one himself is unable to, God forbid. This is quite a high level. [The Rebbe’s intent was that there is something to grasp hold of even if you cannot attain a high level yourself. You can still hope that others attain what is beyond your reach.]
I also remember that the Rebbe said he would be pleased that even if he is not worthy of serving God, then at least another Jew should serve Him. He said this is a very important thing to grasp. I heard this from the Rebbe’s own lips.
It seems obvious to me. Even though I may not be worthy, I still long for everyone to be truly righteous. I would like nothing better than for all my friends to be great tzaddikim. This would be my greatest expression of love and friendship.
This is how you must love your fellow man. You should want him to attain his true goal in life as ordained by God’s goodness. This is true Jewish love. It is explained in the Rebbe’s lesson on the verse, “For He who has mercy on them will lead them” (Isaiah 49:10; Likutey Moharan II, 7).
There are people who fall in their level of religious devotion or they can be snared by their evil temptations and literally be trapped in sin. Many such people hate those who are still religious. They provoke them, discouraging and degrading them in every way possible. They do everything in their power to drag them to their low level, proclaiming that these religious Jews will eventually fall away just as they have.
Many of our youth today have a strong desire to be truly religious. They spend much time in study and pray with all their heart, in great devotion. But those who have fallen ridicule and insult these young people. They discourage them by saying that all their devotion is really nothing.
This is nothing more than jealousy. They have fallen away and therefore want others to be just like them. But a true Jew must do the exact opposite. He should want others to serve God, even when he himself is unable to do so.
Chapter 120
The Rebbe once quoted the verse, “Be strong and brave, all who hope in God” (Psalms 31:25). The Rebbe stressed, “all who hope in God.”
You may not be worthy of holiness or devotion. But you can still hope. In this way, you can be “strong and brave.” No matter what happens, never let anything discourage you (see "His Wisdom" #3; Likutey Moharan I, 282; ibid., II, 78).
Even more necessary, you should encourage others not to be dismayed, no matter what happens. You may be aware of your own failings, but still, this should not prevent you from encouraging others. It is easier to inspire others than to strengthen yourself. Thus, our Sages teach, “A prisoner cannot free himself [from prison]” (Berakhot 5b).
There is nothing worse than discouragement. It is written, “Do not be afraid or terrified” (Deuteronomy 20:3). The Talmud interprets this in relation to warfare, “'Do not be afraid' of the hordes of troops, 'or terrified' of the sound of the war horns.
If you want to be religious, you will also encounter many battles. You will have to be brave in the face of “hordes of troops” and “the sound of war horns”
You will have to face many such things (cf. Likutey Halakhot, Giluach 3:9). You must take a stand and not surrender your ground, no matter what you encounter. Anticipate God’s help (Shabbat 31a), and do not stray from Him. The Talmud says about war, “Retreat is the beginning of defeat” (Sotah 44b).
How can you run from God? It is written, “Where can I flee from You? If I mount up to heaven, You are there; if I descend to hell, You are there” (Psalms 139:7-8). God is everywhere!
You must be very stubborn in your devotion.
You may feel far from God, but do not discourage others. Do just the opposite and strengthen them in every way you can. Speak to them with words that restore the soul (Psalms 19:8). Do this and eventually you will also be affected and be worthy of true devotion to God.
Chapter 121
The Rebbe once lectured us to pray with energy and devotion. He emphasized that we must force ourselves to pray with all our strength (see note 207, p. XX).
He said, “You put as much energy into your prayers as I did when I was pulling up anchor.
“Once I was on a ship and an emergency arose where the anchor had to be lifted immediately. All the passengers were forced to pull the anchor rope with all their might. I went through the motions of pulling with all my strength, but I was really not using any energy at all. I was really only pretending. I was being coerced, so I acted as if I was pulling with all my might.
“The same is true of the energy and devotion you put into your prayers.”
The Rebbe was telling us that we were far indeed from actually putting all our energy into our prayer.
Chapter 122
I heard that the Rebbe once said, “If one did not have trust in God and wait for His salvation, one would have to become a traveler and a wanderer, just like many people do for their livelihood.”
The Rebbe was speaking of those who must support a family. In most cases, they do not have an adequate livelihood. They often lack clothing and other necessities.
One person may lack a simple garment. Others may lack fine clothing and mansions.
We must wait for God’s help and not press the hour (Eruvin 13b). Do not try to take care of all your needs at once, but wait until God shows His mercy.
The Rebbe said about himself, “If I did not have patience when I needed something, if I would have pressed the hour and demanded it immediately, I would have had to borrow money and become a debtor. I would then be forced to wander and travel, trying to earn money. I would be just like the many others who are forced to go from place to place because of this.”
Realize this and live accordingly. Every man has much that he lacks, including householders and even the rich. This is tru too of those who are supported by others. It is best to be satisfied with a minimum and run your household with what you have at the time.
It may appear to you that your wife and children need clothing, for example (see “His Wisdom” #100). They may need it very badly, but still, do not force the hour and go into debt.. Wait until the right time comes and you can pay for your needs.
It is better to endure privation than to fall into debt. This is true even regarding food. How much more does it apply to clothing and housing.
It is better to be in debt to yourself than to the storekeeper. It is better to be in debt to your family and owe them the clothing.
In all such matters, you must wait for the proper time. It is written, “The eyes of all look to You, and You give them their food in its time” (Psalms 145:15).
Chapter 123
The Rebbe once spoke about those who are religious for a while and then fall away. He said that even the short time they are religious is very dear to God, no matter what happens later.
It is written, “You have captured My heart with one of your eyes” (Song of Songs 4:9). God is speaking to the Jewish people, recalling the time they accepted the Torah.
The Midrash asks why the verse says, “with one of your eyes.” It answers that the other eye was already looking at the Golden Calf.
Even when they accepted the Torah, the Jewish people already had plans to stray. Still, the short time they were close to God was very dear to Him. Therefore, God said, “You have captured My heart with one of your eyes.”
Chapter 124
The Rebbe once asked us, “Have you ever heard me lecture you about religion?”
He said he could not lecture people in this manner. Etlichs vort fun Mussar is bei mir favashin mit trehrin – Every word of his moralizing was immersed and washed in tears. Because of this, he could not lecture people about religion.
At first, it was very difficult for us to understand what the Rebbe meant. It seemed to us that his every word was a religious lesson, literally burning with fire.
In fact it was true that he did not sermonize us like many preachers do, yet his every conversation dealt with devotion to God. All his words were literally like burning coals (Avot 2:10), and whoever was worthy of hearing them was literally filled with fiery inspiration.
It is impossible to describe in writing or in speech the holy fire of the Rebbe’s words. Even his most casual conversations were filled with holiness and purity. And when he presented a lesson or spoke about devotion, his every word would scintillate and sparkle. It would blaze like flames, flashing like a roaring fire (Psalms 104:4; Song of Songs 8:6).
You would only have to listen carefully and sincerely heed his words. Then every word would literally fly into you like a bolt of fire (Exodus 3:2). You would feel yourself being drawn to God and bound up with Him in a wondrous, fiery bond.
There were many such times when we were standing before his awesome holy splendor, that we felt that we no longer had free will. It was as if we were powerless to go against God’s will and we would never again be separated from Him. The Rebbe’s words drew us so strongly to God that we were sure we could never oppose God's will by transgressing even the most minor commandment. But experiences such as these are totally beyond description.
Even today you can become involved in the Rebbe’s works. If you study them sincerely and probe their depth, your heart will certainly be drawn to God by the Rebbe’s holy words. For all his words are like burning coals.
Chapter 125
On Sukkot 5570/1809, the Rebbe spoke about the etrog, saying that one’s Days of Awe the beauty of one’s etrog. This was discussed earlier (see note 245, p. XX). Etrogim were impossible to find that year and the community had already resigned itself to do without one at all.
There was not an etrog to be had in the entire land until just a day before Sukkot. Then, in His own miraculous ways, God made it that the needed etrogim reached several nearby towns. These fetched premium prices, and in some communities were sold for as much as fifty rubles and more.
Here in Breslov, the Rebbe was able to obtain a particularly beautiful etrog (see Yemey Moharnat #38-39). He was so overjoyed that he asked us to bring musical instruments and play for him, making it an occasion of celebration. For three continuous days, he was so inspired by the etrog that he did not feel his terrible illness at all. His joy was so great that it literally revived his health.
He continued to speak about this etrog even after Sukkot. He said that we had no idea how precious is the mitzvah of etrog and how high its level. The fact that Jews spend more money for the observance of this mitzvah than for any other is not without significance. It shows that this mitzvah is precious beyond all measure, even though we might not be aware of it.
If people knew the true greatness of the etrog, they would do “who knows what” for it. The Jews are a holy people (Isaiah 62:12). They are very wise and not easily fooled. They spend much money for etrogim, and this is certainly not without good reason (Yemey Moharnat #38).
The Rebbe spoke about this at length, emphasizing the importance of the etrog.
Chapter 126
On Saturday night, right after Shabbat Shuvah 5570/1809, the Rebbe spoke about the Mashiach.
It is a well-known fact that many people were saying that the Mashiach would come that year. The Rebbe, however, did not agree with this. The Rebbe said, “When the Mashiach is ready to come, more than one person will cry out about faith. Many tzaddikim will raise their voices, just as I do today. They will scream until they tear out their throats (ein reisen die keili), and it will not help.”
Regarding the Messianic age, it is written, “And it will be that he who is left in Zion, and he who remains in Jerusalem, ‘holy’ shall be said to him” (Isaiah 4:3). The Talmud teaches that the angels will chant, “Holy, holy, holy” before the tzaddikim, just as they do before God (Bava Batra 75b; cf. Isaiah 6:3). This means just what it says. The tzaddikim who remain faithful before the coming of the Mashiach will deserve this and much more – so difficult will it be to remain firm in faith and not be misled by everyone’s mistaken beliefs in the pre-Messianic era.
At that time, there will be many spurious religious leaders. A group such as ours, in which people gather together thirsting for God’s word, certainly will no longer exist. There will remain some truly religious individuals, but they will be very widely scattered.
The Rebbe then quoted the verse, “Write this as a record in a book” (Exodus 17:14). In days to come, let people know that there was one who already predicted this (see “His Wisdom” #35, #220). Then they will know and be encouraged in their faith in God and the true tzaddikim.
Chapter 127
The Rebbe was once speaking about Elul, the month before Rosh HaShanah. He spoke of the custom of reading from the Tikkuney Zohar with its own special melody during this month, and people’s fatigue resulting from spending many late hours in the house of study. He said, “This practice results in many lofty things and rectification on high” (see “His Wisdom” #294).
Chapter 128
The Rebbe once mentioned that he knew the entire Etz Chaim and Pri Etz Chaim, as well as all the works of the holy Ari and the Zohar and Tikkuney Zohar. From the way he said it, it was obvious that he had achieved this in his youth.
The Rebbe emphasized the importance and holiness of the Tikkuney Zohar many times. He spent much time studying and reviewing it, and not only during the month of Elul. He once said, “The Tikkuney Zohar contains all the wisdom in the world” (see “His Wisdom” #285).
Chapter 129
Sexual temptation result mainly from depression.
Therefore, you should make every effort to be joyful always.
The Rebbe said, “Un afilu as me-falt in a blutte arein, shreit men, un meh shreit un meh shreit – Even when one falls into mud and mire and it is difficult to get out, one screams and screams and screams.” The Rebbe then raised his hands slightly and said no more.
The Rebbe then spoke about the disturbing thoughts that often trouble a person in this area. He quoted the Talmudic maxim, “Trouble is bad enough when it comes” (Berakhot 9b), adding, “One should not be disturbed by this, before or after.”
Chapter 130
I heard that the Rebbe once spoke about famous miracle workers. He used the following parable: A king once had two sons, one wise and the other foolish. He put the fool in charge of all his treasuries. The wise son, on the other hand, was not given any position, and just sat beside the king continually.
The people found this very difficult to understand. Here the son who was totally devoid of wisdom was given all the authority and had to be approached every time someone wished to deposit or withdraw anything from the king’s treasury. On the other hand, the wise son had no authority at all.
The king answered, “What is so special about disbursing money from an existing treasury?
“But my wise son sits beside me and uses his mind. Many times he comes up with a new idea that would never have occurred to me. He may tell me about lands I have never heard about and show me how to conquer them. This is how I build up my treasury.
“My son – the overseer - merely distributes what I already have.
“My wise son is therefore much more important than his brother, even if it appears that he has no direct position. For he is the one responsible for acquiring the treasury in the first place.”
Chapter 131
CONVERSATIONS RELATING TO THE REBBE’S LESSONS AND STORIES
Reb Noson writes: This occurred shortly before Purim when I was with the Rebbe, writing the lesson on the verse, “And these are the ordinances” (Exodus 21:1). The lesson begins by stating that when there are decrees against the Jews, they can be mitigated by dancing and clapping.
The Rebbe remarked, “This is what I said. News is coming about decrees against the Jews. But Purim is near and Jews will dance and clap, and this will alleviate the decree.”
The Rebbe then repeated himself, strongly emphasizing the words, “This is what I said.”
His intent was to emphasize to us that we should sincerely follow all his lessons, abiding by the simple meaning of his words. All the Rebbe’s lessons contain awesome depth, plumbing the deepest mysteries and most lofty secrets. Still, he emphasized that the main thing was their simple meaning and to put this into practice as he taught.
He used this lesson as an example. It teaches that dancing and clapping can mitigate the harshest decrees. He bid us to take the lesson at face value and make an effort to be happy on our joyous holidays such as Purim and Chanukah, as well as on mitzvah celebrations such as weddings. At such times, he said, we should make ourselves feel true joy of obeying God’s commandments. We can make ourselves so elated that we actually dance and clap our hands in joy. This is what abates the decrees.
Do not say, “Who can be worthy of nullifying an evil decree through mere dancing and clapping? Certainly only the holiest of men!” The Rebbe’s lessons are not in heaven (Deuteronomy 30:12). Any person can observe the words of this lesson and accomplish great things. All that is required is truth and sincerity. The same is true of all his other lessons. For the main thing is not study, but action (Avot 1:17).
Open your eyes and concentrate on each of the Rebbe’s lessons. Open your heart to understand the practices, advice, direction and inspiration there according to the simple meaning and you will find a path to God there. Beg Him to open your eyes and let you be worthy of understanding what each lesson requires of you. Each word in the Rebbe’s lessons is necessary for finding the proper practice and advice in serving God.
You may study some of the lessons and think they apply only to those who have reached high spiritual levels. At first, you may not be able to find anything that seems to apply to you personally. But look more carefully. You will find that each thought contains awesome encouragement and wondrous advice, leading you towards God no matter your level.
Open your eyes and heart, and you will certainly find advice and a way upon which you too can travel. All of the Rebbe’s words fit a multitude of cases. In each lesson, the Rebbe presents the entire Torah to every person in the world, from the highest to the lowest.
The Rebbe’s lessons are all-inclusive. Each encompasses the whole Torah and is directed to each person at his level, from the highest to the lowest.
Any one of the Rebbe’s lessons can teach the greatest tzaddik how to serve God. At the same time, the lesson applies to the lowliest and humblest of men, offering him the advice he needs to return to God from the lowest chambers of hell (Yerushalmi, Yebamot 8a). The greatness of the Rebbe’s lessons is found in their unique inclusiveness.
Chapter 132
The lesson on the verse, “Sound the shofar” (Psalms 81:4), speaking about bringing peace to the world, is brought in Likutey Moharan I, 14. This lesson was said on Shabbat Chanukah, shortly after the passing of the great Rabbi Gedaliah of Linitz. In this lesson, the Rebbe is actually eulogizing Rabbi Gedaliah. This is the reason why it includes the fact that we do not eulogize on Chanukah.
The Rebbe also said that it was very difficult for him to give a lesson on the Torah. Every tzaddik has a portion in the Torah, and when he passes away, his portion of the Torah also departs from this world. When a great tzaddik dies, it is therefore difficult to speak on the Torah.
In paragraph four of this lesson, the Rebbe explains the Talmudic saying, “Why do sages not have children who are equally learned? Because they do not begin with a blessing for the Torah” (Nedarim 81a). At that time, the Rebbe also mentioned an additional explanation. When a child is conceived, his conception depends on the food previously eaten by his parents.
They must sanctify and bless this “beginning” – namely, the things that precede conception, such as eating. Only when this is accomplished can a child be conceived in purity and holiness.
But there are sages “who do not begin with a blessing for the Torah.” The “beginning,” preceding conception, is not sanctified with the blessing of the Torah. To have children who are sages, this “beginning” of conception must also be blessed with the Torah.
Chapter 133
In Likutey Moharan I, 69, the Rebbe speaks of the great sin of stealing or coveting, even in thought. In this lesson, the Rebbe explains the Talmudic teaching, “One who steals even a penny from another must pursue him even to Media (leMadai) to return it” (Bava Kama 103a). He asks why, of all nations, Media is mentioned. He answers that the word LeMaDai ("to Media") can also be spelled LiMuDei ("taught of"). Therefore, it refers to those “taught of God” (Isaiah 54:13) – namely, children. Theft can pursue even one’s children.
I heard from the Rebbe’s own lips that this is how this Talmudic lesson was taught on high.
Chapter 134
Likutey Moharan I, 275 begins with the statement: “Every good deed that one does is made into a lamp.”
One of my companions told me that the Rebbe once explained this idea in greater detail:
Another may have a lamp that burns longer. He has more time to probe the celestial treasuries. Still another may have a lamp that blazes for an entire day or even longer.
But there is one who has the most wonderful lamps of all. These are never extinguished, but burn and shine forever. The owner of these lamps can delve into the King’s treasuries continuously and forever.
From this we understand that even an ordinary religious person can explore the King’s treasuries, but only for a given time as determined by his good deeds. Even this is certainly a most wonderful privilege. You can find wonderful treasures even in this short time and then enjoy them in the World to Come forever.
All of your future life is determined by what you find during the time of exploration. If you are worthy of more time in which the lamps created by your deeds shine, you will certainly find more good in the King’s treasuries. It all depends on how long your lamp can burn.
The light of a great tzaddik is never extinguished. His exploration of the King’s treasuries can go on forever.
There is much more to this, but what we have presented is sufficient.
Chapter 135
The Rebbe once spoke to a man who was very far from God. He told him that he could help himself by sighing and groaning about his situation.
The Rebbe then revealed a lesson on the verse, “There is an emptiness (hevel) to what is done on the earth” (Ecclesiastes 8:14). Hevel also means breath or exhalation. When you sigh and groan with desire to return to God, this exhalation (HeVeL) breaks the rope (cheVeL) of spiritual impurity that binds you and holds you back. You can then be bound up with the holy (see Likutey Moharan I, 109).
In a number of later lessons, the Rebbe again explained how precious is a person’s sigh (Likutey Moharan I, 8:1, 22:4, 56:9).
Chapter 136
I heard a further discussion on the lesson appearing in Likutey Moharan I, 172 on the verse, “The whole earth is filled with His glory” (Isaiah 6:3), from one of my companions.
The main thing is to nullify every one of your personality traits. You must strive to do so until you have totally obliterated your ego, rendering it into absolute nothingness before God.
Begin with one trait and annihilate it completely. Then work on your other traits, one at a time, until they are totally nonexistent.
As you annihilate your ego, God’s glory will begin to shine through and be revealed.
It is written, “And the earth was alight with His glory” (Ezekiel 43:2). God’s glory is like light.
The larger and more material an object, the greater is its shadow. For example, a thin rod blocks little sunlight and casts a small shadow, while a larger object casts a larger shadow. A large building will cast a still larger shadow – shadow being a blocking and eclipsing of light, as is known.
The same is true of God’s glory. The material obstructs the spiritual and casts a shadow.
When you are bound to an emotion or desire, it obstructs God’s glory and casts a shadow. God’s light is then hidden from you. But as you nullify these emotions and desires, you also remove this shadow. And as the shadow departs, the light of God’s glory is revealed.
When a man is worthy of annihilating the shadow completely and making it into absolute nothingness, then God’s glory is revealed to all the earth. There is nothing to block the light and no obstructing shadow, and the light can shine through in all its glory.
“The whole earth is filled (meloa) with His glory.” MeLoA can also be read MiLoA ("from nothing"). Hence, “From nothing is all the earth His glory.” When there is nothing — nothing casting a shadow and obstructing His light — then His glory is revealed in all the earth.
Chapter 137
Before revealing the lesson in Likutey Moharan I, 204, relating to money and mitzvos, the Rebbe told the following story:
Once there were two very close friends who had recently married. The first one saw the other doing something improper, straying from the true path. However, he did not pay any attention to it, thinking it to be a mere accident. But when he saw his friend continue and do something much worse, he realized that the other was actually a sinner. He decided he would have nothing to do with his old friend and estranged himself from him completely.
All this time, they had been supported by their fathers-in-law, as was the custom. After a while, they left their in-laws’ table and had to earn their own living. The sinner began to prosper and eventually grew very rich.
His friend, on the other hand, became very poor and was constantly upset, complaining of God’s injustice. He said to himself, “I know that my former companion committed a great sin. Why is he given such greatness and wealth?”
One evening, the poor man had a vision. He saw a band of men approach, carrying large sacks of coins. As they came nearer, he could hear the loud, clinking sound. He tried to move toward them, but they stopped him with a warning: “Do not touch any of this money. It all belongs to your former friend.”
Realizing this was an opportune moment, he asked them, “Why is he worthy of these riches? I myself saw him commit a great sin!” They answered, “From the day you both left your father-in-law’s table, your companion has consistently set aside time for Torah. He committed himself to study a given amount each day without fail.
But you are not involved in the Torah. Consequently, your companion is worthy of riches despite his great sin. Although it can extinguish good deeds, sin cannot extinguish Torah” (Sotah 21a).
“Ve’ain Aveirah Mekabeh Torah – Sin cannot extinguish Torah.” The first letters of the Hebrew words spell out MAOT (money).
Chapter 138
I heard this from the Rebbe’s own lips when he revealed the lesson speaking of the importance of telling stories about tzaddikim, which appears in Likutey Moharan I, 234.
The Rebbe said, “I myself was greatly motivated to serve God through stories of tzaddikim.
“All the great tzaddikim used to visit the home of my holy parents. We lived in Medzeboz, which was also the home of the Baal Shem Tov. Many would come to visit the Baal Shem Tov’s grave and they would mostly stay at my father’s house. “It was from them that I heard many stories of tzaddikim, and this moved me toward God.” It was primarily through this that the Rebbe was stirred to attain the great things that he did.
Chapter 139
One of the Rebbe’s followers related this to me: I once told the Rebbe that there was talk about my marrying a certain girl. I told the Rebbe, “There is no place for me there.”
The Rebbe answered, “When a person has a Jewish heart, he has nothing to do with space. The heart is Godliness, and God is the place of the world.”
Chapter 140
The Rebbe’s lesson on the verse, “And they did not listen to Moses because of their constricted spirit and cruel bondage” (Exodus 6:9) appears in Likutey Moharan II, 86. This lesson states that through lack of faith one must work harder in one’s devotions. When the Rebbe addressed this lesson to me, I was quite shocked. I always thought of myself as having faith and could not understand his implication.
When I mentioned this to the Rebbe, he answered me with some impatience, “Hast-di in dir kein emunah nit – You may have faith, but you have no faith in yourself.”
The Rebbe told me this: It is written, “Who is scornful on the day of small things?” (Zechariah 4:10). The Talmud comments on this verse, “Why are the tables of the tzaddikim despised in the World to Come? Because of their own smallness” (Sotah 48b). That is, because they do not believe in themselves.
Rashi explains “their own smallness” to mean that their faith was small. But the exact words of the Talmud literally say, “the smallness they had in themselves.” Hence, the Rebbe’s comment that their main lack was that of confidence in themselves.
The Talmud concludes by stating, “There were some among them who did not believe in God.” If they were tzaddikim, how is this possible? But according to the Rebbe’s interpretation, this means that they did not have enough faith in God’s goodness to believe they were important to Him.
This is why the Talmud speaks of their “smallness.” Their lack of belief was really lack of faith in themselves. This can also be fitted into Rashi’s commentary.
The main lesson here is that you must have faith in yourself. Believe that even you are dear in the eyes of God. A measure of God’s goodness is every individual’s importance to Him.
Experiencing humility does not mean putting yourself into a state of constricted consciousness, but rather that you should constantly ask God to help you achieve true humility.
Shortly after the Rebbe taught the above lesson, he gave another lesson on the section of the Zohar beginning, “Rabbi Shimon rejoiced” (Zohar II, 128a). There he states that there are tzaddikim who suffer from opposition because of their lack of faith in themselves (Likutey Moharan I, 61:5).
Chapter 141
In Likutey Moharan I, 205, the Rebbe states that the remedy for the spiritual damage caused by a nocturnal pollution is to say ten Psalms. These Ten Psalms are specified in Likutey Moharan II, 92.
Reb Noson writes: I was not with the Rebbe when he first revealed the concept brought in Lesson #205. But God was with me and I arrived shortly afterward, and heard the entire lesson from someone exactly as the Rebbe had taught it. I then had the opportunity to discuss it with the Rebbe himself, and he reviewed it for me as it is brought in the above lesson in Likutey Moharan.
When the Rebbe first revealed this, he prescribed the remedy of the ten Psalms without specifying which ten must be said. He said we should just say ten. He later said to me, “It would be correct to specify the exact ten Psalms. However, any ten constitute the remedy, since any ten Psalms correspond to the Ten Types of Song, which are the true remedy.”
Before speaking of the Psalms, the Rebbe started the lesson and said, “Das ersht is mikvah – The first remedy is mikvah. You must first immerse yourself in a mikvah.” He then spoke of the Ten Psalms.
Another time, the Rebbe said, “You must be very careful to immerse in a mikvah on the same day you have an unclean occurrence. If you cannot immerse first thing in the morning, do so at any time during the day, even toward evening.
It is most important to immerse on the very same day.” [At the end of Sipurey Ma'asiot 80a, it is brought that he said it is best to immerse immediately.]
Four long years then passed, and what happened would consume many, many volumes. It was during this interval that the Rebbe contracted the illness which would eventually take his life. It was also during this time that he traveled to Lemberg (Lvov). One winter night, we stood around him as he lay in bed. Suddenly he began to speak of the Ten Psalms.
He told me to get a piece of paper and write down verses alluding to the Ten Types of Song. He then revealed the ten verses, dictating them as they appear in Likutey Moharan II, 92.
The Rebbe expressed his desire to specify the Ten Psalms that must be said on the day one has an unclean occurrence. We stood there waiting, but were not worthy to hear them at that time.
We then left. When I returned for a Shabbat, I happened to see a manuscript in which the Rebbe himself had written down the Ten Psalms. I did not think it proper to take the manuscript without permission. I attempted to memorize it, but was prevented by the fear that the Rebbe would mind my entering the room and seeing the manuscript without his permission. This took place on Shabbat Shekalim 5570/1810. When the Rebbe left his room to hear the reading of the Torah, I entered and saw the manuscript.
On Sunday, I went in to take leave of the Rebbe before returning home. I asked him to disclose the Ten Psalms, knowing full well that he had already written them down. But the Rebbe demurred, saying that there would be another time. I then left for home without learning them.
A short time later, while I was home in Nemirov, the Rebbe revealed the Ten Psalms to the Rav of Breslov and my good friend, R' Naftali of Nemirov.
The Rebbe asked them to bear witness and said, “Three quarters of people have been caught in this trap (of improper seminal emission). I call you to bear witness that these Ten Psalms are an extremely beneficial remedy for this unclean occurrence. In fact they are an absolute remedy and help very greatly.
“Some people experience such an emission because of overindulgence in food and drink, or because of exhaustion and fatigue. Others experience it because of the position in which they happen to be sleeping. In such cases, there is no reason for concern. [It is nothing more than bedwetting on the part of an infant.]
“Others are guarded from on high and are protected from such occurences. Still others are spared because of their destiny. A man might dream that he is falling and be awakened by his dream. This is also a sign that he is protected from on high.
“But others experience emissions because of their fantasies and thoughts. This really does create kelipot (evil forces). Yet even in this case, for the man who says the Ten Psalms on the same day, it is a very great remedy.
“Many great tzaddikim sought this remedy and worked hard to find it. Some never had any idea at all of the true remedy. Others began to perceive it, only to be taken from the world before they could grasp it completely. But God helped me and I totally grasped the solution.
Rectifying this matter by reciting the Ten Psalms is something completely new, an outstanding innovation, because it is entirely new and a wonderful and awesome remedy. “How good it is if you can immerse in a mikvah and then say the Ten Psalms. But if you cannot, for example, if you are sick or traveling and cannot immerse, just saying the Psalms is a great remedy.
“It is better if you can say the Psalms with devotion and feeling. But just saying the words alone also helps.
“This remedy has not been revealed since the time of creation.
“I would prefer to do away with this blemish completely, but it is impossible both physically and spiritually. It would involve the permanent change of man’s very nature and this is beyond the realm of possibility. Even Moses and others like him could only change the laws of nature temporarily, and then only in specific instances. Even such great miracles as the Splitting of the Red Sea and the Jordan River were only temporary miracles.
“To do away with this would involve a general alteration of man’s nature. It would involve changing every single human being for all time. This is physically impossible. Spiritually, this is also impossible.
“These Ten Psalms, however, are a most wonderful, precious and beneficial remedy.
He told them, “Bear witness to my words: When my days are over and I leave this world, I will intercede for anyone who comes to my grave, says these Ten Psalms and gives a penny to charity. No matter how great his sins, I will do everything in my power, spanning the length and breadth of the creation to save him and rectify him. …
“I am very positive in everything I say. But I am most positive in regard to the great benefit of these Ten Psalms.
“These are the Ten Psalms: Psalms 16, 32, 41, 42, 59, 77, 90, 105, 137, 150.” These Psalms have been published numerous times.
[However, in the first edition of Sipurey Ma'asiot, because of a printing error, another Psalm was erroneously substituted for Psalm 137. This error spread to a number of other published works.]
The Ten Psalms should be recited in the order that they appear in the Bible.
The Rebbe also said, “This is the Tikkun HaKlali – the General Remedy. There is a specific remedy for each sin, but this is the general remedy.
“Go out and spread the teaching of the Ten Psalms to all men.
“It may seem like an easy thing to say Ten Psalms. But it will actually be very difficult in practice.”
Owing to our many sins,the Rebbe’s last words literally came true. Because of much opposition, most of the world has been prevented from using this remedy. But the Rebbe had already predicted this.
We have done our bit to teach this remedy to all who wish to find the remedy. Let every person do as he sees fit. Listen if you want to, or ignore it if you will. Our own souls we have saved (Ezekiel 3:19).
The author of Tikkun Shabbat attributes these Ten Psalms to a work called Asarah Hilulim. This is an error. In Tikkun Moed, they are explicitly attributed to “our master, Rabbi Nachman of blessed memory.” Many other authors also attribute these Ten Psalms to the Rebbe.
If you carefully examine all works that refer to the Ten Psalms without mentioning the Rebbe, you will find that they were all published after his death on Sukkot 5571. Perhaps, the above author and others might have attributed it to another source because of the great opposition which the Rebbe suffered. They may have wanted the greatest possible number of people to be able to use the remedy and therefore took advantage of the Talmudic dictum, “It is permissible to alter the truth for the sake of peace” (Yebamot 65b). This is especially true in the case of something as important as this remedy.
But we have already mentioned that this is an absolutely new remedy and was never revealed since the beginning of time. Say them in the name of the Rebbe so that his lips should murmur them (Sanhedrin 90b), which is something all tzaddikim desire.
This is what motivated me in disclosing all this. May the Rebbe’s merit stand up for us; may he rectify all our sins and suffering and save us. Amen, may it be God’s will.
Chapter 142
I found a manuscript written by one of our group that provides additional insight into the Rebbe’s lesson on the verse, “I will make Your faith known with my mouth” (Psalms 89:2). This lesson appears in Likutey Moharan II, 44 and states that faith primarily depends on one’s mouth.
The manuscript reads as follows: When you have doubts about your faith in God, say out loud, “I believe in perfect faith that God is One – first, last and always.”
The Evil Urge comes from the fallen Strength. There is Strength of Holiness that can counteract the Strength of the Husks. It is written, “Of Your strength they shall speak” (Psalms 145:11). Speech derives from holy Strength. Therefore, when you say, “I believe,” as above, you awaken the Strength of Holiness. This will offset your doubts, which come from the Strength of the Husks.
The Talmud teaches, “ A person should always agitate his Good Urge against his Evil Urge” (Berakhot 5a). You should use your holy Strength to dispel the Strength of the Husks.
The Talmud also states that one who does not want to become agitated should speak quietly (Ta'anit 4a; Etz Yosef [in Eyn Yaakov] ad loc.). Speaking Is not agitating.Stillness offsets agitation.
However speaking out loud is in the category of agitation, which is Strength.
Chapter 143
[A manuscript from one of our group relating to the lesson in Likutey Moharan I, 263.]
There are two ways that one can eat like an animal.
Some eat human food with an animal’s appetite.
Others eat like humans, but their food is is only fit for a beast. Sparks of holiness reside in food. If these sparks have not been sufficiently purified, the food is only fit for a beast and man.
Eating like an animal in either of the two ways leads to fevers.
It is written, “You have caused men to ride over our heads; we have gone through fire and water” (Psalms 66:12). When we eat like an animal, we are on a low, subhuman plane. This is when “men ride over our heads.” As a result, we “go through fire and water” — with the heat and chills of fever.
Physicians say that fevers come from overeating.
This is on the physical plane. It is also true on a spiritual level. When man has holy knowledge, he then has holy love and fear.
When he falls from this knowledge, he drops to fallen love and fear.
It is written, “The superiority of man over beast is Nothing” (Ecclesiastes 3:19). It is further written, “And holy wisdom comes from Nothing” (Job 28:12). This holy wisdom emanates from the ultimate Gogly Nothingness.
When one eats like an animal in either way, one falls from the level of holy knowledge. One falls away to a subhuman level. One then descends to the level of the fallen love and fear.
“You have caused men to ride over our heads” refers to a subhuman level, as explained earlier; we then “went through fire and water” — the fallen love and fear.
Chapter 144
After the Rebbe returned from Lemberg, he was still very sick with tuberculosis. He would often ride to the outskirts of the city and take walks in the fields. This was for his health and for other awesome reasons that only he knew.
During these strolls, we heard many wonderful lessons and tales from the Rebbe. It was on one such occasion that we heard the lesson on the verse, “Isaac went to meditate in the field” (Genesis 24:63), appearing in Likutey Moharan II, 11. We had taken the coach out of the city and stopped to walk in a field. We had descended from the coach and were standing around the Rebbe, who was still sitting there.
It was time for the afternoon Minchah prayer, and we were about to begin the service in the field. The Rebbe then revealed the above lesson, saying that when one prays in the field, every blade of grass enters into his prayers. He later remarked that just as we stood around him [and he sees us], he himself sees all the vegetation, each plant pushing itself toward each person who was there in order to rise and become part of his prayer (see “His Wisdom” #98, #227; Likutey Moharan II, 11).
Several other lessons were revealed during these excursions. There was Lesson #12 “Where is the place of His glory?” on the verse, “Where is the lamb for the offering?” (Genesis 22:7). There was also Lesson #15, beginning, “Those who boast about fame,” on the Talmudic quotation, “Why do camels have small tails and oxen, long tails?” (Shabbat 76b; Likutey Moharan II, 15). Also told then was Lesson #16, beginning, “They asked why when a man asks God for livelihood” (Likutey Moharan II, 16). Several other lessons were also revealed during these walks.
All these lessons are related to the Talmudic account of the questions which Rabbi Yehudah asked Rabbi Zeira when the latter was in a humorous mood (Shabbat loc. cit.). All that we heard during these excursions is bound together in the remarkable Talmudic saying, “Rabbi Yehudah asked Rabbi Zeira when he was in a humorous mood, 'Why does a rooster cover his upper eyelid with his lower one?'”.
Chapter 145
Likutey Moharan II, 25 states that one should make every lesson he hears into a prayer. When the Rebbe revealed this lesson to me, he said, “It would be good to write the prayers for yourself.”
From his gestures and the way he said it, I understood what a wonderful and awesome thing this was. The Rebbe said that it was responsible for great delight on High.
Another time, the Rebbe was speaking to someone who expressed his great desire regarding this. He said, “I very much want my lessons made into prayers, but I do not know to whom to entrust the task.”
On another occasion, the Rebbe showed me a recently published book called Yad Ketanah. At the end of this book, several concepts are explained in the form of prayers, each one beginning with the words, “O my God.” The Rebbe showed me the book and told me to read it. He was showing me, “See how this author makes many scholarly concepts into prayers.” He hinted that he would like the same done with his lessons.
As in the case of many other important things, the Rebbe never came out explicitly, but only hinted at what he wanted. He would hint at the weightiest matters in the most trivial manner. There are accusing forces on high that can set up many barriers. It was for this and other reasons that the Rebbe found it difficult to reveal his wishes directly.
Therefore, he made use of wondrous allusions that a person could understand if he wanted to. This explains many of the Rebbe’s dealings with me, but this cannot be explained.
The Rebbe said, “When you take a lesson and make it into a prayer, it causes great delight on high. Such delights have never ascended before God since the day of creation.” This is also quoted in the introduction to the prayers.
The Rebbe gave me further encouragement in a discussion following his lesson, “In the beginning … to the eyes of all Israel.”
Chapter 146
In Likutey Moharan II, 46, the Rebbe says that the word KaShYA (difficulty or question) consists of the initial letters of the verse, “Shma YHVH Koli Ekra — Hear, God, my voice, I call” (Psalms 27:7). In this lesson, it appears there is something missing before the phrase, “nevertheless, God hears his voice and this is his salvation.”
This lesson teaches that when you cry out with your heart, this itself is an aspect of faith. You may have many questions and grave doubts, but when your heart cries out, it shows that you still have the burning spark of faith. Without this spark, you would remain still. The cry itself is therefore in the category of faith. Understand this.
This cry itself can also bring you to faith. The cry itself is an aspect of faith, but it is a very weak faith. But the cry can bring you to strong faith. It can elevate and strengthen your faith until all difficulties vanish.
Even if you are not worthy of this, the cry itself is still very beneficial.
Chapter 147
THE TALES
The fifth story in Sipurey Ma'asiot is “The Prince of Gems.” I heard from another that before the Rebbe told this story, he said, “I know a tale that contains the entire Forty-Two-Letter Name of God.” He then told the above story. However, it is not certain that this is the story that includes the Name.
Many years ago, I also heard the Rebbe say that the Baal Shem Tov knew a story that contained the Forty-Two-Letter Name of God. He then spoke to me about that Name and asked me to find an explanation in Yiddish for the two letters, Vav and Tzadi, which appear in that Name. I tried, but was unable to find any Yiddish word that would be spelled out by these two letters.
It was obvious that the Rebbe already knew the secret of this Name. However, he wanted to disguise this mystery in order to present it, and the two letters, Vav and Tzadi, could not be made part of this presentation.
Chapter 148
The twelfth story in Sipurey Ma'asiot is “The Master of Prayer.” (In this story, a great whirlwind destroys a kingdom and leaves ten small groups in search of leaders.) After telling this story, the Rebbe asked us who told the story that was written in the chronicles of the kingdom about the groups formed as a result of this storm.
We answered that one of the mighty warriors of the Mighty Warrior told the tale of “The Master of Prayer.” The Rebbe nodded his head as if to say that we had it right.
We understood from his message that it was significant that one of the warriors had told this [story]. We further understood that every word in these tales teaches a great lesson. The mouth cannot speak it, nor can the heart conceive it.
Chapter 149
The thirteenth story in Sipurey Ma'asiot is “The Seven Beggars.” It was told over a period of several days. Each part of the story alluded to some discussion that preceded its telling.
(The story speaks of a boy and girl, lost in the woods, who meet seven beggars. Each of these beggars appears to have a deformity – blindness, deafness, stuttering, a crooked neck, a hunchback, deformed hands, crippled feet. Later, the boy and girl marry each other, and on seven successive days, each of these beggars tells his story. Each demonstrates that his apparent deformity is really an illusion, masking a unique capability.)
The Rebbe began telling this story on a Friday night. It all began because of a snuff box that was given to him by one of his followers. I had written to one of my friends about this and told him to remain happy.
The Rebbe saw this letter and remarked, “I will tell you how people once used to rejoice!” Then he began the story.
He told the beginning of the story, continuing until the end of the first day of the wedding where they speak to the Blind Beggar.
All this occurred on a Friday night while I was home in Nemirov. On the following Tuesday, my friend came to my house and repeated the story. I was so astonished, I stood there trembling (Daniel 10:11). I had heard many stories from the Rebbe, but I had never heard anything like this.
I immediately traveled to Breslov, but when I came to the Rebbe’s house that night, he was already secluded in his room.
On Wednesday morning, I went in to see the Rebbe and spoke with him at length. I told him some news about the surrounding areas, and the Rebbe then brought up the subject of the story he had begun the previous Friday night.
The Rebbe said that he was anxious to know – that is, to tell - how the story continued and what happened on each of the seven days of the wedding feast. He also wanted to know what happened to the prince who inherited his kingdom during his father’s lifetime, the episode that introduces the story. Even though the Rebbe was telling the story, he spoke as if he was hearing it himself.
The Rebbe outlined the entire story for me. On each of the seven days of the wedding feast, one of the beggars blesses the couple and gives them gifts. The Rebbe also cleared up the subplot of the ancient men who could remember back to the beginning of their existence. This is part of the Blind Beggar’s story, and my friend had not told it very clearly.
The Rebbe explained what the Blind Beggar meant when he said, “Ich gedenk gahr nisht! – I remember nothing at all!” (Rabbi Nachman’s Stories #13, p. 369). He told me that this beggar goes back the farthest when he says that he remembers “nothing,” since this means he can remember the time when absolutely nothing existed. He was astounded by this.
I was very anxious for the Rebbe to continue and tell the story of the second day. However, just then the Rebbe’s attendant came in and announced that it was time for the Rebbe’s meal. He set the table and I had to leave.
After the Rebbe had eaten and taken a short nap, I was able to see him again. I stood before him and told him some current news, especially about Berditchev where I had recently been. I told him how the people there are always worried and in need – especially the rich, who are lacking so much.
I quoted the verse, “ He has set the world in peoples’ hearts, in a way that they cannot fathom God’s deeds, from the beginning to the end” (Ecclesiastes 3:11).
The Rebbe replied, “Is this not our tale? Where are we holding now?”
Completely taken aback by my great desire to hear the rest, I replied excitedly that we were up to the second day. The Rebbe immediately began, “On the second day, the young couple had a great longing to see the Deaf Beggar ….”
The Rebbe told the entire story of the second day on that Wednesday.
On Friday night, he told the story of the third and fourth days.
On Sunday, he told about the fifth day.
On the following Tuesday, he completed the tale of the sixth day.
We were standing around the Rebbe after he completed the account of the sixth day. One of us then told him a short anecdote and he remarked, “Is this not the story of the seventh day? It seems that people are already telling my story. I would very much like to complete it.” However, we were not worthy that he tell it at that time, and the Rebbe never completed the story.
Chapter 150
The Rebbe once said, “When I take money or something else from someone, I am really giving something to him. For my taking is actually giving.” [This is related to the story of the sixth day in the tale of “The Seven Beggars,” in which the Beggar boasts of the wondrous power of his hands.]
Chapter 151
As mentioned earlier, the story of the third and fourth days was told on a Friday night. The Rebbe was suffering great anguish because his young grandson was seriously ill. The grandson was the child of his daughter, Adil, and she had already suffered greatly from the loss of other children.
The Rebbe was greatly troubled when he came to the table that Friday night. He finished the meal very quickly and concluded with the Grace after Meals before the usual crowd had a chance to arrive.
He remained seated after the Grace after Meals and began to speak. The entire talk dealt with his great anguish and contained very deep ideas. To the best of our recollection, it dealt with “the heart that is pursued.”
In the middle of his discussion, he suddenly remarked, “Where are we in the story?” I was taken aback and answered excitedly that we were up to the third day. The Rebbe began, “On the third day, the couple remembered …” and completed the story of the third day, which touched somewhat on what he had spoken about previously. He ended the story by saying, “Zei haben a hilo getan – They rejoiced very much” (Rabbi Nachman’s Stories #13, p. 390; see Sipurey Ma'asiot 72a).
The Rebbe immediately told the story of the fourth day. As soon as he finished, he quickly left the table.
I immediately reviewed these stories with the others who were there so that not one word would be forgotten. I was so involved in reviewing these remarkable tales that I completely forgot the Rebbe’s earlier discourse: “Woe for what is lost and cannot be replaced” (Sanhedrin 111a). But thank God, we retained the stories and were worthy of preserving them. For as inspired as I ever may be, I cannot put their awesome significance into words.
(That Sunday, we were standing around the Rebbe listening to him speak. He said a sharp word about a certain group, leading to a conversation about broad shoulders. This, in turn, led the Rebbe to ask where we were in the story. He then told the story of the fifth day.)
It was very close to Pesach and the Rebbe’s house was being plastered. On Tuesday, he left his house and stayed with the Rabbi (see note 328, p. XX). As we stood around him, someone told an anecdote. I do not remember it exactly, but it was related to the story of the sixth day, which the Rebbe then told. After this, another anecdote was told, relating to the story of the seventh day, as discussed earlier.
The story of the sixth day was told very close to Pesach, and in my opinion, the ten walls of the water castle that are mentioned there (Rabbi Nachman's Stories #13, p. 425) are related to the Splitting of the Red Sea. In my work, Likutey Halakhot, I have recorded what God has enlightened my eyes to see in this story (Likutey Halakhot, Tola’im 4).
Each tale came to be told because of a conversation regarding current happenings in the world. A news item would contain some idea related to a story that the Rebbe had in mind, and would lead him to tell the tale. The news would be the “awakening from below,” drawing an aspect of Godliness down to be clothed in a particular tale.
This was true of every single story. It was also true of many lessons that the Rebbe revealed when it was not a regular time for followers to come together to be with him.
In all this we saw the awesomeness of God and the greatness of the tzaddik, for whom everything in the world is Torah and a revelation of Godliness. But above all, we saw this in the tale of “The Seven Beggars.” This story contains wondrous, awesome concepts without end; with some perception, you can see it for yourself. Read this story carefully. If you truly open your eyes and heart, you yourself will see the lofty teachings in each of the beggars’ stories.
Look carefully and you will also see the unique holiness of each of the seven beggars and what each said he achieved. The Blind Beggar boasts that he does not look upon anything in this world and is therefore literally blind to all worldly things. The Deaf Beggar cannot hear any worldly sounds. The same is true of all the beggars. Read the story carefully. Every word opens new doors, shedding light on a host of fascinating worlds. Our limited intellect may not be capable of comprehending it all, but even what we can understand is remarkable.
Then remember that this entire revelation came about through an anecdote dealing with worldly affairs. God was with us and revealed all this so that it should be good for us and our children forever.
The Rebbe said, “It is best to not even hint at the mysteries contained in the stories. For when something is completely hidden, it can accomplish the most.”
Still, the Rebbe revealed some of the mysteries contained in his tales in order for people to realize that they contain hidden wonders.
Chapter 152
OTHER TEACHINGS
I heard that the Rebbe once said, “One who is contentious in a previous life is reincarnated to be left-handed.”
The Zohar states that Korach instigated a dispute because he wanted to transpose right and left. Therefore, he was reincarnated to be left-handed. His right and left hands were transposed.
In Sefer HaMidot, under the category of Emet (Truth), the Rebbe writes: “One who is a liar in a previous lifetime is reincarnated to be left-handed.”
R' Shmuel of Teplik once told me that when he was traveling with the Rebbe to Novoritch, the Rebbe asked him, “How did you sleep and how did I sleep? I slept on the subject of left-handedness.”
When the Rebbe had slept that night, he was involved in the mysteries of left-handedness. The Rebbe then hinted that this mystery involves the fact that it is said of the tribe of Benjamin that it contained seven hundred left-handed men (Judges 20:16).
Chapter 153
In Likutey Moharan II, 78, the Rebbe speaks of the simple conduct of true tzaddikim. Sometimes a tzaddik behaves like an ordinary person, a prustock.
Much can be said about the background of this lesson. All the details cannot be put into writing, but I will record as much as possible. It was Shabbat Nachamu, the Shabbat after Tisha B’Av, in Uman, during the last months of the Rebbe’s life. He had just moved into new quarters where he would eventually pass away. His new apartment was spacious and airy, looking out on a bright lawn, and the Rebbe enjoyed it very much. However, the house belonged to …
The Rebbe moved into this apartment just before Shabbat Nachamu. Many of the Rebbe’s old followers gathered around him that Shabbat, along with many new ones. A very large group had come especially to be with the Rebbe.
On Friday night, the Rebbe left his private room and came into the large chamber where the people were gathered. He was very weak and scarcely had enough strength to speak. He immediately said the Kiddush and then sat down to the table. He did not return to his room, as was his usual custom after Kiddush at such a gathering. He appeared very faint and began speaking in a very feeble voice.
The Rebbe said, “Why do you come to see me? Don’t you realize that I know nothing at all now? (see “His Pilgrimage to the Holy Land” #33). When I have a lesson to teach you, then you have some reason to come to me. But why have you come now? Don’t you see that I know nothing at all? I am just a simple prustock — a common simpleton.”
The Rebbe continued like this for some time, repeating over and over that he knew nothing and was an ordinary person, a simple prustock.
He said, “The only thing that inspires me is the fact that I was in the Land of Israel.” He continued in this vein, saying that he knew absolutely nothing, that he was an ordinary prustock, and that his only inspiration came from his stay in the Holy Land (see “His Wisdom” #11).
As he was talking about this, he started to explain this awe-inspiring topic: How, in his “ordinariness,” he would inspire himself with “the road to the Land of Israel.” And how, with that, he would give life to the ordinary people (prustocks), Torah students and scholars when they break from their studies, ordinary folk who are complete lowlifes, and even non-Jews who [also] need to receive life. All this is explained in the above lesson.
In the same lesson, the Rebbe also alluded to his new apartment. He said: “Jews sometimes come to a place [where there is no holiness] … “They conquer this area and sanctify it, making it a Jewish place. It then enters into the category of the Land of Israel. “Others would then be able to say, 'You are thieves’ (Rashi on Genesis 1:1). “But it is written, 'The strength of His deeds He told His people, to give them the inheritance of the nations' (Psalms 111:6). “We have the power to conquer the entire world and sanctify it with the holiness of the Land of Israel.
“For God 'created it, and willed that it be given to them. With this same will, He took it from them and gave it to us’” (Rashi, ibid.). All this is included in the above lesson, which the Rebbe then completed.
The Rebbe was very joyous and told us to sing Azamer BeShevachin even though he had not yet washed his hands for the meal. [His usual custom was to sing it after breaking bread.] During this period, the Rebbe was very weak and we usually did not sing at all. But he was so joyous this time that he told us to sing right then and he himself joined the singing.
After breaking bread, the Rebbe spoke with us at length with true grace and joy. The entire atmosphere was awesome and wonderful. The Rebbe was in a very joyous mood throughout the meal, speaking and conversing with us at length. He encouraged us in many ways at this meal and some of what he said has already been published.
Suddenly the Rebbe cried out from the depths of his heart, “Gevalt! Ziet eich nit meyeish! – Never give up! Kein yi'ush iz gar nit farhanden! – There is absolutely no basis for despair!”
It is utterly impossible to describe the Rebbe’s holy gestures, by which he intimated the enormous importance of strengthening ourselves.
The Rebbe spoke about his own great joy He said, “Ich bin heint frum freilech – how his happiness was combined with awe. (cf. Psalms 2:11).
That Friday night was one of indescribable grace, beauty, holiness, awe and joy. It is beyond our ability to put it into words. The skins of all the rams of Neviot (Isaiah 60:7; cf. Bava Kama 92a) would not suffice to record it. For then we saw God’s wonderful salvation and awesome miracles. We could perceive how God always has mercy on His people. A state of hiddenness and concealment could turn to the highest yearning.
At first, the Rebbe actually knew nothing, but this state of ‘not-knowing’ brought about a great revelation.
We actually do not know anything of such matters. What the Rebbe called ignorance was a perception that plumbed the most profound depths and mysteries. He himself said, “My not-knowing is even more unique than my knowing” (see note 108, p. XX). Even in the little that we could grasp, we saw awesome wonders that are beyond our power to describe.
Above all, we saw God’s salvation. For He had mercy on us and revealed such things which inspired and encouraged those who were there.
Every word seemed to be addressed to each one of us personally, as if the Rebbe were speaking to each one in particular.
We were able to use his words and inspire many others. God was with us here, too. The Rebbe’s words still live and are an inspiration to many people. What cay I say? “His mercy is great to us, and God is true forever” (Psalms 117:2).
The next day was Sunday and I wrote down Friday night’s lesson. I brought my manuscript to the Rebbe and he grasped it feebly in his hands. The Rebbe was standing near the window and looking out. He was so weak that the manuscript slipped out of his hand and drifted out the window into the garden. I went and lifted the manuscript from the ground, returning it to the Rebbe. He looked at it and read it from beginning to end.
The Rebbe then remarked, “Vas hast-ti da oif geshriben? Das hab ich mir zoi geshmuest – What did you write ? This is what I myself discussed.” The words here are very deep.
Editor’s note: look carefully at the lesson discussed here - Likutey Moharan II, 78, which begins with the verse, “I prayed to God” (Deuteronomy 3:23). You will be able to understand this entire account and your soul will derive everlasting pleasure.
Chapter 154
I heard that the Rebbe once said, “My achievements came mainly through simplicity. I spent much time simply conversing with God and reciting the Psalms.” This is how he achieved what he did (see “His Praises” #13).
He said, “If only I would have known that God would make me the unique person I am today, I would have done in one day what took me an entire year.” [That is, the Rebbe would have been so enthusiastic, he would have done as much in a single day as he used to do in an entire year.]
The Rebbe deeply yearned to serve God with the artless simplicity of the common people. He often said, “Ay! Ay! Prustick! – Oh! Oh! Simplicity!”
The Rebbe also said, “I have spoken with many great tzaddikim. They all said that they attained their high level through prustick – absolute simplicity. They would do the simplest things, secluding themselves and conversing with God. This is how they attained what they did. Fortunate are they.”
Chapter 155
The lesson beginning, “One must be very careful always to be joyful on Shabbat” is in Likutey Moharan II, 17.
This lesson was revealed on a Friday night. The Rebbe began by asking me, “Are you joyous on Shabbat?” I answered, “Ich bin amal frum – I sometimes have trepidation.”
The Rebbe said, “This is not the way. The main thing is joy.” He admonished me to be happy, especially on Shabbos.
The Rebbe then revealed the above lesson, speaking of the importance of Shabbat joy.
Then, in particular, one’s fear and stringencies are elevated – but only through such joy.
The Rebbe discussed this at length, lecturing us to be in a joyous mood on Shabbat. He said that we should do everything possible to bring ourselves to such joy, as recorded in this lesson.
The Rebbe said we should buy delicacies for Shabbos. “All of your income is decreed from the beginning of the year. But what you spend for Shabbat and festivals is not included in the decree (Beitzah 16a). Even a simple family man enjoys Shabbos with his tasty food such as fish and broth.”
He then said to me “Now you have something to be depressed about”. He meant that he had just lectured us to be joyous on Shabbat and I had not been worthy of such happiness. This made me even more depressed.
[The Rebbe had actually read my thoughts. As soon as he declared that we must be joyous, I began worrying because I had not attained such Shabbat joy.]
When the Rebbe said, “Now you have something to make you depressed,” it actually gave me much comfort and encouragement. For it made me realize that I should not worry about rejoicing to the point of becoming depressed.
When the Rebbe lectured me about this, I answered, “I have a very great desire to be filled with joy on Shabbat.” [I meant that even if I was not worthy of actual joy, I still had a great yearning for it. The Rebbe had spoken many times about the importance of desire and longing (see “His Wisdom” #12, #14, #260).] The Rebbe called to those around him, “Have you heard what he said? He spoke well!”
The Rebbe also told us to sing many zemirot and other Shabbat songs (see Tzaddik #520). He said, “Do not pay attention to any obstacles. Others may be sitting at the table and not seem to have any desire to sing. Strengthen yourself and sing with joy. Conduct the Shabbat table in a happy mood. The main thing is Shabbat joy.”
Chapter 156
The Rebbe’s lodgings in Uman overlooked the old cemetery (Tzaddik #114) and he could hear the people who customarily came to cry and pray at their parents’ graves.
Once he heard a woman standing by her father’s grave and crying in a bitter voice, “Father! Father!”
The Rebbe’s daughter was standing next to him at the time and he remarked to her, “This woman is crying, 'Father! Father!’ with the best of intentions, but her father is not there at all.”
The Rebbe explained, “When you visit your parents’ graves, it is best to ask those who are buried nearby to inform your parents that you are there. [Though most souls depart to their destiny,] not all souls ascend to their intended place and many remain near their graves. Therefore, it is best to tell these other souls to inform your parents.
“But when you visit a tzaddik, you need not worry that he is not there. For the death of a tzaddik is like going from one room to another.”
The Rebbe then told his daughter, “Take me as an example. Right now I am in this room. I can then go to the next room and close the door. If you stand by the door and cry, 'Father! Father!’ will I not hear you?”
We heard similar things from the Rebbe’s holy lips many times. He suggested to each one of us in many ways the great importance of visiting his grave. He promised that he would certainly hear what we said and save us in any way possible.
It was the Rebbe’s holy way to speak with such wondrous wisdom that often we did not immediately grasp the full meaning of his words. Often it would be a long time before we understood their significance. This was especially true of his wish for us to visit his grave. He alluded to this many times and also spoke of it openly, as, for example, when he set aside two witnesses (see “His Wisdom” #141; Yemey Moharnat #67).
Chapter 157
I heard that the Rebbe once said that he had revealed many lessons related to his illness. In fact, after his return from Lemberg (Lvov), he spoke about the lungs in almost every lesson he gave, since he was suffering from tuberculosis – a lung disease – may God spare us.
The Rebbe said that in light of the amount of lessons he had given on this topic, he should have been healed already. The fault, however, was his audience’s lack of faith — their faith was not that strong.
Chapter 158
THE REBBE'S DEVOTION
The Rebbe told us about his youth when he once visited Rabbi ….
He said, “I had not yet attained my present level, where I could speak to a group and still be literally involved in the Torah and attached to God.
“You think that everything comes at once. This is far from the truth. You must work and toil before you can achieve any good quality [devotion].”
At this point in his youth, it was very difficult for the Rebbe to spend time with others because he always wished to be involved in his devotions.
Many times when his unique qualities were mentioned, the Rebbe would say, “Ich hab aber zeir geharivit. Ich hab asach gefast – But I struggled very much for it. I fasted very much” (see “His Wisdom” #165).
Chapter 159
We were once in Zaslov after Shavuot and the Rebbe complained to me, “How is one worthy of being a Jew?” (see “His Pilgrimage to the Holy Land” #33).
I stood there dumbfounded. I knew the Rebbe’s greatness and the unimaginable extent of his devotions. Yet, here he felt as if he had not yet begun.
The Rebbe replied, “When I began serving God, I had no idea I would achieve what I did. There are things I know now that I did not even realize existed. I could not even begin to yearn to perceive what I know now, for I had no idea that such levels of understanding and knowledge even existed. Therefore, I did not have any concept of what to strive for.
“But the same thing is still true. Who knows what there is still to comprehend, what understanding there is still to perceive?”
Later, the Rebbe said, “My only comfort is the fact that I spend the entire day in Torah and prayer.”
Chapter 160
I heard this in the name of the man who attended to the Rebbe in his youth. The Rebbe would often fast from Shabbat to Shabbat (see “His Praises” #9). On a Wednesday, in the middle of one such fast, blood began flowing from his nose, eyes, ears and mouth. His attendant started screaming, saying that he would raise an alarm in the house because the Rebbe was so faint.
The Rebbe wisely calmed him down, saying, “This is the way of such a fast. It becomes most difficult in the middle of the week, but tomorrow you will see that it will be easier for me.”
The Rebbe had made his attendant take an oath not to tell anyone about his fasts, so he had to keep it to himself.
During another such fast, the Rebbe became so faint in the middle of the week that he had to take to his bed and raise his feet on the bedpost.
Chapter 161
One Friday night, the Rebbe found himself in great danger after fasting the entire week. The only safe way to break such a fast was with things such as milk and warm fluids. The Rebbe had not prepared anything special and no one else knew about the fast. He ate the regular, heavy, Friday evening meal and became dangerously ill. This caused a great commotion in the house.
Another time, after such a fast, the Rebbe went to the mikvah on Friday afternoon. The mikvah was extremely cold, but the Rebbe immersed himself and remained in the mikvah almost two hours. This would have been difficult even for one who was not fasting.
Chapter 162
The Rebbe once fasted from Shabbat to Shabbat while living in Zlatipolia. By Friday afternoon, he was so weak that he had to be carried to the mikvah. He said that the reason he became so faint was because knowledge of his fasts had become public.
The Rebbe lived in town and had his private room where he could practice his devotions. Still, he would often walk in the woods and fields and seclude himself in prayer.
I once walked with the Rebbe through Medvedevka, where he lived earlier. We strolled all through the fields and hills. The Rebbe gestured toward the hills and meadows and said, “See all these fields and hills around the city. See all the other places near the town. I was in all these places. I went to each of them many times and secluded myself in prayer.”
The Rebbe pointed to a mountain near the city. He said, “There is a very high place on top of that mountain, and in the middle of it there is a small depression. I would climb to the top and seclude myself there. This was my favorite place; I would go there many times. There were also other places.”
All this took place in Medvedevka, where the Rebbe was already a renowned tzaddik. This is aside from the many times he engaged in hisbodedut earlier, when he lived in a nearby village (see “His Wisdom” #117). Earlier as well, when the Rebbe lived in Medzeboz and later in Zlatipola, and here in Breslov, the Rebbe would spend much time every day doing hitbodedut. Many times he spent the whole day in hitbodedut.
Chapter 163
One of the Rebbe’s followers from Zlatipolia related the following:
One summer day in Zlatipolia, the Rebbe prayed very early. He sent his daughter, Sarah, to call me. When I came to him, he suggested that we take a stroll together. We soon left the city and found ourselves walking in a grassy meadow.
The Rebbe spoke. “If only you could be worthy to hear the song of this grass. Each blade sings out to God without any ulterior motive, not expecting any reward. It is most wonderful to hear their song and serve God in their midst. Es is zehr gut frum tzu zein tzivishen zei – It is very good to be religious among them.”
We walked a bit farther and came to a mogila, a small mountain, near the city. I asked why we were going there and the Rebbe told me the secret of that mogila. He asked me to come with him. The mountain was hollowed-out like a cave and when we entered it, we could not be seen from the outside.
As soon as we entered the hollow, the Rebbe took a copy of Sha'arey Tzion out of his pocket and began to read. He read it page by page, weeping bitterly all the while.
I was standing there holding the Rebbe’s coat and was amazed at the extent of his weeping. He stayed there for a very long time. When the Rebbe finished, he asked me to go out and check the time. When I looked, the day was almost over and the sun was beginning to set. The Rebbe had been weeping in prayer for an entire long summer day without stopping.
The Rebbe asked me for a light and smoked his pipe for a while. He sat there for some time and then went outside.
The Rebbe said, “A time will come when it will be very difficult to approach me. But now I am in your hands. If you and R' Y.Y. desired it, I could make you into tzaddikim just like myself.”
Chapter 164
When the Rebbe moved to Uman, it was a mere half-year before he passed away. He had already achieved a level higher than any other human being, as discussed earlier (see “His Pilgrimage to the Holy Land” #33). But even here, he would spend much time secluded in prayer.
The Rebbe had lodgings in Uman, but his landlord had the right to enter it at will. Once the landlord entered the Rebbe’s room without warning and found him lying prostrate on the floor, stretched out in prayer.
The Rebbe was so weak and close to death at the time that his very life was a miracle. But still he maintained his devotions, serving God with absolute simplicity. He continued like this until the end of his life, when he was taken away in peace to the highest levels. Fortunate is he.
Chapter 165
Whenever his high spiritual level was mentioned, the Rebbe would say, “But I worked very hard for all this. Ich hab zehr gehoravet. Ich hab zehr fil gefast – I struggled very much. I endured many fasts” (see “His Wisdom” #158).
We are taught, “Envy of scholars increases wisdom” (Bava Batra 21a). This is why the Rebbe told us all these things. He wanted us to envy his great achievements and emulate them, following his ways in striving to serve God.
The Rebbe once spoke to one of us about his attainments. He seemed to boast of his high level and deep perception just like one taunts another and tries to make him jealous of some mundane achievement.
The other man replied to the Rebbe, “How can I achieve this? Who is worthy of attaining such a high level? Surely only one with a lofty soul like yours!”
The Rebbe seemed very irritated and answered, “This is the trouble. You think that tzaddikim attain greatness merely because they have a very great soul. This is absolutely wrong! Any person can attain my levels and become just like me. All it takes is true devotion and effort” (see “His Praises” #25).
I also heard this from him many times – that it depends mainly on hard work and doing.
Chapter 166
I heard that the Rebbe once said, “People think I am worthy of this great level because I am a great-grandson of the holy Baal Shem Tov. Nothing could be further from the truth. It came in another way completely, and through this I was worthy. Mit ein zach iz mir giraten – My success came through just one thing” (see “His Praises” #26).
Chapter 167
The Talmud teaches, “Groaning breaks a man’s body” (Berakhot 55b; Ketubot 62a).
The Rebbe said that this was precisely his experience.
In his youth, while striving to serve God, he would spend much time sighing and groaning. He would then test himself to see if he could lift his hand. His body was so broken and subjugated that he could not do even this simple task.
Chapter 168
The Rebbe also told us of his great shyness. He said, “I used to be so timid before God, I could literally feel the shame on my face. Often I would stand before God and feel embarrassed, as if I had been humiliated in front of a friend. There were times when I would actually blush, so great was my shame.”
This shame was always visible on the Rebbe’s face. No one had ever seen anything like it before (see “His Wisdom” #210).
The great tzaddik, Rabbi Nachum of Chernobyl, once saw the Rebbe as a youth in Medvedevka. He was astounded at the great awe that was visible on the Rebbe’s face. He said that on the Rebbe’s face, we can see the literal meaning of the verse, “So that His fear shall be on your faces, so that you shall not sin” (Exodus 20:17).
Chapter 169
The Rebbe’s eyes would literally “glow like the sun and the moon” (Shabbat morning liturgy, Nishmat ).
This was especially true on the holy Shabbat, when his eyes would shine and his face would glow.
The Rebbe’s great holiness and fiery bond with God on Shabbat were really something to see. There was the way he said Kiddush on Friday night and his customs at the table. There was the awesome melody with which he sang Atkinu Seudata and Azamer BeShevachin. There was the way he sang the other Shabbat table songs, such as Kol MeKadesh, Menuchah VeSimchah, Eshet Chayil and MeEyn Olam HaBa'ah. If you have not seen this, you have never seen anything good (cf. Sukkah 51a).
Those who were at the Rebbe’s table on a Shabbat would be ready to bear witness that such a sight would never be seen again until the coming of the Mashiach. If all the seas were ink (Shabbat 11a), it would still be impossible to describe even an inkling of the great beauty, the awesome sanctity, intense awe and the sweet, pleasant, wonderful closeness to God that was there, with genuine humility. One could say that such a scene was never before witnessed.
I am only speaking about our own meager understanding of what was taking place there. Beyond that, there were deep mysteries far above our understanding.
Before Kiddush, the Rebbe would take the cup in his hand and stand in absolute silence for a long time. All we could hear was a faint yearning sound coming from his lips as he reached the lofty spheres to which he ascended. Then the Rebbe would begin the opening words of the Kiddush in a wondrous chant: “Yom HaShishi – The Sixth Day.”
The Rebbe said, “The first word …” (see “His Wisdom” #210).
Chapter 170
I once asked the Rebbe why many devoted people struggled to serve God and still did not attain the level of the great tzaddikim.
The Rebbe answered simply, “They probably did not exert themselves that much. Min ha-stam haben zei nit geharivet – Presumably, they did not struggle. The main thing is effort: ‘Everything depends on one's deeds’” (Avot 3:15).
Chapter 171
I heard this from R' Yudel of sainted memory: The Rebbe once vaunted the fact that he was unique in completely overcoming all his desires. No one as young as he had ever overcome his desires so completely.
Many tzaddikim have banished their desires, but not until they were at an advanced age. The Rebbe then mentioned a number of tzaddikim as examples, saying that he knew that they did not completely vanquish their desires until they were advanced in years.
He said, “For a youth like me to break down all desires is something unheard of.”
As we have mentioned earlier, the Rebbe had vanquished his every worldly desire before the age of twenty (see “His Praises” #25).
The Rebbe began to tell how removed he was from all worldly desires. He said, “ Eating is contemptible to me. My meals are a great difficulty and burden. When I think of what becomes of the food I eat, it becomes very disagreeable to me. I must distract myself and think of other things when I eat.”
This is the reason why the Rebbe would often converse during his meal. He would distract himself and thereby be able to snatch some nourishment to sustain his body. For in general, he found eating very disagreeable (see “His Praises” #21).
He said, “Regarding overcoming sexual desires, I am wondrously unique” (see “His Praises #16).
Chapter 172
The Rebbe once gave his old talit to one of his esteemed followers.
He said, “Be very careful with this talit. I shed a tear for as many threads that are in this talit, until I understood the true meaning of a talit.”
Chapter 173
HIS ATTAINMENTS
I heard the following conversation which the Rebbe had with R' Shimon when R’Shimon returned from over the border. R' Shimon had been away and had not seen the Rebbe for more than three years. I do not know the exact details, but something happened in Medvedevka that caused the Rebbe to become upset with him.
The Rebbe said, “I am banishing you to the other side of the Don River.”
God caused the Rebbe’s words to be fulfilled. A short time later, R' Shimon traveled to the vicinity of the Don River, some one hundred leagues from Medvedevka. This is deep in Russia where Jews are a tiny minority, less than one in a thousand. They were an even smaller minority many years ago when this event took place.
R' Shimon traveled to this area intending to remain for a short while. But God willed that the Rebbe’s words be fulfilled, and R' Shimon was forced to remain there for several years. What happened during this time would consume many volumes. R' Shimon lived among non-Jews during this time and was subject to untold difficulties and temptations.
While R' Shimon was away, the Rebbe moved from Zlatipolia and settled in Breslov. By the time R' Shimon returned, the Rebbe had already lived here for two or three years.
The Rebbe told R' Shimon, “I have advanced as much between the time you left and today, as I advanced between the day I was born and the time you left.”
The Rebbe constantly rose higher and higher, from one level to the next. What he meant was that he had advanced through as many levels during the three years of R' Shimon’s absence as he had advanced from his birth until that time.
This should give you some idea of the Rebbe’s greatness.
When R' Shimon left, the Rebbe had already been in the Holy Land. He had already gone through years of self-discipline. Even before reaching the Holy Land, he had attained an awesome level of greatness and a most wonderful perception into the deepest mysteries. He was already on a level never before seen or heard. Then, after a traumatic journey, he was able to reach the Holy Land and return in peace. It was in the Holy Land that the Rebbe attained what he did.
He himself said, “What I perceived before coming to the Land of Israel was literally nothing. I am ashamed of the limited scope of my teachings before then.”
After returning, he elevated himself from one level to the next every day and every hour. When R' Shimon left him, he had already been back from the Hoy Land for several years. Just try to imagine the high level that he stood upon at that time. After all this, R' Shimon was separated from him for a little over three years. The Rebbe could still say that he had advanced as much during those three years as he had advanced from the time he was born until R' Shimon left.
Chapter 174
This same R' Shimon also told me that shortly before the Rebbe moved from Breslov towards the end of the Rebbe’s life, he told him, “Look at me today. You know how much I struggled and toiled to achieve what I did until now. I can now accomplish this much in a single day.”
At a later time, the Rebbe told him that he could accomplish that much in a single hour. Still later, he said that he could do it all in a single moment.
Understand well how far this brings us. When the Rebbe said this to R' Shimon, he was already worthy of his great attainment. He had already said that his previous level of perception and devotion was nothing compared to what he later attained. And even this previous level was very great and deep.
This occurred many times. The Rebbe had already attained an immeasurable level before going to the Holy Land. After his return, he was literally ashamed of his previous attainments, saying that they were absolutely nothing. After that, he continuously elevated himself from one level to the next. From our earlier accounts it can be understood that he reached a immeasurable heights, so lofty that it cannot be expressed in words or thought …. After all this, one is able to comprehend a little of this awesome greatness.
I also heard that the Rebbe once said, “When you are worthy of complete knowledge, you can accomplish in a quarter-hour of devotion what another person can attain only after seventy years of struggle and toil.”
Chapter 175
Before his pilgrimage to the Holy Land, the Rebbe said: “I do not understand how tzaddikim make a pidyon and intercede on behalf of another.
There are twenty-four Heavenly courts.
When a person presents the redemption, the tzaddik must know in which court the person is being judged. If he does not know this, he may intercede and bring the redemption to one court while the person is actually being judged in another. He must therefore know precisely in which court the man is being judged, and what particular intercession and redemption are required by that particular court.
I know all twenty-four courts. I can appeal a case from one court to another, through all twenty-four courts. If I do not agree with the judgment of one court, I can ask that it be judged in another court.
Going from one court to another is certainly beneficial. No matter what the final outcome, the sentence is still delayed. Because of this delay, the sentence can be reduced because of some merit on the part of the defendant. Even if this does not help, I can still appeal directly to the King (see Tzaddik #242).
This takes great wisdom and effort, and no one else in this generation can do it. No other man has ever known how to do this correctly. It is a major skill to frame each petition in the precise number of words and to give proper respect to the King. For it is certainly impossible to send too many cases directly to the King ….”
The Rebbe also said, “I do not understand how they claim to make a redemption. This is impossible unless one knows exactly how the Kohen Gadol dealt with the Banished Goat.”
Chapter 176
Before his pilgrimage to the Holy Land, the Rebbe said, “I cannot sleep. Before I fall asleep, all 600,000 letters of the Torah come and stand before me.”
Chapter 177
The Rebbe once encouraged one of his followers to be happy. He said, “You should rejoice in God. Even if you don’t realize God’s greatness, you can rely on me. For I know His greatness.”
The Rebbe then quoted the verse, “For I know that God is great” (Psalms 135:5; see “His Wisdom” #1). He said, “You should also rejoice in me, that you are worthy of having a Rebbe like me.”
The Rebbe encouraged another of his followers to make himself happy even in his everyday affairs. He said, “This is certainly the way. First make yourself happy with matters of this world. Do this as best you can and you will eventually be worthy of true joy.”
Chapter 178
Late one afternoon, just before the Minchah prayer, I was standing before the Rebbe. He was looking out of the window with a look of deep longing in his eyes. He began speaking to me of how quickly the day passes and is gone.
He said, “Vas ich hab tzu tuhn in dem oilom! – What do I have to do in this world! But behold, the day passes and is soon gone.” The Rebbe meant that what he had to do was beyond measure.
Chapter 179
Before he passed away, the Rebbe said, “I have already reached such a level that I can no longer advance while still clothed in this earthly body.
“I yearn to put this body aside, for I cannot remain on one level.”
Although the Rebbe attained the highest levels, he still strove to reach the next step. This was true throughout his life (see "His Pilgrimage to the Holy Land" #33). He finally reached so high a level that he could no longer advance while still in a mortal body. Therefore, he had to leave this world.
He said, “Ich valt shoin gegeben das hemdel ois ge-tan. Varein ich kan oif ein madregah nit shtein – I would like very much to remove this garment. For I cannot remain on one level.”
Chapter 180
I once heard the following from the Rebbe. I saw a new angel today. I know his name and his deputies. These angels are all holding shofars.
They first blow a long tekiah, then a staccato teruah, and finally another tekiah.
These angels seek out lost things.
Many things are lost. This is because of desire. It is written, “Ta'avot resha'im toved – The desire of the wicked shall be lost” (Psalms 112:10). The mnemonic for Tekiah, teRuah, Tekiah is TRT. The initial letters of the words in this verse are the same as the mnemonic: Ta'avot (Tekiah), Resha'im (teRuah), Toved (Tekiah).
Even a tzaddik who searches after lost things is himself lost sometimes. Thus it is written, “There is a tzaddik who is lost through his righteousness” (Ecclesiastes 7:15). The tzaddik must then repent for the sin that was responsible for the loss.
Although the sin was not actually committed by the tzaddik, he is still tainted by it. When he repents for that infinitesimal taint of sin, he is then able to recover awesome things that have been lost. When these are found, there is a great tumult and joy on high.
The Rebbe then said, “It is very difficult to receive alms.”
It appears that a person who receives alms can do much damage and make it more difficult to recover lost things. He can also cause things to become lost. This is my understanding [of what the Rebbe meant]. The Rebbe’s words here are awesomely deep.
See what he writes in Likutey Moharan II, 87 and 88. There he states that the Kabbalistic concepts for the month of Elul are very helpful for the blemish of the covenant that results from sexual sins. It also speaks of the mystery of unripe fruit. All this is related to the above.
I heard this explicitly from the Rebbe’s holy lips, and no one among us has begun to fathom its depth.
Chapter 181
I heard that the Rebbe once said: I know wisdom that cannot be revealed. If I were to reveal this wisdom, people could be nourished by the delight of comprehending it. They would no longer need to eat or drink.
The whole world would expire in desiring and seeking the sweet beauty of this wisdom.
But I cannot reveal this wisdom to mankind. As soon as I begin to speak it, I desire to hear and receive lofty things from my listener. I then stop speaking so I can listen and receive from him (see “His Wisdom” #99). Therefore, I cannot reveal this unique wisdom.
The Rebbe spoke about this great wisdom many times, but I heard about it only from others, never from the Rebbe himself. At the end of Sipurey Ma'asiot, I write that I myself heard the Rebbe say, “There are levels of wisdom that can nourish a man without any other food or drink.”
Chapter 182
The Rebbe once said, “They are not really opposing me. They are merely opposing a person who is doing the things they fabricate against me, and they are correct in opposing such a person.”
Those who were against the Rebbe invented all sorts of false accusations against him. These accusations were totally without foundation and did not apply to the Rebbe at all. However, a person who was guilty of what was contained in these accusations would certainly be worthy of their opposition. Therefore, these people are not opposing the Rebbe at all. If they actually knew of the Rebbe’s greatness and holiness, they would certainly not oppose him. They would run to follow him with the greatest zeal and enthusiasm. But they are actually opposing a fictitious character of their own making. They created a character who did the things they were accusing the Rebbe of doing. It would certainly be proper to oppose such a person.
The Rebbe said, “Zei haban zich ois geshnitzt a mentch, un krigen oif ihm – They have carved out a man, and are opposing him.” They are not actually opposing the Rebbe, but the fictitious character they have portrayed in his place.
Chapter 183
The Rebbe once felt an abdominal pain after being outside. He said, “I feel that I will soon receive money.
“It is written, ‘And your belly’s going out shall be like money’ (Isaiah 48:19).” Shortly after this, the Rebbe received money by mail.
Chapter 184
I heard that the Rebbe once said, “As soon as a man enters and shakes my hand, I know his entire past history.
He said this is alluded to in “ From hand to hand, his evil shall not becleansed ” (Proverbs 11:21). That is, as soon as he shook hands with the Rebbe, placing ‘hand to hand’ in greeting, the evil was not cleansed. Everything was immediately revealed to the Rebbe.
I myself also once heard something like this. The Rebbe spoke in an offhand manner, as if it were very easy to know another’s past history from beginning to end.
The Rebbe said, “You can do this wisdom alone, without any special degree of spiritual perception. You can grasp much from the way a person speaks. If you know how to look, there are many other signs.
“You can also recognize a sexually immoral person by his nose (Tikkuney Zohar #70, 130a; Zohar Chadash 36c ff). You can tell whether or not a man’s faith is pure by his belt. There are many other such signs.”
There are many cases where the Rebbe told people things they had done when they came to him.
Chapter 185
The Rebbe said that he knew the root of every Jewish soul.
At first, he said that he knew them in the Written Torah, but not in the Oral Torah. He later said that he knew the root of each Jewish soul in the Oral Torah as well (see note 394, p. XX).
The Rebbe knew how to provide each person with a spiritual remedy based on the place where that person’s soul was rooted.
There were many things he told us to do. These did not involve the unification of the transcendental worlds through yichudim. The things he told those close to him to do were simple acts.
The Rebbe told his followers not to fast at all unless he prescribed it (see Tzaddik #491).
He might tell one person to fast at certain intervals. To another, he might prescribe undertaking a fast from Shabbat to Shabbat. To others, he would say that once a week they should stay awake one night and abstain from eating animal products for twenty-four hours. There were many whom the Rebbe told to fast on the day before Rosh Chodesh.
He also told most of his followers to be careful to immerse in the mikvah on days associated with festivity, when Tachanun, the penitential prayers, i are not said (cf. Avenehah Barzel p. 22, #6). The Rebbe also told many people to study eighteen chapters of Mishnah every day. The Rebbe prescribed many courses of study, a different one for each person.
There was one course of study, however, that was prescribed for all – the daily study of the Shulchan Arukh (see “His Wisdom” #29). The Rebbe said that even when one has no time, one should still study at least one law in the Shulchan Arukh each day, no matter where that law might be. He said that this is an important obligation for every Jew.
Another practice that he universally prescribed was for us to seclude ourselves in prayer each day – hitbodedut. He told us to express our thoughts before God and ask that He have mercy and allow us to achieve true devotion. This secluded prayer was to be in the language we normally spoke. This is already discussed at length in the Rebbe’s printed works.
The Rebbe would specify various practices for each person. He would also change these practices even for a single individual. For example, the Rebbe might first tell a person to study eighteen chapters of Mishnah each day. After a while, the Rebbe would exempt him from this and prescribe some new practice. Later on, he would assign other practices.
This is how the Rebbe acted toward his followers. He would tell one person to recite a particular verse daily, while another would be told to study a certain Mishnah every day.
The Rebbe would look at the root of a man’s soul and prescribe the practice that was necessary to correct each blemish. Each person required a specific practice.
There were other practices that he prescribed for all his followers, as discussed earlier. Still other practices were prescribed for many people. Others were specific for particular individuals.
The same was true with regard to time. There were some practices that the Rebbe prescribed for a man’s entire lifetime. An example was the study of the Shulchan Arukh, which the Rebbe clearly told us to study every day of our lives. In other cases, the Rebbe prescribed a certain practice for a given period of time and then substituted another routine.
Most of the practices prescribed by the Rebbe seemed very simple. However, they were all prescribed on the basis of awesome, hidden mysteries and were very far from simple in their effect. The Rebbe, however, did not reveal any of these mysteries to us. He simply prescribed a routine and did what was necessary with it.
The Rebbe said, “Everything I prescribe is beneficial and a remedy for the past and for the future, as well as after death, in the Messianic age, during the Resurrection and in the World to Come.”
No matter how simple the Rebbe’s advice might seem, in practice it was always very difficult. It might involve a simple act, but it would be complicated by a host of distractions and frustrations. Had the Rebbe not prescribed it, it would have been a most simple matter.
But the fact that it was prescribed by him made it a most difficult task.
Still, the Rebbe’s followers always heeded his advice. They knew that it was most difficult and would involve great struggles. They would make use of prayer, begging God to help them fulfill these holy practices. In the end, God helped them and they were able to succeed.
I heard the Rebbe say explicitly, “Everything I prescribe becomes very difficult.”
Those who were close to the Rebbe were able to see this. Throughout his entire life, he never had any respite, even for an instant. He waged God’s battles every second of the day.
It is impossible to go into further detail for many reasons, but this was why he encountered such great opposition. Still, God helped him and he was able to use this opposition to elevate himself (see “His Wisdom” #96). Every instant of every day, he lifted himself to new heights and attainments, the likes of which the world has never seen nor heard.
Even today there are many obstacles in the path of one who studies the Rebbe’s sacred works. Even if you know about the Rebbe and want to study his works, you will still encounter many obstacles. You can actually see the many difficulties and frustrations. For the light is still hidden and eclipsed.
Chapter 186
We saw the Rebbe accurately predict the future in many cases (see Kokhavey Or, p. 36 f.; ibid., note 4).
Once, during the Ten Days of Repentance between Rosh HaShanah and Yom Kippur, the Rebbe said, “Heaven help us! There will be great illness this year.” This took place in 5567/1806. When he left the mikvah before Yom Kippur that year, he felt his head to see if he was still alive, out of apprehension of the impending illness.
The Rebbe’s prediction came true and many people became ill that year (cf. Yemey Moharnat #16).
Another year, there was a serious inflation of prices. When there was a good wheat crop that summer, people thought that prices would go down. The Rebbe, however, said that prices would not go down and that the inflation would last for two years.
The Rebbe’s prediction came true and the inflation lasted through the second year. When the two years ended, the prices finally went down.
Similar things occurred many times. However, we have already stated that we do not wish to speak of the Rebbe’s miracles, for this is not his praise (see Introduction, p. XX). From his words, it can also be understood that the Rebbe was forbidden to reveal miracles. Therefore, we saw only very few such wonders and predictions. If you look carefully into the Rebbe’s words, you will see that he knew what was going to happen even in the very distant future.
Still, everything was well-concealed and hidden. To speak of such things is not our affair.
Chapter 187
One of the Rebbe’s followers once came to him. He had a serious ailment in his arm and was in such great pain that he could not move it at all. He had his arm in a sling and was totally unable to lower it.
The Rebbe’s followers told him that this man was very poor and could not afford the expensive salts and other remedies that he needed for his arm.
The man was sitting at the Rebbe’s table for the Shabbat morning meal. The Rebbe remarked that the man certainly had faith, and all those sitting there agreed.
He discussed this a while and then repeated himself, asking again if this man had faith. Those present again answered yes. Suddenly the Rebbe commanded the man, “Lower your arm!”
The man sat there amazed, and everyone else was also very surprised. What was the Rebbe saying? The man had been afflicted for a long time and it was absolutely impossible for him to move his arm. Why was the Rebbe telling him to do the impossible?
But as soon as the Rebbe gave the order, “he decreed, spoke and it became fulfilled.”
His follower removed the man’s sling and the latter instantly lowered his arm. He was totally healed and it was an obvious miracle. He regained full use of his arm and it remained healthy for the rest of his life. Many awesome miracles like this occurred from time to time. The Rebbe, however, was compelled to minimize them.
I saw the Rebbe soon after he healed the man and spoke to him about it. It was obvious that he was not feeling well. The Rebbe said, “Whenever I am involved with miracles, I always suffer from it. Whenever I do anything like this, I pray to God that it be forgotten.”
Chapter 188
The Rebbe said, “People bring money to a someone as a pidyon and ask that he intercede for them on high. They tell him their illness and suffering and other problems. It is a wonder to me that the man accepting the pidyon does not suffer as much as the sick person himself ….”
From this we can understand that the Rebbe actually felt the pain and suffering of the sick people for whom he prayed. He literally felt their every ache and pain.
The Rebbe discussed this many times. He said, “When I first began, I asked God to let me feel the pain and suffering of others. Sometimes a person would come to me and tell me his troubles, but I would feel absolutely nothing. But I prayed to God that I should feel this Jewish suffering. Now I can feel the suffering of another even more than he himself can.
“Another man can forget his own suffering by thinking of other things. But I concentrate on it very deeply, until I literally bleed because of his pain.”
Once one of his followers asked the Rebbe not to forget him. The Rebbe replied, “How can I forget you? Don’t you realize that each one of you has a place in my heart?”
Chapter 189
The Rebbe’s granddaughter was once stricken with smallpox. I was with the Rebbe, and he spoke to me of the great anguish that this caused him.
He then spoke of how God’s ways cannot be understood. One of the holy Ari’s sons once died. The Ari said that he had died because of a secret teaching that the Ari had revealed to Rabbi Chaim Vital.
The Ari actually had no other choice. Rabbi Chaim had pressed him greatly and the Ari was therefore compelled to reveal the secret. He himself had said that the only reason he was born into this world was to rectify Rabbi Chaim Vital’s soul. He was therefore compelled from on high to reveal this mystery at Rabbi Chaim’s request. Although he was compelled, the Ari was still punished for doing so. These are the ways of God that cannot possibly be grasped by human intellect.
From what the Rebbe said, we could understand that this was also true of him. Both he and his children had suffered greatly, and this all happened because he was involved in bringing us closer to God.
God certainly desired this and the Rebbe had no other choice. It is written, “He thinks thoughts so that the outcast not be banished from him” (II Samuel 14:14). God wanted the Rebbe to bring the “outcasts” back to Him. Still, the Rebbe had to suffer because of this. This is God’s incomprehensible way.
The Rebbe continued to speak of the great suffering he experienced because of his grandchild’s illness. He said, “I would prefer that I myself be stricken instead of the child.
“I can feel each one of the child’s groans deep in my heart.
“But this is for my benefit. “A stranger may have an ill child and bring me a pidyon or ask that I pray for him. I will then be able to feel his suffering as much as I do now.
“When one of my followers leaves me, Heaven forbid, I have as much pain in my heart as I have at this time.”
The Rebbe then told me the story of a disciple who had recently left him. He said that he had suffered as much at that time as he did because of his grandchild.
One of the Rebbe’s followers later told me that the same thing happened after his baby son, Shlomo Ephraim, passed away. The Rebbe told his followers, “I am suffering because of you. The holy Ari was punished for revealing one secret mystery. How much more is this true of me, when I have revealed so many secrets like these.”
Chapter 190
The Rebbe said, “Many times I imagined what it would be like to die. I did this to such an extent that I literally sensed the taste of death. It was as if I had actually died.”
Another time, he told me, “As a youth, I would think what it would be like to die. I imagined how people would cry over me …. I would imagine every aspect of my death (see “His Wisdom” #37).
“To do this well is a very difficult task.”
Chapter 191
The Rebbe once came inside and said, “What do you do when a great mountain of fire stands before you? A very great treasure lies on the other side. The treasure cannot be reached without passing through this fiery mountain. And you have no choice but to reach the precious treasure ….”
After several days, the Rebbe spoke about this again. He said, “It has already been revealed to me what must be done in such a case” (see Sukkah 52a).
Chapter 192
I was once speaking with the Rebbe and mentioned the fact that people find it difficult to believe that tzaddikim today can be as great as those of the past.
The Rebbe replied, “If they believe in God, then they must also believe that there are tzaddikim. Tzaddikim exist in every generation, just as God Himself always exists.”
Understand this well.
Chapter 193
The Rebbe said that one must use the same powers with money as one does with food. (These powers are: acceptance, retention, digestion, distribution and expulsion.)
When you eat, you make use of your power of acceptance. You also make use of your power of retention, holding the food so that it does not immediately leave your body.
Then you use your faculty of digestion and distribution, delivering the food to all parts of the body. The brain receives the choicest parts, with the next best going to the heart. Each part of the body receives what is best for it.
Following this, you make use of your power of expulsion, excreting the unusable portion of the food. All this is well-known.
Money requires these same powers. You must use your power of retention and not spend the money immediately. [Not like those who have a great desire for money and spend their lives acquiring it, only to squander it immediately (see “His Wisdom” #281; Tzaddik #547).]
Then you must make use of your power of distribution, budgeting your income for all your necessities. It is the same as with food. The choicest portion must be given to charity. The rest must be distributed properly, just as in the case of food.
The Baal Shem Tov once explained why he accepted money from the wicked. He said, “I distribute all the money that I receive. That which comes from the righteous is spent on the needs of pious wayfarers who visit me. Other monies are distributed accordingly. But money coming from the wicked is spent for my horses and laborers.” The money might be all mixed together, but it was automatically distributed in such a manner.
The Baal Shem Tov was able to distribute his income automatically. The same was true of his power of expulsion. The unusable portion of his income was expelled and used for common laborers and horses.
The Rebbe said, “The passion for riches comes mainly to one who does not have a vessel to receive.
“The same is true of eating. For certainly, if one knows how to eat ….
“Desire is mainly for that which is not necessary. The same is true of money. I have a vessel ….”
Chapter 194
The Rebbe said: After all the suffering, God is still good to us.
Our troubles are by no means minor and we should not minimize them. But compare them to a single experience of God’s nearness. All suffering is then like nothing.
Suffering brings us closer to God. When we lose our health, who is taking it if not God? Therefore, we are nearer to Him. When we lose a child, who takes him if not God? If anything, these things bring us even closer to God. One is closest to Him in the World to Come (see “His Wisdom” #96).
Chapter 195
We entered the Rebbe’s room as usual on the Shabbat of Noah, 5570/1809.
The Rebbe said, “What I do with you is a very small thing for me. It is really your task.” [All that he did with us was to draw us to God, and this was a very small thing for him. It was really our task to bring people close to God. The Rebbe himself had a far loftier mission.]
I stood there dumbfounded. What could be greater than bringing people close to God?
The Rebbe then said: There are naked souls that cannot enter a body at all. These souls are more pitiful than anyone alive.
When a soul is born into this world, it [comes with] a body; it can give birth to children and observe God’s commandments. But these naked souls have no way of elevating themselves and are most pitiful. They cannot accomplish anything on high and also cannot clothe themselves in a body.
There are also incarnations that have not yet been revealed. [That is, there are many incarnations mentioned in the sacred works of earlier masters. However, other incarnations have never been revealed at all in this world.]
One’s incarnation can also cause him to desire to travel constantly. He makes plans to travel, but they do not materialize, and ultimately he remains at home (see “His Wisdom” #85, #280).
Chapter 196
The Rebbe’s conversation on Sunday night, the week of Noah, 5570/1809:
“My teachings are very great. They are filled with Divine inspiration and can be used to predict the future. Listen carefully and pay close attention to my lessons, and you will see the future. After things happen, you will also see that they were predicted in my lessons. It all has been set forth in my teachings.”
I heard this after the Shabbat of Bereshit, 5570/1809. I had come to the Rebbe on Sunday night to show him the lesson, “In the Beginning … Before the Eyes of All Israel” (Likutey Moharan II, 67). That week, we actually saw the Rebbe’s words come true. The lesson of that Shabbat had actually revealed deep secrets and predicted future events.
On the previous Thursday, 25 Tishrei, the famed tzaddik and holy light, Rabbi Levi Yitzchak of Berditchev, passed away. Friday night was the Shabbat of Bereshit and the Rebbe revealed the lesson, “In the Beginning … Before the Eyes of All Israel.” In this lesson, the Rebbe spoke of the “glory of Israel.” He said that when a tzaddik passes away, this “glory of Israel” is eclipsed.
News of Rabbi Levi Yitzchak’s passing did not reach us until the following Monday. When the Rebbe revealed this lesson, we had no idea of his inference.
When we later heard of the passing of this great tzaddik, we then understood the Rebbe’s meaning. The lesson speaks of the eclipse of the “glory of Israel,” a title that the Rebbe had often given to Rabbi Levi Yitzchak. He also spoke of him as the attribute of tefilin.
Etrogim had not been available that year, and only arrived miraculously at the last moment (see “His Wisdom” #125). The Rebbe said that he knew etrogim would come, for he trusted in the tzaddikim of our generation – particularly in the great tzaddik, Rabbi Levi Yitzchak, the glory of our congregation (Yemey Moharnat #38).
Therefore, it is obvious that with Divine inspiration, the Rebbe revealed in that lesson that the sainted Rabbi Levi Yitzchak had passed on. Look carefully into this lesson and you will see that it all speaks about this. Search and you will find it.
When the Rebbe saw this lesson in writing, he also said, “The religious exhortations in my lessons are very deep and wondrous. Had this been delivered as a sermon, it would have aroused you and broken your heart. For it is all a very great, logical, moral exhortation (see “His Wisdom” #124).
“Do as I told you and make my lessons into prayers (see “His Wisdom” #145). When you bring this lesson into words of inspiration and prayer, it will greatly inspire you and break your heart” (see “His Wisdom” #41).
Chapter 197
The Rebbe said that even the average individual should feel the loss of a tzaddik like Rabbi Levi Yitzchak.
“Everyone now feels that there is something lacking in the world. There is a depressed mood everywhere. One person might feel it in his business, which no longer runs as smoothly as before. Another might feel it in his bones, which somehow seem displaced.” The Rebbe then gave several other examples.
“If your eyes are truly open, you will see that the world has become dark – for a great light has been extinguished in the world.
“We find many things that change in the world when a tzaddik passes on. The Talmud tells us that when Rabbi Yosi passed away, the spouts of the city poured forth blood (Moed Katan 25b). In many other instances, the world was changed by the death of tzaddikim.”
Many had reported that flames had been seen rising from Rabbi Levi Yitzchak’s bier (cf. Ketubot 17a, 77b). The Rebbe said, “The rumor does not seem probable, for the generation is not worthy. But the tzaddik himself was certainly worthy of a pillar of fire at the time of his death.
A true leader has died. He was a leader of the Jewish people.
“Even when a non-Jewish leader or prince dies, it causes changes in the stars. How much more is this true of a leader of l the Jews.”
Chapter 198
When I returned from Berditchev after Chanukah in the winter of 5570/1810 (see note 350, p. XX), the Rebbe told me that he had a story to tell.
He said, “This tale has been told only once before, and this was before Solomon’s Temple was built. The only ones who understood it were the prophet who told it and the one to whom it was told. Even the other prophets could not fathom it. Although this story has already been told once, it is now a totally new concept.
Many things have changed since it was last told. It was told once before in accordance with that time, but now it must be told in accordance with the present.
“This story has removed any questions I might have had about what we are doing. At first, I found it very difficult to understand why we are not respected in this world. But this story answered any question I might have had.”
The Rebbe was prepared to tell the story, but events intervened and we were not worthy of hearing it.
Shortly afterwards, the Rebbe told the story of “The Master of Prayer” (see “His Wisdom” #148). However, he said that this was not the story he had mentioned earlier. He said that the first story was much more beautiful than that of “The Master of Prayer,” as awesome and wonderful as the latter may be. Happy is he who is worthy of hearing this story in the World to Come.
Chapter 199
The Rebbe said, “No one can understand the book [Likutey Moharan] unless he knows each lesson forwards and backwards.
Chapter 200
He said, “All my teachings are introductions.”
Chapter 201
The Rebbe said that every one of his lessons can be applied to the entire Bible and Oral Torah [that is, the entire literature of the Talmud and Midrash] (Oneg Shabbat, p. 39).
Chapter 202
The Rebbe once spoke of the difference between the teachings of various tzaddikim.
The Talmud teaches that Moses looked through a “clear pane,” while other prophets saw through a “dull window” (Yebamot 49b). Other prophets described their vision by saying, “Thus says God.” They saw it only vaguely, through a dull window. But Moses was able to understand his vision by saying, “This is the word of God” (Numbers 30:2). He was describing a clear vision seen through a brightly-polished window (cf. Rashi ad loc.). The Rebbe said that the same difference exists in the original Torah insights of tzaddikim.
All these teachings are absolutely true. But when some tzaddikim try to fit their teachings into a biblical verse or Talmudic saying, it does not fit the words exactly. The best they can do is find some allusion or support for their words. This is like a vision through a dull glass, where all they can say is, “Thus says God.”
There are some extraordinary tzaddikim in the category of Moses (cf. Likutey Moharan I, 2:6). Their original teachings are as pure and clear as the sun (ibid., I, 6:5; Bava Batra 75a). When they fit these teachings into biblical and Talmudic sayings, they illuminate them most clearly. Their vision is through a lucid window and they can say, “This is the word.” Their teachings fit the quotation so obviously and clearly that they can truly say, “This is the word.”
Chapter 203
The Rebbe said, “All my lessons are very lofty. But when I deal with combinations of letters, my lessons are most sublime” (see “His Wisdom” #44). [That is, lessons derived from the initial and final letters of the words in a phrase, or by an arrangement of letters.]
He also said, “I would like to go much further, even beyond letter- arrangements. But for the time being, I am remaining with this method. I still derive much pleasure from letter-combinations. There are deeply hidden mysteries that can be revealed only through such combinations.”
Chapter 204
The Rebbe said, “If you are well-versed in my published lessons and conversations, you will be able to find in my teachings the content of every talk in the world. For there is no matter in the world that is not found in them.”
[Every worldly discussion and talk contains the Torah’s wisdom in a hidden form. But only those on the highest spiritual level can perceive these concealed concepts. One, who is well-versed in the Rebbe’s holy and amazing teachings, will be able through his basic intellect to find the holyTorah in all wordly conversations, even if he is not on such an elevated spiritual plane.]
Chapter 205
Several people once came to see the Rebbe. He took a piece of paper that had his handwriting on it and held the paper in his hand. He said, “How many lessons are written on this paper! Many worlds are nourished through the smoke of these lessons.” The Rebbe then took the paper and burned it with the lamp.
Then he said, “There are many Torah lessons that have never been put into writing. Just to write them and draw them into letters is itself something very special.”
[That is, whilst the world may not yet be ready for these teachings, but to put them into written letters has a very unique merit.]
Chapter 206
The Rebbe said, “If you hear only the sound of my voice when I reveal a lesson, it is still a great benefit, even if you do not hear the words. It is written, ‘ Hearing the sound of His word’ (Psalms 103:20). – the sound specifically. Even if you hear nothing, but are merely in the building where the lesson is revealed, you still gain immeasurable good.”
Chapter 207
The Rebbe said, “When I tell you something, the words may not take effect until much later.
It is like taking a medicine. Some remedies work immediately, while others must remain in the body for some time before they have any effect.”
The Rebbe’s words sometimes take a very long time before they inspire a person. But in the end, they are effective and benefit him greatly.
Chapter 208
He said, “I can tell you something, and sometimes it will not affect you at all. But the words are passed from person to person, from one friend to another …. These words finally reach a particular individual and penetrate deeply into his heart. It is here that they fulfill their mission and inspire him ….”
Chapter 209
The Rebbe said, “My lessons are not only for you, but for ‘those who are here … and those who are not here’ (Deuteronomy 29:14).”
[Rashi explains that “those who are not here” speaks of future generations. Understand this.]
We spoke to the Rebbe about this many times. He said that we should teach future generations about “all of God’s great deeds toward us” (ibid., 11:7). Another time, he said, “You must also teach your children all the lessons, discussions and tales that I revealed to you.” His words became like burning coals (Avot 2:10) as he then quoted the verse, “You shall make them known to your children and to your children’s children” (Deuteronomy 4:9).
["Eiyere kinder zalt ihr moidia zein vas da hat zich getan – Your children should be told what was done here."] He then repeated himself with trembling and emotion (Berakhot 22a), “You shall make them known to your children and to your children’s children.”
He said, “If it is possible to drag a person out of a bog, then another who is holding on to him will also be pulled out with him. Know this and believe.”
Chapter 210
The Rebbe said that anything he did in public was very difficult and required genuine self-sacrifice.
He told us that before he began the first word of the Kiddush (see “His Wisdom” #169), he literally felt as if his soul was about to depart. The same was true when he was ready to begin the first words of a lesson. It seemed as if his soul would depart with the first word. He said, “Vie ich vil arois lazen das ershte vort, dacht zich mir at gei ich ois – When I am ready to express the first word, I feel I am expiring.”
The Rebbe would never do such things as lead the congregation in prayer or read the Megillah or the Torah. He would not even call out the shofar notes to be sounded on Rosh HaShanah. The only public things he would do were reciting Kiddush, singing zemirot at the Shabbat table and revealing his lessons – and even these were very difficult for him.
Even reciting the Kaddish on his mother’s yahrtzeit was a very hard experience for him.
Chapter 211
Some of the Rebbe’s enemies spread a rumor that all his teachings were handed down to him by his grandfather, Rabbi Nachman Horodenker. The Rebbe thought that this was ludicrous.
He made a joke of the absurdity of this rumor, saying, “My grandfather must surely have been good to me to have left me lessons befitting each occasion, no matter what occasion. They all fit what people need to hear, whether on Shabbat Chanukah or Shabbat Nachamu or whatever other time I speak …. I am able to take the lesson and include in it everyone’s present needs, both spiritually and materially, as well as current events….”
We ourselves could see that the Rebbe’s lessons contained what each of the listeners needed to hear. It was perfectly obvious and happened many times. His lessons had everything that we needed for both body and soul. Each lesson wove all this in with our present needs and with everything else that was happening in the world. This is aside from the wondrously unique way in which each lesson came about. Anyone with even a little intelligence could see that it was the living word of God, revealed to the Rebbe from on high. It obviously came from the highest possible source and stood on an awesome holy plateau. For these lessons contained absolutely new concepts never before revealed to the world.
How could one even consider the ridiculous idea that these lessons originated with the Rebbe’s grandfather, Rabbi Nachman Horodenker? How could he have bequeathed so many stories, lessons and discussions, as well as all the advice the Rebbe constantly gave us? And why did these lessons reach only the Rebbe? Why is it that no one elsewhere heard of his grandfather’s original teachings? Who is such a fool as to believe such absurdity?
The Rebbe also said that those who knew Rabbi Nachman Horodenker knew that his grandfather was not capable of revealing such lessons. Although his grandfather was an extraordinary, holy tzaddik, he was not an outstanding, innovative scholar (see “His Wisdom” #76). He would certainly not be capable of originating the unique ideas contained in the Rebbe’s teachings.
A very old man from Slafkovitz who knew Rabbi Nachman Horodenker personally once came here and visited the Rebbe. The Rebbe said, “It is rumored that my teachings originated with my grandfather, Rabbi Nachman. If my grandfather himself would hear my teachings, he would also consider them uniquely original ….”
Chapter 212
HIS OPPOSITION
The Rebbe once quoted the Talmudic rule, “The accepted opinion is that of Rabbi Nachman in litigation” (Ketubot 13a).
He was referring to his opposition. For his opinion was certainly the one accepted on high. “The Talmud states that the accepted opinion is that of Rabbi Nachman in litigation”: Litigation always involves two opposing factions. The courts must decide between them. [I heard this in the name of the Rebbe.]
The Talmud also states, “The decision is like Rabbi Nachman, the decision is like Rabbi Nachman, the decision is like Nachmani.”
Chapter 213
The Rebbe was once speaking about strife and said: Why do people worry when others speak against them? It is because opposition can cause a person to fall from his level, Heaven forbid.
The Talmud teaches that the Great Assembly wanted to count King Solomon among those who have no portion in the World to Come. Only King David’s intercession saved him. We see that they had the power to cast out King Solomon with their words.
It is written in the words of King David: “Princes have persecuted me for nothing, but my heart trembles at Your word” (Psalms 119:161). “Princes have persecuted me” – but I know that it is “for nothing.” They can accomplish absolutely nothing with their opposition.
I know this because “my heart trembles at Your word.” I still have the fear of Heaven and have not fallen from my level. This is a sign that their persecution was in vain. “Princes have persecuted me for nothing.”
Chapter 214
ON ROSH HASHANAH
I heard that the Rebbe once said, “When you ask a tzaddik whether or not you should do something for God that involves great sacrifices, it is proper for him to tell you not to do it. However, you are not bound by his advice” (Yemey Moharnat #35).
I heard this in the Rebbe’s name. I also heard a similar concept. You must obey whatever a tzaddik tells you. But if he tells you not to come to him on Rosh HaShanah, you should not obey him.
The day before Rosh HaShanah is very suitable for presenting a pidyon.
Chapter 215
The Rebbe said, “ For me, the main thing is Rosh HaShanah. “Right after Rosh HaShanah, I begin listening very carefully. I want to hear them knocking on the wall, waking people for next year’s Selichot.
“For the year passes and is gone in the blink of an eye.”
Chapter 216
ON AVOIDING SPECULATION
In his commentary on the Book of Proverbs, especially in Chapter 7:3, the Alshikh writes at length about avoiding philosophical works. In a wonderfully clear manner, he explains how they fool the world. At first, they conceal their false beliefs and skepticism, displaying only the façade of sweetness of their evil ways. It is written, “The lips of a forbidden woman drip honey … but her end is as bitter as wormwood” (Proverbs 5:3-4). Rashi comments that this “f forbidden woman” is atheism.
Many other lessons in the Book of Proverbs tell us to keep away from the “ forbidden woman.” This “ forbidden woman” is outside wisdom.
If you know the ways of the “enlighteners,” you know how they mislead people. Most of all, they mislead the young by teaching them their bitter ways. They are literally like the libertine woman. At first, she adorns herself and speaks sweetly, not revealing the evil in her heart. She pretends to be virtuous, not revealing her true nature until she snares her prey. This is also the evil way of these “enlighteners,” as is obvious to all who are familiar with them.
The major portion of the Book of Proverbs warns us of this. Whenever it speaks of the fool (kesil or pesi) who goes against the straight path (ibid., 2:13), it is speaking against such perverted scholars. They are called fools and imbeciles. Therefore, it is written, “Have you seen a man who thinks himself wise? A fool has more hope than he” (ibid., 26:12). Likewise, it is written, “Woe to those who are wise in their own eyes” (Isaiah 5:21).
We cannot speak at length about this, since these “enlighteners” claim the exact opposite to be true. They try to prove their point from all the sacred works, particularly the Book of Proverbs.
For the Torah contains both life and death. It is written, “This is the Torah that Moses placed (sam) before the Children of Israel” (Deuteronomy 4:44). The Hebrew word sam also means potion. The Talmud states that the Torah is a potion of life for those who are worthy, and a potion of death for the unworthy (Yoma 72b). It is also written, “God’s ways are straight; the righteous will walk in them, but sinners will stumble in them” (Hosea 14:10).
If a person stubbornly wishes to follow an evil path, long discussions will not dissuade him. But if you desire the truth, our words will be sufficient to strengthen your resolve. You will be able to stand firm like a pillar of steel and break the jaws of unrighteousness (Job 29:17).
May God reveal the truth soon. Amen, may this be His will.
Chapter 217
It is written, “You shall know this day and consider it in your heart that God is the Lord” (Deuteronomy 4:39). Some philosophers try to use this verse to prove that one must know God philosophically. The Rebbe said that this is absolutely false and there is a reference which states that this interpretation was first used by the Karaites. The truth is that the only way to know God is through faith. This is the only path to knowledge and perception of God’s true greatness. Thus, it is written, “And I will betroth you to me with faith, and you shall know God” (Hosea 2:22).
In Likutey Halakhot, there is also a long discussion explaining clearly that true knowledge of God comes only through faith (Likutey Halakhot, Giluach 3:8 ff).
Many verses tell us to know God. It is written, “You shall know this day and consider it in your heart that God is the Lord” (Deuteronomy 4:39). It is also written, “Know the God of your father” (I Chronicles 28:9). There is also, “Know that God is the Lord” (Psalms 100:3). None of these verses have anything to do with philosophy. Their lesson is that we should constantly know that God is there and not forget Him for an instant (cf. Sefer HaChinukh 25).
Great kings remind their subjects constantly to know that they have a ruler. This is especially true of their soldiers. They are continuously trained to know who is their lord and king. His fear must be on their faces (Exodus 20:17) in order that they serve him completely.
A king’s subjects are constantly told, “Know that you have a lord and master.” They are not told to philosophize about it, but to keep it in mind and not forget it. They are told to always think of the king and not do anything against his will.
The same is true of the Kingdom of Heaven. We are told, “Know the God of your father! Know and do not forget! Know this day and consider it in your heart that God is the Lord! Know that God is the Lord!”
We must be reminded of this many times. We might know that “God is the Lord,” but a host of worldly temptations and distractions are at work to make us forget this. Most people hardly ever think about God.
The Torah therefore reminds us, “Know that God is the Lord! Know the God of your father! Take this into your heart and mind, until it is tightly bound up there every instant!” Therefore, it is written, “You shall know this day and consider it in your heart that God is the Lord.” The main perfection of knowledge is binding your mind to your heart (see “His Wisdom” #39). Then you know “in your heart that God is the Lord.” When this enters your heart, you will certainly gain a deep awe of God and will not sin.
We cannot write further about this, since every person’s knowledge of God must enter the gates of his own heart (see “His Wisdom” #1). The more these are open, the more he will understand our words.
There are no biblical verses that teach us to know God through human speculation built on confused sophistry. Heaven forbid! The only way to know God is the way taught by our holy forefathers, who struggled all their lives for Him. They divested themselves of all worldly matters, totally subjugating every desire and emotion. Above all, they achieved total mastery of their sexual drives and so released themselves from the bondage of the root of evil. Consequently, they were able to perfect their intellect and truly recognize their Creator. This is the heritage they bequeathed to us.
It is our duty to accept this heritage with joy. Therefore, we say in our prayers, “Happy are we! How good is our portion! How pleasant is our lot! How beautiful is our heritage!” The main lesson of these verses is that we take this holy knowledge into our minds, bring it into our hearts and bind it there constantly, in order that His fear will be on our faces so that we sin not (Exodus 20:17).
Chapter 218
There were some “enlightened” people who claimed that the moon contained life like that on earth (cf. Sefer HaBrit 3:4). They said they could see trees and other terrestrial creatures on the moon. The Rebbe ridiculed this greatly, saying it is absolute foolishness.
The moon is like a mirror. The things people claim to see on the moon are actually reflections of things here on earth. These “intellectuals” therefore open their mouths in vanity (Job 35:16).
Chapter 219
The Rebbe lived for two more years after returning from Lemberg. During these last years, he constantly spoke of faith. As we understood him, everything he said was meant to bring true faith into every Jewish heart.
Many times the Rebbe would remind us of the great favor that Moses for did us by beginning the Torah with the simple words, “In the beginning, God created the heaven and the earth” (Genesis 1:1). He revealed our faith without any sophistication or philosophy (see note 120, p. XX).
The Rebbe denigrated all philosophical works, ridiculing them in every possible way. He made it clear to us that the authors of such works knew absolutely nothing. Speaking at length about this, he revealed many wise sayings containing awesome, wondrous truths. Every word was sweeter than honey and the honeycomb (Psalms 19:11), entering the depths of all our hearts.
We have already written about this at length. Some has been published, but it is not even a thousandth of what he said. The way he spoke is also impossible to describe. The words were both sweet and awesome, coming from his lips with holiness, purity, trembling and awe. People could speak to the Rebbe of the most mundane affairs and they would bear witness that his words contained grace in the world.
During the last two years of his life after he returned from Lemberg, he constantly dwelt on faith. We could see that his every word, both holy and mundane, was only spoken to bring faith into the world. It is written, “All your commandments are faith” (Psalms., 119:86). This is the foundation of the entire Torah and its commandments.
Chapter 220
The Rebbe once told someone, “I will tell you a secret. Great atheism is coming to the world (see “His Wisdom” #35, #126).
“Atheism will come to the world as a test from on high.
“I know that my followers will be strong and remain firm in their faith without this, but I am revealing this to further encourage them. Let them know that this has already been predicted.”
Similar words were heard from the Rebbe’s holy lips many times. With a deep groan, we would say, “Woe! How can a few people stand up against the whole world?”
The Rebbe’s words came true. Immediately after his death, atheism spread in the world as never before since the beginning of time. The leprous plague began to flourish in faraway lands where notorious atheists put together such works as HaMe'asef. This plague did not spread to our lands until after the passing of the Rebbe and other great tzaddikim. When it reached our area, the tzaddikim and holy Jews cried out like a whooping crane – but none listen to them, as the nonbelievers already have the upper hand.
Woe is to us! See what has happened in our generation! See the evil decrees that have resulted from their deeds! Woe, what has become of us?
As a result of our misdeeds, it all came about as the Rebbe predicted with his holy inspiration. We see that it is still spreading even now. Woe, who knows what will be in days to come?
The Rebbe told us many times that this was predicted by the prophets (see “His Wisdom” #35). It was especially predicted by the Prophet Daniel, who said, “Many will purify themselves and be refined” (Daniel 12:10). He told us that in the End of Days, Jews will be refined in faith, for many will rise up to pervert it. These are the “enlighteners” and atheists of our generations.
It should be easy to withstand this test, seeing that it has already been predicted. But the temptation will be so great that many will stumble and fall to the depths.
We are writing this so that all who desire the truth of our holy faith should know that the Rebbe already predicted this. Let this restore their souls and strengthen their hearts toward God and his holy Torah, as taught by our sages of old.
Chapter 221
Many almanacs, both Jewish and otherwise, claim to predict the weather. The Rebbe ridiculed them as having no relation to reality.
The Rebbe said, “If they really know, let them predict the different types of weather that occur on a single day.”
There are many kinds of weather each day. One day may bring cold and heat, rain and snow, wind and calm, and countless other variations. Who can predict and know all this?Therefore, it is written, “How great are Your deeds, O God, exceedingly deep are Your thoughts. A brutish man does not know; a fool does not understand this” (Psalms 92:6-7). Only a fool would claim to know with outside wisdom the changes that take place each day.
Scientific works also state that these almanacs are totally confused. See in particular what is brought at the end of the work, Nechmad VeNa'im.
Chapter 222
I heard that the Rebbe once encouraged a man who was greatly confused about his beliefs.
The Rebbe told him, “It is written that all creation came into being only because of people like you. God saw that there would be people who would cling to our holy faith, despite suffering greatly because of the confusion and doubts that constantly plague them. He perceived that they would overcome these doubts and strengthen themselves in their beliefs. It was because of this that God brought forth all creation.”
This man was then greatly strengthened and unperturbed whenever he had these confusing thoughts.
The Rebbe said many times that the creation was mainly for the sake of faith. Therefore, it is written, “All His works are through faith” (Psalms 33:4).
Chapter 223
A number of people were once praising Rashi’s commentaries in the Rebbe’s presence. The gist of the conversation was that for a straightforward commentary on the Bible one need use only Rashi’s commentary as many of the others follow the philosophers (Tzaddik #410). [Some biblical commentaries occasionally abandon the traditional Talmudic and Midrashic interpretation in favor of one agreeing with philosophical teachings. These should be avoided. The only necessary commentary is that of Rashi.]
The Rebbe then remarked, “You may not realize it, but Rashi is like the Torah’s brother. Every Jew, from childhood on, studies both the Written and Oral Torah with Rashi’s commentary. Think of this and you will understand Rashi’s unique greatness.”
Chapter 224
Our Sages teach that it is forbidden to gaze at what is above and below, what is before and what is after (Chagigah 11b; cf. Tzaddik #560). The Rebbe said, “There is a different ‘above and below’ for each individual where he may not gaze. It all depends on his level.” There are those whose intellect can go no further than the bounds of the physical world. They are therefore forbidden to delve any further.
This is true of philosophers and scientists. Their intellect may reach up to the stars, but it cannot penetrate further. They know nothing beyond the sphere of the physical, and even within it, they are often mistaken, leading to their many disputes. We have already explained why one must avoid their works.
Every man has a place where his intellect ends. Beyond this, it is forbidden for him to gaze, for this is “what is above and below.” There he must depend on faith alone.
Chapter 225
A man had been told that it was impossible to understand the Kabbalah without fasting and frequent immersion in the mikvah. He saw the Rebbe in Uman and asked him about this.
The Rebbe answered, “It is possible to know the wisdom of Kabbalah without this. For it is wisdom ….
He explained,“The reason why the main Kabbalistic work, Etz Chaim (see note 306, p. XX) and other such works are so difficult to understand is because they are not written in order.
“Where science and philosophy end, that is where true wisdom, that is Kabbalah, begins” (cf. Likutey Halakhot, Netilat Yadayim 6:79).
Scientists and philosophers can only speculate within the bounds of the physical world. They can reach up to the stars and galaxies, but beyond that, they know absolutely nothing. Even their understanding of the physical world is very incomplete, as they themselves admit.
The wisdom of Kabbalah begins where their wisdom ends, beyond the physical world. The Kabbalah includes the entire physical world as part of the World of Action. Its teachings then go beyond the World of Action to the Worlds of Formation, Creation and Emanation. The World of Action also has a spiritual level beyond the realm of science and philosophy.
The Kabbalah speaks only of the spiritual roots of the World of Action and above. Therefore, the Kabbalah begins where scientific knowledge ends.
Speaking of awesome degrees of perception, the Rebbe once said, “The knowledge of scientists ends with the physical universe. It seems to them that beyond that is only God’s essence. In fact, the entire study of Kabbalah deals with the many levels and worlds beyond this world.
One who knows the truth of Kabbalah understands that it is unfathomable. For there is level above level (Ecclesiastes 5:7) ….”
The Rebbe once saw a book containing some writings of the Ari which were not widespread. This work speaks of the levels of emanation before the World of Emanation contained in the World of the Garment. This is also discussed in the work, VaYakhel Moshe.
I was very surprised when the Rebbe told me this. I had thought that there was nothing higher than the World of Emanation and was astonished to discover Kabbalistic teachings speaking of higher levels.
I expressed my surprise to the Rebbe and he laughed. He said, “Don’t you realize it is the philosophers think thatl knowledge ends with the planets?”
This is also the case with true Knowledge. Even in the transcendental worlds, there are levels above levels, high above high, without limit or bounds.
Thus, it is written, “There is no fathoming His greatness” (Psalms 145:3). But words cannot express this.
Chapter 226
The Rebbe once said laughingly, “If they would allow one dead soul to visit an assembly of philosophers, that would put an end to all their teachings.”
Chapter 227
ON MEDITATION (HITBODEDUT)
I found this in a manuscript written by a member of our group: It is best to seclude yourself and meditate in the meadows outside the city. Go to a grassy field, for the grass will awaken your heart (see “His Wisdom” #98, #144, #163).
Chapter 228
The Rebbe once said: There are certainly many religious people who do not seclude themselves with God. But I call them fleetis (confused and confounded). When the Mashiach suddenly comes and calls them, they will be baffled.
When a man wakes up from a restful sleep, his mind is calm and relaxed. This is how we will be when the Mashiach comes – totally without panic or confusion.
Chapter 229
The Rebbe once spoke to a youth and encouraged him to seclude himself and converse with God in his native language.
The Rebbe told him that this is how prayer began. The main form of prayer was an expression of the heart before God in each man’s native tongue. Rambam speaks of this in the beginning of his code on prayer (Yad HaChazakah, Tefilah 1:2-4). He states that this was the main form of prayer in the beginning, before it was formalized by the Men of the Great Assembly. It was only then that a formal order of prayer was introduced.
Yet even according to the Law (the halakhah), the original form is still foremost.
Although we follow the order of prayer ordained by the Men of the Great Assembly, the original form is still most beneficial. Make a habit of praying before God from the depths of your heart. Use whatever language you know best. Ask God to make you worthy of truly serving Him. This is the essence of prayer.
In many places, we discuss the importance of making this a regular practice. This is the way all the tzaddikim attained their high level. Look well into our words.
Chapter 230
R' Naftali told me that he heard the Rebbe say, “A Jewish heart should be drawn to God so strongly that every heartbeat is a flame yearning for God.”
The Rebbe gestured with his hands to express this great yearning.
He said, “Even when you sit among others, you can lift your hands along with your heart and cry out to God with a yearning soul” (see “His Wisdom” #16). The Rebbe then lifted his hands with great emotion and with wonderful yearning recited the verse, “Do not forsake me, O Lord my God” (Psalms 38:22). The Rebbe used this as an example, saying that even when you are among others, you can arouse yourself toward God with great emotion.
Chapter 231
One of the Rebbe’s followers asked him the difference between depression and a broken heart (see “His Wisdom” #41, #42, #45).
The Rebbe answered, “When you have a broken heart, you can be standing in a crowd and still turn around and say, 'Ribono shel Olam – Master of the World ….’” The Rebbe then raised his hands with great emotion and said, “Master of the World ….”
Chapter 232
This same man told me that he wanted to speak to the Rebbe many times, but could not open his mouth when he was with him. He found it impossible to tell the Rebbe what was in his heart. One Friday afternoon when he was attending the Rebbe, he decided that he would speak to the Rebbe right away, but was unable to open his mouth.
As the Rebbe was dressing after his bath, he asked the man to pass him his shoes. As the man handed over the shoes, the Rebbe said, “Make a habit of speaking to God. Then you will also be able to speak to me.”
The man followed this advice and was able to speak to the Rebbe. However, he still found it very difficult to express himself.
The Rebbe said, “A warrior girded his loins to overcome a mighty wall. When he came to the gate, he found it blocked by a spider web. Can you imagine anything more foolish than retreating because of a spider web blocking your path?” [The parallel is obvious.]
He said, “The main thing is speech. Use it and you will win every battle. You can meditate in thought, but the most important thing is to express it in speech.”
This parallel teaches a most important lesson. You may find it difficult to speak with God. You might also find it difficult to speak to a true tzaddik. This difficulty is great foolishness. It is mere laziness and bashfulness and a lack of virtuous boldness.
You are ready to use your speech to overcome the great battle against the evil within you. You are on the verge of victory and are about to break down walls with your words. The gates are ready to fly open. Should you then not speak because of mere bashfulness? Should you hold back because of a minor barrier like this? You are about to break down a wall. Will you be discouraged by a spider web?
This same man told me that the Rebbe prescribed that he spend two hours each day in secluded prayer. For an hour he was to meditate and prepare himself to speak. When his heart was awakened, he should then speak to God for another hour.
Chapter 233
The Rebbe once spoke to one of his disciples about clothing.
He said, “You must pray for everything. If your garment is torn and must be replaced, pray to God for a new one. Do this for everything. Make it a habit to pray for all your needs, large or small.
“Your main prayers should be for fundamentals – that God help you in your devotion, that you be worthy of coming close to Him. Still, you should also pray even for these other things.
“God may give you food and clothing and everything else you need even though you do not ask for them. But then you are like an animal. God gives every living thing its bread (Psalms 147:9) without being asked. He can give it to you this way. But if you do not draw your life through prayer, it is like that of a beast. A man must draw all necessities of life from God through prayer alone.”
I once had a slight need for some insignificant thing. When I mentioned it to the Rebbe, he said, “Pray to God for it.”
I was quite astonished to learn that one must pray to God even for such trivial things, especially in a case like this where it was not even a necessity. Seeing my surprise, the Rebbe asked me, “Is it beneath your dignity to pray to God for a minor thing like this?”
He then told me a short story along similar lines, involving a man from Medzeboz. The main lesson is that you must pray for every single thing.This is also explained in Sefer HaMidot (The Aleph-Bet Book, Prayer A37).
Chapter 234
The Rebbe often encouraged people to seclude themselves in meditation and conversation with God.
He said, “Even if many days and years pass and it seems that you have accomplished nothing with your words, do not abandon it. Every word makes an impression.
“It is written, ‘Water wears away stone’ (Job 14:19). It may seem that water dripping on a stone cannot make any impression. Still, after many years, it can actually make a hole in the stone. We actually see this.
“Your heart may be like stone. It may seem that your words of prayer make no impression on it at all. Still, as the days and years pass, your heart of stone will also be penetrated.”
In our other works, there is considerable discussion of the importance of secluded meditation and conversation with God. Read those portions carefully, and most importantly, follow the advice written there, that it may be beneficial to you forever.
Chapter 235
CONVERSATIONS
In Likutey Moharan II, 44, the Rebbe cautions us not to be overly stringent in any observance. The Rebbe quotes the Talmudic maxims, “God does not rule over His creatures with tyranny” (Avodah Zarah 3a), and, “The Torah was not given to the ministering angels” (Berakhot 25b; see “His Wisdom” #30).
The Rebbe also said, “It is written that every person should choose one observance and keep it strictly with all its fine points. The Talmud alludes to this where Rabbi Joseph asks Rabbah’s son, ‘With what observance was your father most careful?’ (Shabbat 118b).
“Even with this observance, you should not be abnormally strict to the point of foolishness. Certainly, do not let it make you depressed. Simply keep all its finer points without fanaticism.
“Keep one commandment strictly, but others need not be observed with any unnecessary stringency at all. It would be enough if we were worthy of keeping all the Torah’s commandments according to the law, without going beyond it.”
The Rebbe was also very much against all the special stringencies that are observed on Pesach. Many people go so far in observing many fine points of custom that they are literally depressed by the holiday. He spoke about this at length. One of his followers once asked the Rebbe exactly how to act with regard to an ultra-stringent observance. The Rebbe made a joke of it.
The Rebbe spoke about this quite often. He said that these ultra-strict practices are nothing more than confused foolishness. He told us that he had also been caught up in this and would waste much time thinking up all sorts of unnecessary restrictions.
Once he worried about the drinking water used during Pesach. He was afraid that a small amount of leaven might have fallen into the well from which they drew water. The only alternative would be to prepare water in advance for the entire Pesach week, as some people do. But this also was not good enough, for the water had to be carefully safeguarded from leaven from the day before Pesach, and this was very difficult.
The Rebbe finally came to the conclusion that the only satisfactory water would be that drawn from a flowing spring, just as it emerges from the ground. He could then obtain perfectly fresh water without any possibility of its being contaminated. The problem was that the only such spring in the area was very far from his home. He thought about traveling to a place near a spring and spending Pesach there. This is an example of how deeply the Rebbe had become involved in such unnecessary strictness.
But now he ridiculed this and taught that such ultra-strictness is unnecessary, even on Pesach.
When the Rebbe spoke about this, he continued, “True devotion consists mainly of simplicity and sincerity. Pray much, study much Torah, do many good deeds. Do not worry yourself with unnecessary restrictions. Just follow the way of our forefathers. 'The Torah was not given to the ministering angels.’
“This is why people no longer study dikduk, the rules of grammar. People have abandoned it because this type of precision is not really necessary. This is true of all areas. You should not be overly precise in seeking out restrictions.”
The Rebbe spoke at length along these lines, concluding, “There is nothing that you absolutely must do and if not …. If you can, fine, but if not, ‘God exempts a person under duress’” (Bava Kama 28b; see “His Wisdom” #14, #27).
Chapter 236
One of the Rebbe’s followers was once very sick. He suffered excruciating pain in his teeth for a very long time. The torture continued to grow worse, increasing without limit, until his agony was beyond description. This man’s face had become very swollen and the doctors had to resort to all sorts of agonizing methods to remove his teeth. His internal organs were also affected, torturing him to the point of death. It was beyond all measure.
The Rebbe spoke to this man and said, “You have suffered the most severe and bitter pains all these years. Es iz altz besser eider ein brei in Gehennom. Ein brie in Gehennom is ergir derfun – But it is still better than one burn in Gehinnom. One such singe is worse than all this.”
Chapter 237
The Rebbe said, “Do not let a word of wickedness leave your mouth.” Do not say that you will commit a sin or be wicked, even though you may be joking and have no intention of carrying out your words. The words themselves can do great damage and later compel you to fulfill them. This is true even if they are uttered only as a joke.
It is written that King Jehu said, “Ahab served the Ba'al a little; Jehu will serve it much” (II Kings 10:18). These words were his downfall. When King Jehu said these words, he had absolutely no intention to commit idolatry. He only said this to trick the Ba'al worshippers, as explained in the next verse. Still, this was his downfall and he later committed idolatry.
The Talmud speaks about this and derives the lesson, “A covenant is made with the lips” (Sanhedrin 102a; Moed Katan 18a). Therefore, you should be very careful with what you say.
Chapter 238
The Rebbe was once speaking to one of his followers. In the midst of their conversation, they heard someone reciting the evening Ma'ariv prayer. He was up to “Hashkivenu” and was saying very quickly, “Vetakneinu be'eitzah tovah milfanekha – And remedy us with good counsel from before You.”
The Rebbe said to his follower, “See how this man is saying, ‘Remedy us with good counsel,’ running through the words. Doesn’t he realize that he must say these words with great emotion and feeling from the very depths of his heart? This is a most precious prayer. You must always beg that God have mercy and grant us good counsel and advice, that we may be worthy of knowing what is right” (see “His Wisdom” #52).
If you truly want to serve God, you must understand this well. Plead before God and ask that you be worthy of His good counsel.
The Rebbe himself said, “When the day begins, I surrender my every movement to God. I ask that every motion I may make be as God would want it. I ask the same for all my children and other dependants. On Shabbat and festivals, I also surrender the entire day to God, praying that every action be as God’s would wish. Then as things occur that day – or that Shabbat – I am not disturbed that my observance might not be proper” (cf. “His Wisdom” #2). Understand this.
Chapter 239
The Rebbe said, “God’s ways are not like those of man. When a man makes a garment, he values it most when it is brand-new. As it becomes worn and damaged, its value is reduced.
“But God began by creating an imperfect world. As it is constantly being improved, it becomes more precious to God. In each generation, tzaddikim enhance God’s work. At first, there were the Patriarchs – Abraham, Isaac and Jacob – and Moses …
“The world’s value to God is constantly enhanced by this. In the end, the Mashiach will come and the task will be completed. Then Tikkun HaOlam (the rectification of the world) will be complete.”
Chapter 240
R' A. of Teplik told me that the Rebbe once told him not to be a teacher of young children. R' A. argued that it is said that the Baal Shem Tov taught that it is good to be a teacher.
The Rebbe replied, “I do not know if the Baal Shem Tov ever really said that. Even if he did say it, it no longer applies. The tzaddik of each generation has the power to erect boundaries and direct the community. I say that the best way to serve God today is by not becoming a teacher.”
This man told this account to me slightly differently, but this is the gist of what he said.
The Rebbe was once speaking to one of his followers who was a teacher. The Rebbe asked him, “How much do you earn each term?” The man specified the amount. The Rebbe calculated how much it came out to for each day and showed that it was a very small sum.
The Rebbe said, “If this is the case, figure how much you earn each hour. It is a mere trifle. You are being taken away from your own studies and losing your future reward for a mere gulden or two.
“If you are involved in business, you may take a gulden or two that is not rightly yours. This is because it is impossible to be exact to the penny [at all times] and such accidents do happen. Your customer will certainly forgive you. But if you waste an hour while teaching, your employer will definitely not forgive you.”
Chapter 241
The Rebbe was particularly opposed to those who accepted posts as teachers in cities far away from their homes. He spoke of them in the most derogatory terms, saying, “To me, a man who takes a teaching post away from home is like a Canaanite maidservant.”
Chapter 242
The Rebbe spoke of the concept of the evil eye: There is power in a glance. It can reach another and harm him.
The power of sight actually exists and can touch the visualized object. When the eye is evil, this glance can do actual damage.
It is for this reason that the look of a menstruating woman can cause a mark of blood to appear on a mirror (Ramban on Leviticus 18:19).
The specific remedy for an evil eye is to smoke the fin of a fish.
The Hebrew word for fin is SNaPIR. Turn the letters into numbers and the gematria gives you RA AYiN – the evil eye. Especially good for this is a fish called the Shelein. Shelein sounds like Shel Ayin ("of the eye"), and the similarity of pronunciation indicates a deeper relationship.
I also heard that the Rebbe said that the fin of a Shelein fish should be worn by an adult or child who may be affected by an evil eye. This will protect him.
I heard the following from the same source in the name of the Rebbe: The evil eye’s power comes from the four hundred men that Esau brought with him to fight against Jacob. It is written that Esau had “four hundred men with him” (Genesis 32:7).
These four hundred came to place an evil eye on Jacob’s camp. Four hundred is the gematria of RA AYiN – the evil eye. The four hundred men are the source of the evil eye. Four hundred is also the gematria of SNaPIR, the fin of a fish. This opposes the four hundred men of Esau and protects against the evil eye.
The Rebbe also mentioned a number of other things that add up to four hundred.
Chapter 243
The Rebbe once told a man who had a sickness in his family to rise before daylight and recite the entire Song of Songs.
The Rebbe said, “Every remedy in the world is contained in the Song of Songs.” The man did this, and his relative immediately took a turn for the better and regained his health.
Chapter 244
I heard this from one of the Rebbe’s disciples who was religious, God-fearing and truly served God. The Rebbe told him, “Some people serve God but He doesnot show them their accomplishments during their lifetime.
This is only revealed to them after death in the World to Come.”
The Rebbe said this by way of encouragement so that the man would not fall down in his own eyes. He had spent many years serving God and had not seen any achievement. Therefore, the Rebbe told him that some people only have this revealed to them after death.
Chapter 245
The Rebbe once spoke to me about innovating original concepts in the Torah. Speaking with wonder and awe, he said, “From where does one get a new concept? When one is worthy of innovation, his original thoughts are really very wondrous and mysterious. From where do they come?”
In such an original idea one can see a revelation of God, as something is brought from nothingness to existence.
At first, you do not know the idea at all. It still exists within the Infinite in a state of nothingness (see “His Wisdom” #143). This is the source of all wisdom. Every new idea is drawn from this source. Therefore, we see God’s revelation with each new idea in Torah.
I discussed this with the Rebbe and said, “Don’t I know this! Sometimes I must struggle desperately to innovate even a single word.” [While at other times, the heart is opened and many new ideas pour forth.]
The Rebbe answered, “Even this is a great wonder and mystery.”
It may take great effort to come up with even one original word, but this too is one of God’s miracles. For what is the source of even this one word?
If you have a desire for the truth and a heart to understand, you can literally see the reality of God’s existence. If you yourself can originate new ideas, you certainly see God’s revelation in them. But even if you cannot be innovative yourself, you can still see God’s reality and greatness in the wondrous flow of new concepts found in our sacred literature.
It is written, “God’s witness is faithful” (Psalms 19:8). The holy Torah is a faithful witness of God. This is discussed at length in my work, Likutey Halakhot.
Chapter 246
I used to watch closely when the Rebbe ate. He would keep his food between his teeth without letting it touch his palate. In this manner, he barely tasted his food.
This is very difficult to describe in writing, but you can try it yourself and understand. And if you wish to subjugate your appetite for food, it is an excellent method.
Chapter 247
The Rebbe said: The greater your honor and wealth, the farther you are from them.
When you have only a little money, you can keep it on your person. When you acquire more, you must keep it in a strongbox. It is then more distant from you. When you acquire still more, you must keep it in the bank. It is even farther from you. Acquire still more, and your wealth and investments are scattered in other cities and faraway places. They are even farther away from you.
The more honor and wealth you have, the farther away they are.
Great emperors and kings have very great honor, but it is farthest away of all. The tzar’s subjects sing his anthem here each evening while he sits far away in his palace. The more wordly honor a person has, the farther away it is from him.
But with Torah and good deeds, the more you have, the closer they are to you.
Chapter 248
The Rebbe said: It is good to select a place and sit there day and night, involved in Torah, prayer and devotion to God.
When you must eat, run swiftly to some house, quickly grab a crust of bread to appease your hunger, and then go back to serving God.
Chapter 249
A man by the name of … came to the Rebbe in a village. He was a great scholar and Kabbalist, but was always angry with his workers and servants. He beat them and degraded them in every possible manner.
The Rebbe said to him, “Why is it written, ‘Er, Judah’s firstborn, was bad (ra) in God’s sight’ (Genesis 38:7)? Why is the word ra (bad) used rather than the word rasha (wicked)?” [The Zohar (I, 57a) poses a similar question.] “The reason is because one who commits the sin of Er is always bad-tempered and unpleasant. He is disagreeable and always angry.”
The Rebbe said no more.
As soon as the other man heard these words, he fell backward and was stricken with great trembling and agitation. His terror and panic were beyond measure. His posture became humbled and he could no longer even lift his head to stand before the Rebbe’s holy splendor.
Then the man fled from the house. He stood outside and began to cry, tears flowing freely down his cheeks. One of this man’s employees, a tutor, was also one of the Rebbe’s followers. The man begged this tutor to help him attach himself to the Rebbe.
Later, the Rebbe visited the man and saw a book resting on a shelf right next to him. The Rebbe asked him what kind of book it was. When informed that it was a Kabbalistic text, the Rebbe told him, “You are not fit to study the Kabbalah” (cf. Tzaddik #526).
The man then followed the Rebbe in his travels.
When the man returned home, he repented with all his might. He designated an isolated room and devoted himself arduously to Torah and prayer for many weeks. It helped for a while, but his ugly temper eventually returned. Still, he constantly followed the Rebbe.
The Rebbe told the tutor, “Stay with your employer a while longer. It is good for you to be with him, for you can cause him to be a righteous person for at least an hour a day.”
After the man regained his evil temper, he had a disagreement with one of his servants and refused to pay him. The servant walked all the way from the village to the city where the Rebbe lived and complained bitterly. The Rebbe was very upset with the employer for doing this.
But then the Rebbe began to seek out the employer’s good points. He told the servant, “What can be done? He is very poor. Perhaps he doesn’t have enough [money] to pay you ….”
And there is yet another story that can be told ….
But there are many stories we could tell about the Rebbe with his followers, even the very least of them; this would consume many volumes. As it is written, “The ear would not be satisfied with hearing” (Ecclesiastes 1:8).
The Rebbe himself said that many things would happen to his followers and that many tales would be told about each one.
If you were accustomed to being in the Rebbe’s holy presence, you would see extraordinary miracles every minute. But the Rebbe’s greatest miracles involved drawing people near to God. If a man truly wanted to come close to God, he would go in and see the Rebbe and immediately be transformed into a new person. Everyone who was worthy of standing in the Rebbe’s presence was infused with tremendous awe and inspiration, true repentance, and a great spiritual arousal. Words cannot express it. If all the seas were ink … (Shabbat 11a).
The world has never seen a miracle like this, where one man should be able to arouse so many, great and small, to such great feeling and emotion toward God.
Chapter 250
I heard the Rebbe say, “Why worry about livelihood? The only thing to worry about is that you may die of hunger if you cannot make a living at all. And if you die, what is so terrible? You must die anyway.”
Chapter 251
The Rebbe told a number of people to read through the entire Bible during the days of Elul, the Ten Days of Repentance and the Days of Awe until Hoshana Rabbah.
The Rebbe himself did this several times. He finished a number of other works during this period, but I don’t remember which ones.
Chapter 252
The Rebbe once said that when people come close to a true tzaddik, they have a taste of the Garden of Eden. The holy Zohar says, “The tzaddik is the Gardener of the Garden” (Zohar II, 166b).
Chapter 253
One of the Rebbe’s followers had been married for many years but had no children. One day he was in the Rebbe’s house together with a number of other childless men who had come to plead that the Rebbe intercede for them. This man also spoke to the Rebbe and asked him for children.
The Rebbe replied, “Why all this commotion? The main offspring of the righteous are their good deeds (Rashi on Genesis 6:9). This is foremost. Ask that you be a good Jew – that you be worthy of following the true path. If you are worthy of physical children, all the better. But the most important thing is to draw close to God.” This brings your main offspring.
From that time on, the man stopped speaking to the Rebbe about children. He occupied himself only with his devotions in the way of the Rebbe’s other followers.
Some time later, a number of childless people asked the Rebbe again to intercede for them. This man was there, but did not say a word.
This time, the Rebbe opened the discussion, saying, “Still, it is well that you should have children. Bring me a hundred rubles and it will be so.” The man quickly went and brought the money to the Rebbe.
It was the night of his wife’s immersion, and she conceived and eventually gave birth to a son.
May it be God’s will that they be worthy to raise him to Torah, to marriage and to a life of good deeds. Amen.
Chapter 254
Speaking of the holiness of Shabbat, the Rebbe said: Shabbat is like a great wedding. People are dancing and rejoicing with the greatest ecstasy.
Someone gets up. He dresses himself in his best clothing and rushes to the wedding. He wishes to enter and join the festivities.
But one needs great merit even to look in through a tiny crack.
Chapter 255
It is much easier to give advice to someone else. When you need advice, it is very difficult to give it to yourself.
After much deliberation, you may decide that one way is the best. You have many reasons and arguments to support this. But as soon as you make up your mind, other considerations enter, tearing down the basis of your original decision. Now it seems that the exact opposite is true.
Fortunate is the person who is worthy of God’s complete counsel. He will then do what is proper and not lose his world in vain, Heaven forbid.
Chapter 256
The Rebbe highly praised the piyut of Akdamut, which is chanted before the Torah reading on Shavuot.
He said, “People are so accustomed and steeped in good things that they do not realize the greatness of the praise of God in the Akdamut. If you were to know the high level of the Akdamut together with its customary melody, then you would know how wondrously unique it is.”
The Rebbe then chanted a few lines of the Akdamut.
He then said, “Akdamut is a song of cheshek – of love and devotion.” [See the story of “The Burgher and Pauper” (Rabbi Nachman’s Stories #10), which also discusses the song of cheshek.]
The Rebbe spoke of this on Shavuot during the dairy meal. He had prayed early with his group, as was his custom, and had begun his meal while the second service was in progress. When he heard the chazan chant the Akdamut, the Rebbe spoke of the high level of this holy song.
Chapter 257
The Rebbe said that he can look at a man and know all his sins.
He quoted the verse, “God’s eyes are to tzaddikim” (Psalms 34:16). Tzaddikim can gaze with God’s eyes and see all of a man’s past. In many cases, the Rebbe revealed people’s pasts to them, telling them everything they had done (see “His Wisdom” #184).
Chapter 258
The Rebbe often told us to do many good deeds.
From the way he said it, it was obvious that he meant that we should do such good deeds as gemilat chesed (acts of kindness and favors to others) and collecting charity.
He told us, “Epis tut ihr gar kein mitzvos nit – Perhaps you do no good deeds at all.”
Chapter 259
The Rebbe once said, “Thirst is a very great desire.”
He wanted to give us some idea of the longing and yearning that is the wondrous thirst for God.
The thirstier you are, the greater your pleasure in drinking water. Your thirst is the source of your enjoyment.
The same is true of your holy thirst for God.
This is the delight of the World to Come – it will be a time of desire and longing. This is the desire of all desires and the concept of the passing of Moses (Zohar II, 88b; Likutey Moharan I, 4:9). It is written that for his final resting place, Abraham paid “four hundred shekels of silver” (Genesis 23:16). The holy Zohar says that these are the four hundred worlds of yearning that the righteous will inherit in the World to Come (Zohar I, 123b).
They are particularly worlds of yearning. For there one will be worthy of the true yearning and thirst for God. Quenching this thirst will be the main delight of the World to Come (cf. Psalms 39:6, 66:12).
Chapter 260
The Rebbe once emphasized the importance of longing and thirsting for the holy. Even if you are not worthy of actual fulfillment, the yearning itself is good. This has already been discussed at length (see “His Wisdom” #12, #14, #155).
The Rebbe brought proof for this from a law in the Shulkhan Arukh (Orach Chaim 62:4). If you are in an unclean place and cannot recite the Shma, you should at least think it in your heart. The commentaries (Magen Avraham 62:2) explain that you should think you must recite the Shma and be upset because of your inability to do so. You then receive a reward for this (Perishah, ibid.).
Even though you cannot actually complete an observance, the yearning and longing is still very precious and worthy of reward.
Chapter 261
The following was found in one of our manuscripts. It was written by one of our group and is neither in order nor well-edited. This is what could be gathered from it: It is written, “Jacob dwelt in the land of his father’s sojournings, in the Land of Canaan. These are Jacob’s offspring: Joseph …” (Genesis 37:1-2).
It is also written, “My foot stands on a sound place; in congregations I will bless God” (Psalms 26:12).
The foot is faith (cf. Likutey Moharan II, 80). It supports the Torah and all good traits.
Thus, the Talmud teaches that the Prophet Habakkuk included all the commandments of the Torah in one principle: “The righteous man shall live by his faith” (Habakkuk 2:4; Makkot 24a).
Faith is the foundation and root of all Torah and devotion.
Faith must be clear and pure, without admixture (EiRuV). It must not be in the category of evening (EReV). It is written, “A man of faith abounds in blessings” (Proverbs 28:20). Faith is the channel for every benefit and blessing.
Skepticism causes these benefits and blessings to be taken by the evil husks. It is written, “The wicked walk round about” (Psalms 12:9). This is the husk of skepticism that surrounds the holy fruit of faith. When this skepticism enters the mind, faith is blemished. These husks then take the blessings and benefits.
Doubts can engulf a man and confuse his faith. The root of this skepticism is pride.
The Talmud teaches that God says to the proud man, “You and I cannot abide together” (Sotah 5a). When pride causes a departure of God’s [Presence], skepticism has a place to enter. The doubts are an eclipse of God’s presence.
To avoid pride, you must open your eyes. If you compare your own lowly state to God’s lofty greatness, you will never be proud or skeptical.
The door to this [comprehension] is Shabbat. You must greet Shabbat with great honor and proper sanctity.
Shabbat is an eye. Through it, you can see your own lowliness and God’s loftiness.
ShaBbaT is Shin BaT. The Hebrew letter Shin has three heads – the three colors of the eye. BaT means daughter – the BaT ayin (pupil of the eye). Through the eye of Shabbat, you can see your own lowliness (Likutey Moharan I, 79).
When you keep Shabbat, you are rescued from pride and are worthy of faith.
Thus, we are taught, “He who keeps Shabbat according to its laws, though he may worship idols like the generation of Enosh, his sins are forgiven” (Shabbat 118b).
Keeping Shabbat annihilates the idolatry of skepticism and makes one worthy of true faith.
Idolatrous skepticism is a blemish of faith, causing harsh decrees to descend upon the world. For when idolatry exists in the world, there is anger in the world.
This is the concept of God’s Name, Elokim (the Name expressing harsh judgment).
It is written, “For a sun and shield is God the Lord (YHVH Elokim)” (Psalms 84:12). The Name Elokim is the moon, a shield that eclipses the sun. The Talmud teaches that God says, “In this world, My Name is not read as it is written.
It is written YHVH (the Tetragrammaton) and read Adonoy. But in the World to Come, it will be both written and read YHVH” (Pesachim 50a). This is because the moon is incomplete, resulting from a blemish of faith. The written Name and the spoken Name cannot be the same, for, “The sun has never seen the blemish of the moon” (Rosh HaShanah 23b).
[The written Name is the Written Torah and the spoken Name is the Oral Torah. These are the names YHVH and Elokim, the sun and the moon. This is the meaning of, “For a sun and a shield is YHVH Elokim.”
[Faith is the moon. When faith is lacking, the moon is blemished. The written and spoken Names of God cannot be the same, for the sun cannot see the moon’s blemish.
[Regarding the World to Come, it is written, “God will be One and His Name One” (Zechariah 14:9). The moon’s blemish will be remedied and God’s spoken Name will be YHVH, the same as His written Name.]
The greater a man’s faith, the more the names YHVH and Elokim are brought together and unified. They become included in each other as in the future.
Jacob is an aspect of the sun (Likutey Moharan I, 1). This is the Name YHVH. Isaac is the moon, the Name Elokim.
It is written, “Jacob dwelt in the land of his father’s sojournings.” The aspect of Jacob is unified and dwells with the aspect of Isaac. YHVH is unified with Elokim, the sun with the moon. This is the aspect of, “YHVH Hu HaElokim – God is the Lord” (I Kings 18:39).
[“Jacob dwelt in the land of his father’s sojournings, in the land of Canaan”: CaNaAn has the same root as haChNaAh – submission and lowliness. Lowliness results in faith, which in turn leads to the above unification.]
“These are Jacob’s offspring: Joseph ….” Joseph is Yosef (addition).
This is Tosefet Shabbat – the minutes and hours we add to Shabbat. Shabbat is what makes us worthy of humility. We then can attain perfect faith – the correction of the moon’s blemish – the unification of Jacob and Isaac, YHVH and Elokim.
“My foot stands on a sound place; in congregations I will bless God”: The foot of faith must stand on a sound foundation. It must be perfect, without impurity. Then, “In congregations I will bless God (YHVH).” I will then be able to speak out and bless with the Tetragrammaton, the Ineffable Name of God. The blemish of the moon will be filled and “God will be One and His Name One.”
The written and spoken Names will be the same and we will be worthy of blessing with the Name YHVH in congregations. “My foot stands on a sound place; in congregations I will bless YHVH.”
As a result, good bounty and blessing are then drawn from on high.
This is the Chanukah lamp.
Oil is wisdom. It is written, “The eyes of both of them were opened, and they knew” (Genesis 3:7). Rashi explains that the opening of the eyes is wisdom. Wisdom is in the eyes.
When you look through the eyes of wisdom, you are worthy of perceiving your lowliness. You can then attain perfect faith.
The Talmud teaches that the measure of oil needed for the Chanukah lamp is enough to last until “feet no longer walk outside” (Shabbat 21b). The feet are the feet of faith. You must look carefully with the eye of wisdom until your faith is purified. Then “feet no longer walk outside.” The feet of faith no longer will walk in the place of the Outside Forces of skepticism. This is the required measure of oil – the wisdom needed to realize your lowliness and to be worthy of perfect faith.
Chapter 262
This was also found among the manuscripts of one of our group: There is a type of grace (chen) that enables a man to see the future in dreams. If a man has this grace, he can ask for a vision and perceive the future in a dream.
The Talmud teaches, “Just as grain cannot exist without chaff, so dreams cannot exist without nonsense” (Berakhot 55a). Dreams contain predictions of the future, but they are intertwined with much worthless chaff.
There is also the clear dream of the prophet, regarding which it is written, “In a dream I will speak to him” (Numbers 12:6). This is the dream of the man who has grace. Such a man can also predict the future through the dreams of another. When he hears the other’s dream, the worthless chaff falls away and only the clear vision falls upon his ears.
Joseph had such grace. He is called “a fruitful son by the fountain” (Genesis 49:22). Rashi explains that his fruitfulness was that of grace. Joseph therefore had accurate dreams and was able to interpret and make use of them. These dreams are also included in the Torah. The Torah teaches us that Joseph had a unique ability for interpreting dreams.
Chapter 263
Someone told me that he had talked with the Rebbe about the fact that it had become fairly common for relationships between the younger men and their wives to degenerate and result in separation and occasionally in divorce, God forbid.
The Rebbe said, “This is the work of the Evil One. He works very hard to ruin the family life of young men in order to trap them in his net, God forbid. He lies in wait for them, to snare them while they are young, working to destroy their family life. He destroys their relationship with all sorts of trickery.” He spoke about this at length.
Chapter 264
The Rebbe often stressed the importance of honoring and respecting our wives.
He said, “Women have much anguish from their children. They suffer in pregnancy and childbirth and then have the troubles of raising their children. This is besides the many other areas in which they suffer. You should take this into consideration and honor and respect your wife.”
The Talmud teaches, “Honor your wife, that you may have wealth” (Bava Metzia 59a). It also states, “It is sufficient that they raise our children” (Yebamot 63a).
Chapter 265
The Rebbe warned us very strongly not to eat raw onions. It made no difference whether they were mixed with oil, fat or eggs, even for Shabbat.
The Rebbe ridiculed this practice, saying, “How can they claim that it is a good custom to eat something as harmful as this?”
The Rebbe said that onions are harmful in many ways and counted out numerous illnesses that can be caused by them. Although the details were not preserved, the main lesson was that onions should be avoided, even if they are mixed with something else on Shabbat. The only safe way to eat them is cooked.
The entire conversation came about when we mentioned to the Rebbe that we had heard that the Baal Shem Tov had spoken very strongly against eating raw onions. The Rebbe agreed that this was true and began to reckon numerous reasons for it. It was at this time that we heard the above.
Chapter 266
The Rebbe said, “There are tzaddikim who are great Torah experts, fully versed in many sacred works – and because of this in particular, they cannot innovate anything in the Torah.
“As soon as they begin to expound and innovate, their great fund of knowledge confuses them and they weave many extraneous concepts into lengthy introductions. Their thoughts become so muddled that any new concept they may have had is irrevocably lost.”
The Rebbe gave as an example one of his contemporaries, who could not expound on the Torah for this reason.
From what the Rebbe said, we understood that if you wish to innovate, you should concentrate on the subject and not confuse yourself with extraneous introductions. Pretend that you are totally ignorant of everything except the subject at hand. You will then be able to originate many new ideas and bring them to light in order, step by step.
The Rebbe spoke about this at length, but it cannot all be put into writing. If you are wise, you will understand.
Chapter 267
The Rebbe said, “You may expound the Torah and innovate in any area you wish. The only condition is that you may not use your interpretations to innovate or change any law. This is particularly true of innovations based on drush (expository construction) and sod (esoteric resolution).”
From what the Rebbe said, we understood that you may expound and innovate according to your intellectual attainment, even when studying Kabbalistic works such as those of the holy Ari. The only stipulation is that you may not derive any religious practice or law in this manner.
Chapter 268
“How was the Holy Temple destroyed … ?”
“How long will we cry out in bondage … ?”
“Until when … ?”
“The son of Your maidservant … ” These are all part of Tikkun Chatzot, the midnight service lamenting the destruction of the Temple and the exile of the Shekhinah.
Taking these hymns as an example, the Rebbe spoke of how much we must cry out before God. He noted how much these prayers awaken the heart, chanting them with the melody of Tikkun Chatzot in his deep, pleasant voice.
He also greatly praised the chorus, “My beloved came down to His garden,” as a debate between the Jewish people and God that can profoundly arouse the heart.
Chapter 269
People are often very confused as to the best way to serve God. Sometimes it seems necessary to act in one manner, but later this appears completely wrong and another method seems best (see “His Wisdom” #255). This can cause a person to become very confused and disturbed.
The Rebbe said, “Why is it necessary to confuse yourself? Vie men tut, tut men. Abie me-tut nit kein schlecht, chas ve-sholom –Whatever you do, you do. As long as you do not do any evil, Heaven forbid” (cf. Tzaddik #426).
Chapter 270
The Rebbe said, “In the Hodu (Psalm 107) which introduces the Friday-afternoon Minchah service, you can be broken hearted and pou out all your thoughts before God. This Psalm speaks of the troubles of the soul and how one cries out because of them. It can be understood by anyone,
“When you say KeGavna before the Shabbat evening Ma'ariv, you should be aroused with great joy and emotion when you recite the words, ‘And all of them are crowned in new souls.’”
Chapter 271
The Rebbe said, “A storekeeper will sell to you on credit, to be paid at a later date. “Why not do the same with spiritual goods? Do a few good deeds, or say a few Psalms or words of Torah, so that they can be put aside and ready when you need them. You will then be able to call on this merit and like the storekeeper who sells on credit.”
I did not hear this discussion from the Rebbe himself, but from one of my colleagues. It appears that many more beautiful thoughts were expressed at that time, but this is all I was worthy of recording.
Chapter 272
An irreligious man came to the Rebbe in a certain city and boasted that he was an expert in languages. He had recently been in a government office and was able to interpret a word that even their scribes did not know. He was very conceited because of this knowledge.
When the man left, the Rebbe ridiculed him for such foolish conceit.
One of the Rebbe’s disciples, an extraordinary, God-fearing scholar, was sitting there. He said to the Rebbe, “Maybe it is better to be conceited because of something foolish than to be conceited, Heaven forbid, because of one’s knowledge of Torah.”
The Rebbe was silent for a moment.
Then he said, “No. The opposite is true. The Talmud tells us that when Rabbi Akiva was in prison, Papus said to him, 'Happy are you, Rabbi Akiva, for you were imprisoned for the sake of the Torah. Woe is to Papus, for I was imprisoned for mere foolishness’” (Berakhot 61b).
It is brought in Likutey Moharan (I, 22:12) that the punishment for conceit is imprisonment (see also Likutey Moharan II, 63). Also discussed is the imprisonment of Rabbi Akiva.
It is better to be imprisoned for the conceit of Torah than to be conceited because of foolishness.
Chapter 273
The Rebbe said, “It is good to make a habit of inspiring yourself with a melody.
“Song is a great elevated concept. It can arouse your heart and draw it toward God.
“Even if you cannot sing well, you can still inspire yourself with a melody sung to the best of your ability while alone or at home. The loftiness of melody is beyond all measure.”
The Rebbe’s works contain towering lessons speaking of song.
The tale of “The Seven Beggars” (Rabbi Nachman's Stories #13; see “His Wisdom” #149-151) also alludes to the importance of melody. The unconscious princess is cured mainly through melody, through the ten categories of song. Understand the implications of this.
The divine soul in every Jew is a princess – a king’s daughter. She is weary and faint because of her sins. She is held captive by an evil king and is shot with ten poisonous arrows. Only a great tzaddik has the power to enter every place where the soul has fallen and remove all ten arrows from her. In order to heal her, he must be able to discern all ten types of pulse beat. He must know all ten categories of song, for her main cure is through melody and joy (see Likutey Moharan II, 92; “His Wisdom” #129).
Taking this as a clue, you can understand more of the story. Use it as a means of returning to God in truth. For, “Study is not the main thing, but action” (Avot 1:17).
Chapter 274
It is very good to have a special room set aside for Torah study and prayer. Such a room is especially beneficial for hitbodedut – secluded meditation and conversation with God (see “His Wisdom” #248; Yemey Moharnat #82).
Chapter 275
The Rebbe said that it is very good just to sit in such a special room.
Even if you do not have a special room, you can still seclude yourself and converse with God.
The Rebbe also said that you can create your own special room under your talit. Just drape your talit over your eyes and converse with God as you desire.
You can also seclude yourself with God in bed under the covers (see “His Wisdom” #68). This was the custom of King David, as it is written, “I converse every night on my bed” (Psalms 6:7).
You can also converse with God while sitting before an open book. Let others think that you are merely studying.
There are many other ways to accomplish this if you truly want to meditate and express your thoughts to God. Above all else, hitbodedut is the root and foundation of holiness and repentance. We have discussed this many times.
It is best to try and have a secluded room.
Chapter 276
The Rebbe was once lecturing his followers, reprimanding them for not serving God as truly befits Him. This was the Rebbe’s constant theme.
After admonishing them, the Rebbe began to make up with his followers. He drew them close and spoke very gently. He said, “What do I want from them? They are still religious people, are they not?”
The Rebbe then began speaking to their hearts.
He said, “You are certainly good people. If God were small like me, your devotion would certainly be sufficient. But God is very, very great! You must gird yourself with a strong desire to serve God properly, for you are serving One 'Whose greatness cannot be fathomed’ (Psalms 145:3).”
The Rebbe then raised himself and lifted his hands over his head. He repeated the words, “But God is so great ….” Then he then lifted his hands, using them to express God’s greatness.
Chapter 277
The Rebbe said that he never as much as drank water before his morning prayers. He was greatly opposed to those who drank coffee and other beverages before praying.
Chapter 278
The Rebbe said that many sayings in the Zohar were revealed by Rabbi Shimon bar Yochai to his disciples after his death.
The Zohar speaks of a chaburah kadma'ah (first edition), and many do not understand what it is. It is mentioned in the Zohar (III, 219b) on the portion of Pinchas and in several other places. Rabbi Shimon revealed many lessons after his death.
The lessons revealed during his lifetime comprised the chaburah kadma'ah, the first edition of the Zohar. It is therefore not surprising that the Zohar and Tikkuney Zohar explain many sayings of Amora'im, masters of the Talmud who lived many years after Rabbi Shimon passed away. The meaning of these sayings was revealed by Rabbi Shimon after his death, during the lifetime of these Amora'im.
Later, we found a similar concept in another work.
Chapter 279
The Rebbe once told me, “Uhn as es iz shoin gar schlecht, iz min zich gar mevatel – When things are very bad, make yourself into nothing.”
I asked him, “How does one make himself into nothing?”
He replied, “Me far-macht das moil, uhn die oigen, iz men bitul – You close your mouth and eyes, and you are like nothing!”
We can gain valuable insight from these words. Sometimes you may feel overwhelmed by the Evil Urge. You are confused and disturbed by evil thoughts that are very difficult to overcome. You must then make yourself like nothing – you no longer exist, your eyes and mouth are closed. Every thought is banished. Your mind ceases to exist.
You have nullified yourself completely before God (see Zimrat HaAretz #64).
Chapter 280
The Rebbe spoke about tzaddikim who always wander and move about. He said, “There are outcast souls that cannot be elevated except through the wandering of a tzaddik.
“Even if the tzaddik does not want to travel, he roams and wanders in his house. He paces back and forth, and this is also in the category of wandering and roaming” (Genesis 4:12).
Chapter 281
The Rebbe strongly cautioned us to safeguard our money. He was very particular that we should take good care of our possessions. He was very opposed to being careless and strongly ridiculed the schlimazelnick (hapless individual).
The Rebbe said, “A man takes time from Torah and prayer and struggles to earn some money to support his family. After he earns the money, he becomes a schlimazelnick and does not take care of it at all. Honest Jewish money must be guarded like the eyes in your head.”
Occasionally it happened that one of the Rebbe’s followers would lose his money while traveling and came to the Rebbe to complain. The Rebbe would berate him and lecture his followers to guard their money properly (cf. Tzaddik #547).
Chapter 282
The Rebbe said: Separating oneself from a tzaddik is like committing idolatry.
The only difference between the letters Dalet and Resh is a small protrusion. It is written in the holy Zohar that this protrusion is the tzaddik (Tikkuney Zohar #21, 55b, 58b). Separating oneself from a tzaddik separates the protrusion from the Dalet, making it into a Resh. The word EChaD (one) expresses God’s unity. Substitute a Resh for the Dalet in echaD and you have acheR (another). It is written, “You shall not bow down to another god” (Exodus 34:14). Remove the protrusion and the Dalet becomes a Resh – the echaD of God’s unity becomes the acheR of idolatry and atheism (see Baal HaTurim on Deuteronomy 6:4).
Faith in God comes through the true tzaddikim, who are the protrusion of the Dalet that expresses God’s unity (cf. Likutey Moharan I, 10:5).
In many places, the Rebbe says that the root of faith can be attained only through closeness to the tzaddikim.
Chapter 283
The Rebbe once spoke about young married men who find their prayers greatly disturbed by the fact that they have not sanctified themselves properly in their marital relations. They feel tainted and find prayer very difficult.
The Rebbe constantly warned us not to become discouraged because of this. He said, “What happened, happened (Pesachim 108a, Yoma 5b, etc.). When you pray, you must forget everything else (see “His Wisdom” #26). No matter what happened, strengthen yourself and pray properly.”
He said this is the meaning of Abba Benjamin’s saying: “I am concerned … that my prayer should be close to my bed” (Berakhot 5b). The bed is marital relations (Ketubot 10b). “My prayer should be close to my bed”: I should be able to pray immediately after leaving “my bed” and not be disturbed at all.
Chapter 284
There were many youths in the community who prayed with great feeling and enthusiasm. Others would disturb them and cause them trouble (see “His Wisdom” #119). When the youths complained, their detractors had a stock answer. They said, “If you have true feeling and are really bound up in your prayers, you should not hear any disturbance. Your devotion should be enough to block out everything else.”
The Rebbe said, “The truth is that this is no argument. A great tzaddik may pray with great strength and attachment to God, but he can still be disturbed. No matter how great his enthusiasm, no matter how deeply he is bound up in prayer, he can still be greatly disturbed by one who makes fun of him and disturbs him. All his feeling and emotion will not prevent him from being disturbed and distressed.
I heard from someone who heard from the Rebbe that sometimes a person is given great wealth and everyone else envies him. The others spend days and years pursuing money and wealth solely because of this envy and their obsession with the one who struck it rich. But in the end, they have nothing.
This is all the work of the Evil One. He works hard to make one person rich so that many others should waste their lives through envy. “Heaven protect us from this misleading notion!” (Shabbat 84b).
Chapter 285
The Rebbe was once speaking of the awesome greatness of the wondrous secrets of the Torah.
He said, “The entire Tikkuney Zohar (a work of seventy chapters) is but a commentary on the one word, Bereshit ("In the beginning"), the first word in the Torah.
“Thousands of volumes would not suffice to explain all the secrets found in the Tikkuney Zohar. Its study has no end. So great is the Tikkuney Zohar that all the skins of Neviot (Isaiah 60:7; cf. Bava Kama 92a) would not be sufficient to contain its wisdom. All this is but a commentary on a single word, Bereshit.
“Take the next word, bara ("He created"). A volume equal to the Tikkuney Zohar could also be written on it. It would contain an equal number of mysteries.
Now understand the depth of our holy Torah. A Tikkuney Zohar could be written on each and every word. Each one contains inconceivable depth and mystery.
“The Torah contains not one but many words. Its greatness is beyond the ability of language to describe.”
Chapter 286
The Rebbe once said to me, “Du shmust zich ya mit mentchen. Kerst-ti zei tzu fregen vas – You do speak with people. You can ask them ‘what’?”
He emphasized the word what, stressing it in a loud voice from the depths of his heart.—What?
It is fitting to ask this question of people who do not think about their purpose in life.—What?
After the arguments, confusions, obstacles, the vain and foolish complaints and excuses. You say that you have reason to be far from God.—What? What will become of you?
What will you do in the end? What will you answer the One Who sent you?
What are you thinking?
What are you on earth if not a stranger? What is your life if not vanity and emptiness (Isaiah 30:7), a passing shadow, a scattered cloud? (Psalms 144:4).
You know this well. So what do you have to say?
Place these words well on your heart. Bring them into the depths of your being. Do not ignore them. Turn them over and over (Avot 5:22), and you will save your soul (Jeremiah 21:9, 38:2, 39:18).
Chapter 287
The Rebbe said, “What does a person have to do in this world? Me bedarf mer nit nar davenin uhn lehrnen uhn davenin – All that is needed is to pray and study and pray.”
I heard many similar things, but they could not be recorded.
Chapter 288
The Rebbe once spoke to a man and quoted the Talmudic edict, “Repent one day before your death” (Avot 2:10; Shabbat 153a). The Rebbe stressed the words, one day, drawing them out at great length.
Yesterday and tomorrow are man’s downfall. Today you may be aroused toward God. But yesterday and tomorrow pull you back. No matter where a man stands, he suffers reverses. The man who dwells on yesterday and tomorrow will surely fall away.
The Rebbe therefore stressed, “Repent one day before your death.”
“Before your death” is your entire life. During your entire lifetime, you may only be worthy of one day of repentance. This one day is more precious than every treasure (Proverbs 24:4). For what does man gain from all his effort? (Ecclesiastes 1:3). Nothing remains of all your life other than this one day of repentance before God. “Repent one day” – even one day – “before your death” – during your sojourn here on earth. Forget about yesterday and tomorrow. This one day is everything (see “His Praises” #14). Understand this.
Chapter 289
The Rebbe once said, “A person who is not trapped by his money and does not trade beyond his means fulfils ‘You shall love the Lord your God … with all your might’ (Deuteronomy 6:5 He engages in honest business using his own money.”
The Rebbe also said that this commandment is fulfilled by one who gives a fifth of his income to charity.
Chapter 290
The Rebbe said, “The words spoken by a great tzaddik contain all the words needed by the whole of Israel. They also include what is needed by every single Jew.
“It is written, ‘These are the words that Moses spoke to all Israel’ (ibid., 1:1). The words spoken by Moses contained everything ‘for all Israel.’ All that every single Jew would ever need.”
Chapter 291
This is from an unpublished manuscript from Likutey Moharan:
It is written, “Increase knowledge, increase pain” (Ecclesiastes 1:18).
In every generation, new diseases come into existence. This is a result of the increase in knowledge. Each new discovery [based on philosophical and atheistic knowledge] results in some new pain. These are the new diseases that have come into existence. May God protect us!
Chapter 292
A somewhat notable chassid came to see the Rebbe. He was an older man and was knowledgeable in the writings of the holy Ari. Wanting to attach himself to the Rebbe, he began to speak in the manner of important chassidim, saying, “ Would the Rebbe teach us the path to serve God.”
The Rebbe looked at him with wonder and quoted the verse, “To know Your path in the earth?” (Psalms 67:3). The Rebbe meant that someone who was still “in the earth” – completely immersed in earthliness – wants to know the path to come close to God.
We see from this anecdote that the Rebbe was provoked because the man spoke in a haughty way, saying that he was seeking the path to God as if he had already perfected himself to the extent that he lacked nothing else but to choose the appropriate path and walk up to God. The Rebbe saw through this and wanted him to speak to him honestly.
Chapter 293
The Rebbe once spoke to one of his followers about praying with devotion.
He said, “Voice arouses feeling. The opposite is also true, for feeling can also arouse the voice.
“Pray with feeling. Bring every thought and emotion into each word. Your voice will automatically be awakened and you will pray out loud.” This has been seen many times.
Chapter 294
I heard this from the Rebbe’s own holy lips: It is customary to recite the Tikkuney Zohar as well as many prayers and petitions after the regular services during the month of Elul. It is also a custom to stay in the synagogue and study hall later than usual.
The Rebbe said, “The melody of the Tikkuney Zohar and the fatigue resulting from staying so late in the study hall are all taken on high and made into great and lofty things” (see “His Wisdom” #127).
Chapter 295
I heard that the Rebbe spoke of encouraging oneself in prayer as follows. No matter what you are, you can strengthen yourself and stubbornly pray to God.
The Rebbe said that you should think in the following manner: I may be far from God because of my many sins. Let it be. If this is so, then there can be no perfect prayer without me. The Talmud teaches that every prayer that does not include the sinners of Israel is not a true prayer (Keritut 6b). Prayer is like an incense offering. The Torah requires that the incense contains chelbanah (galbanum) (Exodus 30:34), even though it has a vile odor by itself.
If I consider myself a sinner, then I am an essential ingredient of every prayer service. No prayer is perfect without me. I, the sinner, must strengthen myself even more to pray to God and trust that in His mercy He will accept my prayer. I am the perfection of the prayer – the chelbanah in the incense.
Just like the vile-smelling chelbanah is an essential ingredient of the sweet incense, so my tainted prayer is a vital ingredient of the prayers of all Israel. Without it, prayer is deficient, like incense without the chelbanah.
Chapter 296
In Likutey Moharan it is brought that one must bind himself to the tzaddikim of his generation (Likutey Moharan I, 2:6, 9:4).
The Rebbe told his followers that before they began praying, they should say, “I am binding myself to all the tzaddikim of our generation.”
Chapter 297
The Rebbe often told us that he very much wanted us to put into practice the lessons that he revealed. That is, “to go with a lesson” – for a time to base one’s entire service and approach to awareness of God on one lesson. Take a lesson and seek out its practical advice. Follow it for two or three months, making use of it to strengthen your devotion and fear of God. Pray to God and beg that He help you be worthy of attaining the ideal set forth in the lesson.
When you have completed one lesson, work on another. Continue this way until you have completed every lesson. Happy is he who takes this to heart.
Chapter 298
One of the Rebbe’s followers came to him on the day before Yom Kippur. The man had been very sick and told the Rebbe of his great suffering. One of his townsmen and good friends standing nearby said, “His illness has become worse because he immersed in the mikvah.”
The Rebbe replied, “You blame the illness on a good observance. It is more fitting to blame it on sin.”
This took place in Uman on the Rebbe’s last Yom Kippur.
Chapter 299
It was my custom to see the Rebbe every year after Simchat Torah. He would always ask me if I truly rejoiced on the festival. Many times he told me how the community celebrated in his house and how much pleasure he derived from their joy.
Once in the middle of the year the Rebbe spoke to me about Simchat Torah. He asked me, “Do you now feel joy in your heart then? Or at least do you feel this happiness at another time during the year?”
Thank God, in His great kindness, He helped me to rejoice wholeheartedly many times during the year. I felt a joy so great that it simply cannot be communicated to another. For the joy of being a Jew, of being of Jewish descent and believing in God, depends on how much one ponders it and cannot be expressed (see “His Wisdom” #1). This is written about elsewhere. Especially the clinging to God at a time of joy, that even the least Jew feels, simply cannot be put into words.
The Rebbe very much wanted us to be joyous all year round, particularly on Simchat Torah, Purim, Shabbat and festivals. The Rebbe told me that once on Simchat Torah, he was so overjoyed that he danced all by himself in his room.
Chapter 300
The Rebbe once told me, “Everything you see in the world — everything that exists — is all for the sake of free will, in order to test people.”
Chapter 301
I heard in the Rebbe’s name: A Jew’s main devotion in the winter is to wake up at midnight [and say Tikkun Chatzot, the midnight service (cf. Magen Avraham 1:4)]. In the summer, when the nights are very short [and so awakening at midnight is not practiced in the Diaspora], one should still be careful to wake up early, at the crack of dawn.
Chapter 302
I was once standing before the Rebbe as he lay in his bed. These words flew out of his holy mouth: “Der iker is: Mi-beten sheol shivati! – The crucial thing is: 'From the belly of hell I cried out!'” (Jonah 2:3; Alim LeTerufah #60).
Chapter 303
The Rebbe once spoke to me about the folly of sexual desires.
He said, “One who occupies himself with lewd thoughts is a fool. Even the most ordinary person would not want to be caught doing this. Even if he has no fear of sin, he still has no desire for the shame of being caught with another woman.
“So why engage in lustful thoughts? Why trouble your soul for nothing?”
We have spoken of the fact that every person can control his thoughts and direct them as he wishes. This is discussed in numerous places in our printed works. Accept this advice and you will be worthy of eternal pleasure.
Chapter 304
The Rebbe ridiculed the sexual desire, quoting the words of the morning prayer, “Do not bring me to a test or to disgrace.” He said, “Ader a nisayon, ader a beziyon – Either a test, or else disgrace.” That is, if you do not pass the test, you will come to disgrace.
We have discussed how the Rebbe spoke of the baseness of this desire, saying that it is really no temptation at all (see “His Praises” #16; “His Wisdom” #51).
The Rebbe said, “People are so bound up with their bodily desires, and tied to this one in particular, that it does not help when you explain how base this is. On the contrary, the more you speak of it, the more lewd thoughts they have. In most cases, it is therefore best not to even begin to think of it at all.”
This is explained in Sefer HaMidot: “Do not enter into litigation with your tempter. Thinking about something for any length of time, even of its avoidance, strengthens desire and turns one’s will towards it.”
Chapter 305
Many times the Rebbe said, “Me hat gar nit tzu tahn – We have nothing at all to do.”
[The Rebbe said this in relation to his conversations and many of them have already been printed]. We find in the Talmud that the disciples of Rabbi Ishmael taught, “The words of the Torah should not be viewed as an obligation, but one is not permitted to exempt oneself from them” (Menachot 99b).
This explains the Rebbe’s statement and is wonderful advice to he who understands it even a little.
Chapter 306
In the second part of Sefer HaMidot, in the category of Da'at (Knowledge), it is written: “Every universe and everything created has its own particular form, … for example, the lion … and the differences between created beings are alluded to in the forms of the letters and their combinations. One who is worthy of understanding the Torah ….”
This appears to be related to a conversation we heard from Rebbe’s holy lips before Shabbat Chanukah 5565/1804, regarding the creatures in the world. The Rebbe said, “Every human likeness is included in the word adam (man) as mentioned in the Torah. God said, ‘Let us make man (adam) in our image’ (Genesis 1:26). As soon as He said the word adam, He included every human likeness in that word.
“The same is true of such words as behemah (animal) and chayah (beast) used in the account of creation. These words include the forms of every animal and beast. The same is true of everything else created.”
The Rebbe spoke at length on this topic.
He then said, “There are categories of wisdom, even in this world, which can sustain a person without any other nourishment. There are such awesomely wonderful categories of wisdom even in this world. A man can live without eating or drinking with such wisdom alone” (see “His Wisdom” #181).
The Rebbe spoke at length, but we were not worthy of recording the rest.
Chapter 307
Every year, people say that previous years were better and times are not as good as they were before.
The Rebbe spoke to us about this at length. He said that people might say that things were much cheaper in the good old days, but then again, people did not have as much money as they have now. A simple householder, even one living from charity, spends more today than the wealthy of yesteryear.
He said, “Aderaba. Der Eibershter firt heint sheiner die velt – The opposite is true. God now directs the world better than ever.”
Chapter 308
These are among the many thoughts which the Rebbe shared with us regarding the above. All this talk about the good old days is the work of the Evil One. He wants people to speak like this to make them suffer and worry all the more about their livelihoods. He would like to make them feel that there is no hope at all now, Heaven forbid.
This is all false. God continuously sustains the world and people rise and fall financially in every generation. If you look carefully at any period, you will find people who were poor, with menial jobs, who became wealthy. Yet they too claim that times are not as good as before – because they always want more. Now that they have tasted wealth, they are no longer satisfied and want more all the time. They now live ostentatiously and cannot meet their expenses, so they complain that times are not as good as before. But we ourselves recall that not too many years ago, most of these complainers were poor or working as domestics or the like.
Whether or not this is the fact, what use is it always to cry that the past was better? The wise King Solomon refuted this idea long ago when he said, “Do not say that the former times were better than these, for it is not out of wisdom that you ask this” (Ecclesiastes 7:10).
Rashi may interpret this verse to teach us that everything depends on the merit of each generation. Still, “The Torah has many faces” (Bamidbar Rabbah 13:15), and, “The scripture does not depart from its simple meaning” (Shabbat 63a; Yebamot 24a). King Solomon was the wisest of all men and spoke with Divine inspiration. He said that it is great foolishness to say, “The former times were better than these.” In every generation, there have been people who say this. But if you look closely into the matter, you will see that the world is constantly becoming more prosperous. People constantly live better and spend more than in the past.
What difference does it really make? If the world were really to be poorer now than before, that is all the more reason to flee to God and involve yourself in Torah and devotion. If there is suffering and trouble in the world, the only place to escape is to God and His Torah. It is written, “For man is born to struggle” (Job 5:7). The Midrash remarks, “'Man is born to struggle': Happy is he who struggles with the Torah” (cf. Sanhedrin 99b).
Whether you are rich or poor, your life will be filled with toil and frustration. Man’s lot is suffering and pain, as it is written, “For all his days are vexatious and painful” (Ecclesiastes 2:23).
In the holy Shelah, we find a verse:
Ein rega
belo pega
Ein sha’ah
belo ra’ah
Ein yom
belo reses ve'ayom
There is no moment
Without its torment
There is no hour
That is not sour
There is no day
Without dismay.
Happy is the man who flees from the struggles of this troublesome world for the toil of Torah. He will be “happy and prosperous” – happy in this world and prosperous in the World to Come (Avot 6:4; Berakhot 8a).
The person who says that “the first days are better than these” and worries, and is constantly anxious about his finances, accomplishes nothing. His attitude causes him to struggle more and more to earn a living and waste his days in worry and vexation. This foolishness keeps him from Torah and prayer, and regarding his end, it is written, “He takes away nothing for his effort” (Ecclesiastes 5:14). It is also written, “For in vanity he comes, and in darkness he leaves” (ibid., 6:4).
If you have eyes to see and a heart to understand, you will perceive that the past had as much suffering and troubles as the present. Look in books written hundreds of years ago and you will find that their authors also suffered from poverty and endured the most difficult struggles just to earn a livelihood. This did not deter them and they still wrote many holy books. It is written, “What was, that is what will be … there is nothing new under the sun” (ibid., 1:9).
Life was difficult even in the “good old days.” How many years ago did King Solomon write of man, “For all his days are vexation and pain”? How many years ago did the Book of Job say, “Man is born to struggle – of few days and full of trouble” (Job 14:1)? The scriptures wrote about this long ago.
Even then, many people thought that times were troublesome (Daniel 9:25) and that one must only worry about his livelihood. These people lost their days and departed from this world without joy or pleasure (II Chronicles 21:20).
But each generation also had God-fearing men and tzaddikim. They paid no attention to these concerns and escaped the struggles of the world to toil in Torah and devotion. They achieved for themselves and for their children. Fortunate are they.
Even today, you have free will. You have the power to escape from these painful discussions and from worries. You can flee from them and trust in God, abandoning the struggles of this bitter world and involving yourself in the work of Torah. God will certainly sustain you. Does He not sustain the entire world, now as always? And now God directs the world better than ever before.
This world was always filled with worries and suffering. Things have not changed. It is written, “In pain you shall eat” (Genesis 3:17), and, “By the sweat of your brow you shall eat bread” (ibid., 3:19). This was decreed since Adam’s sin and there is no place to escape. These worries and pains destroy a man’s life; the only shelter is God and His Torah.
The Mishnah teaches, “Thus is the way of Torah: Bread with salt you shall eat, measured water shall you drink, on the ground you shall sleep, and a life of privation you shall live, while in the Torah you shall toil. If you do so, 'you shall be happy, and it shall be good for you' (Psalms 128:2). 'You shall be happy'. in this world – 'and it shall be good for you' in the World to Come” (Avot 6:4).
People find this difficult to understand. After telling us the struggles we must endure – “bread with salt you shall eat” – how can the Mishnah state, “'You shall be happy' – in this world"? Many writers attempt to resolve this by way of homily, but their explanations remain strained. In fact, there really is no question. If you have eyes to see and a heart that truly understands the world, you know this. If you have absorbed the wisdom contained in the Rebbe’s awesome teachings, you know the truth. The Mishnah means exactly what it says.
The wealthiest men in the world will tell you that the world is filled with worry and suffering. The rich suffer as much as everyone else. Thus, our Sages teach, “The more possessions, the more worry” (ibid., 2:7). The poor may not realize this. They may think that they would no longer have problems if they were wealthy. But they are sadly mistaken, as we can see with our own eyes. The truth is as our Sages have taught it. Whether you are rich or poor, you cannot avoid worries. The world is filled with pain and suffering and there is no avenue of escape.
If you are a man, you worry about earning a livelihood. You are concerned about your wife and children. If you are a woman, you imagine that you are troubled by your husband. Then, there is the real suffering and pain of those who suffer because of serious sickness and And misfortune. Heaven help us. There is no escape – except in the Torah.
If you desire the good of this world and want to live at ease without troubles, you will be constantly frustrated. The more you seek good, the more you will find the opposite. Everything you manage to grasp will be diluted with suffering. Look with truth and you will see this yourself.
It is written, “There is no wisdom, understanding or counsel against God” (Proverbs 21:30). The only way to be at ease is to be willing to subsist on an absolute minimum. Firmly resolve to follow the dictum of the Mishnah, “Bread with salt you shall eat … a life of privation shall you live.” Accept upon yourself a life of deprivation and hardship in order to involve yourself in the Torah – “in the Torah you shall toil.”
Only then will you have life, even in this world. “If you do so, 'you shall be happy' … in this world.” This is certainly true.
No longer will you suffer from worldly troubles. You have already accepted them upon yourself for the sake of the Torah. All your life – all your good – is the true good. Thus, your life is a true life. Happy are you – even in this world.
The man who wants to live at ease in this world and enjoy its delights will find only bitterness. “Even the slightest breeze will upset him” (Sotah 5a). The smallest happening contrary to his wishes will cause him to suffer greatly.
You may be immensely rich and powerful. You may be a lord or a king. It is still impossible for everything to be as you want, in a world filled with suffering.
The only way to escape this suffering is in the Torah. Accept the way of the Torah, eating bread with salt …. Then you will be happy and it will be good for you. Happy – even in this world. Look at the truth. Understand well the troubles of this world. You will certainly see the truth of this.
You will find many of these [ideas] in the Rebbe’s teachings, especially those printed together with the Sipurey Ma'asiot. They are also brought out most forcefully in the tale of “The Sophisticate and the Simpleton” (Rabbi Nachman’s Stories #9).
Even pagan philosophers realized that the world is filled with suffering and discussed it often in their works. They came to the conclusion that the only solution is stoic forbearance. That person must accept upon himself to endure all that happens to him (Alim LeTerufah #441).
But all their words are of no avail in a world without the Torah which we Jews have been fortunate to receive. No man can endure this world and not be overcome by its suffering. Only the Torah can provide this strength.
Imagine a world filled with good and riches. Imagine a world in which there was no pain or suffering or worries. It would still be empty and devoid of all purpose. For time passes like the blink of an eye, and life is over. It is written, “Our days are like a passing shadow” (Psalms 144:4). Our Sages comment that life is not even permanent, like the shadow of a palm tree (cf. Bereshit Rabbah 96:3; Kohelet Rabbah 1:3). It is also written, “The days of our years are seventy years … their pride is travail and vanity, for it is speedily gone and flies away” (Psalms 90:10).
If even a perfect world would itself be purposeless, what shall we say about the world in which we live? It is filled with pain, sorrow and suffering without end. Every man’s life is filled with worries about finances and concerns, troubles and problems, from the greatest to the smallest, from the richest of the rich to the poorest of the poor. Every man is trapped by his limitations. The greatest emperors and kings are filled with worries and fears without measure, as is understood by those who know about their lives.
Even the gentile wise men realized this.
The only way out is to choose the Torah and its commandments. Make up your mind to be satisfied with an absolute minimum in order to immerse yourself in the Torah.
Spend your days with Torah and devotion and you will be immune to the world’s travail. You will shake off the toil and struggle of worldly concerns and no longer taste the bitterness and enxiety they have to offer. Devoted to God and His Torah, you will truly be alive, for this is the root of life, both in this world and the next.
You will then know that the words of the Mishnah are correct, even in their plain meaning. You will have chosen to live such a life, eating bread with salt, drinking water by measure, sleeping on the ground and living a life of privation. You must be willing to accept such a life, for there are times when even bread with salt and water by measure will not be abundant. But accept all this in order to immerse yourself in the Torah – “in the Torah you shall toil.” If you do this, you will certainly be “happy and it shall be good for you … happy in this world.” You will have accepted any suffering from this world and will be worthy of true life.
You will then be worthy of perceiving the truth and you will know that the world was not created for ease and enjoyment. You will realize that the man who seeks the delights of this world will find only pain and vexation. The Torah is our life and the length of our days. If you flee the struggles of the world to toil in the Torah, you will be worthy of the World to Come, whose eternity reduces all of this world to the blink of an eye in comparison. But besides this, you will also have a good life in this world.
The best way to handle this world is forbearance. This cannot be attained except through immersion in the Torah and its commandments. Open your eyes to the truth and you will see this.
Ridicule these words and you only ridicule yourself. We speak the truth and it is yours to accept. But if you wish to turn your back on it and remain immersed in the deep quicksand (Psalms 69:3) of this world, there is no one to prevent you. “Let each man go his own way, but we will call out in God’s name.”
These were the Rebbe’s words to a man who spoke to him at length. The Rebbe knew that this man was drowning in the endless waters (Yebamot 121a) and wanted to rescue him.
But the man hardened his heart and turned a stubborn shoulder (Zechariah 7:11; Nehemiah 9:29), not accepting the Rebbe’s advice. He knew the Rebbe spoke the truth, but refused to take his words to heart.
The Rebbe said, “He is like a drowning man who is about to die. A rescuer comes along and extends a hand to lift him from the water. But the drowning man turns a stubborn shoulder and turns his back in arrogance, not wanting to grasp the helping hand. He flees from the one who comes to save him.”
Heed these words! You will find pleasure both in this world and the next.
Finished and completed is the book of
Rebbe Nachman's Wisdom
with the help of the Blessed God