sichos-haran — complete plain text Source index: https://ajew.org/reader/sichos-haran/ Sections: - אות - א — https://ajew.org/reader-plain/sichos-haran/1/1/index.txt - אות - י — https://ajew.org/reader-plain/sichos-haran/1/10/index.txt - אות - ק — https://ajew.org/reader-plain/sichos-haran/1/100/index.txt - אות - קא — https://ajew.org/reader-plain/sichos-haran/1/101/index.txt - אות - קב — https://ajew.org/reader-plain/sichos-haran/1/102/index.txt - אות - קג — https://ajew.org/reader-plain/sichos-haran/1/103/index.txt - אות - קד — https://ajew.org/reader-plain/sichos-haran/1/104/index.txt - אות - קה — https://ajew.org/reader-plain/sichos-haran/1/105/index.txt - אות - קו — https://ajew.org/reader-plain/sichos-haran/1/106/index.txt - אות - קז — https://ajew.org/reader-plain/sichos-haran/1/107/index.txt - אות - קח — https://ajew.org/reader-plain/sichos-haran/1/108/index.txt - אות - קט — https://ajew.org/reader-plain/sichos-haran/1/109/index.txt - אות - יא — https://ajew.org/reader-plain/sichos-haran/1/11/index.txt - אות - קי — https://ajew.org/reader-plain/sichos-haran/1/110/index.txt - אות - קיא — https://ajew.org/reader-plain/sichos-haran/1/111/index.txt - אות - קיב — https://ajew.org/reader-plain/sichos-haran/1/112/index.txt - אות - קיג — https://ajew.org/reader-plain/sichos-haran/1/113/index.txt - אות - קיד — https://ajew.org/reader-plain/sichos-haran/1/114/index.txt - אות - קטו — https://ajew.org/reader-plain/sichos-haran/1/115/index.txt - אות - קטז — https://ajew.org/reader-plain/sichos-haran/1/116/index.txt - אות - קיז — https://ajew.org/reader-plain/sichos-haran/1/117/index.txt - אות - קיח — https://ajew.org/reader-plain/sichos-haran/1/118/index.txt - אות - קיט — https://ajew.org/reader-plain/sichos-haran/1/119/index.txt - אות - יב — https://ajew.org/reader-plain/sichos-haran/1/12/index.txt - אות - קכ — https://ajew.org/reader-plain/sichos-haran/1/120/index.txt - אות - קכא — https://ajew.org/reader-plain/sichos-haran/1/121/index.txt - אות - קכב — https://ajew.org/reader-plain/sichos-haran/1/122/index.txt - אות - קכג — https://ajew.org/reader-plain/sichos-haran/1/123/index.txt - אות - קכד — https://ajew.org/reader-plain/sichos-haran/1/124/index.txt - אות - קכה — https://ajew.org/reader-plain/sichos-haran/1/125/index.txt - אות - קכו — https://ajew.org/reader-plain/sichos-haran/1/126/index.txt - אות - קכז — https://ajew.org/reader-plain/sichos-haran/1/127/index.txt - אות - קכח — https://ajew.org/reader-plain/sichos-haran/1/128/index.txt - אות - קכט — https://ajew.org/reader-plain/sichos-haran/1/129/index.txt - אות - יג — https://ajew.org/reader-plain/sichos-haran/1/13/index.txt - אות - קל — https://ajew.org/reader-plain/sichos-haran/1/130/index.txt - אות - קלא — https://ajew.org/reader-plain/sichos-haran/1/131/index.txt - אות - קלב — https://ajew.org/reader-plain/sichos-haran/1/132/index.txt - אות - קלג — https://ajew.org/reader-plain/sichos-haran/1/133/index.txt - אות - קלד — https://ajew.org/reader-plain/sichos-haran/1/134/index.txt - אות - קלה — https://ajew.org/reader-plain/sichos-haran/1/135/index.txt - אות - קלו — https://ajew.org/reader-plain/sichos-haran/1/136/index.txt - אות - קלז — https://ajew.org/reader-plain/sichos-haran/1/137/index.txt - אות - קלח — https://ajew.org/reader-plain/sichos-haran/1/138/index.txt - אות - קלט — https://ajew.org/reader-plain/sichos-haran/1/139/index.txt - אות - יד — https://ajew.org/reader-plain/sichos-haran/1/14/index.txt - אות - קמ — https://ajew.org/reader-plain/sichos-haran/1/140/index.txt - אות - קמא — https://ajew.org/reader-plain/sichos-haran/1/141/index.txt - אות - קמב — https://ajew.org/reader-plain/sichos-haran/1/142/index.txt - אות - קמג — https://ajew.org/reader-plain/sichos-haran/1/143/index.txt - אות - קמד — https://ajew.org/reader-plain/sichos-haran/1/144/index.txt - אות - קמה — https://ajew.org/reader-plain/sichos-haran/1/145/index.txt - אות - קמו — https://ajew.org/reader-plain/sichos-haran/1/146/index.txt - אות - קמז — https://ajew.org/reader-plain/sichos-haran/1/147/index.txt - אות - קמח — https://ajew.org/reader-plain/sichos-haran/1/148/index.txt - אות - קמט — https://ajew.org/reader-plain/sichos-haran/1/149/index.txt - אות - טו — https://ajew.org/reader-plain/sichos-haran/1/15/index.txt - אות - קנ — https://ajew.org/reader-plain/sichos-haran/1/150/index.txt - אות - קנא — https://ajew.org/reader-plain/sichos-haran/1/151/index.txt - אות - קנב — https://ajew.org/reader-plain/sichos-haran/1/152/index.txt - אות - קנג — https://ajew.org/reader-plain/sichos-haran/1/153/index.txt - אות - קנד — https://ajew.org/reader-plain/sichos-haran/1/154/index.txt - אות - קנה — https://ajew.org/reader-plain/sichos-haran/1/155/index.txt - אות - קנו — https://ajew.org/reader-plain/sichos-haran/1/156/index.txt - אות - קנז — https://ajew.org/reader-plain/sichos-haran/1/157/index.txt - אות - קנח — https://ajew.org/reader-plain/sichos-haran/1/158/index.txt - אות - קנט — https://ajew.org/reader-plain/sichos-haran/1/159/index.txt - אות - טז — https://ajew.org/reader-plain/sichos-haran/1/16/index.txt - אות - קס — https://ajew.org/reader-plain/sichos-haran/1/160/index.txt - אות - קסא — https://ajew.org/reader-plain/sichos-haran/1/161/index.txt - אות - קסב — https://ajew.org/reader-plain/sichos-haran/1/162/index.txt - אות - קסג — https://ajew.org/reader-plain/sichos-haran/1/163/index.txt - אות - קסד — https://ajew.org/reader-plain/sichos-haran/1/164/index.txt - אות - קסה — https://ajew.org/reader-plain/sichos-haran/1/165/index.txt - אות - קסו — https://ajew.org/reader-plain/sichos-haran/1/166/index.txt - אות - קסז — https://ajew.org/reader-plain/sichos-haran/1/167/index.txt - אות - קסח — https://ajew.org/reader-plain/sichos-haran/1/168/index.txt - אות - קסט — https://ajew.org/reader-plain/sichos-haran/1/169/index.txt - אות - יז — https://ajew.org/reader-plain/sichos-haran/1/17/index.txt - אות - קע — https://ajew.org/reader-plain/sichos-haran/1/170/index.txt - אות - קעא — https://ajew.org/reader-plain/sichos-haran/1/171/index.txt - אות - קעב — https://ajew.org/reader-plain/sichos-haran/1/172/index.txt - אות - קעג — https://ajew.org/reader-plain/sichos-haran/1/173/index.txt - אות - קעד — https://ajew.org/reader-plain/sichos-haran/1/174/index.txt - אות - קעה — https://ajew.org/reader-plain/sichos-haran/1/175/index.txt - אות - קעו — https://ajew.org/reader-plain/sichos-haran/1/176/index.txt - אות - קעז — https://ajew.org/reader-plain/sichos-haran/1/177/index.txt - אות - קעח — https://ajew.org/reader-plain/sichos-haran/1/178/index.txt - אות - קעט — https://ajew.org/reader-plain/sichos-haran/1/179/index.txt - אות - יח — https://ajew.org/reader-plain/sichos-haran/1/18/index.txt - אות - קפ — https://ajew.org/reader-plain/sichos-haran/1/180/index.txt - אות - קפא — https://ajew.org/reader-plain/sichos-haran/1/181/index.txt - אות - קפב — https://ajew.org/reader-plain/sichos-haran/1/182/index.txt - אות - קפג — https://ajew.org/reader-plain/sichos-haran/1/183/index.txt - אות - קפד — https://ajew.org/reader-plain/sichos-haran/1/184/index.txt - אות - קפה — https://ajew.org/reader-plain/sichos-haran/1/185/index.txt - אות - קפו — https://ajew.org/reader-plain/sichos-haran/1/186/index.txt - אות - קפז — https://ajew.org/reader-plain/sichos-haran/1/187/index.txt - אות - קפח — https://ajew.org/reader-plain/sichos-haran/1/188/index.txt - אות - קפט — https://ajew.org/reader-plain/sichos-haran/1/189/index.txt - אות - יט — https://ajew.org/reader-plain/sichos-haran/1/19/index.txt - אות - קצ — https://ajew.org/reader-plain/sichos-haran/1/190/index.txt - אות - קצא — https://ajew.org/reader-plain/sichos-haran/1/191/index.txt - אות - קצב — https://ajew.org/reader-plain/sichos-haran/1/192/index.txt - אות - קצג — https://ajew.org/reader-plain/sichos-haran/1/193/index.txt - אות - קצד — https://ajew.org/reader-plain/sichos-haran/1/194/index.txt - אות - קצה — https://ajew.org/reader-plain/sichos-haran/1/195/index.txt - אות - קצו — https://ajew.org/reader-plain/sichos-haran/1/196/index.txt - אות - קצז — https://ajew.org/reader-plain/sichos-haran/1/197/index.txt - אות - קצח — https://ajew.org/reader-plain/sichos-haran/1/198/index.txt - אות - קצט — https://ajew.org/reader-plain/sichos-haran/1/199/index.txt - אות - ב — https://ajew.org/reader-plain/sichos-haran/1/2/index.txt - אות - כ — https://ajew.org/reader-plain/sichos-haran/1/20/index.txt - אות - ר — https://ajew.org/reader-plain/sichos-haran/1/200/index.txt - אות - רא — https://ajew.org/reader-plain/sichos-haran/1/201/index.txt - אות - רב — https://ajew.org/reader-plain/sichos-haran/1/202/index.txt - אות - רג — https://ajew.org/reader-plain/sichos-haran/1/203/index.txt - אות - רד — https://ajew.org/reader-plain/sichos-haran/1/204/index.txt - אות - רה — https://ajew.org/reader-plain/sichos-haran/1/205/index.txt - אות - רו — https://ajew.org/reader-plain/sichos-haran/1/206/index.txt - אות - רז — https://ajew.org/reader-plain/sichos-haran/1/207/index.txt - אות - רח — https://ajew.org/reader-plain/sichos-haran/1/208/index.txt - אות - רט — https://ajew.org/reader-plain/sichos-haran/1/209/index.txt - אות - כא — https://ajew.org/reader-plain/sichos-haran/1/21/index.txt - אות - רי — https://ajew.org/reader-plain/sichos-haran/1/210/index.txt - אות - ריא — https://ajew.org/reader-plain/sichos-haran/1/211/index.txt - אות - ריב — https://ajew.org/reader-plain/sichos-haran/1/212/index.txt - אות - ריג — https://ajew.org/reader-plain/sichos-haran/1/213/index.txt - אות - ריד — https://ajew.org/reader-plain/sichos-haran/1/214/index.txt - אות - רטו — https://ajew.org/reader-plain/sichos-haran/1/215/index.txt - אות - רטז — https://ajew.org/reader-plain/sichos-haran/1/216/index.txt - אות - ריז — https://ajew.org/reader-plain/sichos-haran/1/217/index.txt - אות - ריח — https://ajew.org/reader-plain/sichos-haran/1/218/index.txt - אות - ריט — https://ajew.org/reader-plain/sichos-haran/1/219/index.txt - אות - כב — https://ajew.org/reader-plain/sichos-haran/1/22/index.txt - אות - רכ — https://ajew.org/reader-plain/sichos-haran/1/220/index.txt - אות - רכא — https://ajew.org/reader-plain/sichos-haran/1/221/index.txt - אות - רכב — https://ajew.org/reader-plain/sichos-haran/1/222/index.txt - אות - רכג — https://ajew.org/reader-plain/sichos-haran/1/223/index.txt - אות - רכד — https://ajew.org/reader-plain/sichos-haran/1/224/index.txt - אות - רכה — https://ajew.org/reader-plain/sichos-haran/1/225/index.txt - אות - רכו — https://ajew.org/reader-plain/sichos-haran/1/226/index.txt - אות - רכז — https://ajew.org/reader-plain/sichos-haran/1/227/index.txt - אות - רכח — https://ajew.org/reader-plain/sichos-haran/1/228/index.txt - אות - רכט — https://ajew.org/reader-plain/sichos-haran/1/229/index.txt - אות - כג — https://ajew.org/reader-plain/sichos-haran/1/23/index.txt - אות - רל — https://ajew.org/reader-plain/sichos-haran/1/230/index.txt - אות - רלא — https://ajew.org/reader-plain/sichos-haran/1/231/index.txt - אות - רלב — https://ajew.org/reader-plain/sichos-haran/1/232/index.txt - אות - רלג — https://ajew.org/reader-plain/sichos-haran/1/233/index.txt - אות - רלד — https://ajew.org/reader-plain/sichos-haran/1/234/index.txt - אות - רלה — https://ajew.org/reader-plain/sichos-haran/1/235/index.txt - אות - רלו — https://ajew.org/reader-plain/sichos-haran/1/236/index.txt - אות - רלז — https://ajew.org/reader-plain/sichos-haran/1/237/index.txt - אות - רלח — https://ajew.org/reader-plain/sichos-haran/1/238/index.txt - אות - רלט — https://ajew.org/reader-plain/sichos-haran/1/239/index.txt - אות - כד — https://ajew.org/reader-plain/sichos-haran/1/24/index.txt - אות - רמ — https://ajew.org/reader-plain/sichos-haran/1/240/index.txt - אות - רמא — https://ajew.org/reader-plain/sichos-haran/1/241/index.txt - אות - רמב — https://ajew.org/reader-plain/sichos-haran/1/242/index.txt - אות - רמג — https://ajew.org/reader-plain/sichos-haran/1/243/index.txt - אות - רמד — https://ajew.org/reader-plain/sichos-haran/1/244/index.txt - אות - רמה — https://ajew.org/reader-plain/sichos-haran/1/245/index.txt - אות - רמו — https://ajew.org/reader-plain/sichos-haran/1/246/index.txt - אות - רמז — https://ajew.org/reader-plain/sichos-haran/1/247/index.txt - אות - רמח — https://ajew.org/reader-plain/sichos-haran/1/248/index.txt - אות - רמט — https://ajew.org/reader-plain/sichos-haran/1/249/index.txt - אות - כה — https://ajew.org/reader-plain/sichos-haran/1/25/index.txt - אות - רנ — https://ajew.org/reader-plain/sichos-haran/1/250/index.txt - אות - רנא — https://ajew.org/reader-plain/sichos-haran/1/251/index.txt - אות - רנב — https://ajew.org/reader-plain/sichos-haran/1/252/index.txt - אות - רנג — https://ajew.org/reader-plain/sichos-haran/1/253/index.txt - אות - רנד — https://ajew.org/reader-plain/sichos-haran/1/254/index.txt - אות - רנה — https://ajew.org/reader-plain/sichos-haran/1/255/index.txt - אות - רנו — https://ajew.org/reader-plain/sichos-haran/1/256/index.txt - אות - רנז — https://ajew.org/reader-plain/sichos-haran/1/257/index.txt - אות - רנח — https://ajew.org/reader-plain/sichos-haran/1/258/index.txt - אות - רנט — https://ajew.org/reader-plain/sichos-haran/1/259/index.txt - אות - כו — https://ajew.org/reader-plain/sichos-haran/1/26/index.txt - אות - רס — https://ajew.org/reader-plain/sichos-haran/1/260/index.txt - אות - רסא — https://ajew.org/reader-plain/sichos-haran/1/261/index.txt - אות - רסב — https://ajew.org/reader-plain/sichos-haran/1/262/index.txt - אות - רסג — https://ajew.org/reader-plain/sichos-haran/1/263/index.txt - אות - רסד — https://ajew.org/reader-plain/sichos-haran/1/264/index.txt - אות - רסה — https://ajew.org/reader-plain/sichos-haran/1/265/index.txt - אות - רסו — https://ajew.org/reader-plain/sichos-haran/1/266/index.txt - אות - רסז — https://ajew.org/reader-plain/sichos-haran/1/267/index.txt - אות - רסח — https://ajew.org/reader-plain/sichos-haran/1/268/index.txt - אות - רסט — https://ajew.org/reader-plain/sichos-haran/1/269/index.txt - אות - כז — https://ajew.org/reader-plain/sichos-haran/1/27/index.txt - אות - רע — https://ajew.org/reader-plain/sichos-haran/1/270/index.txt - אות - רעא — https://ajew.org/reader-plain/sichos-haran/1/271/index.txt - אות - רעב — https://ajew.org/reader-plain/sichos-haran/1/272/index.txt - אות - רעג — https://ajew.org/reader-plain/sichos-haran/1/273/index.txt - אות - רעד — https://ajew.org/reader-plain/sichos-haran/1/274/index.txt - אות - רעה — https://ajew.org/reader-plain/sichos-haran/1/275/index.txt - אות - רעו — https://ajew.org/reader-plain/sichos-haran/1/276/index.txt - אות - רעז — https://ajew.org/reader-plain/sichos-haran/1/277/index.txt - אות - רעח — https://ajew.org/reader-plain/sichos-haran/1/278/index.txt - אות - רעט — https://ajew.org/reader-plain/sichos-haran/1/279/index.txt - אות - כח — https://ajew.org/reader-plain/sichos-haran/1/28/index.txt - אות - רפ — https://ajew.org/reader-plain/sichos-haran/1/280/index.txt - אות - רפא — https://ajew.org/reader-plain/sichos-haran/1/281/index.txt - אות - רפב — https://ajew.org/reader-plain/sichos-haran/1/282/index.txt - אות - רפג — https://ajew.org/reader-plain/sichos-haran/1/283/index.txt - אות - רפד — https://ajew.org/reader-plain/sichos-haran/1/284/index.txt - אות - רפה — https://ajew.org/reader-plain/sichos-haran/1/285/index.txt - אות - רפו — https://ajew.org/reader-plain/sichos-haran/1/286/index.txt - אות - רפז — https://ajew.org/reader-plain/sichos-haran/1/287/index.txt - אות - רפח — https://ajew.org/reader-plain/sichos-haran/1/288/index.txt - אות - רפט — https://ajew.org/reader-plain/sichos-haran/1/289/index.txt - אות - כט — https://ajew.org/reader-plain/sichos-haran/1/29/index.txt - אות - רצ — https://ajew.org/reader-plain/sichos-haran/1/290/index.txt - אות - רצא — https://ajew.org/reader-plain/sichos-haran/1/291/index.txt - אות - רצב — https://ajew.org/reader-plain/sichos-haran/1/292/index.txt - אות - רצג — https://ajew.org/reader-plain/sichos-haran/1/293/index.txt - אות - רצד — https://ajew.org/reader-plain/sichos-haran/1/294/index.txt - אות - רצה — https://ajew.org/reader-plain/sichos-haran/1/295/index.txt - אות - רצו — https://ajew.org/reader-plain/sichos-haran/1/296/index.txt - אות - רצז — https://ajew.org/reader-plain/sichos-haran/1/297/index.txt - אות - רצח — https://ajew.org/reader-plain/sichos-haran/1/298/index.txt - אות - רצט — https://ajew.org/reader-plain/sichos-haran/1/299/index.txt - אות - ג — https://ajew.org/reader-plain/sichos-haran/1/3/index.txt - אות - ל — https://ajew.org/reader-plain/sichos-haran/1/30/index.txt - אות - ש — https://ajew.org/reader-plain/sichos-haran/1/300/index.txt - אות - שא — https://ajew.org/reader-plain/sichos-haran/1/301/index.txt - אות - שב — https://ajew.org/reader-plain/sichos-haran/1/302/index.txt - אות - שג — https://ajew.org/reader-plain/sichos-haran/1/303/index.txt - אות - שד — https://ajew.org/reader-plain/sichos-haran/1/304/index.txt - אות - שה — https://ajew.org/reader-plain/sichos-haran/1/305/index.txt - אות - שו — https://ajew.org/reader-plain/sichos-haran/1/306/index.txt - אות - שז — https://ajew.org/reader-plain/sichos-haran/1/307/index.txt - אות - שח — https://ajew.org/reader-plain/sichos-haran/1/308/index.txt - אות - לא — https://ajew.org/reader-plain/sichos-haran/1/31/index.txt - אות - לב — https://ajew.org/reader-plain/sichos-haran/1/32/index.txt - אות - לג — https://ajew.org/reader-plain/sichos-haran/1/33/index.txt - אות - לד — https://ajew.org/reader-plain/sichos-haran/1/34/index.txt - 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'כל חד לפום מה דמשער בלבה' כמבאר במקום אחר (ב): EN: "Because I know that Hashem is great and our Master is greater than all gods" [Psalms 135:5]. King David r.i.p. said, "because I know," specifically I know,[1] because the greatness of the Creator blessed He is impossible to relate to one's friend, and even to oneself it is impossible to relate from one day to the next day according to what shines for him and flares for him on that day, he cannot tell over to himself on the second day the brilliance and the sparkling illumination of His greatness blessed He that he had yesterday. Therefore, he said, "because I know," specifically I[2] know,[3] because it is impossible to relate whatsoever. And he said: What is written afterwards — "All that Hashem desired He did in the Heavens and the Earth etc." — this is a completely different matter, and completely divergent from the praise of "because I know."[4] Because his intent with these words "because I know" is impossible to relate whatsoever, and it is very, extremely high, "high above high" [Koheles 5:7], what is impossible for a mouth to relate, just specifically I know as explained above. And as it is written in the Zohar (vol. 1 p. 103): "Known in the gates is her husband" [Aishes Chayil, Proverbs 31:23] — "Everyone according to the fathoms of their heart," as explained elsewhere (see Likutay Moharan 72, and Likutay Halachos, Rosh Chodesh 3:11, and Pirya Virivya 3:16).[5] # אות - י URL: https://ajew.org/reader-plain/sichos-haran/1/10/ אות - י אות - י Source: https://ajew.org/reader/sichos-haran/1/10 Segment 1 HE: הרשעים הם מלאים חרטות והם (כה) אינם יודעים כלל מהו חרטה. כי זהו בעצמו שהם מתגברים בענין רשעתם, זהו בעצמו חרטה. כי מחמת שבא בדעתם חרטות, על כן הם מתגברים ביותר ברשעתם כמו שני אנשים שנלחמים זה כנגד זה. שכשאחד רואה שחברו מתגבר נגדו, אזי הוא מתגבר ביותר כנגדו. כמו כן ממש כשהרע רואה שמתחיל איזה טוב להתעורר אצלם אזי הוא מתגבר ביותר והבן (כו).;: וזהו כלל גדול בעבודת ה', אפלו לשאר בני אדם, לכל אחד לפי ערכו, שכל מה שרוצה יותר לכנס בעבודת ה' מתגבר עליו הבעל דבר ביותר וכבר מבאר מזה במקום אחר. (כז) וצריך להיות משכיל על דבר ובתחבולות תעשה מלחמה להתגבר על הרע בהתגברות גדול בכל פעם. אשרי הזוכה לנצח המלחמה: EN: The wicked are full of remorses,[66] and they don't know at all what remorse is. Because this itself — that they strengthen in the matter of their wickedness — this itself is remorse, since because regrets came to their minds, therefore they further intensify in their wickedness.[67] Like two people fighting one against the other, when one sees that his opponent is strengthening/gaining against him, he then further strengthens against him. The same exact thing — when the bad see that some good begins to arouse by them, it then intensifies further, and understand this. And this is a great principle in the devotion of Hashem even for the rest of the people — everyone according to their status — that the more one desires to enter the devotion of Hashem, the more the baal-duvur (litigator, evil inclination) strengthens against him, and this is already explained elsewhere.[68] And it is necessary to be on top of this matter, and to battle it strategically, to overcome the bad with great strengthening each time. Fortunate is he who merits to win the battle. # אות - ק URL: https://ajew.org/reader-plain/sichos-haran/1/100/ אות - ק אות - ק Source: https://ajew.org/reader/sichos-haran/1/100 Segment 1 HE: "ותתפשהו בבגדו" (בראשית לט יב), שהבעל דבר והסטרא אחרא תופסת את האדם בבגדו, דהינו שמטריד אותו בטרדת בגדיו ומלבושיו. כי טרדת הצטרכות מלבושים ובגדים של אדם הם מבלבלין מאד את האדם ומונעים אותו על ידי זה מעבודת השם יתברך. וזהו "ותתפשהו בבגדו". אך מי שהוא בעל נפש ולבו חזק בה', אינו משגיח גם על זה. אף על פי שאין לו בגד ללבש, אף על פי כן אינו מטריד עצמו בזה ואינו רוצה להניח עצמו לבלבל בזה. וזהו "וינח בגדו אצלה וינס" וכו' (שם). שמניח בגדו ומלבושו ונס ובורח מהם ואינו משגיח כלל על זה. רק עושה את שלו בעבודת ה' כפי מה שיכול: EN: "And she seized him by his garment" (Bereishis 39:12) — that the Evil Force and the sitra achra [the other side] seizes a person by his garment — meaning it preoccupies him with the preoccupation of his clothes and garments. For the preoccupation of needing garments and clothing causes a person great confusion and prevents him through this from the service of Hashem Yisburach. And this is: "And she seized him by his garment." But one who overcomes this and does not allow himself to be greatly preoccupied with clothes and garments — he is saved from this. # אות - קא URL: https://ajew.org/reader-plain/sichos-haran/1/101/ אות - קא אות - קא Source: https://ajew.org/reader/sichos-haran/1/101 Segment 1 HE: כבר מבאר כמה פעמים (רכג) שאין צריכין שום חכמות בעבודת הבורא יתברך רק תמימות ופשיטות ואמונה. ואמר שפשיטות הוא גבוה מן הכל. כי השם יתברך ברוך הוא הוא בודאי גבוה מן הכל. והוא יתברך הוא פשוט בתכלית הפשיטות: EN: It is already explained many times (223) that one does not need any wisdom in the service of the Creator blessed He — only simplicity and straightforwardness and faith. And he said that simplicity is the highest level of all. For Hashem Yisburach — blessed be He — is certainly the highest above all. And He blessed He is simple in the ultimate simplicity. 223. RAK: See above 51 and the references there. # אות - קב URL: https://ajew.org/reader-plain/sichos-haran/1/102/ אות - קב אות - קב Source: https://ajew.org/reader/sichos-haran/1/102 Segment 1 HE: שמעתי בשמו, על פסוק (במדבר כג כא): "לא הביט און ביעקב ולא ראה עמל בישראל ה' אלקיו עמו ותרועת מלך בו". אבל שכחתי הענין. אך זאת אני זוכר מה שפרש סוף הפסוק "ותרועת מלך בו". ותרועת לשון שבירה כמו שכתוב (תהלים ב ט): "תרעם בשבט ברזל". הינו כשמשברין את הכפירות, אזי "מלך בו". הינו שמוצאין את המלך יתברך גם בתוך הכפירות עצמן כי גם בהכפירות בעצמן מלובש חיותו יתברך: EN: I heard in his name, regarding the verse (Bamidbar 23:21): "He has not beheld iniquity in Yaakov nor has He seen perversity in Israel; Hashem his G-d is with him and the friendship of the King is in him." But I forgot the matter. Yet this I remember — what he explained at the end of the verse: "and the friendship of the King is in him." "Veruath" is an expression of breaking, as it is written (Psalms 2:9): "You shall break them with an iron rod." That is — when one breaks the heresies — then "King is in him" — meaning one finds the King blessed He even within the heresies themselves, for even within the heresies themselves His life-force blessed He is clothed. He also said that the heretical investigators [mecharkim] — their lives are not lives at all even in this world. For immediately when something does not go as they wish — all the more so when they have some trouble — they have no one to turn to, since they attribute everything to nature, Heaven forbid, may the Merciful One protect us, and they have nothing to sustain themselves with at all. But a man of faith who believes in Hashem — his life is very good. For even when trouble passes over him, Heaven forbid, even then he can sustain himself with Hashem Yisburach, for he trusts in Hashem that everything is for the good — either through these sufferings they will deduct from his transgressions, or through this he will merit some great good at the end, and the like — for the intention of Hashem Yisburach is certainly for good. Therefore a man of faith lives a good life always, and it is good for him in this world and in the World to Come (224). But the investigators have no vitality — neither in this world nor in the World to Come. And this is very clear to one who is familiar with them, for they are always full of suffering as is perceptible — for it is impossible that things should go as they wish. And since they choose only this world which is entirely full of suffering and sorrows, may the Merciful One protect us — therefore at all times they have pain and sorrows and worries from the matters of this world that do not go as they wish, and all their days are anger and aches. For it is impossible that anything in this world should go entirely as a person wishes. And since they do not look toward the true and eternal purpose, only toward the desires of this world — therefore they are certainly always full of suffering as mentioned. And also when sufferings and worries and sorrows come upon them, they have nothing to sustain themselves with as mentioned. But an upright person, since he believes in the truth and his essential hope is for the World to Come — therefore his life is very good. For everything that passes over him, he believes that it is all for the good — either to remind him to repent from his transgressions, or as atonement for his transgressions so that he will merit the life of the World to Come and the eternal good, and the like. And even the sufferings an upright person has from the pain of regret when he has committed some blemish or transgression, Heaven forbid — even if, Heaven forbid, he committed an actual transgression, may the Merciful One protect us — afterward when he merits to regret it, even though he has very great pain and great sufferings over having come to stumble or to transgression, Heaven forbid — even so these sufferings too are not sufferings at all. For this pain and suffering he has over having transgressed, Heaven forbid — these sufferings add life to the person in the aspect of (Proverbs 10:27): "Fear of Hashem adds days." And know this general principle: all the fears and all the sufferings that a person has shorten and consume his days of life. And therefore those frivolous people who engage in investigations — their lives are not lives at all, for the sufferings and worries consume their lives as mentioned. But all the fears and all the sufferings that a person has because of fear of Hashem — they add days and life in the aspect of "Fear of Hashem adds days." And also those sufferings a person has because he committed some blemish or transgression, Heaven forbid, and he regrets it and has great pain from this — these sufferings are in the aspect of "Fear of Hashem adds days" — for his sufferings are because he fears Hashem Yisburach, whether from His exaltedness blessed He or from fear of punishment. And however it is — in any case it is included in fear of Hashem, for everything comes from his fear of Him blessed He — and therefore it adds days as mentioned above. Also one who is a man of faith — his repentance is easier (225), for repentance must be "measure for measure" [teshuvas hamishkal] — that is, according to the pleasure he had from the transgression, so too he must have precisely that same pain and suffering (226). And since he has faith — therefore his pleasure was not complete at the time of the transgression, Heaven forbid, may the Merciful One protect us — for it was mixed with sorrow, for he knew that in the end it would be bitter, for he would have harsh and bitter punishment, may the Merciful One protect us. Only he could not overcome his desire. Therefore his repentance is easier — for he does not need to bear the sufferings of repentance as much, since even at the time of the transgression his pleasure was not complete as mentioned. But the investigators who have no faith — their repentance is heavier, for they had no such sufferings at the time of the transgression. For repentance must be measure for measure as mentioned above. And see in the book Shnai Luchos HaBris (227) in tractate Shevuos — there it is explained at greater length the great gravity of the prohibition of looking into the books of the investigators, and it brings there that one who looks in those books has no share in the World to Come (228). And it brings there in the name of several of the earlier great authorities who greatly emphasized the gravity of this prohibition — that it is more severe than all the transgressions of the Torah, and so is explained in many holy books (229). 224. RAK: See Perparos LeChochma 119 at its end. 225. RAK: See Mi HaNachal 2:15. 226. RAK: See Rokach, Laws of Repentance; Kol Bo 67; Sefer Chassidim 167. 227. RAK: Abbreviation for Shnai Luchos HaBris. Composed by Rabbi Yeshayah Horwitz of Prague (5326-5393). 228. RAK: Sanhedrin 90a. 229. RAK: See Responsa of the Rosh 25; Responsa of the Rashba 419; Sefer HaYashar 6:13; and others. # אות - קג URL: https://ajew.org/reader-plain/sichos-haran/1/103/ אות - קג אות - קג Source: https://ajew.org/reader/sichos-haran/1/103 Segment 1 HE: טוב יותר להיות פתי יאמין לכל דבר, דהינו להאמין אפלו בשטותים ושקרים כדי להאמין גם בהאמת, מלהיות חכם ולכפר בכל חס ושלום דהינו לכפר בשטותים ושקרים. ועל ידי זה נעשה הכל ליצנות אצלו וכופר גם בהאמת חס ושלום. "ומוטב שאקרא שוטה כל ימי ואל אהיה רשע שעה אחת לפני המקום" (עדויות ה ו): EN: It is better to be a simpleton who believes everything — that is, to believe even foolish things and falsehoods in order to also believe the truth — than to be a wise man who denies everything, Heaven forbid — that is, who denies foolishness and falsehoods, and through this everything becomes mockery to him, and he denies the truth as well, Heaven forbid. "And it is better that I be called a fool all my days and not be wicked for an hour" [Eduyos 5:6]. Segment 2 EN: "If this scoundrel assaults you, drag him into the house of study" (Kiddushin 30b). For sometimes he [the Evil Inclination] prays from within the person, and then the person is like a synagogue and someone is praying within it. And similarly in study — sometimes the person is like a house of study and someone is studying within it. But even so, such study is better than such prayer — as is known. And this is the meaning of: "drag him into the house of study" — for the Evil Inclination that is mixed into prayer is not so easily removed through prayer, but through study it is easier to remove it, for study brings more clarity. Segment 3 EN: "And those who have strength in them to stand in the palace of the king" (Daniel 1:4) — for there is above the palace of the King. And below — the palace of the King is speech. For (230): "The palace — this is Adonai" — "Adonai, open my lips" (Psalms 51:17). And one needs to have strength to stand in the palace of the King — by the strength of the Tzadik etc. (That is — when the Tzadik contends against him and speaks against him, he should have the strength to stand.) And this is also related to the matter of truth — that when one stands in the palace of the King, that is, in speech — one must see to it that one's speech is true in every respect (231). Segment 4 EN: 230. RAK: Tikkunei Zohar 18; Likutay Moharan 55. Segment 5 EN: 231. RAK: See above 96. Segment 6 EN: Faith is in the aspect of light, as it is written (Psalms 89:3): "And Your faithfulness in the nights." And faith that is based upon wisdom — through the wisdoms of Torah, when one attains Hashem and through this one has faith — even though this is good, even so the primary faith is that one believe in Hashem Yisburach without sign and wonder and wisdom. And this is the primary complete faith — the aspect of light, as is written there: "And Your faithfulness in the nights" as mentioned above. Segment 7 EN: And there is a sage who is wise even in the wisdoms of Torah and yet has no faith in Hashem. And these sages who have no faith are called ba'alei ra'asan [those afflicted with a repellent skin disease]. For true wisdom — that is, with faith — is called "seeing" [reiyah], as it is written (Koheles 1:16): "And my heart saw wisdom" etc. And opposite to this — the sages who have no faith are called ba'alei ra'asan (232) — as Rashi explained: they have a creeping thing [sheretz] in their brain (233) — meaning they have impurity and heresy in their brain. And one must distance oneself from these people who are in the aspect of ba'alei ra'asan even from living near them — for even the breath of their mouth harms an upright person, causing him to fall into the desire of licentiousness. # אות - קד URL: https://ajew.org/reader-plain/sichos-haran/1/104/ אות - קד אות - קד Source: https://ajew.org/reader/sichos-haran/1/104 Segment 1 HE: "אם פגע בך מנוול זה משכהו לבית המדרש" (קדושין ל:). כי לפעמים הוא (הינו הבעל דבר) מתפלל מתוך האדם ואזי האדם כמו בית הכנסת ואחד מתפלל בתוכו. וכן בלמוד לפעמים האדם הוא כמו בית המדרש ואחד לומד בתוכו. אך אף על פי כן למוד כזה טוב יותר מתפלה כזו כמו שאמרו רבותינו זכרונם לברכה (שם): "אם אבן הוא נמוח אם ברזל הוא מתפוצץ". וזהו אם פגע בך מנוול זה. פגיעה לשון תפלה כמו שאמרו רבותינו זכרונם לברכה (ברכות כו:). הינו כשהמנוול מתפלל מתוכך ואתה רק כמו בית הכנסת, משכהו לבית המדרש כי טוב יותר שיהיה נעשה בחינת בית המדרש כי הלמוד טוב יותר כנזכר לעיל: EN: "If this scoundrel assaults you, drag him into the house of study" (Kiddushin 30b). For sometimes he [the Evil Inclination] prays from within the person, and then the person is like a synagogue and someone is praying within it. And similarly in study — sometimes the person is like a house of study and someone is studying within it. But even so, such study is better than such prayer — as is known. And this is the meaning of: "drag him into the house of study" — for the Evil Inclination that is mixed into prayer is not so easily removed through prayer, but through study it is easier to remove it, for study brings more clarity. # אות - קה URL: https://ajew.org/reader-plain/sichos-haran/1/105/ אות - קה אות - קה Source: https://ajew.org/reader/sichos-haran/1/105 Segment 1 HE: "ואשר כח בהם לעמד בהיכל המלך" (דניאל א ד) כי יש למעלה היכל המלך. ולמטה היכל המלך הוא הדבור. כי "היכל דא אדני" (רל) "אדני שפתי תפתח" (תהלים נא יז). וצריך שיהיה לו כח לעמד בהיכל המלך בכח הצדיק וכו' (הינו כשהצדיק חולק עליו ומדבר עליו יהיה לו כח לעמד) (רלא): EN: "And those who have strength in them to stand in the palace of the king" (Daniel 1:4) — for there is above the palace of the King. And below — the palace of the King is speech. For (230): "The palace — this is Adonai" — "Adonai, open my lips" (Psalms 51:17). And one needs to have strength to stand in the palace of the King — by the strength of the Tzadik etc. (That is — when the Tzadik contends against him and speaks against him, he should have the strength to stand.) And this is also related to the matter of truth — that when one stands in the palace of the King, that is, in speech — one must see to it that one's speech is true in every respect (231). 230. RAK: Tikkunei Zohar 18; Likutay Moharan 55. 231. RAK: See above 96. # אות - קו URL: https://ajew.org/reader-plain/sichos-haran/1/106/ אות - קו אות - קו Source: https://ajew.org/reader/sichos-haran/1/106 Segment 1 HE: אמונה בחינת אור כמו שכתוב (תהלים פט ג): "ואמונתך בלילות". ואמונה שהוא על פי חכמה בחכמות התורה ומשיג את ה' ועל ידי זה יש לו אמונה, הגם שהוא טוב, עם כל זאת עקר אמונה הוא שיהא מאמין בהשם יתברך בלא אות ומופת וחכמה. וזה הוא עקר אמונה בשלמות ובחינת אור, כמו שכתוב "ואמונתך בלילות" כנזכר לעיל: EN: Faith is in the aspect of light, as it is written (Psalms 89:3): "And Your faithfulness in the nights." And faith that is based upon wisdom — through the wisdoms of Torah, when one attains Hashem and through this one has faith — even though this is good, even so the primary faith is that one believe in Hashem Yisburach without sign and wonder and wisdom. And this is the primary complete faith — the aspect of light, as is written there: "And Your faithfulness in the nights" as mentioned above. And there is a sage who is wise even in the wisdoms of Torah and yet has no faith in Hashem. And these sages who have no faith are called ba'alei ra'asan [those afflicted with a repellent skin disease]. For true wisdom — that is, with faith — is called "seeing" [reiyah], as it is written (Koheles 1:16): "And my heart saw wisdom" etc. And opposite to this — the sages who have no faith are called ba'alei ra'asan (232) — as Rashi explained: they have a creeping thing [sheretz] in their brain (233) — meaning they have impurity and heresy in their brain. And one must distance oneself from these people who are in the aspect of ba'alei ra'asan even from living near them — for even the breath of their mouth harms an upright person, causing him to fall into the desire of licentiousness. For the union of holiness is through the aspect of knowledge [daas] as it is written (Bereishis 4:1): "And the man knew." And these ba'alei ra'asan whose daas is corrupted and blemished and who have a creeping thing in their brain — therefore their union is seized by the kelipah, and therefore they are adulterous [noa'fim] — for licentiousness is connected to the eyes. For true wisdom which is the aspect of seeing as mentioned — the aspect of eyes — regarding these wise men it is said (Job 31:1): "I made a covenant with my eyes" etc. But the ba'alei ra'asan are adulterous. And this is what our Sages o.b.m. expounded (on Bamidbar 15:39): "That you not explore after your hearts" — this is heresy; "and after your eyes" — this is licentiousness (Berachos 12b) — for this depends on this as mentioned. And through wisdom with faith one is saved as mentioned above. 232. RAK: One of the twenty-four types of skin eruptions described in tractate Kesuvos 77b. It is possible that the reference is to syphilis. 233. RAK: See Kesuvos 77a. # אות - קז URL: https://ajew.org/reader-plain/sichos-haran/1/107/ אות - קז אות - קז Source: https://ajew.org/reader/sichos-haran/1/107 Segment 1 HE: "אסתר בינונית היתה לא ארוכה ולא קצרה" (מגלה יג.) הענין שאמרו רבותינו זכרונם לברכה (שם:): "בשביל צניעות שהיתה ברחל זכתה ויצאה ממנה שאול ובשביל צניעות שהיתה בשאול זכה ויצאה ממנו אסתר המלכה". וברחל כתיב "רחל בתך הקטנה". ובשאול נאמר "משכמו ומעלה גבוה מכל העם". ואסתר ממוצע בין שאול ורחל - בינונית היתה: EN: "Esther was of middle height — neither tall nor short" (Megillah 13a). The matter is what our Sages o.b.m. said there: "Because of the modesty that was in Rachel she merited that Shaul came forth from her, and because of the modesty that was in Shaul he merited that Esther the Queen came forth from him." And about Rachel it is written: "Rachel your daughter, the younger one." And about Shaul it says: "From his shoulder and above." For Shaul was very tall — yet on account of his modesty, in his own eyes he was short and of middle height. And therefore the verse says about him: "From his shoulder and above" — that only from his shoulder and above was he taller than the people, for in his own eyes his head was not above them. And because of this modesty, Esther came forth from him — who was of middle height, for modesty causes one to be of middle height in one's own eyes. Segment 2 EN: It is known that the study of the Zohar is an immense segulah — very, very great. And know that through the study of the Zohar one develops a longing for all types of Torah study of the Holy Torah. Segment 3 EN: And the holy language of the Zohar greatly arouses one to the service of Hashem Yisburach — namely the praise that it praises and glorifies the servant of Hashem, that is, the language habitually used in the Zohar to say "Zakaa" [praiseworthy] etc., regarding every mitzvah and service. And to the opposite — the cry it cries out: "Vai" etc. and "Vai for him, vai for his soul" (234) — over one who departs from the service of Hashem. These languages greatly arouse a person to His service blessed He. Segment 4 EN: 234. RAK: Part III, 175b. # אות - קח URL: https://ajew.org/reader-plain/sichos-haran/1/108/ אות - קח אות - קח Source: https://ajew.org/reader/sichos-haran/1/108 Segment 1 HE: ידוע שלמוד הזהר מסוגל מאד מאד. ודע שעל ידי למוד הזהר נעשה חשק לכל מיני למודם של התורה הקדושה: והלשון הקדוש של הזהר מעורר מאד לעבודת השם יתברך. דהינו השבח שמשבח ומפאר את העובד ה', דהינו הלשון הרגיל בזהר לומר זכאה וכו' על כל מצוה ועבודה. ולהפך הצעקה שצועק וי וכו' וי לה וי לנשמתה (רלד) על הסר מעבודת ה'. אלו הלשונות מעוררים מאד את האדם לעבודתו יתברך: EN: It is known that the study of the Zohar is an immense segulah — very, very great. And know that through the study of the Zohar one develops a longing for all types of Torah study of the Holy Torah. And the holy language of the Zohar greatly arouses one to the service of Hashem Yisburach — namely the praise that it praises and glorifies the servant of Hashem, that is, the language habitually used in the Zohar to say "Zakaa" [praiseworthy] etc., regarding every mitzvah and service. And to the opposite — the cry it cries out: "Vai" etc. and "Vai for him, vai for his soul" (234) — over one who departs from the service of Hashem. These languages greatly arouse a person to His service blessed He. 234. RAK: Part III, 175b. # אות - קט URL: https://ajew.org/reader-plain/sichos-haran/1/109/ אות - קט אות - קט Source: https://ajew.org/reader/sichos-haran/1/109 Segment 1 HE: רבי שמעון בן יוחאי קדש כל כך את לשון התרגום עד שאפלו שאר דברים הנכתבים בלשון תרגום יש להם כח לעורר להשם יתברך (רלה): EN: Rabbi Shimon bar Yochai sanctified the Aramaic language to such a degree that even other things written in the Aramaic language have the power to arouse one toward Hashem Yisburach (235). 235. RAK: See Avei HaNachal 19; Kochvei Or 86, in the note there. # אות - יא URL: https://ajew.org/reader-plain/sichos-haran/1/11/ אות - יא אות - יא Source: https://ajew.org/reader/sichos-haran/1/11 Segment 1 HE: אשרינו שהשם יתברך היטיב עמנו מאד שזכינו לקדושת ישראל. ואמר שיש לו שמחה גדולה על שזכה להיות בארץ ישראל (כח). כי כמה מניעות וכמה בלבולים וכמה מחשבות וכמה עכובים וסכסוכים היה לו על ענין הנסיעה לארץ ישראל, ומניעות מחמת ממון. והוא קפץ על כולם וגמר העובדה בשלמות והיה בארץ ישראל: ואמר: זה אני מאמין וגם אני יודע הרבה בענין זה, שכל התנועות וכל המחשבות וכל מיני העבודות שעושין בשביל איזה עובדה שבקדושה אין שום תנועה ואין שום מחשבה נאבדת כלל. וכשזוכין לשבר כל המניעות ולגמר העובדא שבקדושה אזי נעשין מכל התנועות והמחשבות והבלבולים שהיו לו בענין זה, קדם ששבר ועבר על כל המניעות בעת שהיה מסופק ומבולבל והיה עומד על המשקל אם לעשות דבר זה, והמניעות היו מונעים אותו מכל צד, אחר כך כשזוכה לעבר על כל זה ולשבר הכל אזי נעשין מכל המניעות ומכל המחשבות והתנועות והבלבולים הנ"ל דברים עליונים למעלה בקדושה, והכל נרשם למעלה לטובה כל תנועה ותנועה שהיה לו מקדם כנ"ל. אשרי כשזוכין לקפץ על כל המניעות וזוכין לגמר ולעשות איזה עובדה טובה: EN: How fortunate are we that Hashem Yisburach has done so very much good for us, that we have merited the sanctity of Israel. And he said that he has great joy that he merited to be in the Land of Israel.[28] Because how many obstacles and how many confusions and how many thoughts and how many delays and complications did he have regarding the journey to the Land of Israel, and obstacles on account of money. And he leaped over all of them and completed the holy deed in perfection and was in the Land of Israel. And he said: This I believe and also I know a great deal in this matter — that all the movements and all the thoughts and all the types of devotions that one does for the sake of any holy deed, not a single movement and not a single thought is ever lost whatsoever. And when one merits to break through all the obstacles and to complete the holy deed, then from all the movements and thoughts and confusions that he had in that matter — before he broke through and passed over all the obstacles, at the time he was uncertain and confused and was standing on the scale as to whether to do this thing, and the obstacles were preventing him from every side — afterwards, when he merits to pass over all of this and to break through everything, then all those obstacles and all those thoughts and movements and confusions transform into lofty and elevated things in the realm of holiness, and everything is inscribed above for good, every single movement that he had beforehand as mentioned. Fortunate is one who merits to leap over all the obstacles and merits to complete and to accomplish any good holy deed! # אות - קי URL: https://ajew.org/reader-plain/sichos-haran/1/110/ אות - קי אות - קי Source: https://ajew.org/reader/sichos-haran/1/110 Segment 1 HE: יש כמה שטותים ובלבולים המתדבקים ומתחברים בהמח ובפרט בלבולי האמונה. ועל ידי השנה נפרדים מהמח. וביותר מועיל השנה לאמונה כנזכר לעיל: EN: There are many foolish notions and confusions that cleave and attach themselves to the mind — and especially confusions of faith. And through sleep they are separated from the mind. And sleep helps most for faith, as mentioned above. # אות - קיא URL: https://ajew.org/reader-plain/sichos-haran/1/111/ אות - קיא אות - קיא Source: https://ajew.org/reader/sichos-haran/1/111 Segment 1 HE: "אולת אדם תסלף דרכו ועל ה' יזעף לבו" (משלי יט ג). פרוש: מי שאינו מקושר ומקרב לצדיק אמתי, אזי כל עבודתו הוא רק כמו מי שמעקם עצמו ומתדמה לחברו כקוף בפני אדם (רלו). וזהו: "אולת אדם תסלף דרכו". הינו שהאדם על ידי אולתו כל עבודתו היא רק בבחינת תסלף דרכו כמו מי שמסלף ומעקם עצמו אחר חברו כנ"ל. והטעם כי "ועל ה' יזעף לבו" הינו להצדיק שהוא בחינת "על ה'" כי "מי מושל בי צדיק". "יזעף לבו" הינו שחולק על הצדיק ואינו מקרב אליו על ידי זה "תסלף דרכו" שהוא רק כמי שמעקם עצמו כנ"ל. כי אין ממש בעבודה כי אם על ידי הצדיק האמיתי כמובא במקום אחר (רלז): EN: "The foolishness of a man perverts his way, and his heart rages against Hashem" (Proverbs 19:3). The explanation: one who is not connected and bound to a true Tzadik — then all his service is only like one who contorts himself and imitates his fellow, like a monkey before a man (236). And this is: "The foolishness of a man perverts his way" — that is, a person through his foolishness, all his service is only in the aspect of "perverts his way" — his way is only twisted. And this person: "his heart rages against Hashem" — for this twisted service causes, so to speak, that Hashem's wrath is directed against him, for his service is like the imitating of a monkey (237). 236. RAK: See Zohar II, 148b; Likutay Moharan 64; Likutay Tinyana 15. 237. RAK: See below 296. Likutay Moharan Tinyana 9. # אות - קיב URL: https://ajew.org/reader-plain/sichos-haran/1/112/ אות - קיב אות - קיב Source: https://ajew.org/reader/sichos-haran/1/112 Segment 1 HE: איתא - אם התורה היתה נכתבת כסדר היו יודעין כל ענש ושכר של כל לא תעשה ועשה. הנה יש עברה שענשה של עברה ההיא שיהא בעל חוב תמיד (רלח) ואפלו יעשה כל טצדקי דאפשר והתפעלות לא יועיל כלל. ויהיה בעל חוב תמיד. ולפעמים גורם העברה שמפיל גם אחרים להיותם בעלי חובות. ולזה יש עת שנעשו כמה בעלי חובות בעולם, זהו מחמת העברה הנ"ל שנתגברה בעולם חס ושלום: ועצה לזה. לשוב בתשובה בכלליות ולהתחנן לפני השם יתברך להצילו מעברה זו ולהתחרט בכלליות על עברה זו. ועת לשוב על זה הוא כשהוא במחין דגדלות אזי טוב להתחרט ולבקש מאת הבורא יתברך על זה ולשוב בתשובה. כי מחין דקטנות הוא בחינת בעל חוב. כי אמרו רבותינו זכרונם לברכה (קדושין מט:): "עשרה קבין שנה ירדו לעולם, תשעה נטלו עבדים". שנה הוא בחינת מחין דקטנות (רלט) עבדים בחינת (משלי כב ז): "עבד לווה לאיש מלוה". ולזה כשהוא במחין דגדלות אזי העת לשוב על זה ולבטל הענש של בעל חוב בחינת מחין דקטנות כנזכר לעיל: EN: It is stated: if the Torah had been written in order, one would know every punishment and reward of every prohibition and positive commandment. Behold there is a transgression whose punishment is that one shall always be a debtor (238) — and even if one does all possible justifications and efforts, it will be of no avail at all. And one will always be a debtor. And sometimes the transgression causes that one also causes others to be debtors. And the remedy for this is repentance during expanded consciousness [gadlus hamochin] — that is, when a person experiences an illumination and expanded consciousness, then he should repent with it. For the repentance during expanded consciousness has the power to rectify this (239). 238. RAK: See Likutay Halachos, Choshen Mishpat, Laws of Collecting Debts from Orphans, section 2. 239. RAK: Likutay Moharan 117. Likutay Tinyana 5. # אות - קיג URL: https://ajew.org/reader-plain/sichos-haran/1/113/ אות - קיג אות - קיג Source: https://ajew.org/reader/sichos-haran/1/113 Segment 1 HE: העולם אומרים: מי שהקדוש ברוך הוא רוצה לעשותו נער הוא לוקח אשתו ממנו. כי אשה כשרה היא בחינת (משלי יב ד): "אשת חיל עטרת בעלה". וכשמתה חס ושלום הוא בחינת (איכה ה טז): "נ'פלה ע'טרת ר'אשנו ראשי תבות נער: EN: People say: one whom the Holy Blessed One wishes to make young [naar] — He takes his wife from him. For a virtuous wife is in the aspect of (Proverbs 12:4): "A woman of valor is the crown of her husband." And when she dies, Heaven forbid, it is the aspect of (Lamentations 5:16): "Fallen is the crown of our head" — the first letters of "Nafla Ateres Rosheinu" [fallen is the crown of our head] spell "Naar" [youth]. # אות - קיד URL: https://ajew.org/reader-plain/sichos-haran/1/114/ אות - קיד אות - קיד Source: https://ajew.org/reader/sichos-haran/1/114 Segment 1 HE: עכשו בנקל יותר לעמד בנסיון כי הראשונים שעמדו בנסיון כבר שברו כל כך קלפה הזאת של תאוה זו. עד שעכשו בקל יכולים לעמד בנסיון ואפלו איש פשוט לגמרי יכול עכשו לעמד בנסיון. ועל כן אמרו רבותינו זכרונם לברכה (סנהדרין יט:): "תקפו של יוסף ענותנותו של בעז ותקפו של בעז ענותנותו של פלטי בן ליש". כי תקף הנסיון של יוסף הצדיק (בראשית לט) היה דבר קל ופשוט אצל בעז שהיה אחריו (רות ג). וכן תקף הנסיון של בעז היה קל ופשוט אצל פלטי (שמואל א כה). כי כל מי שהיה אחרון יותר הנסיון קל אצלו יותר כנ"ל. ועל כן עכשו בנקל לעמד בנסיון אפלו איש פשוט לגמרי כנזכר לעיל: EN: Now it is easier to withstand temptation — for the earlier generations who withstood temptation already broke the power of this particular kelipah of that desire so greatly, that now it is easy to withstand temptation, and even a completely simple man can now withstand temptation. And therefore our Sages o.b.m. said (Sanhedrin 19b): "The strength of Yosef is the humility of Boaz." # אות - קטו URL: https://ajew.org/reader-plain/sichos-haran/1/115/ אות - קטו אות - קטו Source: https://ajew.org/reader/sichos-haran/1/115 Segment 1 HE: עקר הנסיון של כל אדם בעולם הזה הוא בתאוה הזאת של נאוף. ואפלו תאות ממון אף על פי שהיא תאוה גרועה מאד וכו' וכו' והיא עבודה זרה ממש, אף על פי כן עקר הנסיון הוא בתאוה הזאת: EN: The primary temptation of every person in this world is in this desire — the desire of licentiousness. And even the desire of money — even though it is a very degraded desire etc. etc., and it is literally idolatry — even so the primary temptation is in this desire. # אות - קטז URL: https://ajew.org/reader-plain/sichos-haran/1/116/ אות - קטז אות - קטז Source: https://ajew.org/reader/sichos-haran/1/116 Segment 1 HE: אחד היה מדבר עמו והיה משבח את איש אחד שמתנהג בישר ואמר עליו בלשון אשכנז שהאיש הזה הוא ארינטליך (אדם ישר). ענה הוא זכרונו לברכה ואמר: שעל איש ישראלי אין שיך לומר ארינטליך. כי אומות העולם יש להם הנהגות נימוסיות מה שהשכל והישר מחיב, שזה נקרא ארינטליך. אבל ישראל עם קדוש אפלו אלו המצוות שהם מצד דרך ארץ מה שהישר והשכל מחיב אפלו אלו המצוות אין עושין מחמת דרך ארץ מצד חיוב השכל והישר, רק מגזרת המלך הבורא יתברך שמו שצוה עלינו בתורתו לעשות כך: EN: One was speaking with him and was praising a certain man who conducts himself with uprightness, and said about him in German that this man is "Ehrlich" [upright, honest]. He answered him o.b.m. and said: about a Jewish person the word "Ehrlich" does not apply. For the nations of the world have norms of conduct that reason and uprightness require — and this is called "Ehrlich." But Israel is a holy nation. Even those commandments that are from the aspect of proper conduct — that uprightness and reason require — even those commandments are not performed because of proper conduct from the obligation of reason and uprightness, but from the decree of the King, the Creator blessed be His Name, who commanded us in His Torah to do thus. And this is what King David peace be upon him said (Psalms 119:32): "The path of Your commandments I will run." That is — even the commandments and conduct called "path" — meaning those that are from proper conduct, that from the aspect of proper conduct one is obligated to conduct oneself thus, such as not robbing one's fellow and the like — King David said: even those commandments that are the aspect of "path" as mentioned, even so — "Your commandments I will run" — for he does not fulfill them, Heaven forbid, from the aspect of social norms and proper conduct, but rather "Your commandments I will run" — he runs to fulfill Your commandments that You decreed upon us in the Torah. And therefore our Sages o.b.m. said (Yevamos 61a): "Israel are called Adam and the nations are not called Adam." For the word Adam [Alef-Daled-Mem] is an acronym for the initial letters of "Derech Mitzvosecha Arutz" — "I will run the path of Your commandments" — for Israel, as a holy nation, even the commandments that are from the side of reason and proper conduct, they also do not fulfill from the side of uprightness but rather from the commandments of the holy Torah as mentioned. And therefore they are called Adam — the aspect of "Derech Mitzvosecha Arutz" etc. as mentioned (240). [This section continues from what was gathered and compiled of the holy discourses of Moharnet that were still in manuscripts.] 240. RAK: "Sichos HaRan" was first printed up to this discourse, together with the Tales, in the year 5576 in Ostraha. In the second edition the book was printed in its entirety. # אות - קיז URL: https://ajew.org/reader-plain/sichos-haran/1/117/ אות - קיז אות - קיז Source: https://ajew.org/reader/sichos-haran/1/117 Segment 1 HE: ואלה מוסיף על הראשונים, מה שלקטנו ואספנו שושנים ופרחים נאים מתוך שיחות מורנו הרב רבי נחמן הקדוש אשר עדין המה בכתובים: EN: In the village of Ossyatin (241) near the city of Medvedevka — there dwelt his father-in-law (242) o.b.m. And there was his primary upbringing. And there flows a great river (243), and upon it grow reeds and rushes in very great abundance. It was his holy way of our Master, Teacher, and Rabbainu, the memory of the righteous and holy is for blessing — that he would sometimes take a small boat and sail in it alone on the great river, and there he would engage in hisbodidus [personal prayer and meditation] before Hashem Yisburach. And there he would cry out and pray greatly to Hashem Yisburach (244). And he said: even when one is in a situation and state that seems to have no way out and no possibility of escape — such as one who is sinking in a river, Heaven forbid — even so one must cry out and pray to Hashem Yisburach. For Hashem has many messengers and many ways and paths — even in the very place that seems hopeless. 241. RAK: Ossyatin — distinct from Gusyatin or Husyatin which is located in western Ukraine. Segment 2 HE: בכפר אוסיאטין (רמא) סמוך לעיר מעדווידווקע שם היה דר חמיו (רמב) זכרונו לברכה. ושם היה עקר גדולו. ושם הולך נהר גדול (רמג) ועליו גדלים קנה וסוף הרבה למאד מאד. היה דרכו בקדש של אדוננו מורנו ורבנו זכר צדיק וקדוש לברכה. שהיה לוקח לפעמים ספינה קטנה ושט עמה בעצמו לתוך הנהר הנ"ל. אף על פי שלא היה יכול היטב להנהיג ספינה זאת, אף על פי כן היה שט עמה עד אחורי הקנה וסוף, עד המקום שלא היו רואין אותו עוד. ושם עשה מה שעשה בעבודת השם יתברך בתפלה והתבודדות אשרי לו. כי באמת זכה למה שזכה כנראה בחוש בספריו הקדושים: EN: 242. RAK: Rabbainu lived in the home of his father-in-law Rabbi Efraim from his wedding which took place when he was Bar Mitzvah, until he was eighteen years old. (Chayai Moharan, Place of Birth and Residence, section 2). 243. RAK: The Tyasmyn River, a tributary of the Dnieper. 244. RAK: Shivchay HaRan, His Journey to the Land of Israel, section 19. # אות - קיח URL: https://ajew.org/reader-plain/sichos-haran/1/118/ אות - קיח אות - קיח Source: https://ajew.org/reader/sichos-haran/1/118 Segment 1 HE: שמעתי בשם רבנו זכרונו לברכה, שאמר בלשון תמה: על השם יתברך קשה קושיות הרבה מאד. מה טוב ונעים להאיש הזה שזוכה לדעת שלם שיושב לו ורואה ויודע שאינו קשה שום קושיא כלל והכל נכון וישר כי ישרים דרכי ה'. וכן אנכי שמעתי פעם אחד שאמר: על השם יתברך קשה קושיות וכו' וכונתו היה כמתלוצץ מזה, שקשה לקצת בני העולם קושיות הרבה וגדולות על השם יתברך חס ושלום (רמה). אבל באמת בודאי אסור להרהר אחרי דרכיו יתברך. כי בודאי צדיק ה' בכל דרכיו וכו'. רק שאי אפשר לשכל אנושי להבין דרכיו והנהגתו את העולם בשום אפן: EN: I heard in the name of Rabbainu o.b.m. that he said in a tone of wonder: There are very many difficult questions about Hashem Yisburach. How good and pleasant is it for this man who merits to have settled knowledge [daas shalem] — who sits at rest and sees and knows that there is no question at all, and that all is correct and upright, for "the ways of Hashem are upright." And so I myself heard him say once: There are very many difficult questions about Hashem Yisburach (245) — and yet I have settled knowledge. Segment 2 EN: 245. RAK: See Likutay Moharan Tinyana 52. Likutay Halachos, Yoreh Deah, Laws of Interest. Segment 3 EN: I do not remember well on what matter the conversation turned, but this I remember — that at the end he said: when one holds onto this etc. — and he exclaimed greatly in his movement upward — "when one holds onto this." That is, when one holds onto this: that one desires and longs very greatly that one's fellow be a righteous and upright man — even though he himself, Heaven forbid, should not be — this is a very great virtue, and very difficult to attain. I also recall that he said then the following words: that he is pleased — even though he himself, Heaven forbid, does not merit to serve Hashem — in any case let the other Jew serve Hashem Yisburach. This is a very great thing when one holds onto this. So I heard from his holy mouth. # אות - קיט URL: https://ajew.org/reader-plain/sichos-haran/1/119/ אות - קיט אות - קיט Source: https://ajew.org/reader/sichos-haran/1/119 Segment 1 HE: איני זוכר היטב לענין מה נדבר הענין, אבל זה אני זוכר שבסוף אמר: כשאוחזין בזה וכו', והפליג בתנועתו למעלה גדולה מאד כשאוחזין בזה. דהינו כשאוחזין בזה שהוא מרוצה וחפץ ומשתוקק מאד שחברו יהיה איש כשר וצדיק אף על פי שהוא לא יהיה חס ושלום זהו מעלה גדולה מאד. גם נזכרתי שאמר אז זה הלשון: שהוא מרוצה אף על פי שאני איני זוכה חס ושלום לעבד את ה' על כל פנים יעבד ישראל השני את השם יתברך. זהו דבר גדול מאד כשאוחזין בזה. כך שמעתי מפיו הקדוש: EN: I do not remember well on what matter the conversation turned, but this I remember — that at the end he said: when one holds onto this etc. — and he exclaimed greatly in his movement upward — "when one holds onto this." That is, when one holds onto this: that one desires and longs very greatly that one's fellow be a righteous and upright man — even though he himself, Heaven forbid, should not be — this is a very great virtue, and very difficult to attain. I also recall that he said then the following words: that he is pleased — even though he himself, Heaven forbid, does not merit to serve Hashem — in any case let the other Jew serve Hashem Yisburach. This is a very great thing when one holds onto this. So I heard from his holy mouth. And in my view it seems to me that this is a very simple matter. For certainly I wish and greatly desire and yearn and long greatly that all Israel be upright and true Tzadikim — even if I myself do not merit this — in any case let my fellow companions of my generation and all Israel be awesome and true Tzadikim. For this is the essence of love and compassion — that one must have compassion upon one's fellow and upon all Israel that he merit the true purpose — to be as His blessed good will in truth, for this is the essential good of Israel. As is explained in the Torah: "He who has mercy on them will lead them" etc. (in section 7 of Likutay Tinyana) — see there. But I know that there are people who when they fall, Heaven forbid, from the service of Hashem — all the more so those who stumble in some evil desire or transgression, Heaven forbid — they hate and contend against one who is engaged in the service of Hashem, and wish to cause him to fall, Heaven forbid, and greatly discourage him, and shame him in many forms of speech. And they also tell him that he too will fall as they themselves fell, may the Merciful One protect us. As I have seen several followers of Chassidus of today who some years ago began a little in the service of Hashem and afterward fell to what they fell — each one according to his own fall, may the Merciful One protect us. And afterward when they saw the tender youths in their years who became aroused in the service of Hashem and began to pray with enthusiasm with a whole heart and to be diligent in their study etc. — as is found now several upright young people who greatly yearn for Hashem Yisburach and begin to pray with all their heart with great intention etc. — when these fallen followers saw them, they laughed greatly at them and shamed them and greatly discouraged them and said to them that there is nothing real in their service etc. All this is from jealousy — because they themselves fell, they wish, Heaven forbid, that the rest should also be like them, may the Merciful One protect us. But in truth the opposite should be, as mentioned above. # אות - יב URL: https://ajew.org/reader-plain/sichos-haran/1/12/ אות - יב אות - יב Source: https://ajew.org/reader/sichos-haran/1/12 Segment 1 HE: אלו הרוצים להיות אנשים כשרים ולכנס בעבודת ה' ואזי יש להם בלבולים גדולים ומניעות גדולות ואינם יכולים לתת עצה לנפשם איך לעשות מחמת גדל הבלבולים והמניעות שיש להם וכל מה שרוצים לעשות בעבודת ה' קשה להם לעשות כראוי, דע שזה בעצמו שהם מתיגעים ולהוטים לעשות איזה עבודה או לקדש עצמו באיזה קדושה אף על פי שאינם יכולים לגמר כראוי. זה בעצמו שהם מתיגעים ולהוטים אחר זה הוא בחינת קרבנות בבחינת (תהלים מ"ד כג): "כי עליך הרגנו כל היום נחשבנו כצאן טבחה", ואיתא בתקונים (כט) שזה בחינת תפלה שהיא בחינת קרבנות. הינו כשרוצים להתפלל ואין מניחין אותו ומבלבלין אותו בכמה מיני בלבולים והוא צריך לכמה יגיעות בשעת התפלה. ואזי אפלו אם אינו זוכה להתפלל כראוי, אף על פי כן היגיעה בעצמה שמיגע עצמו בכל כחו ומוסר נפשו להתפלל כראוי זה בעצמו הוא בחינת קרבנות בחינת "כי עליך הרגנו" וכו', וכמו כן בכל העבודות והקדושות שאדם רוצה לקדש עצמו אף על פי שאינו זוכה חס ושלום לקדש עצמו כראוי, אף על פי כן היגיעה בעצמה והיסורין והבלבולים שיש לו מזה מחמת שרוצה וחפץ לקדש עצמו רק שאין מניחין אותו, זה בעצמו הוא בחינת קרבנות בחינת "כי עליך הרגנו כל היום נחשבנו כצאן טבחה": EN: Those who desire to be upright people and to enter the service of Hashem, and then have great confusions and great obstacles and cannot advise themselves how to proceed on account of the great confusions and obstacles they have — and everything they want to do in the service of Hashem is difficult for them to do properly — know that this itself, that they toil and are consumed with doing some devotion or with sanctifying themselves in some sanctity, even though they cannot complete it properly: this itself, that they toil and are driven after it, is in the aspect of sacrificial offerings, in the aspect of [Psalms 44:23]: *"Because for Your sake we are killed all day long, we are counted as sheep for slaughter"* — and it is stated in the Tikunim[29] that this is the aspect of prayer which is in the aspect of sacrifices. That is, when one wants to pray and one is not permitted and is confused by all manner of confusions and has to labor greatly at the time of prayer — and then even if he does not merit to pray properly, even still, the toil itself, that he labors with all his strength and surrenders himself to pray properly — this itself is in the aspect of sacrifices, in the aspect of *"Because for Your sake we are killed all day, we are counted as sheep for slaughter."* And similarly with all the devotions and sanctities that a person wants to sanctify himself in — even if he does not merit, Heaven forbid, to sanctify himself properly — even still, the toil itself and the afflictions and confusions he has from this, because he desires and wishes to sanctify himself only that he is not permitted: this itself is in the aspect of sacrifices, in the aspect of *"Because for Your sake we are killed all day, we are counted as sheep for slaughter."* Segment 2 HE: על כן על האדם לעשות את שלו תמיד, ליגע עצמו בעבודת ה' בכל מה שיוכל. ואת כל אשר תמצא ידך לעשות - עשה, אף על פי שקשה עליו מאד ונדמה לו שאין מניחין אותו כלל ומרחיקין אותו מאד מאד ואינו זוכה לעשות כראוי שום דבר שבקדושה וכו'. אף על פי כן עליו לעשות מה שיוכל וה' הטוב בעיניו יעשה: EN: Therefore it is incumbent upon a person to always do his part — to toil in the service of Hashem in whatever he can. *"Whatever your hand finds to do — do it"* [Ecclesiastes 9:10], even though it is very hard for him and it seems to him that he is not permitted at all and that he is driven very, very far away and does not merit to do anything in holiness properly, etc. — even still it is upon him to do what he can, and Hashem, Who is good in His eyes, will do. # אות - קכ URL: https://ajew.org/reader-plain/sichos-haran/1/120/ אות - קכ אות - קכ Source: https://ajew.org/reader/sichos-haran/1/120 Segment 1 HE: ענה ואמר: "חזקו ואמצו כל המיחלים לה'" (תהלים לא כח) "כל המיחלים" דיקא. אפלו אם אינכם זוכים לשום קדושה ועבודה חס ושלום רק מיחלים לבד, אף על פי כן חזקו ואמצו ואל תפלו משום דבר שבעולם יהיה איך שיהיה כמבאר מזה בדברינו כמה וכמה פעמים (רמו): EN: He answered and said: "Be strong and take courage, all you who hope in Hashem" (Psalms 31:25) — "all who hope" specifically. Even if you do not merit any holiness or service, Heaven forbid — only hoping alone — even so: "Be strong and take courage" and do not fall from anything that is in the world, whatever may happen — as has been explained in our words many many times (246). And more and more than this: every person must strengthen his fellow so he does not fall in his mind from anything in the world. And even if one knows about oneself that he is as he is — even so one should strengthen one's fellow, for it is easier to strengthen one's fellow than to strengthen oneself — for "a prisoner cannot free himself" (Berachos 5b). For there is no greater evil than falling. And as our Sages o.b.m. said (247) regarding physical warfare on the verse (Devarim 20:3): "Do not fear and do not be alarmed" etc. — "do not fear from the abundance of warriors and do not be alarmed from the sound of horns etc." — for all these things pass over one who wishes to enter the service of Hashem: many kinds of wars and fears and abundance of warriors and the sound of horns etc. etc. pass over every single person — as is explained in our words about this (248). Segment 2 HE: ויותר ויותר מזה צריך כל אחד ואחד לחזק את חברו לבל יפל בדעתו משום דבר שבעולם. ואפלו אם הוא יודע בעצמו שהוא כמו שהוא אף על פי כן יחזק את חברו כי את חברו בקל יותר לחזק מלחזק את עצמו, כי אין חבוש מתיר את עצמו (ברכות ה:): EN: And one must stand one's ground — not to abandon one's place in any way whatsoever — and to always await salvation (249), and not to distance oneself and flee from Him blessed He, Heaven forbid. As our Sages o.b.m. said (Sotah 44b) regarding warfare: that the beginning of defeat is flight, may the Merciful One protect us. (Psalms 139:7): "For where would I flee from before You — if I ascend to heaven, You are there; and if I make my bed in Sheol, behold You are there" etc. For Hashem Yisburach is everywhere. For one must be very stubborn in the service of Hashem as is explained in our words, see there (250). And when one merits not to discourage one's fellow — even if one knows about oneself that one is far from His service — on the contrary, one should strengthen him with all manner of strengthening and enliven him and revive him with all manner of words that revive the soul etc. — through this it can be that afterward one will oneself also merit to return and come back to the service of Hashem through this. 246. RAK: See above 3. Likutay Moharan 282. Likutay Tinyana 78. 247. RAK: See Likutay Halachos, Yoreh Deah, Laws of Shaving, section 3. Segment 3 HE: כי אין רעה גדולה מנפילה. וכמו שאמרו רבותינו זכרונם לברכה (רמז) לענין מלחמה הגשמיות על פסוק (דברים כ ג): "אל תיראו ואל תערצו" וכו' אל תיראו משפעת הקלגסים ואל תערצו מקול הקרנות וכו'. שכל הדברים האלה עוברים על מי שחפץ לכנס בעבודת ה' שכמה מיני מלחמות ופחדים ושפעת הקלגסים וקול הקרנות וכו' וכו' עוברים על כל אחד ואחד וכמבאר בדברינו מזה (רמח): EN: 248. RAK: See Shabbas 31a. 249. RAK: See above 3. 250. RAK: Likutay Moharan Tinyana 48, 51. Likutay Halachos, Orach Chaim, Laws of Prayer 5; Laws of Grace After Meals 4. Nachalei Emunah 34. # אות - קכא URL: https://ajew.org/reader-plain/sichos-haran/1/121/ אות - קכא אות - קכא Source: https://ajew.org/reader/sichos-haran/1/121 Segment 1 HE: פעם אחד הוכיח אותנו להתפלל בכונה ובכחות כמבאר בספריו (רנא) הרבה שצריכין להכריח עצמו מאד לתפלה ולהתפלל בכל כחו. ואמר: שתפלה שלכם בכח הוא כמו שמשכתי אני את החבל עם האנקיר כשהייתי על הספינה. הינו בהיותו על הספינה היה פעם אחד בשעת הדחק שהיו מכריחים את כל אנשי הספינה שימשכו בכל כחם את החבל הנ"ל והייתי מושך בכל כחי החבל אבל באמת לא הכנסתי שום כח, רק היה לפנים. כי הוכרחתי להראות לפניהם כאלו אני מושך בכל כחי. כך הוא התפלה שלכם בכח ובכונה. כלומר שעדין אין אנו מכניסין כל כחנו באמת לתוך התפלה: EN: Once he rebuked us to pray with intention and with force, as is explained at great length in his books (251) — that one must compel oneself greatly toward prayer and pray with all one's strength. And he said: your prayer in force and intention is like what I did when I pulled the rope with the anchor while I was on the ship. For when he was on the ship, there was once an emergency situation where they were compelling all the people of the ship to pull the aforementioned rope with all their strength, and I was pulling with all my strength — but in truth I put in no real force, it was only for show. For I was compelled to appear before them as if I were pulling with all my strength. So too is your prayer with force and intention — meaning that even now we do not truly put all our strength into the prayer. Segment 2 EN: 251. RAK: See above 66, 74, 75. See below 293. Segment 3 EN: I heard in his name that he said: if he had not waited in trust for Hashem's salvation, he would already have been a traveling and wandering person like all those who travel and wander about for their livelihood as is the current custom. And his intent was regarding the conduct of the household in livelihood, clothing, and other household needs — which for most people are often lacking. For example: this one lacks simple clothing, and there are those who lack respectable clothing, or a dwelling etc. One must wait for Hashem's salvation and not force the moment (Eruvin 13b) to fill the deficiency immediately. Rather one must wait until Hashem has mercy. Segment 4 EN: And he said about himself the aforementioned matter: that if he had not waited — for example, when something was lacking, if he had forced the moment that it be so specifically at once — he would have needed to borrow and become a debtor until he would have been compelled to be a traveler and wanderer. As we know about travelers — they are always compelled to travel the province because they are always debtors. Segment 5 EN: And this matter must be very well known. And one must learn and greatly accustom oneself to this. For every person is lacking much — even householders and great wealthy men — all the more so those of medium means, even the important and the great. And one must be content with little and conduct one's household according to the time and circumstance. And if it seems to him that he needs clothing, or for his wife and children (252) — even though it is necessary for him, he should not force the moment by borrowing and running up a tab and becoming a debtor. Rather he should wait until his time comes. And it is better to endure hardship even in food — all the more so in clothing and dwellings etc. — and not to be a debtor. And it is better to be indebted to oneself or to the members of one's household in clothing than to be indebted to the storekeeper or to others. For in all matters of livelihood one must wait until the time comes, as mentioned. As it is written (Psalms 145:15): "The eyes of all look toward You, and You give them their food in its time." # אות - קכב URL: https://ajew.org/reader-plain/sichos-haran/1/122/ אות - קכב אות - קכב Source: https://ajew.org/reader/sichos-haran/1/122 Segment 1 HE: שמעתי בשמו שאמר שאם לא היה ממתין בבטחון לישועת ה' כבר היה איש נוסע ומטולטל כמו כל הנוסעים ומטלטלים עצמם בשביל הפרנסה כנהוג עכשו. והכונה כי אמר זאת לענין הנהגת הבית בפרנסה ומלבושים ושאר צרכי הבית שעל פי רב חסר לאדם הרבה. כגון, לזה חסר מלבוש פשוט, ויש שחסר להם מלבושים חשובים או דירה וכו'. שצריכין להמתין לישועת ה' ולבלי לדחק את השעה (ערובין יג:) למלאות החסרון תכף ומיד. רק צריכין להמתין עד ירחם ה': EN: I heard in his name that he said: if he had not waited in trust for Hashem's salvation, he would already have been a traveling and wandering person like all those who travel and wander about for their livelihood as is the current custom. And his intent was regarding the conduct of the household in livelihood, clothing, and other household needs — which for most people are often lacking. For example: this one lacks simple clothing, and there are those who lack respectable clothing, or a dwelling etc. One must wait for Hashem's salvation and not force the moment (Eruvin 13b) to fill the deficiency immediately. Rather one must wait until Hashem has mercy. And he said about himself the aforementioned matter: that if he had not waited — for example, when something was lacking, if he had forced the moment that it be so specifically at once — he would have needed to borrow and become a debtor until he would have been compelled to be a traveler and wanderer. As we know about travelers — they are always compelled to travel the province because they are always debtors. And this matter must be very well known. And one must learn and greatly accustom oneself to this. For every person is lacking much — even householders and great wealthy men — all the more so those of medium means, even the important and the great. And one must be content with little and conduct one's household according to the time and circumstance. And if it seems to him that he needs clothing, or for his wife and children (252) — even though it is necessary for him, he should not force the moment by borrowing and running up a tab and becoming a debtor. Rather he should wait until his time comes. And it is better to endure hardship even in food — all the more so in clothing and dwellings etc. — and not to be a debtor. And it is better to be indebted to oneself or to the members of one's household in clothing than to be indebted to the storekeeper or to others. For in all matters of livelihood one must wait until the time comes, as mentioned. As it is written (Psalms 145:15): "The eyes of all look toward You, and You give them their food in its time." 252. RAK: See above 100. # אות - קכג URL: https://ajew.org/reader-plain/sichos-haran/1/123/ אות - קכג אות - קכג Source: https://ajew.org/reader/sichos-haran/1/123 Segment 1 HE: מענין קצת אנשים שמתקרבים לעבודת השם יתברך ואחר כך מתרחקין. ענה ואמר: אף על פי כן יקר אצל השם יתברך ההתקרבות בעצמו אף לפי שעה. אף על פי שאחר כך נעשה מה שנעשה, חס ושלום. ואמר הלא על שעת מתן תורה נאמר (שיר השירים ד ט): "לבבתני באחת מעיניך". ואיתא במדרש (רנג): "מהו באחת מעיניך אלא שבעין השנית כבר היו מסתכלין על העגל". נמצא שבשעת מתן תורה כבר היה דעתם לפרש חס ושלום, ואף על פי כן היה יקר בעיני השם יתברך מאד ההתקרבות בעצמו. כמו שכתוב "לבבתני באחת מעיניך". כי זה בעצמו יקר מאד בעיני השם יתברך: EN: Regarding certain people who draw near to the service of Hashem Yisburach and afterward distance themselves — he answered and said: even so, the drawing near itself is precious before Hashem Yisburach — even if only for a while. Even though afterward what happens, happens, Heaven forbid. And he said: Was it not said at the time of the giving of the Torah (Song of Songs 4:9): "You have captured My heart with one of your eyes." And it is brought in the Midrash (253): "What is meant by 'with one of your eyes'? — for with the second eye they were already looking at the calf." It is found that at the time of the giving of the Torah they were already intending to separate themselves, Heaven forbid, and even so the drawing near itself was very precious in the eyes of Hashem Yisburach, as it is written: "You have captured My heart with one of your eyes." For this itself — the drawing near — is very precious before Hashem Yisburach. Segment 2 EN: 253. RAK: Shabbas 88b; Gittin 36b; Shir HaShirim Rabbah 1:55. Segment 3 EN: Once he asked me in a tone of wonder: Have you ever heard words of rebuke from me? And he said that he cannot say words of rebuke. For every word of rebuke of his is steeped and bathed in tears (in German he said it in these words: "Itleches vort fun mussar iz bay mir farvoshen mit trehrn" [every word of rebuke with me is washed in tears]). And because of this he cannot say rebuke explicitly. # אות - קכד URL: https://ajew.org/reader-plain/sichos-haran/1/124/ אות - קכד אות - קכד Source: https://ajew.org/reader/sichos-haran/1/124 Segment 1 HE: פעם אחת שאל אותי בלשון תמה: השמעת ממני דברי מוסר? ואמר שאינו יכול לומר דברי מוסר. כי כל דבור מוסר שלו הוא מוטבל ומורחץ בדמעות (בלשון אשכנז אמר בזו הלשון: איטליכס ווארט פון מוסר איז בייא מיר פר וואשין מיט טרעהרין). ומחמת זה אינו יכול לומר מוסר בפרוש: EN: Once he asked me in a tone of wonder: Have you ever heard words of rebuke from me? And he said that he cannot say words of rebuke. For every word of rebuke of his is steeped and bathed in tears (in German he said it in these words: "Itleches vort fun mussar iz bay mir farvoshen mit trehrn" [every word of rebuke with me is washed in tears]). And because of this he cannot say rebuke explicitly. And at first we were somewhat puzzled by what he said — that he does not say rebuke. For in our view all his words are words of very very great rebuke, like a truly burning fire. But in truth he was not in the habit of saying explicit words of rebuke in the manner of those who rebuke — but even so, all his words and all his conversations were only about the service of Hashem. And all his words were like coals of fire literally. And whoever merited to hear a word from his mouth — it entered within him like a truly burning fire. And it is impossible to explain or describe in writing or by word of mouth the intensity of the burning holiness of his words that went forth from his holy and awesome mouth in holiness and purity. For every single word of his — even in ordinary conversation, all the more so when he spoke about the service of Hashem or when he said and revealed Torah — every word shone and gleamed and blazed like blazing fire, sparks upon sparks of flame. And whoever truly and sincerely listened and attended to his words — every single word of his bloomed and entered within him like a flame of fire literally, until all the listeners were drawn through his holy words to Hashem Yisburach with wondrous attachment and great burning for Hashem Yisburach in truth. And most of the time it seemed to us in that hour when we stood before the splendor of his awesome holiness that certainly we would no longer have any choice — for certainly it would be of necessity to be as Hashem Yisburach wills, and it would be impossible to separate further from Hashem Yisburach. All the more so to change His will blessed He by transgressing, Heaven forbid, even something of minor consequence whatsoever. For the heart was drawn very very greatly to Hashem Yisburach through his holy words, which it is impossible to measure and reckon. Also now — whoever engages with the books of Rabbainu the holy and awesome, the memory of the righteous and holy is for blessing, and studies and looks into them in truth and with sincerity — his heart will certainly burn greatly toward Hashem Yisburach, for all his words are like coals of fire. # אות - קכה URL: https://ajew.org/reader-plain/sichos-haran/1/125/ אות - קכה אות - קכה Source: https://ajew.org/reader/sichos-haran/1/125 Segment 1 HE: בחג הסוכות תק"ע, אז אמר מענין האתרוג. שלפי בחינת הימים נוראים ראוי שיהיה לנו אתרוג נאה כמובא לעיל (רנד) ובאותה השנה לא היו מצויים אתרוגים. והיה העולם סבורים שלא יהיה להם אתרוגים כלל. ולא היה שום אתרוג במדינה עד ערב סוכות שעשה השם יתברך נסים וסבב סבות בדרך נס שבאו אתרוגים לקצת עירות. והיו נותנים אז ממון הרבה בעד אתרוג, בקצת קהלות נתנו חמשים אדומים ויותר בעד אתרוג אחד: EN: At the festival of Succos in the year 5570, he then spoke about the esrog. That according to the aspect of the Awesome Days it is fitting that we have a beautiful esrog as was brought above (254). And in that year esrogs were not available. And the whole world thought there would be no esrogs at all. And there was no esrog in the province until the eve of Succos, when Hashem Yisburach performed wonders and orchestrated circumstances through miraculous means that esrogs came to several towns. And they were paying much money for an esrog — in some communities they paid fifty silver coins and more for a single esrog. Segment 2 HE: וגם לקהלת בראסלב בא אתרוג מהודר מאד ליד רבנו, זכר צדיק לברכה (רנה). והיה שמחה גדולה מאד לרבנו זכרונו לברכה ואמר להביא לו כלי זמר מגדל השמחה. ושלשה ימים רצופים היה לו חיות גדול מן האתרוג. והיה בריא כל אותן השלשה ימים ולא היה מרגיש כלל החולאת הקשה שהיה לו מגדל השמחה שהיה לו מן האתרוג: EN: And also to the holy community of Breslov there came a very beautiful esrog to Rabbainu, the memory of the Tzadik is for blessing (255). And there was a great joy for Rabbainu o.b.m., and he commanded that musical instruments be brought from the greatness of the joy. And for three consecutive days he had great vitality from the esrog. And he was healthy all those three days and did not feel at all the severe illness that he had — from the greatness of the joy he had from the esrog. Segment 3 HE: וגם אחר סוכות ספר הרבה מן האתרוג ואמר שאין אנו יודעים כלל גדל יקרת מעלת מצות אתרוג. והרי אנו רואין שישראל מפזרים ממון הרבה בשביל מצוה זו, יותר מעל שאר מצוות ובודאי לא על חנם הוא. מסתמא מצוה זו הוא יקרה מאד מאד אשר אין לשער רק שאין אנו יודעין גדל מעלתה. אפשר אם היו יודעין גדל מעלת מצוה זו היו עושים מה שהיו עושים בשביל מצוה זו כי ישראל עם קדוש הם חכמים וקשה להטעותם. ובודאי כשהם מפזרים ממון הרבה בשביל מצוה זו לא לחנם הוא. ועוד האריך בספור זה והפליג מאד במעלת מצות אתרוג: EN: And also after Succos he spoke much from the esrog and said that we do not know at all the greatness of the preciousness of the virtue of the mitzvah of esrog. And behold, we see that Israel scatter much money for this mitzvah — more than for other mitzvos. And certainly not for nothing is this. Presumably this mitzvah is very very precious — beyond estimation — only we do not know the greatness of its virtue. Perhaps if they knew the greatness of the virtue of this mitzvah they would do what they would do for the sake of this mitzvah — for Israel is a holy nation, they are wise, and it is hard to mislead them. And certainly when they scatter much money for this mitzvah, it is not for nothing. And he went on at length in this account and greatly praised the virtue of the mitzvah of esrog. 254. RAK: See above 87. Segment 4 EN: 255. RAK: See Yemei Moharnat 28. # אות - קכו URL: https://ajew.org/reader-plain/sichos-haran/1/126/ אות - קכו אות - קכו Source: https://ajew.org/reader/sichos-haran/1/126 Segment 1 HE: ליל מוצאי שבת של שבת תשובה שנת תק"ע לפ"ק דברו ממשיח (רנו). כי היה מפורסם שאמרו שבשנה זו יבוא. ודעתו לא היתה נוטה לזה. ואמר אז שקדם שיבוא משיח לא אחד יהיה שיצעק על אמונה כי כמה צדיקים שיהיו אז יהיו צועקים בקול גדול על אמונה כמוני היום עד שיהיה נחר גרונם (שקורין בלשון אשכנז איין ראסין דיא קיילי) ולא יועיל. ומה שכתוב (ישעיה ד ג): "כל הנשאר בציון והנותר בירושלים קדוש יאמר לו". ואמרו רבותינו זכרונם לברכה (בבא בתרא עה:): שיאמרו לפני הצדיקים קדוש, הוא כפשוטו. כי בודאי הצדיקים שישארו אז ויתחזקו וישארו באמונתם הקדושה יהיו ראויים לומר לפניהם אפלו יותר מזה. מאחר שישארו קימים באמונה ולא יניחו עצמם לפל ולטעות, חס ושלום, אחר העולם. ויהיה כמה מפורסמים ומנהיגים של שקר. ואין ספק שלא ימצא אז קבוץ כמונו היום שנמצאים כמה בני אדם שמתקבצים יחד שחפצים באמת לשמע דבר ה' ואף על פי שיהיה אז איזה כשרים בדור אך יהיו מפוזרים. ענה ואמר "כתב זאת זכרון בספר" למען ידעו בימים הבאים שכבר היה מי שידע זאת מקדם וידעו להתחזק באמונה בו יתברך ובצדיקיו האמתיים (רנז): EN: On the night of Motza'ai Shabbas of Shabbas Teshuvah in the year 5570 they spoke about Mashiach (256). For it was widely proclaimed that they said he would come that year. And his view did not incline toward this. And he said then: before Mashiach comes there will not be just one person who will cry out about faith — for several Tzadikim who will exist then will cry out in a great voice about faith, as I do today, until their throats are hoarse (in German he said: "ein rasn di keyle") and it will be of no avail. And what is written (Isaiah 4:3): "All who are left in Zion and remain in Jerusalem — holy shall be said of them." And our Sages o.b.m. said (Bava Basra 75b): that they will say "holy" before the Tzadikim — this is literally as its plain meaning. For certainly the Tzadikim who will remain then and strengthen themselves and remain in their holy faith — they will be worthy of having even more than this said before them. Since they will remain standing in faith and will not allow themselves to fall and err, Heaven forbid, following the world. And there will be many false famous men and leaders. And there is no doubt that at that time there will not be found a gathering like ours today — where there are found several people who gather together who truly wish to hear the word of Hashem. And even if there will be some righteous ones in the generation, they will be scattered. He answered and said: "Write this as a memorial in the book" — so that those who come in the days ahead will know that there was already one who knew this beforehand, and they will know to strengthen themselves in faith in Him blessed He and in His true Tzadikim (257). Segment 2 EN: 256. RAK: In the year 5570, Shabbas Shuvah fell on the 6th of Tishrai. See Sichos Moharan, Service of Hashem, 84. Segment 3 EN: 257. RAK: See above 35. See below 220. # אות - קכז URL: https://ajew.org/reader-plain/sichos-haran/1/127/ אות - קכז אות - קכז Source: https://ajew.org/reader/sichos-haran/1/127 Segment 1 HE: פעם אחד היה מדבר מענין אלול. ואמר: שמה שנוהגין לומר תקונים באלול, שהנגון של התקונים, וגם מהחלישות הלב שיש לכל אחד אז מחמת שכל אחד מתאחר אז בבית המדרש יותר מרגילותו, מכל זה נעשה דברים עליונים ותקונים גדולים למעלה (רנח): EN: Once he was speaking about the matter of Elul. And he said: the custom of saying Tikkunim [the Tikkun HaKlali] in Elul — the melody of the Tikkunim, and also the faintness of heart that every person has then because everyone stays later in the house of study than his usual habit — from all of this, sublime things and great rectifications above are created (258). 258. RAK: See below 294. # אות - קכח URL: https://ajew.org/reader-plain/sichos-haran/1/128/ אות - קכח אות - קכח Source: https://ajew.org/reader/sichos-haran/1/128 Segment 1 HE: ספר בשבחו שידע כל דברי ה"עץ חיים" (רנט) ו"פרי עץ החיים" (רס) וכל כתבי האר"י זכרונו לברכה (רסא) מספר הזהר והעקר מהתקונים. והמובן מדבריו היה שזה היה בימי נעוריו. והפליג מאד כמה פעמים בשבח גדולת קדושת התקוני זהר. והיה רגיל לעסק בו ביותר גם בכל השנה אפלו שלא בימי אלול. ואמר שבספר התקונים כלולים כל החכמות שבעולם וכו' (רסב): EN: He related in his own praise that he knew all the words of the "Eitz Chaim" (259) and "Pri Eitz HaChaim" (260) and all the writings of the Ari o.b.m. (261) — from the book of the Zohar, and principally from the Tikkunim. And the understood meaning of his words was that this was in his youth. And he greatly praised the greatness of the holiness of the Tikkunei Zohar many times. And he was accustomed to engage with it most abundantly — also throughout the entire year, even when it was not the days of Elul. And he said that in the book of the Tikkunim are included all the wisdoms of the world etc. (262). 259. RAK: The principal book of the Ari HaKadosh. 260. RAK: Also a book of the Ari — explaining the mitzvos according to Kabbalah. 261. RAK: The "Eight Gates": Gate of Introductions, Gate of Teachings of Rabbi Shimon bar Yochai, Gate of Teachings of the Sages, Gate of Verses, Gate of Mitzvos, Gate of Intentions, Gate of Divine Spirit, and Gate of Reincarnations. Written by the Ari's primary disciple Rabbi Chaim Vital. 262. RAK: See below 285. # אות - קכט URL: https://ajew.org/reader-plain/sichos-haran/1/129/ אות - קכט אות - קכט Source: https://ajew.org/reader/sichos-haran/1/129 Segment 1 HE: עקר התגברות התאוה הידוע דהינו תאות המשגל הוא רק מחמת עצבות ומרה שחורה. וצריכין להתגבר בכל עז להיות אך שמח תמיד. ואמר: אפלו כשנופלין לפעמים לתוך רפש וטיט שקשה לו מאד לצאת משם, צועקין וצועקין וצועקין ואמר בלשון אשכנז בזו הלשון: (אין אפלו אז מעפלט אין אה בלאטי אריין שרייט מען אין מע שרייט אין מע שרייט) והגביה ידיו קצת ולא אמר יותר. ואמר שלענין המחשבות והבלבולים שמבלבלין לאדם בענין זה, שדיה לצרה בשעתה (ברכות ט:) ולא יבלבל עצמו כלל כלל בענין זה לא קדם ולא אחר כך: EN: The primary strengthening of the known desire — the desire of intercourse — comes only from sadness and melancholy. And one must strengthen oneself with all one's might to always be only joyful. And he said: even when one falls sometimes into mud and mire from which it is very hard to emerge — one cries out and cries out and cries out (and he said in German: "in afile az mefalt in ah blati arain, shrait men in me shrait in me shrait" [and even when one falls into the mud, one cries out and one cries out and one cries out]). And he raised his hands slightly and said no more. And he said: regarding the thoughts and confusions that confuse a person in this matter — "sufficient for the trouble is the hour thereof" (Berachos 9b) — and one should not confuse oneself at all in this matter, neither before nor after. # אות - יג URL: https://ajew.org/reader-plain/sichos-haran/1/13/ אות - יג אות - יג Source: https://ajew.org/reader/sichos-haran/1/13 Segment 1 HE: יש אנשים כשרים שאין להם פרנסה ויש להם דחק ובלבולים גדולים מזה והוא טובה להעולם. ודע שיש דבורים יקרים שיוצאים על ידי בלבולים דיקא. אך יש חלוקים בין הבלבולים וכמובא במדרש (בראשית רבה מד יט) שיש תרדמה של נבואה כמו שכתוב: "ותרדמה נפלה על אברם" (בראשית טו יב), ויש תרדמה של שטות וכו'. תרדמה הוא בלבול הדעת: EN: There are upright people who have no livelihood and have great stress and confusions from this — and this is a good thing for the world. And know that there are precious words that emerge specifically through confusions. However, there are distinctions between confusions, as brought in the Midrash (Bereishis Rabbah 44:19): that there is a slumber of prophecy, as it is written: *"And a deep sleep fell upon Abram"* [Genesis 15:12], and there is a slumber of foolishness, etc. Slumber [tardaimah] is a confusion of the mind [bilbul ha-da'as]. # אות - קל URL: https://ajew.org/reader-plain/sichos-haran/1/130/ אות - קל אות - קל Source: https://ajew.org/reader/sichos-haran/1/130 Segment 1 HE: שמעתי בשמו, לענין המפורסמים בעלי מופת. ספר מעשה, שמלך אחד היו לו שני בנים. אחד היה חכם ואחד שוטה. ועשה את השוטה ממונה על האוצרות ולהחכם לא היה שום התמנות, רק ישב אצל המלך תמיד. והיה קשה להעולם מאד שזה שאינו חכם יש לו כל ההתמנות והכל באים ונכנסים אצלו להכניס או להוציא מן האוצרות, וזה החכם אין לו שום התמנות כלל. והשיב להם המלך: וכי זה הוא מעלה מה שהוא לוקח אוצרות מוכנים ומחלקם להעולם?! כי זה החכם יושב אצלי וחושב מחשבות ובא על עצות חדשות שאיני יכול לבוא עליהם, ועל ידי אלו העצות אני כובש מדינות שלא הייתי יודע מהם כלל אשר מאלו המדינות נמשכים ובאים כל האוצרות שלי. אבל זה הממונה לוקח אוצרות מוכנים ומחלקם להעולם. על כן בודאי גדלה ושגבה מאד מעלת החכם על הממונה אף על פי שנראה שאין לו שום התמנות. כי ממנו נמשכים כל האוצרות כנזכר לעיל: EN: I heard in his name — regarding those who are famous Baalei Mofes [performers of wonders]: he related a story of a king who had two sons — one was wise and one was a fool. And he appointed the fool as supervisor over the treasuries, and to the wise one there was no appointment whatsoever — he only sat with the king always. And it was very difficult for people that this one who is not wise has all the appointments, and everyone comes and enters to him to deposit or to withdraw from the treasuries; while the wise one has no appointment at all. The king answered them: Is this a virtue — that he takes prepared treasuries and distributes them to the world?! For this wise one sits with me and thinks thoughts and arrives at new counsels that I am unable to arrive at myself — and through these counsels I conquer provinces I knew nothing of at all, from which all my treasuries are drawn and come. But this appointed one takes prepared treasuries and distributes them to the world. Therefore certainly the greatness and elevation of the wise one far surpasses the appointed one — even though it appears he has no appointment at all. For from him all the treasuries are drawn as mentioned above. [Narratives, stories, and matters that occurred in connection with every Torah and episode:] # אות - קלא URL: https://ajew.org/reader-plain/sichos-haran/1/131/ אות - קלא אות - קלא Source: https://ajew.org/reader/sichos-haran/1/131 Segment 1 HE: שיחות וספורים וענינים שהיה בכל תורה ומעשה: EN: When I wrote before him (263) the Torah "And these are the laws" [V'aileh HaMishpatim] (Likutay Moharan, section 10, Part One), which begins: "When there are severe decrees, Heaven forbid, against Israel — through dancing and clapping of hands the harsh decrees are sweetened" etc. — he said to me: I said it thus — that now decrees are heard, Heaven forbid, against Israel (264), and behold the days of this Purim are coming near (for this Torah was said near Purim), and Israel will dance and clap hands, and through this the decrees will be sweetened. And he repeated his words and said them again emphatically. And his intent was to arouse our hearts — that we should know and understand that all the words of his holy Torah, even though it contains very great and awesome depth, and supreme mysteries, and secrets of secrets that are deep and wide beyond measure in every single word — even so, his primary intent is that we hear and receive his holy words with simplicity, to observe and do and fulfill all the words of his Torah in simplicity and wholeness. Just as for example this holy Torah — that it was said there that through clapping and dancing the decrees are sweetened — his intent was literally as its plain meaning: that they strengthen themselves to be joyful in times of joy, such as Purim, Chanukah, festivals, or a wedding and the like (265) — all kinds of joyous mitzvos — that they strengthen themselves with great joy until they merit to be aroused to dancing and clapping of hands, and through this the decrees will be sweetened. For all words of Torah — "it is not in the heavens" to say that only great men of ascent can merit to sweeten the decrees through clapping and dancing. Rather every individual of Israel has this power when the words are fulfilled literally in truth and sincerity. And similarly in all the matters stated in that holy Torah mentioned, and similarly everything stated in every Torah — for "not the learning is the main thing but the doing" (Avos 1:17). And look very carefully at every Torah, and direct your heart to understand in every place the practical matters, the advice, the moral teaching, and the arousal that emerge from there according to the plain meaning of the words. And ask of Hashem Yisburach that He illuminate your eyes to merit to this — to understand the matters well for practice. For all his words o.b.m. are all necessary and required for practical advice and good counsel to serve Him blessed He. And even in some places where at first glance it is not well understood how the matter relates to practical service according to one's level — even so, in truth there is wondrous advice there and an awesome arousal to return to Him blessed He from whatever place one is. And if you set your eye and heart there well, you will certainly find there too good advice and paths according to your level. For all his words o.b.m. are a great general principle — and every Torah and Torah comprises the entire Torah. And all people of every level and rank — from the ultimate highest extreme to the ultimate lowest extreme — meaning that with every Torah and discourse of his one can serve Hashem Yisburach who is great in the ultimate greatness; and similarly even the lowly and lowest in the ultimate lowest level can also return to Hashem Yisburach and find advice for his soul through that same Torah. For they are a wondrous generality. 263. RAK: This discourse was said a short time before Purim 5563 in Tirihovitza. 264. RAK: On Simchas Torah 5563 the Czar Alexander I commanded his government to prepare a series of laws aimed at solving "the Jewish problem." This compilation was published under the name "Regulations Concerning the Jews" — and among the Jewish people was called "Punkten." The main ones among them were a regulation concerning compulsory army conscription and a regulation concerning compulsory civil education. 265. RAK: In that year Rabbainu greatly increased his dancing, especially at the wedding of his daughter Sarah. # אות - קלב URL: https://ajew.org/reader-plain/sichos-haran/1/132/ אות - קלב אות - קלב Source: https://ajew.org/reader/sichos-haran/1/132 Segment 1 HE: בלקוטי [מוהר"ן] חלק ראשון סימן י"ד המתחלת תקעו וכו' להמשיך שלום. זאת התורה אמר בשבת חנוכה. ואז באותו העת נפטר הרב החסיד המפורסם מורנו הרב רבי גדליהו זכר צדיק לברכה אב בית דין דקהלת ליניץ (רסו). ורמז באותה התורה הספד להרב הנ"ל. כי הזכיר אז בתוך התורה מה שאמרו רבותינו זכרונם לברכה (רסז): 'אין מספידין בחנוכה'. גם אמר אז שעכשו קשה לומר תורה, כי כשנסתלק צדיק קשה לומר תורה. כי כל צדיק נסתלק עם כל חלקו שיש לו בהתורה. כי כל צדיק וצדיק יש לו חלק בהתורה, וכשנסתלק נסתלק עם כל חלקו שיש לו בהתורה. על כן קשה אז לומר תורה: EN: In Likutay Moharan Part One, section 14, beginning "Tiku" etc. — "to draw peace" — this Torah was said on Shabbas Chanukah. And at that time a renowned pious rabbi passed away — our teacher Rabbi Gedalyah, the memory of the Tzadik is for blessing, the av beis din of the holy community of Linitz (266). And he hinted in that Torah a eulogy for the aforementioned rabbi. For he mentioned then within the Torah what our Sages o.b.m. said (267): "One does not eulogize on Chanukah." He also said then that now it is difficult to say Torah, for when a Tzadik passes away it is difficult to say Torah. For every Tzadik departs together with all his portion that he has in the Torah. For every Tzadik has a portion in the Torah, and when he departs he departs together with all his portion in the Torah. Therefore then it is difficult to say Torah. Segment 2 HE: מה שכתוב שם באות ד' על מאמר רבותינו זכרונם לברכה (נדרים פא.): 'מפני מה תלמידי חכמים אין בניהם תלמידי חכמים. על שלא ברכו בתורה תחלה', שמעתי ממנו זכרונו לברכה עוד בזה. כי ההולדה נמשכת כפי המאכלים שאכל תחלה וכו'. וצריך כל אדם לברך ולקדש את בחינת התחלה, דהינו מה שהוא תחלה וקדם לההולדה דהינו האכילה וכל עסקיו וכו', עד שימשיך ההולדה בקדושה ובטהרה כראוי (רסח). וזהו: EN: What is written there in section 4 — on the statement of our Sages o.b.m. (Nedarim 81a): "Why is it that the sons of Torah scholars are not Torah scholars themselves? Because they did not bless the Torah first" — I heard from him o.b.m. more about this. For the offspring follows the foods that were first eaten etc. And every person must bless and sanctify the "beginning" aspect — that is, what comes first and before the offspring, namely the eating and all his affairs etc. — so that the offspring will be drawn in holiness and purity as is fitting (268). And this is: "because they did not bless the Torah first" — meaning they did not bless and sanctify with the holiness of Torah the "beginning" aspect, that is, what comes first and before the offspring as mentioned. For one must bless and sanctify the beginning aspect of the offspring with the Torah. And then his son too will be a Torah scholar as mentioned above. Segment 3 HE: 'על שלא ברכו בתורה תחלה', שלא ברכו וקדשו בקדושת התורה את התחלה, דהינו מה שהוא תחלה וקדם לההולדה כנ"ל. כי צריך לברך ולקדש את בחינת תחילת ההולדה הנ"ל בתורה. ואז יהיה גם בנו תלמיד חכם וכנזכר לעיל: EN: 266. RAK: This Torah was said on the 2nd of Teves 5564. Rabbi Gedalyah of Linitz was a disciple of Rabbi Yehudah Leib the Maggid of Polnoye, a disciple of the Baal Shem Tov. He initiated the printing of the book "Shivchei HaBaal Shem Tov." When the Elder of Shpola contended against Rabbainu, he sided with Rabbainu. 267. RAK: Shabbas 21b; Orach Chaim 670:1. Likutay Moharan 14. Segment 4 EN: 268. RAK: See above 32, 40. Likutay Moharan 2. See Eitz Chaim, Gate of Illumination of the Mind, chapter 7. # אות - קלג URL: https://ajew.org/reader-plain/sichos-haran/1/133/ אות - קלג אות - קלג Source: https://ajew.org/reader/sichos-haran/1/133 Segment 1 HE: מה שכתוב בהתורה המדברת מגדל אסור גזלה וחמדה אפלו במחשבה (רסט) (בסימן ס"ט חלק ראשון) פרוש על הגוזל את חברו, שפרש: 'יוליכנו אחריו אפלו למדי' (בבא קמא קג.). דהינו למודי ה', הינו הבנים וכו' עין שם. שמעתי מפיו הקדוש שאמר שכך שמע שהיו לומדים כן הגמרא הנ"ל במקום ששמע: EN: What is written in the Torah that speaks about the greatness of the prohibition of robbery and desire even in thought (269) (in section 69, Part One) — the interpretation on "the one who robs his fellow, he must lead him even to Madai" (Bava Kamma 103a) — that he explained: "Madai" means the Torah of Hashem, meaning the children etc., see there. I heard from his holy mouth that he said he heard that this Gemara was learned thus in the place where he heard it. Segment 2 EN: 269. RAK: This Torah was said on Rosh HaShanah. At that gathering a Rabbi Moshe Hinkes was present. Segment 3 EN: Related to section 275 in Likutay Moharan Part One, which begins: "Know that every mitzvah etc. becomes a candle etc." — see there. Now I heard from one person who also heard this matter from his holy mouth. And he explained the matter a bit further: he said that there is one whose candle can burn only for a certain number of hours — he searches with the candle during those hours that it burns (270), and afterward the candle is extinguished and he has nothing to search with. And there is one whose candle burns a few more hours, and he can search more — but then it stops. And there is one whose candle burns one full day. And there is one whose candle burns even more and more. But there is one who has many wonderful candles such as these that burn and illuminate forever and ever and never go out. And he merits to search in the treasuries of the King [ginzayah d'malka] always, forever and ever and for all eternity — praiseworthy is he. # אות - קלד URL: https://ajew.org/reader-plain/sichos-haran/1/134/ אות - קלד אות - קלד Source: https://ajew.org/reader/sichos-haran/1/134 Segment 1 HE: שיך לסימן ער"ה בלקוטי חלק ראשון, המתחלת: דע שכל מצוה וכו' נעשה ממנה נר וכו' עין שם. עתה שמעתי מאחד ששמע גם כן זה הענין מפיו הקדוש. ובאר הדבר יותר קצת שאמר שיש אחד שנר שלו אינו יכול לדלק כי אם איזה שעה, מחפש עם הנר אותה שעה שדולק (רע), ואחר כך נכלה הנר ואין לו במה לחפש. ויש אחד שנר שלו דולק איזה שעות יותר, ויוכל לחפש יותר אבל אחר כך נפסק. ויש שנר שלו דולק יום אחד. ויש שדולק עוד יותר ויותר. אבל יש אחד שיש לו הרבה נרות נפלאים כאלו שדולקים ומאירים לעולם ועד ואינם נכבים לעולם. והוא זוכה לחפש בגנזיא דמלכא תמיד לעולמי עד ולנצח נצחים - אשרי לו: EN: Related to section 275 in Likutay Moharan Part One, which begins: "Know that every mitzvah etc. becomes a candle etc." — see there. Now I heard from one person who also heard this matter from his holy mouth. And he explained the matter a bit further: he said that there is one whose candle can burn only for a certain number of hours — he searches with the candle during those hours that it burns (270), and afterward the candle is extinguished and he has nothing to search with. And there is one whose candle burns a few more hours, and he can search more — but then it stops. And there is one whose candle burns one full day. And there is one whose candle burns even more and more. But there is one who has many wonderful candles such as these that burn and illuminate forever and ever and never go out. And he merits to search in the treasuries of the King [ginzayah d'malka] always, forever and ever and for all eternity — praiseworthy is he. And behold, from this it is understood that also simple upright people merit in the World to Come to search in the treasuries of the King — but their searching is only for a limited time, proportional to their mitzvos. And certainly even this is a very great and wondrous merit — for even when one searches in the treasuries of the King for even a short time, one can also find there wondrous treasures through which one can live the life of the World to Come for eternity. But one's life will be only according to what one finds in that time. But one who merits that the candles of his mitzvos burn more and more — certainly he will find greater and greater good in the treasuries of the King. And so each and every one according to how much more his mitzvah-candles burn. But the great Tzadik merits to search always in the treasuries of the King and his candles will never be extinguished forever. And there is more in this. And this much is sufficient. 270. RAK: The essence of the reward of the World to Come is this attainment. (Zohar II, 166b.) # אות - קלה URL: https://ajew.org/reader-plain/sichos-haran/1/135/ אות - קלה אות - קלה Source: https://ajew.org/reader/sichos-haran/1/135 Segment 1 HE: דבר עם איש אחד שהיה רחוק מהשם יתברך מאד. ואמר לו שירגיל עצמו להתאנח על ענינו. ואמר אז התורה יש הבל שנעשה על הארץ וכו' (בסימן ק"ט חלק ראשון). שמבאר שם שעל ידי אנחה שמתאנחין לשוב אליו יתברך נפסקין מחבל הטומאה ונתקשרין לחבל דקדושה וכן אמר אחר כך עוד כמה תורות על אנחה שהיא יקרה מאד (רעא): EN: He spoke with one person who was very far from Hashem Yisburach. And he told him to accustom himself to sigh over his situation. And he said then the Torah "There is a breath [hevel] that is done upon the earth" etc. (in section 109, Part One). Where it is explained there that through a sigh with which one sighs to return to Him blessed He, one is severed from the cord of impurity and connected to the cord of holiness. And afterward he said more Torahs about sighing — that it is very precious (271). Segment 2 EN: 271. RAK: See Likutay Moharan 8, 22, 56. # אות - קלו URL: https://ajew.org/reader-plain/sichos-haran/1/136/ אות - קלו אות - קלו Source: https://ajew.org/reader/sichos-haran/1/136 Segment 1 HE: שיך להתורה מלא כל הארץ כבודו (בלקוטי חלק ראשון סימן קע"ב). שמעתי מאיש אחד מאנשיו ששמע מפיו הקדוש בבאור יותר קצת. והענין, שהאדם צריך לבטל כל מדה ומדה עד שיתבטל לגמרי כאין ואפס. כי בתחלה צריך לבטל מדה זאת עד שתהיה כלא ממש, ואחר כך מדה אחרת עד שתהיה גם כן לא, וכן כל המדות עד שיהיו כולם כלא היו. וכפי מה שמבטלין כל מדה ומדה כן מאיר ומתגלה לו כבוד ה'. כי עקר האור הוא כבודו יתברך כמו שכתוב (יחזקאל מג ב): "והארץ האירה מכבודו": EN: Related to the Torah "The whole earth is full of His glory" (in Likutay Moharan Part One, section 172). I heard from one of his followers who heard from his holy mouth a bit more explanation. And the matter is: a person must nullify every characteristic and every quality until he is completely nullified as nothing and void. For first one must nullify this characteristic until it is as though non-existent, and afterward another characteristic until it too is as nothing, and so all the characteristics, until they are all as if they never were. And according to how much one nullifies each and every characteristic, so does the glory of Hashem illuminate and reveal itself to him. For the essence of the light is the glory of His blessed He, as it is written (Ezekiel 43:2): "And the earth was illuminated from His glory." But when one positions a physical thing opposite a spiritual thing — it creates a shadow. And according to the physicality and size of the thing standing opposite, so too the shadow is created — just as when one places a stick opposite the light of the sun it creates a small shadow proportional to the measure of the stick. But when a larger thing is placed opposite the sun it creates a larger shadow. And when a large building is placed it creates an even larger shadow. And the shadow is the concealment and hiding of the light as is known. And therefore according to how much the person is immersed in some characteristic and desire, so too it creates a shadow opposite the light of His glory blessed He — and so too His light blessed He is hidden from him. But when one nullifies the characteristics and desires, according to the nullification the shadow is nullified, and so too the glory of His blessed He is revealed. Until one merits that the shadow be completely nullified until everything is naught and void and nothingness. And then His glory will be revealed throughout all the earth. For there will be no thing that conceals the light and creates a shadow as mentioned. And this is: "The whole earth is full of His glory" — and through this His glory is revealed throughout all the earth, for there is no thing that conceals the light of His glory blessed He and creates a shadow as mentioned above. # אות - קלז URL: https://ajew.org/reader-plain/sichos-haran/1/137/ אות - קלז אות - קלז Source: https://ajew.org/reader/sichos-haran/1/137 Segment 1 HE: שיך להתורה מעו"ת ראשי תבות וכו' בחלק ראשון סימן ר"ד. וספר מקדם מעשה משני אנשים בני הנעורים שהיו בעיר אחת והיה ביניהם אהבה והתקשרות גדול: EN: Related to the Torah [whose initial letters of] "Ma'os" [money] are an acronym [in Likutay Moharan Part One, section 204]. And he told a story first about two young men who were in one town and there was great love and attachment between them. Once one of them saw in his companion that he had strayed somewhat from the straight path and had done something not proper. He thought — it is a coincidence. Afterward he saw him commit something worse — an actual transgression — and then he distanced himself from him and separated himself from him. Afterward, in the course of many days when both of them descended from their father-in-law's table [meaning: when they became independent], the one who had transgressed as mentioned began to go higher and higher until he became a very wealthy man. And the second mentioned became very poor. And this one was in his mind always complaining about the ways of Hashem Yisburach. For he thought in his heart: Do I not know myself that this one transgressed — so why is such great greatness given to him?! Segment 2 HE: פעם אחת ראה אחד מהם בחברו שנטה מדרך הישר קצת ועשה איזה דבר שלא כהגן. וחשב - מקרה הוא. אחר כך ראה אותו שעשה דבר גרוע יותר, שעבר עברה ממש, ואז נתרחק ממנו והפריד עצמו מאתו. אחר כך ברבות הימים כשירדו מעל שולחן חותנם, שניהם, התחיל זה שעבר העברה כנ"ל לעלות מעלה מעלה עד שנעשה עשיר גדול. והשני הנ"ל נעשה עני גדול. והיה זה בדעתו מתרעם תמיד על מדותיו של השם יתברך. כי אמר בלבו: הלא אני יודע בעצמי שזה עבר עברה ומדוע יתנו לו גדולה כל כך!: EN: Once he saw in a place that a group was standing and making a sound and jingling much money, and he drew near to them. And they said to him: do not touch this money for it belongs to the aforementioned man — that is, to his friend mentioned above. He said: now the time has come to ask. And he asked them why money should come to him — have I not seen with my own eyes that he transgressed? They answered him: From the day you both descended from your father-in-law's table, from then on your friend set fixed times for Torah study and accepted upon himself an unbreakable practice to study so much each day. But you do not engage in Torah. And therefore they give your friend money — even though he transgressed. For "a transgression extinguishes mitzvos, but a transgression does not extinguish Torah" (Sotah 21a). And "transgression — vet — does — not — extinguish — Torah" — the initial letters spell "ma'os" [money]. # אות - קלח URL: https://ajew.org/reader-plain/sichos-haran/1/138/ אות - קלח אות - קלח Source: https://ajew.org/reader/sichos-haran/1/138 Segment 1 HE: שמעתי מפיו הקדוש בעת שדבר עמנו מגדל הענין של ספורי מעשיות מצדיקים, שנדפס בספריו הקדושים (בסימן רל"ד חלק א'). ואמר אז שהוא בעצמו זכרונו לברכה עקר התעוררותו לעבודת השם יתברך באמת היה על ידי ספורי מעשיות מצדיקים. וספר שבבית אביו ואמו הצדיקים זכרונם לברכה היו שכיחים שם כל הצדיקים. כי כל הצדיקים היו מצויים בקהלת מעז'בוז' מחמת שהוא מקום הבעל שם טוב זכרונו לברכה. ורובם ככולם התאכסנו בבית אביו זכרונו לברכה, ושמע הרבה מעשיות מצדיקים ועל ידי זה היה עקר התעוררותו להשם יתברך עד שזכה למה שזכה: EN: I heard from his holy mouth at the time he spoke with us about the greatness of the matter of the stories of Tzadikim — which is printed in his holy books (in section 234, Part One). And he said then that he himself o.b.m. — the primary arousal for the service of Hashem Yisburach in truth was through stories of Tzadikim. And he related that in the home of his father and mother, the righteous ones, may their memory be for blessing — all the Tzadikim were frequent guests there. For all the Tzadikim were found in the holy community of Mezhibuzh because it is the place of the Baal Shem Tov o.b.m. And most of them were accommodated in his father's home o.b.m. And he heard many stories of Tzadikim — and through this was the primary arousal of his soul toward Hashem Yisburach until he merited what he merited. Segment 2 EN: One of his followers told me that once he told Rabbainu o.b.m. that a certain match was proposed to him, and the man mentioned said before him o.b.m. that there was no "place" [space, i.e. compatibility] there for him. He answered him: When a person has the heart of a Jew, the concept of "place" does not apply to him etc. For the heart is divinity etc. etc. (272) (as printed in Likutay Tinyana, section 56). Segment 3 EN: 272. RAK: Bereishis Rabbah 68:6. Shemos Rabbah 45:6. Rashi on Shemos 33:21. # אות - קלט URL: https://ajew.org/reader-plain/sichos-haran/1/139/ אות - קלט אות - קלט Source: https://ajew.org/reader/sichos-haran/1/139 Segment 1 HE: ספר לי אחד מאנשיו שפעם אחד ספר לרבנו זכרונו לברכה שדברו לו איזה שדוך ואמר האיש הנ"ל לפניו זכרונו לברכה ששם אין מקום לפניו. השיב לו: כשיש להאדם לב של ישראלי אין שיך אצלו מקום וכו'. כי הלב הוא אלקות וכו' וכו' (רעב) (כנדפס בלקוטי תנינא סימן נ"ו): EN: One of his followers told me that once he told Rabbainu o.b.m. that a certain match was proposed to him, and the man mentioned said before him o.b.m. that there was no "place" [space, i.e. compatibility] there for him. He answered him: When a person has the heart of a Jew, the concept of "place" does not apply to him etc. For the heart is divinity etc. etc. (272) (as printed in Likutay Tinyana, section 56). 272. RAK: Bereishis Rabbah 68:6. Shemos Rabbah 45:6. Rashi on Shemos 33:21. # אות - יד URL: https://ajew.org/reader-plain/sichos-haran/1/14/ אות - יד אות - יד Source: https://ajew.org/reader/sichos-haran/1/14 Segment 1 HE: אני מקנא מאד איש כשר (שקורין ערליכר יהודי), (ל) כי נדמה שהולך בן אדם עם דקין וכרכשות ואברים כשאר כל העולם ואף על פי כן באמת הוא ענין אחר לגמרי, כי איש כשר יקר מאד אשרי לו. והעקר הוא הרצון והכסופין ואף על פי שאין לצאת בזה (כמבאר במאמר ויהיו נא פי שנים, ב"לקוטי מוהר"ן" ס"ו) כי צריכין להוציא מכח אל הפעל דוקא, כי אף על פי שאנס רחמנא פטרה (בבא קמא כח:) עם כל זה זהו למי שרוצה לצאת החוב, אבל צריך שלא לקרר דעתו בזה במה שהוא פטור מחמת האנס רק לעשות עבודת ה' בפעל (כמבאר כל זה במאמר הנזכר לעיל עין שם), אף על פי כן גם זה טוב כשאוחזין בזה שאין רוצין לצאת עם האנס רק שכסופו חזק ורצונו תקיף מאד לזכות לעשות עבודת ה' בפעל. וזה הרצון בעצמו טוב מאד. ואם אף על פי כן הוא אנוס ואינו זוכה אל העבודה, הרצון הנזכר לעיל בעצמו הוא טוב מאד (לא): EN: I greatly envy an upright person (what they call an "ehrlicher Yid")[30] — because it appears as though a person walks with sinews and entrails and limbs like everyone else in the world, and yet in truth it is a completely different matter altogether, because an upright person is very precious — fortunate is he. And the main thing is the desire and the yearning. And even though one cannot discharge oneself with merely that (as explained in the Torah-teaching "Vihiyu na pi shnayim" in Likutay Moharan 66), because one must bring forth from potential into actuality specifically — because even though "the Torah exempts one who is under duress" [Bava Kama 28b], even still, this is only for one who wishes to merely discharge his obligation. But one should not cool his resolve regarding the fact that he is exempt on account of duress — rather, one should perform the service of Hashem in actuality (as this is all explained in the Torah-teaching mentioned above; see there). Even still, this too is good — when one holds fast in this way that he does not wish to be discharged through the duress, rather his yearning is strong and his desire is very forceful to merit to perform the service of Hashem in actuality. And this desire in itself is very good. And if even so he is under duress and does not merit to perform the service, the desire mentioned above in itself is very good.[31] # אות - קמ URL: https://ajew.org/reader-plain/sichos-haran/1/140/ אות - קמ אות - קמ Source: https://ajew.org/reader/sichos-haran/1/140 Segment 1 HE: כשאמר לי (רעג) ענין הנדפס בלקוטי תנינא סימן פ"ו על פסוק (שמות ו ט): "מקצר רוח ומעבודה קשה", שעל ידי קטנות אמונה צריכין לעובדות קשות וכו' עין שם, עמדתי לפניו כמשתומם ומחשבותי היו תמהים בענין זה. כי נדמה לי שיש לי אמונה קצת. ענה ואמר בלשון גערה קצת כאומר: ואם יש לך אמונה, אין לך אמונה בעצמך (האסטי אין דיר קיין אמונה ניט). והזכיר מיד מאמר רבותינו זכרונם לברכה: EN: When he told me (273) the matter printed in Likutay Tinyana section 86 on the verse (Shemos 6:9): "from shortness of breath and from hard labor" — that through smallness of faith one must engage in hard labors etc. — see there — I stood before him as one stunned, and my thoughts were amazed at this matter. For it seemed to me that I have some faith. He answered and said with a slight tone of rebuke, as if to say: And if you have faith, you have no faith in yourself (in German: "Hostu in dir kain emunah nit"). And he immediately mentioned the statement of our Sages o.b.m.: "Who is it that despises the day of small things [mi vaz l'yom ketanos]? Who is it that caused the tables of the Tzadikim to be wasted in the World to Come? The smallness [ketanus] that was within them themselves — that they did not believe in themselves." And Rashi o.b.m. explained it there plainly as smallness of faith. But from the precise language of the Gemara which says "that was within them themselves," the meaning of Rabbainu's words appears clearly — that the primary smallness of faith of theirs was in themselves. And one can explain accordingly that they did not believe in Hashem Yisburach that He is good to all and that they are important and great in His eyes blessed He. And because of this they had smallness. And this was the primary smallness of their faith — what they did not believe in themselves. And the general principle understood from his words is that a person must have faith in himself — that he too is beloved before Hashem Yisburach. For according to the greatness of the goodness of Hashem Yisburach, he too is great and important in His eyes blessed He. And this matter has already been explained many times — that it is not humility to be in smallness of mind, Heaven forbid. And one must ask greatly from Hashem Yisburach to merit true paths of humility etc. (See Likutay Tinyana sections 22 and 72 and in many other places.) And also afterward, close to that time after he said the aforementioned matter, Rosh HaShanah arrived and he then said the Torah "Chadi Rabbi Shimon" (section 61 in Part One). And there he mentioned the matter of deficiency of faith in oneself — see there in section 5 what is written. And there are those who have contention against them because they have no faith in themselves (274) etc. 273. RAK: This Torah was said a little before Rosh HaShanah 5568. 274. RAK: See Likutay Moharan 61, section 5. # אות - קמא URL: https://ajew.org/reader-plain/sichos-haran/1/141/ אות - קמא אות - קמא Source: https://ajew.org/reader/sichos-haran/1/141 Segment 1 HE: בסימן צ"ב "לקוטי תנינא", תקון למקרה לילה רחמנא לצלן לומר עשרה קפיטל תהלים כמבאר בסימן ר"ה וכו'. ודע שאלו הם העשרה קפיטל מזמורי תהלים וכו': EN: In Likutay Tinyana section 92: "A remedy for a nocturnal emission, Heaven forbid — to say ten chapters of Psalms as explained in section 205" etc. And know that these are the ten chapters of Psalms etc. Know, my brother: first he o.b.m. said the Torah that begins "A remedy for a nocturnal emission" as printed in the first book in section 205. And at the beginning when he started to reveal it, I was not before him then. But Hashem Yisburach gave me merit and I came to him very close to the time when he began to reveal it. And one told me in his name that Torah as he had heard it from his holy mouth. And in the meantime, during that hour when I was hearing it from another person in his name, in the meantime Hashem Yisburach arranged that I spoke with him about it, and he repeated and said it before me briefly as it is already printed in section 205 mentioned (275). And at the time when he revealed the Torah he did not then reveal which chapters to say — only he said simply to say ten chapters of Psalms for the aforementioned remedy. And I heard from his holy mouth then that he said it would be fitting to reveal which ten chapters of Psalms to say. But whichever ten chapters of Psalms one says — all are a remedy for this, for any ten chapters of Psalms are all equivalent to the ten types of song, which are a remedy for the aforementioned. And then at the time when he revealed the aforementioned Torah, he first said the first remedy is the mikvah — one must immerse in the mikvah (and he said in German: "dos ershte iz mikvah"). And afterward he revealed the aforementioned remedy to say ten chapters of Psalms as mentioned. Also once he said one must be very careful to immerse in the mikvah on that day when a person is not ritually pure. And even if he cannot immerse in the morning, he should in any case immerse on that day — even toward evening. For one must be very careful to immerse specifically on that day (and see at the end of the stories he told — where he said it is very good to immerse immediately and at once etc. — see there). Afterward, close to four years had passed, and much had happened in those years that would take tens of thousands of pages to recount. And he already had his illness from which he passed on, and he had already returned from Lemberg. Once in winter he lay on his bed and we stood before him, and he began to speak about the ten chapters of Psalms that are a remedy for the aforementioned. And then he commanded me to write on paper the verses in which are hinted the ten types of song that are a remedy for the aforementioned. And I sat to write, and from his mouth he called to me and he revealed to me the verses and I wrote them in the book as they are printed in Likutay Tinyana section 92 mentioned. And then he revealed his intention to reveal in particulars which are the ten chapters of Psalms that are needed to say on that day — and we stood and waited for him to reveal to us and we did not merit it immediately. Afterward we traveled from him, and afterward I was at his home on a certain Shabbas, and Hashem Yisburach arranged that I saw with my own eyes his holy handwriting — that he had already written down for himself the ten chapters of Psalms that need to be said. But it was not proper conduct for me to take his handwriting myself without his permission. And I wanted to grasp them in my mind by heart — but I could not, from awe of Rabbainu, lest he be displeased that I had entered his room and looked at his handwriting without his permission (for this event was on Shabbas of Parashas Shekalim in the year 5570 — that he o.b.m. went out from his room and entered his large house during the Torah reading, and then I entered his room and saw his handwriting mentioned) (276). And afterward on Sunday when I took leave from him to return home, I spoke with him and asked him to reveal to me the ten chapters mentioned, for I knew they were already written down by him as mentioned. And he did not want to. And he said there would be another time for this, and I went from him. Afterward close to that time, when I was at home in Nemirov (277), then he revealed the ten chapters of Psalms before the local rabbi of Breslov (278) and before my friend Rabbi Naftali of Nemirov (279). And he designated them as witnesses for this. And he said to them thus: Since in the known matter (namely the matter of nocturnal emission, Heaven forbid) three quarters of the world are surely ensnared — I take you as witnesses. And you shall know that these ten chapters of Psalms are very very effective for the rectification of nocturnal emission, and they are a complete rectification — very very effective. And there is one upon whom it occurs from abundance of eating and drinking, or from weakness and fatigue, or from not lying properly — and all this is nothing (and it is like a baby who wets in his sleep). Also there are those who are guarded from above and are saved from the occurrence, or whose lucky star protects him and he is saved. Also sometimes it seems to a person in his sleep in a dream as if he is falling, and afterward he wakes from his sleep — this too is from heaven that saves him from this. Only one upon whom it occurs, Heaven forbid, from thoughts about this — through this actual kelipas [husks] are literally created, Heaven forbid, as is explained in the books (280). But one who says on that day these ten chapters of Psalms will certainly rectify this very very greatly. Segment 2 HE: דע אחי, כי בתחלה אמר הוא זכרונו לברכה התורה המתחלת תקון למקרה לילה כנדפס בספר הראשון בסימן ר"ה. ובתחלה בעת שהתחיל לגלותה לא הייתי לפניו אז. אך השם יתברך זכני ובאתי אצלו סמוך מאד לאותה העת שהתחיל לגלותה. וספר לי אחד בשמו התורה הנ"ל כפי מה ששמעה מפיו הקדוש. ובתוך כך, באותה השעה ששמעתי מפי אחר בשמו התורה הנ"ל, בתוך כך סבב השם יתברך שדברתי עמו מזה וחזר ואמרה לפני בקצור כנדפס כבר בסימן ר"ה הנ"ל (רעה): EN: And many many great Tzadikim sought to understand this matter and labored to find a complete rectification for it. And some of them did not know at all what the matter of this rectification is. And some began to know a little about the rectification of this matter, and passed on to their world in the midst of their occupation with it and did not complete it. And Hashem Yisburach helped me that I merited to understand this completely. And this rectification through saying the aforementioned ten chapters of Psalms is entirely a new thing — a wondrous novelty — for it is a wonderful and awesome rectification (see below). And one who can go to the mikvah and afterward say them — certainly how good. But even if one is compelled and cannot immerse — for example if he is sick or if he is on the road — even so if he says them praiseworthy is he. For they are a great and awesome rectification. And if he says them with proper intention as is fitting — certainly how good. But even the saying alone is very much a segulah. And he said: For this was not known from the day of creation. Presumably I would have wanted to abolish this entirely — but it is impossible, neither physically nor spiritually. Physically it is impossible because one would need to abolish and change the nature of humanity in general and perpetually. And this is impossible — for even Moshe our master peace be upon him, and the like, who abolished nature did so only temporarily and in a particular matter, such as the splitting of the Sea of Reeds or the splitting of the Jordan and the like — which was only temporarily. But to abolish the nature of humanity in general, since every individual must abolish and change the nature within himself — and also needs to abolish and change the nature always — this is impossible. And also spiritually it is impossible etc. But the ten chapters are a wonderful and precious and very effective thing. And he also designated them as witnesses. And he said that even when his days are complete — after his passing, one who comes to his grave and says these ten chapters of Psalms mentioned there and gives a coin to charity — even if his transgressions and sins, Heaven forbid, are very very great — then I will exert myself along the length and breadth to save him and rectify him etc. (281). And I am very confident in all my matters — but in this I am most confident: that these ten chapters are very very effective. And these are the ten chapters of Psalms: 16, 32, 41, 42, 59, 77, 90, 105, 137, 150 — as they have already been printed many times. (Only in the book "Sipurei Ma'asiyos" [the Tales] they were printed the first time with an error in the chapter of 137 through the error of the printers, and from there the error spread to several books and siddurim that copied from there.) And one should say them in the order in which they are written in Psalms. And he said that it is the general remedy [tikkun klali]. For every transgression has its own special rectification — but the aforementioned rectification is the general remedy. He also said then that the matter of these ten chapters of Psalms should be told and revealed before everyone. And he said: even though it is a simple thing to say ten chapters of Psalms — even so, this too will be very hard to fulfill. And so it has been fulfilled now in our many sins — for from the abundance of contention, most of the masses are very far from fulfilling this. And he o.b.m. made all this known beforehand. And we did what is incumbent upon us — to inform the remedy to all who desire to be rectified. And each person should do what is good in his eyes. Let the one who hears, hear — and the one who desists, desist. And we have saved our souls. And as for the author of the book "Seder Tikkun Shabbas" who brings them in the name of the book "Asarah Hilulim" — this is not so. For my dear reader, please look in the book "Tikkun Mo'ed" and you will see that they are brought there explicitly in the name of Rabbainu, Rabbi Nachman o.b.m. And similarly in several books they are brought in the name of Rabbainu o.b.m. And also try and search in all the books where they are brought not in the name of Rabbainu — and you will see that all of them were printed after the passing of Rabbainu o.b.m., who passed away at the beginning of the year 5571 (282) during Chol HaMo'ed Succos. And perhaps the aforementioned author and the like — from the greatness of their desire to merit the multitude with such a great rectification, and knowing that there are those who are found to oppose and contend against Rabbainu o.b.m. — therefore they fulfilled for themselves the statement of our Sages o.b.m. (Yevamos 65b): "It is permitted to deviate for the sake of peace." And especially in a great matter and rectification such as this. And now you will understand that what was said above is confirmed — that they are an entirely new rectification and no created being knew of this from the days of the world. And say them in the name of Rabbainu o.b.m., so that his lips may move in the grave (Sanhedrin 90b) — which all the Tzadikim yearn for. And it is from this that I was compelled to reveal all the aforementioned. And may his merit stand for us, and from all our blemishes and troubles may he rectify us and save us, amen, may it be His will. Segment 3 HE: ובאותה העת שגלה התורה לא גלה אז איזה קפיטליך לומר, רק אמר סתם לומר עשרה קפיטלך תהלים לתקון הנ"ל. ושמעתי מפיו הקדוש אז שאמר שהיה ראוי לגלות איזה הם עשרה קפיטלך תהלים שצריכין לומר. אך איזה שהם עשרה קפיטל תהלים שיאמרו הם תקון לזה, כי כל עשרה קפיטל תהלים איזה שהם כולם הם כנגד עשרה מיני נגינה שהם תקון להנ"ל: EN: 275. RAK: This was on Friday the 17th of Sivan 5565, on the day the manuscript of Likutay Moharan was given for binding. 276. RAK: This was on the 27th of Adar Alef 5570. 277. RAK: See Perparos LeChochma Part II, section 92. 278. RAK: The residents of Breslov turned for halachic rulings to their local rabbi, whom Rabbainu himself had brought to Breslov to serve there and who was among the greatest of his disciples. 279. RAK: Rabbi Naftali was a childhood friend of Moharnat and drew near together with him to Rabbainu. 280. RAK: See Perparos LeChochma Part II, 92. Reshis Chochma, Gate of Holiness, 17. See Kesuvos 46b; Avodah Zarah 20a. 281. RAK: In Chayai Moharan, His Sojourn in Uman, 41, there is an addition: "through my peyos I will pull him out of Gehinnom." 282. RAK: The 18th day of Tishrai. # אות - קמב URL: https://ajew.org/reader-plain/sichos-haran/1/142/ אות - קמב אות - קמב Source: https://ajew.org/reader/sichos-haran/1/142 Segment 1 HE: שיך למה שאמר רבנו זכרונו לברכה על פסוק (תהלים פט ב): "אודיע אמונתך בפי" שעקר האמונה תולה בפה של האדם וכו' ב"לקוטי תנינא" סימן מ"ד: ראה זה מצאתי מכתב יד החברים בבאור יותר קצת וזו לשונו: כשנופל לאדם ספקות באמונת הבורא יתברך שמו יאמר בפה מלא: אני מאמין באמונה שלמה שהוא יחיד ראשון ואחרון. כי ידוע שיצר הרע נמשך מגבורות הנפולין ויש גבורות דקדושה שבהם ממתיקים הגבורות דקלפה והדבור הוא בחינת גבורות דקדושה כמו שכתוב (תהלים קמה יא): "וגבורתך ידברו". נמצא כשיאמר אני מאמין כנ"ל הוא גבורות דקדושה ובזה הוא ממתיק את הספקות שהוא בחינת גבורה דקלפה. וזהו שאמרו בגמרא (ברכות ה.): 'לעולם ירגיז אדם יצר טוב על יצר הרע', דהינו שבגבורות דקדושה ממתיק גבורות דקלפה. וזהו שאמרו בגמרא (רפג): שמי שרוצה שלא יהיה רגזן - יהיה דבורו בנחת, נמצא שהדבור בנחת הוא אינו כל כך רגז. והשתיקה משתק הרגז. אבל הדבור בפה מלא הוא בחינת רגז שהוא בחינת גבורה כנזכר לעיל: EN: Related to what Rabbainu o.b.m. said on the verse (Psalms 89:2): "I will make known Your faithfulness with my mouth" — that the essence of faith depends on the mouth of the person etc. — in Likutay Tinyana section 44: Segment 2 EN: Behold, I found this from the handwritten manuscript of the companions with a bit more explanation, and this is its language: When doubts about faith in the Creator blessed be His Name fall upon a person — he should say with a full mouth: "I believe with complete faith that He is One, First and Last." For it is known that the Evil Inclination is drawn from fallen Gevuros [divine strengths], and there are Gevuros of holiness through which the Gevuros of the kelipah are sweetened. And speech is in the aspect of Gevuros of holiness, as it is written (Psalms 145:11): "And they speak of Your power [gevurasecha]." It is found that when one says "I believe" as mentioned, it is Gevuros of holiness, and through this one sweetens the doubts which are in the aspect of Gevuros of the kelipah. And this is what the Gemara said (Berachos 5a): "A person should always arouse the Good Inclination against the Evil Inclination" — meaning through Gevuros of holiness one sweetens the Gevuros of the kelipah. And this is what the Gemara said (283): one who does not want to be irritable should speak gently — thus gentle speech is not so much rage. And silence silences rage. But speech with a full mouth is in the aspect of rage which is the aspect of Gevuros as mentioned. Segment 3 EN: (From the handwritten manuscript of the companions — and it is related to section 263 in Part One.) Segment 4 EN: 283. RAK: Taanis 4a. Ein Yosef there. Segment 5 EN: For there are two types of animal eating. Meaning: there is a person who eats with great desire like an animal, but the food is human food. And there is a person who eats like a human but the food is not human food — meaning the sparks were not sufficiently clarified to be fitting for a human, rather it is animal food. And one who eats from either of these two foods comes to the illness of fever. And this is what is written (Psalms 66:12): "You have caused men to ride over our heads" — meaning when we are on a low level, that a great person rides over us, that we eat from either of the two foods mentioned, then "we came through fire and through water" — meaning hot and cold, namely fever. And even the doctors say the same — that fever comes from excess eating. And this is in the physical dimension. And in the spiritual dimension it is also so — for when a person is in the aspect of daas [knowledge] he has holy love and fear. And when he falls, Heaven forbid, from the aspect of daas he falls into fallen love and fear. And when a person eats one of the two foods mentioned he falls from the aspect of daas — for (Koheles 3:19): "And the advantage of man over beast is nothing" — meaning the aspect of daas, in the aspect of (Job 28:12): "And wisdom — from where is it found." It is found that when he eats such foods he is in the aspect of animal, and falls from the aspect of daas, and falls into fallen love and fear. And this is: "You have caused men to ride over our heads" — as mentioned, then "we came through fire and through water" — namely into fallen love and fear. Segment 6 EN: When he came from Lemberg and still had his illness — the cough, tuberculosis — prevailing upon him. And then he was traveling nearly every day to take walks near the city for healing and other awesome intentions he had in this (284). And we heard from his holy mouth then on the way of the walk several Torahs and several wonderful and awesome discourses and stories. Also the discourse beginning: "Know that when one prays in the field" — said on the verse (Bereishis 24:63): "And Yitzchak went out to speak in the field" etc. (in Likutay Tinyana section 11) — was also said then at the time when we traveled with him to walk. And we stood in one field and descended from the wagon, and he was still sitting on the wagon and we stood around him. In the meantime the time of Mincha arrived and we wanted to pray there. Then he said the aforementioned Torah. And the matter there — that when one prays in the field then all the grasses etc. enter into the prayer etc. — see there. And he said afterward that just as we are standing around him, he sees all the grasses — how every blade of grass presses itself toward each and every one of those standing there in order to rise and enter within his prayer as is explained in the aforementioned Torah (285). Segment 7 EN: Also the Torah of "Where is the place of His glory" on the verse "And where is the lamb for the burnt offering" (Bereishis 22:7) in section 12. And the Torah on the statement: "What is the reason the camel has a short tail and the ox has a long tail" (Shabbas 77b) — beginning: "These who boast in greatness" in section 15. And the Torah beginning: "They asked — why is it that when one seeks livelihood" etc. in section 16 — all this we heard on the way, during the walk. And more other Torahs. And all the discourses mentioned and what was said "in a cheerful mood" (there) and all that we heard then on the way — all of it is connected and hinted in the teachings of our Sages o.b.m., in the wondrous aggadah that Rabbi Yehudah asked Rabbi Zeira when he was in a cheerful mood: "Forty-nine chickens raised one eye" etc. And there is hinted all of this (286). Segment 8 EN: 284. RAK: Rabbainu returned from Lemberg on Sunday the 8th of Tammuz 5568. These Torahs were said in Av and Elul of that year. Segment 9 EN: 285. RAK: In Yemei Moharnat 25, section 29 in the vocalized edition, and in Chayai Moharan, Discourses Connected to the Teachings, 51, the matter of how this discourse was revealed is explained at length. Segment 10 EN: 286. RAK: These questions are brought in the Gemara tractate Shabbas 77b, and there: "if he had asked him about all that happens in the universe, he would have been able to tell him." Segment 11 EN: When he spoke with me and revealed to me the way to make prayers from the Torahs as printed (in Likutay Tinyana section 25), he told me it is good to write out for oneself the prayers. And then I saw and understood from his holy movements that it is a very wonderful and awesome matter to make prayers from the Torahs. And as he said — that great delights are made from this above etc. Also once he was speaking with one person and was yearning greatly that prayers be made from the Torahs. And he said: I desire very much that prayers be made from the Torahs — but I do not know to whom to entrust this. And once he showed me in a book that was with him — that had been recently composed, called "Yad HaKetanah" (287) — and at the end it explains several matters in the language of prayer, speaking to Hashem Yisburach and beginning every matter with "My G-d" etc. And he called me and commanded me to look into it, and hinted to me then as if speaking. See that this author discusses several matters of his discourses in the language of prayer to Hashem Yisburach. And he hinted to me that his longing is very great to do so from his holy Torahs — to make from all the Torahs prayers. For such was his way to hint at lofty matters through small things, because it was hard for him to explain his intent explicitly from the greatness of the accusations and obstacles, and also for several other reasons. Therefore he hinted in wonderful ways so that a person himself would understand his intent on his own if he wishes. And there are wonderful matters in his conduct with me in several matters — and it is impossible to explain them. Segment 12 EN: He also said: when prayers are made from the Torahs, great delights are made from this above that have never risen before Him blessed He such great delights from the days of the world — as is printed already in the introduction to the prayers (288). And more than this, he strengthened us in this through the holy discourse he spoke with me after the saying of the Torah "Bereishis l'einei kol Yisrael" [Bereishis, before the eyes of all Israel] (Likutay Moharan Tinyana 67) as is explained below. Segment 13 EN: 287. RAK: Composed by Rabbi Beer ben Yaakov of Sianvuh. Printed in Lemberg in the year 5560. Chapter 5 in it is called "Shir Emunah" and in it the principles of faith are explained in the manner of prayer. Segment 14 EN: 288. RAK: The book Likutay Tefilos [Collected Prayers] composed by Moharnat in light of this Torah. It is organized according to the order of the Torahs in Likutay Moharan. Segment 15 EN: Related to the Torah whose first letters spell the word "Kasha" [difficulty] — "Sh'ma Hashem koli ekra" [Hear O Lord my voice, I call] (Psalms 27:7) (in Likutay Tinyana section 46) — before the word "and in any case Hashem Yisburach hears his voice, which is his salvation" — it seems to me something is missing there. And the essential matter is that the crying out in one's heart itself is in the aspect of faith. For even though great heresies and difficulties come upon him — even so, since he cries out in any case within his heart, certainly there is still within him a spark and point of holy faith. For if, Heaven forbid, there were no longer any point of faith within him at all, he would not cry out at all. It is found that the very crying out itself is an aspect of faith — understand this. And also through the crying out one can merit to faith, meaning: the crying out itself is an aspect of faith as mentioned, only the faith is in a state of very great smallness. And through the crying out itself one can merit to faith — meaning to elevate and magnify the faith until the difficulties depart from him. And even if one does not yet merit this — even so, the crying out itself is very good as mentioned above. Segment 16 EN: I heard from one of our followers who said that before Rabbainu o.b.m. told the story of the king who had a son who was entirely made of precious stones — which is printed (in Sipurei Ma'asiyos, Story 5) (289) — he said before telling it: I know a story in which the entire Name of forty-two letters is contained (290). And afterward he told that story. And even so, we do not know if that is the story of the Name of forty-two (291). And I myself also heard from his holy mouth, several years ago, that he said: the Baal Shem Tov o.b.m. knew a story that contained the Name of forty-two, and he spoke with me then about the Name of forty-two. And he asked me to find an interpretation in the vernacular for two letters "vav" and "tzaddik" that are found in that Name and I could not find them. And from what was understood, he already knew the secret of the entire aforementioned Name — only these two letters "vav" and "tzaddik" mentioned he was not yet able to incorporate into the matter in which he wished to clothe that Name. Segment 17 EN: 289. RAK: A book containing the principal stories that Rabbainu told. First printed in 5685. # אות - קמג URL: https://ajew.org/reader-plain/sichos-haran/1/143/ אות - קמג אות - קמג Source: https://ajew.org/reader/sichos-haran/1/143 Segment 1 HE: (כתב יד החברים והוא שיך לסימן רס"ג בחלק ראשון): כי יש שני מיני אכילת הבהמיות. דהינו שיש אדם שאוכל בתאוה גדולה כבהמה והמאכל הוא מאכל אדם, ויש אדם שאוכל כאדם אבל המאכל אינו מאכל אדם דהינו שהניצוצות לא נתבררו כל כך שראוי לאדם, אלא הוא מאכל בהמה. והאוכל משני המאכלים האלו בא לידי חלי הקדחת. וזה שכתוב (תהלים סו יב): "הרכבת אנוש לראשנו" דהינו כשאנו במדרגה קטנה שאדם גדול ממנו שאנו אוכלים משני המאכלים הנ"ל, אזי "באנו באש ובמים" הינו קר וחם דהינו קדחת. ואפלו הרופאים אומרים גם כן כך, שקדחת בא מן מאכל יותר. וזה בגשמיות, וברוחניות גם כן כך, כי כשאדם הוא בבחינת דעת אזי יש בו אהבה ויראה דקדושה. וכשנופל חס ושלום מבחינת דעת אזי נופל לאהבה ויראה הנפולה. וכשאדם אוכל אחד משני המאכלים הנ"ל הוא נופל מבחינת דעת כי (קהלת ג יט): "מותר האדם מן הבהמה אין" הינו בחינת דעת בחינת (איוב כח יב): "החכמה מאין תמצא". נמצא כשאוכל מאכלים כאלו הוא בחינת בהמה ונופל מבחינת דעת ונופל באהבה ויראה הנפולה. וזה שכתוב "הרכבת אנוש לראשנו" הינו כנ"ל, אזי "באנו באש ובמים" דהינו באהבה ויראה הנפולה: EN: For there are two types of animal eating. Meaning: there is a person who eats with great desire like an animal, but the food is human food. And there is a person who eats like a human but the food is not human food — meaning the sparks were not sufficiently clarified to be fitting for a human, rather it is animal food. And one who eats from either of these two foods comes to the illness of fever. And this is what is written (Psalms 66:12): "You have caused men to ride over our heads" — meaning when we are on a low level, that a great person rides over us, that we eat from either of the two foods mentioned, then "we came through fire and through water" — meaning hot and cold, namely fever. And even the doctors say the same — that fever comes from excess eating. And this is in the physical dimension. And in the spiritual dimension it is also so — for when a person is in the aspect of daas [knowledge] he has holy love and fear. And when he falls, Heaven forbid, from the aspect of daas he falls into fallen love and fear. And when a person eats one of the two foods mentioned he falls from the aspect of daas — for (Koheles 3:19): "And the advantage of man over beast is nothing" — meaning the aspect of daas, in the aspect of (Job 28:12): "And wisdom — from where is it found." It is found that when he eats such foods he is in the aspect of animal, and falls from the aspect of daas, and falls into fallen love and fear. And this is: "You have caused men to ride over our heads" — as mentioned, then "we came through fire and through water" — namely into fallen love and fear. # אות - קמד URL: https://ajew.org/reader-plain/sichos-haran/1/144/ אות - קמד אות - קמד Source: https://ajew.org/reader/sichos-haran/1/144 Segment 1 HE: כשבא מלמברג והיה עדין החולאת שלו דהינו ההוסט (שעול, שחפת) מתגבר עליו. ואז היה נוסע כמעט בכל יום לטיל סמוך לעיר לרפואה ושאר כונות נוראות שהיה לו בזה (רפד). ושמענו מפיו הקדוש אז בדרך הטיול כמה תורות וכמה שיחות וספורים נפלאים ונוראים. גם המאמר המתחיל: דע כשאחד מתפלל בשדה הנאמר על פסוק (בראשית כד סג): "ויצא יצחק לשוח בשדה" וכו' (בלקוטי תנינא סימן י"א) נאמר גם כן אז בעת שנסענו עמו לטיל. ועמדנו בשדה אחד וירדנו מהעגלה והוא היה עדין יושב על העגלה ועמדנו סביבו. בתוך כך הגיע שעת המנחה והיינו רוצים להתפלל שם. אז אמר התורה הנ"ל. והענין שם שכשמתפללין בשדה אזי כל העשבים וכו' נכנסין לתוך התפלה וכו' עין שם. ואמר אחר כך שכמו שאנחנו עומדים סביבו הוא רואה כל העשבים איך כל עשב ועשב דוחק עצמו לכל אחד ואחד מהעומדים שם כדי לעלות ולכנס בתוך תפלתו כפי המבאר בתורה הנ"ל (רפה): EN: When he came from Lemberg and still had his illness — the cough, tuberculosis — prevailing upon him. And then he was traveling nearly every day to take walks near the city for healing and other awesome intentions he had in this (284). And we heard from his holy mouth then on the way of the walk several Torahs and several wonderful and awesome discourses and stories. Also the discourse beginning: "Know that when one prays in the field" — said on the verse (Bereishis 24:63): "And Yitzchak went out to speak in the field" etc. (in Likutay Tinyana section 11) — was also said then at the time when we traveled with him to walk. And we stood in one field and descended from the wagon, and he was still sitting on the wagon and we stood around him. In the meantime the time of Mincha arrived and we wanted to pray there. Then he said the aforementioned Torah. And the matter there — that when one prays in the field then all the grasses etc. enter into the prayer etc. — see there. And he said afterward that just as we are standing around him, he sees all the grasses — how every blade of grass presses itself toward each and every one of those standing there in order to rise and enter within his prayer as is explained in the aforementioned Torah (285). Also the Torah of "Where is the place of His glory" on the verse "And where is the lamb for the burnt offering" (Bereishis 22:7) in section 12. And the Torah on the statement: "What is the reason the camel has a short tail and the ox has a long tail" (Shabbas 77b) — beginning: "These who boast in greatness" in section 15. And the Torah beginning: "They asked — why is it that when one seeks livelihood" etc. in section 16 — all this we heard on the way, during the walk. And more other Torahs. And all the discourses mentioned and what was said "in a cheerful mood" (there) and all that we heard then on the way — all of it is connected and hinted in the teachings of our Sages o.b.m., in the wondrous aggadah that Rabbi Yehudah asked Rabbi Zeira when he was in a cheerful mood: "Forty-nine chickens raised one eye" etc. And there is hinted all of this (286). 284. RAK: Rabbainu returned from Lemberg on Sunday the 8th of Tammuz 5568. These Torahs were said in Av and Elul of that year. 285. RAK: In Yemei Moharnat 25, section 29 in the vocalized edition, and in Chayai Moharan, Discourses Connected to the Teachings, 51, the matter of how this discourse was revealed is explained at length. 286. RAK: These questions are brought in the Gemara tractate Shabbas 77b, and there: "if he had asked him about all that happens in the universe, he would have been able to tell him." # אות - קמה URL: https://ajew.org/reader-plain/sichos-haran/1/145/ אות - קמה אות - קמה Source: https://ajew.org/reader/sichos-haran/1/145 Segment 1 HE: כשדבר עמי וגלה לי הדרך לעשות מהתורות תפלות כנדפס (בלקוטי תנינא סימן כ"ה) אמר לי שטוב לכתב לעצמו התפלות. ואז ראיתי והבנתי בתנועותיו הקדושים שהוא דבר נפלא ונורא מאד מאד לעשות מהתורות תפלות. וכמו שאמר שנעשין מזה שעשועים גדולים למעלה וכו'. גם פעם אחת היה מדבר עם אחד והיה מתגעגע מאד שיעשו מהתורות תפלות. ואמר: אני חפץ מאד שיעשו מהתורות תפלות אך איני יודע למי מוסרים זאת. ופעם אחד הראה לי בספר אחד שהיה אצלו שנתחבר בסמוך הנקרא "יד הקטנה" (רפז) ובסוף מבאר שם כמה ענינים בלשון תפלה שמדבר להשם יתברך ומתחיל כל ענין אלקי וכו'. וקרא אותי וצוה לעין בו בפנים, ורמז לי אז כמדבר. ראה שזה המחבר מדבר כמה ענינים מדרושיו להשם יתברך בלשון תפלה. ורמז לי שתשוקתו מאד לעשות כן מתורותיו הקדושות לעשות מכל התורות תפלות. כי כן היה דרכו לרמז על דברים גבוהים על ידי דברים קטנים, מחמת שהיה קשה לו לבאר דעתו בפרוש מגדל הקטרוגים והמניעות ועוד מכמה טעמים. על כן רמז בדרכים נפלאים כדי שהאדם בעצמו יבין דעתו מאליו אם ירצה. ויש בזה ענינים נפלאים בהנהגתו עמי בכמה ענינים ואי אפשר לבארם: EN: When he spoke with me and revealed to me the way to make prayers from the Torahs as printed (in Likutay Tinyana section 25), he told me it is good to write out for oneself the prayers. And then I saw and understood from his holy movements that it is a very wonderful and awesome matter to make prayers from the Torahs. And as he said — that great delights are made from this above etc. Also once he was speaking with one person and was yearning greatly that prayers be made from the Torahs. And he said: I desire very much that prayers be made from the Torahs — but I do not know to whom to entrust this. And once he showed me in a book that was with him — that had been recently composed, called "Yad HaKetanah" (287) — and at the end it explains several matters in the language of prayer, speaking to Hashem Yisburach and beginning every matter with "My G-d" etc. And he called me and commanded me to look into it, and hinted to me then as if speaking. See that this author discusses several matters of his discourses in the language of prayer to Hashem Yisburach. And he hinted to me that his longing is very great to do so from his holy Torahs — to make from all the Torahs prayers. For such was his way to hint at lofty matters through small things, because it was hard for him to explain his intent explicitly from the greatness of the accusations and obstacles, and also for several other reasons. Therefore he hinted in wonderful ways so that a person himself would understand his intent on his own if he wishes. And there are wonderful matters in his conduct with me in several matters — and it is impossible to explain them. He also said: when prayers are made from the Torahs, great delights are made from this above that have never risen before Him blessed He such great delights from the days of the world — as is printed already in the introduction to the prayers (288). And more than this, he strengthened us in this through the holy discourse he spoke with me after the saying of the Torah "Bereishis l'einei kol Yisrael" [Bereishis, before the eyes of all Israel] (Likutay Moharan Tinyana 67) as is explained below. Segment 2 HE: גם אמר שכשעושין מהתורות תפלות נעשים מזה שעשועים גדולים למעלה שלא עלו לפניו יתברך שעשועים גדולים כאלה מימות עולם כנדפס כבר בהקדמת התפלות (רפח). ויותר מזה חזקנו בזה על ידי השיחה הקדושה שסח עמי אחר אמירת התורה בראשית לעיני כל ישראל ("לקוטי מוהר"ן - תנינא" סז) כמבאר לקמן: EN: 287. RAK: Composed by Rabbi Beer ben Yaakov of Sianvuh. Printed in Lemberg in the year 5560. Chapter 5 in it is called "Shir Emunah" and in it the principles of faith are explained in the manner of prayer. 288. RAK: The book Likutay Tefilos [Collected Prayers] composed by Moharnat in light of this Torah. It is organized according to the order of the Torahs in Likutay Moharan. # אות - קמו URL: https://ajew.org/reader-plain/sichos-haran/1/146/ אות - קמו אות - קמו Source: https://ajew.org/reader/sichos-haran/1/146 Segment 1 HE: שיך להתורה קשיא ראשי תבות "ש'מע י'הוה ק'ולי א'קרא" (תהלים כז ז) (בלקוטי תנינא סימן מ"ו) קדם תבת ועל כל פנים השם יתברך שומע קולו שזה ישועתו. שנראה לי שחסר שם, והעקר כי הצעקה בלבו בעצמה הוא בחינת אמונה, כי אף על פי שבאים עליו כפירות גדולות וקושיות עם כל זה מאחר שצועק על כל פנים בלבו בודאי עדין יש בו ניצוץ ונקודה מהאמונה הקדושה, כי אם חס ושלום לא היה בו עוד שום נקודה מהאמונה כלל לא היה צועק כלל. נמצא שהצעקה בעצמה הוא בחינת אמונה והבן זה. וגם על ידי הצעקה זוכין לאמונה הינו שהצעקה בעצמה הוא בחינת אמונה כנזכר לעיל רק שהאמונה הוא בקטנות גדול. ועל ידי הצעקה בעצמה יכול לזכות לאמונה הינו להעלות ולגדל את האמונה עד שיסתלקו הקושיות ממנו. ואפלו אם אינו זוכה לזה עדין אף על פי כן הצעקה בעצמה טוב מאד וכנזכר לעיל: EN: Related to the Torah whose first letters spell the word "Kasha" [difficulty] — "Sh'ma Hashem koli ekra" [Hear O Lord my voice, I call] (Psalms 27:7) (in Likutay Tinyana section 46) — before the word "and in any case Hashem Yisburach hears his voice, which is his salvation" — it seems to me something is missing there. And the essential matter is that the crying out in one's heart itself is in the aspect of faith. For even though great heresies and difficulties come upon him — even so, since he cries out in any case within his heart, certainly there is still within him a spark and point of holy faith. For if, Heaven forbid, there were no longer any point of faith within him at all, he would not cry out at all. It is found that the very crying out itself is an aspect of faith — understand this. And also through the crying out one can merit to faith, meaning: the crying out itself is an aspect of faith as mentioned, only the faith is in a state of very great smallness. And through the crying out itself one can merit to faith — meaning to elevate and magnify the faith until the difficulties depart from him. And even if one does not yet merit this — even so, the crying out itself is very good as mentioned above. Segment 2 EN: I heard from one of our followers who said that before Rabbainu o.b.m. told the story of the king who had a son who was entirely made of precious stones — which is printed (in Sipurei Ma'asiyos, Story 5) (289) — he said before telling it: I know a story in which the entire Name of forty-two letters is contained (290). And afterward he told that story. And even so, we do not know if that is the story of the Name of forty-two (291). And I myself also heard from his holy mouth, several years ago, that he said: the Baal Shem Tov o.b.m. knew a story that contained the Name of forty-two, and he spoke with me then about the Name of forty-two. And he asked me to find an interpretation in the vernacular for two letters "vav" and "tzaddik" that are found in that Name and I could not find them. And from what was understood, he already knew the secret of the entire aforementioned Name — only these two letters "vav" and "tzaddik" mentioned he was not yet able to incorporate into the matter in which he wished to clothe that Name. # אות - קמז URL: https://ajew.org/reader-plain/sichos-haran/1/147/ אות - קמז אות - קמז Source: https://ajew.org/reader/sichos-haran/1/147 Segment 1 HE: שמעתי מאיש אחד מאנשינו שאמר, שקדם שספר רבנו זכרונו לברכה המעשה של המלך שהיה לו בן שכולו מאבנים טובות הנדפסת (בספורי מעשיות מעשה ה) (רפט), אמר קדם שספר: אני יודע מעשה שיש בה כל השם של מ"ב (רצ). ואחר כך ספר זאת המעשה. ואף על פי כן אין אנו יודעים אם זאת היא המעשה של השם מ"ב (רצא). וגם אנכי שמעתי מפיו הקדוש לפני כמה שנים שאמר, שהבעל שם טוב זכרונו לברכה היה יודע מעשה שהיה בה השם של מ"ב ודבר עמי אז מהשם של מ"ב. ושאל אותי למצא פרוש בלשון לעז על שתי אותיות ו' צ' שנמצא בשם הנ"ל ולא יכלתי למצא. וכפי המובן היה שכבר יודע סוד כל השם הנ"ל רק שתי אותיות אלו ו' צ' הנ"ל עדין אינו יכול להכניסם בתוך הענין שהיה רוצה להלביש בו שם הנ"ל: EN: I heard from one of our followers who said that before Rabbainu o.b.m. told the story of the king who had a son who was entirely made of precious stones — which is printed (in Sipurei Ma'asiyos, Story 5) (289) — he said before telling it: I know a story in which the entire Name of forty-two letters is contained (290). And afterward he told that story. And even so, we do not know if that is the story of the Name of forty-two (291). And I myself also heard from his holy mouth, several years ago, that he said: the Baal Shem Tov o.b.m. knew a story that contained the Name of forty-two, and he spoke with me then about the Name of forty-two. And he asked me to find an interpretation in the vernacular for two letters "vav" and "tzaddik" that are found in that Name and I could not find them. And from what was understood, he already knew the secret of the entire aforementioned Name — only these two letters "vav" and "tzaddik" mentioned he was not yet able to incorporate into the matter in which he wished to clothe that Name. 289. RAK: A book containing the principal stories that Rabbainu told. First printed in 5685. 290. RAK: The Name hinted in the initial letters of the words in "Ana Bekoach" — the prayer of Rabbi Nechunya ben HaKanah. The letters are: Alef-Beis-Gimel-Yud-Tav-Tzaddik; Kuf-Reish-Ayin-Shin-Tes-Nun; Nun-Gimel-Dales-Yud-Chaf-Shin; Beis-Tes-Reish-Tzaddik-Tav-Gimel; Ches-Kuf-Beis-Tes-Nun-Ayin; Yud-Gimel-Lamed-Pei-Zayin-Kuf; Shin-Kuf-Vav-Tzaddik-Yud-Tav. 291. RAK: See Zimras HaAretz 92. # אות - קמח URL: https://ajew.org/reader-plain/sichos-haran/1/148/ אות - קמח אות - קמח Source: https://ajew.org/reader/sichos-haran/1/148 Segment 1 HE: וכשספר המעשה של הבעל תפלה הנדפסת בספורי המעשיות מעשה יב (רצב) שאל אותנו אחר כך: מי ספר המעשה שהיה כתוב בהקראויניקוס (כרוניקות) שלהם מענין הכתות שנעשו בעת שהיה רוח סערה בעולם וכו' ? השבנו לו שזה ספר אחד מהגבורים של הגבור להבעל תפלה כמבאר שם. ונענע בראשו שכן הוא והבנו מדבריו שיש בזה מכוון גדול מאד מה שדיקא אחד מהגבורים ספר זאת. ומזה תלמד שבכל דבור ודבור של המעשיות יש מכוון גדול מאד מאד מה שאין הפה יכול לדבר והלב לחשב: EN: And when he told the story of the Baal Tefillah which is printed in Sipurei Ma'asiyos, Story 12 (292) — he asked us afterward: Who told the story that was written in their chronicles about the sects that formed at the time when there was a storm wind in the world etc.? We answered him that one of the warriors of the warrior of the Baal Tefillah told it as is explained there. And he nodded his head that it is so, and we understood from his words that there is a very great intent in the fact that specifically one of the warriors told this. And from this you will learn that in every single word of the stories there is a very great intent — what the mouth cannot speak and the heart cannot think. 292. RAK: Rabbainu told this story on Motza'ai Shabbas the 1st of Shevat 5570. # אות - קמט URL: https://ajew.org/reader-plain/sichos-haran/1/149/ אות - קמט אות - קמט Source: https://ajew.org/reader/sichos-haran/1/149 Segment 1 HE: המעשה של השבעה בעטלירס הנדפסת בספורי המעשיות ספר כמה ימים ובכל פעם ספר ענין השיך לזה שספרו ממנו שעל ידי זה התחיל לספר המעשה: EN: The story of the Seven Beggars [Shivah Betelres] which is printed in Sipurei Ma'asiyos — he told it over several days, and each time told the matter connected to it that was related about it through which he began to tell the story: First, on holy Shabbas eve (293) he began through the tobacco [snuff] he took from one of his followers, and he remembered the letter that I had sent to my friend that had reached him o.b.m., in which I had written that he should be joyful. Then he spoke about this. And he answered and said: I will tell you how once people were joyful. And he began to tell the story (294). And he told the entire beginning of the story until the end of the story of the first day — about the beggar who was blind. And all this was on holy Shabbas eve — and I was then at my home in Nemirov. And afterward on Tuesday my friend came to his home (295) and told me this story and I stood trembling and astonished. For although I had already heard many awesome stories from him, a story such as this I had never heard from his holy mouth. And afterward I traveled there and came to the home of Rabbainu o.b.m. at the time when he was already closed in his room. And in the morning which was Wednesday I entered to him and spoke with him much. And I told him stories from the world that I had recently heard, and afterward he spoke with me about the aforementioned story that he had told on holy Shabbas eve. And he said that he greatly desired to know [meaning: to tell] the ending — that is, what happened at all the remaining seven days of the feast. And also the entire ending of the conclusion of the story of the king's son who received the kingdom from his father while still alive — from which the story began. And he then told me that so — each and every day from the seven days of the feast, one of the seven beggars comes every day and blesses them and gives them a gift for the discourse etc. And he also spoke with me about the order of the story of the elders who are masters of memory — whose narrative I had not heard in proper order with good explanation from my friend. And he explained to me himself a bit in order. And he also spoke with me about the matter of the boasting of the blind beggar that he remembers nothing at all (in German: "Ich gideink gar nisht") — whose explanation is: "ich gideink gar nisht" — meaning he remembers when there was still no existence at all etc. And he marveled at this. And afterward I greatly longed that he begin to tell from the second day — but I did not succeed at it, for in the meantime his servant (296) came and said: Rabbi, the time for the meal has arrived. And he set the table before him to eat, and I was compelled to leave his presence. Afterward, after he had slept a little after his eating — I returned and entered to him, and stood before him and told him several matters from the affairs of the world and the rabbi from Berditchev whom I had recently been near (297). And I spoke with him about the matter that everyone is full of worries and lacks — that all the great wealthy men are each lacking very much etc. And afterward I answered and said before him this verse (Koheles 3:11): "He has also put the world into their heart, yet so that man cannot find out the work that G-d has done from the beginning to the end" (see Rashi's explanation). He answered o.b.m.: Is this not our story?! And immediately he asked: Where are we in the story? And I was immediately startled from the great yearning I had to hear this, and I answered him in a rush that we stand in the second day. He answered and said: On the second day they went back and yearned how etc. (as printed there). And he told on that Wednesday the entire story of the second day. And afterward on holy Shabbas eve — the story of the third and fourth days. And afterward on Sunday — the story of the fifth day. And afterward on the following Tuesday — the story of the sixth day. And after he concluded the story of the sixth day we stood before him, and one of his followers told before him some story. He answered and said: Is this not from the matter of the story of the seventh day?! And he said that it seems that the world is relating from his story, and he greatly desired to tell it — but we did not merit that he tell it then, and he never told it again (298). 293. RAK: The 25th of Adar II, 5570. 294. RAK: In Chayai Moharan, Discourses Connected to the Stories, 4, Moharnat writes: "And I heard that he said then: 'What do you know about how to be joyful from within melancholy — I will tell you how once people were joyful.'" 295. RAK: Rabbi Naftali. 296. RAK: Two years earlier Rabbainu had a servant named Rabbi Michal — and it is possible he is mentioned here. 297. RAK: Moharnat began that summer to manage Rabbainu's financial affairs in Berditchev. His father also had a large business there. 298. RAK: Rabbainu said that the conclusion of the story we will not merit to hear until Mashiach comes. # אות - טו URL: https://ajew.org/reader-plain/sichos-haran/1/15/ אות - טו אות - טו Source: https://ajew.org/reader/sichos-haran/1/15 Segment 1 HE: אמר: שהוא חכמה ומלאכה גדולה (לב) להיות כמו בהמה. וזה בחינת (שמות לו א): "כל אשר נתן ה' חכמה בהמה", הינו שהוא חכמה לעשות עצמו כבהמה (וכמו שאמרו רבותינו, זכרונם לברכה (חולין ה:) על פסוק (תהלים לו ז): "אדם ובהמה תושיע ה'" - אלו בני אדם שערומים בדעת ומשימין עצמן כבהמה. וכמו שאמר אסף (תהלים עג כב): "ואני בער ולא אדע בהמות הייתי עמך", ועין במקום אחר מזה): EN: He said: It is a great wisdom and craft[32] to be like an animal. And this is in the aspect of [Exodus 36:1]: *"Whoever Hashem has placed wisdom — in him"* [reading: wisdom is placed in one who makes himself like an animal (behaimah)]. That is, it is wisdom to make oneself like an animal. (And as our Sages o.b.m. said [Chulin 5b] on the verse [Psalms 36:7]: *"Man and animal You save, Hashem"* — these are people who are clever in knowledge but make themselves like animals. And as Asaf said [Psalms 73:22]: *"And I was brutish and did not know; I was like an animal before You."* And see elsewhere on this.) # אות - קנ URL: https://ajew.org/reader-plain/sichos-haran/1/150/ אות - קנ אות - קנ Source: https://ajew.org/reader/sichos-haran/1/150 Segment 1 HE: פעם אחת אמר: אצל מי שאני לוקח ומקבל ממון וכיוצא, אני נותן לו. כי בזה שאני מקבל אני נותן (והוא ענין המבאר בהמעשה של יום הששי מהשבעה בעטלירס שהתפאר אחד את עצמו בנפלאות הכח שיש לו בידו, עין שם): EN: Once he said: from whoever I take and receive money and the like — I give to them. For in what I receive — I give. (And this is the matter explained in the story of the sixth day of the Seven Beggars — where one boasts about the wondrous power that he has in his hand — see there.) Segment 2 EN: The story of the third and fourth days he told on holy Shabbas eve as mentioned above. And at that time his grandson the child was lying ill (299), and he had great pain from this. For his illness was very heavy upon him. In particular his righteous daughter Madam Adil, may she live, the mother of the aforementioned child, had great anguish in the upbringing of her children, may the Merciful One protect her (300). May Hashem guard her from henceforth. Segment 3 EN: And he o.b.m. entered on holy Shabbas eve and sat at the table in pain and did not linger at this meal at all. And immediately we said Grace After Meals before the world began to enter to him as was always their custom. Afterward after Grace After Meals he remained sitting at his holy table. And he opened his holy, pure, and awesome mouth, and said then a wonderful and awesome discourse that contained holy Torah, as was always his way in most of his holy discourses. And the entire discourse was related to his great pain that he had. And it seems to me he spoke then about the matter of the heart that is pursued etc. (301). Segment 4 EN: And afterward within that discourse he answered and said: Where are we in the story? And immediately we were startled and I answered him in rush, in awe and fear, that we stand in the third day. And immediately he answered and said: On the third day that couple went back and remembered how they were taken etc. (as printed there). And he told the entire story of the third day, and there is explained a little something from what he told previously. And after he concluded the story of the third day and joy was made there etc. — he then said in these words: "Zey hobn ah hilulah gitan." And afterward immediately he told the story of the fourth day, and immediately when he concluded it, he immediately left the table with haste. Segment 5 EN: And because I was very occupied in my mind to review the two awesome stories of the third and fourth days, and immediately reviewed them with the people who were there so as not to forget a single word from them — because of this I forgot the entire aforementioned holy discourse that he spoke previously. Alas for what is lost (Sanhedrin 111a). Praise and glory to the living G-d for what remained to us — that we merited to remember and record these stories. For even according to the little flicker within my heart, I have no vessels of speech and writing to speak of the wondrous, lofty sublimeness of their virtue. # אות - קנא URL: https://ajew.org/reader-plain/sichos-haran/1/151/ אות - קנא אות - קנא Source: https://ajew.org/reader/sichos-haran/1/151 Segment 1 HE: המעשה של יום שלישי ורביעי ספר בליל שבת קדש כנזכר לעיל. ואז באותו העת היה נכדו הילד מוטל על ערש דוי (רצט) והיה לו צער גדול מזה, כי חליו היה כבד עליו מאד. בפרט שבתו הצדקת מרת אדיל תחיה אם הילד הנ"ל היה לה צער גדול בנים מאד רחמנא לצלן (ש). השם ישמרה מעתה: EN: The story of the third and fourth days he told on holy Shabbas eve as mentioned above. And at that time his grandson the child was lying ill (299), and he had great pain from this. For his illness was very heavy upon him. In particular his righteous daughter Madam Adil, may she live, the mother of the aforementioned child, had great anguish in the upbringing of her children, may the Merciful One protect her (300). May Hashem guard her from henceforth. And he o.b.m. entered on holy Shabbas eve and sat at the table in pain and did not linger at this meal at all. And immediately we said Grace After Meals before the world began to enter to him as was always their custom. Afterward after Grace After Meals he remained sitting at his holy table. And he opened his holy, pure, and awesome mouth, and said then a wonderful and awesome discourse that contained holy Torah, as was always his way in most of his holy discourses. And the entire discourse was related to his great pain that he had. And it seems to me he spoke then about the matter of the heart that is pursued etc. (301). And afterward within that discourse he answered and said: Where are we in the story? And immediately we were startled and I answered him in rush, in awe and fear, that we stand in the third day. And immediately he answered and said: On the third day that couple went back and remembered how they were taken etc. (as printed there). And he told the entire story of the third day, and there is explained a little something from what he told previously. And after he concluded the story of the third day and joy was made there etc. — he then said in these words: "Zey hobn ah hilulah gitan." And afterward immediately he told the story of the fourth day, and immediately when he concluded it, he immediately left the table with haste. And because I was very occupied in my mind to review the two awesome stories of the third and fourth days, and immediately reviewed them with the people who were there so as not to forget a single word from them — because of this I forgot the entire aforementioned holy discourse that he spoke previously. Alas for what is lost (Sanhedrin 111a). Praise and glory to the living G-d for what remained to us — that we merited to remember and record these stories. For even according to the little flicker within my heart, I have no vessels of speech and writing to speak of the wondrous, lofty sublimeness of their virtue. Afterward on Tuesday which was near Pesach — he went out from his home because they were plastering the house with clay for the needs of Pesach. And he entered to the rabbi's home (302) and we stood before him there. And I do not remember what matter was told before him that had some slight connection to some matter of the story of the sixth day, and through this he told the entire story of the sixth day. And afterward one told before him something etc. as mentioned above. And behold, it was then near Pesach as mentioned. And in my understanding the secret of the splitting of the Sea of Reeds is hinted there in the matter of the ten walls of water. And see in Likutay Halachos, Yoreh Deah, Laws of Insects, section 4 — there the matter is explained from what Hashem illuminated my eyes in this. In conclusion: in every story that he told, the narrative came about through some discourse he was having with us from worldly stories, and within it he began to tell a story because there were found in the narrative some words that had some connection to the story that was in his heart. And this was an "arousal from below" [isarusa d'lisata] (303) to draw down the divine perception that he clothed within that story. And so it was with every story and story. And similarly with several Torahs that he revealed that were not at the fixed gathering time (304). And in all of this we always saw the wonders of Hashem and the greatness of the virtue of the Tzadik — that all the words of the world are with him Torah and revelation of divinity. But even more so we saw this with the telling of this awesome story of the Seven Beggars, which is wondrous and awesome novelties without end — as the discerning person will understand somewhat on his own if he sets his heart upon them in the eye of truth, to understand and discern the awesome holiness of the boasting of each and every one of those mentioned there on every day. And in particular the greatness of the holiness of the boasting of the Seven Beggars themselves — who boast every day. The blind one boasted that he has no looking at all in this world, and therefore he is literally blind to this world — and so the deaf one who hears no sound from this world etc. — and so on. And every single word of this story is wondrous novelties — even according to the lowliness of our understanding, even though we do not understand them at all. And all this revelation was through worldly conversations. Through them it was brought about that he took pity on us with such great compassion and revealed all this to us — so that it should be good for us and for our children forever. He said regarding the stories he told — it would be better not to reveal any hint in them as to where they allude. For when the matter is hidden, it can work more of what is needed. But he is sometimes compelled to reveal some general hint so that people will know that there are hidden matters in them. 299. RAK: This was on the 3rd of Nisan. A week later the child passed away. 300. RAK: Until then two of her daughters had passed away. Afterward her son Rabbi Avraham Ber and her daughter Rivkah Miriam were born. 301. RAK: See the story of the Third Day in the tale of the Seven Beggars. 302. RAK: Rabbi Aaron. 303. RAK: Zohar I, 35a, 82a, 88a, 210b; III, 8b. See Yoma 39a. See Yemei Moharnat 41. 304. RAK: The fixed times for saying Torah in Breslov were Rosh HaShanah, Shabbas Chanukah, and Shavuos. # אות - קנב URL: https://ajew.org/reader-plain/sichos-haran/1/152/ אות - קנב אות - קנב Source: https://ajew.org/reader/sichos-haran/1/152 Segment 1 HE: שמעתי בשמו שאמר לאחד שמי שהיה בעל מחלקת בגלגול העבר אזי כשנתגלגל נעשה אטר יד. ורמז לדבר מה דאיתא בזהר הקדוש (א יז. ח"ג קעו.) על קרח שהוא בעל מחלקת דבעי לאחלפא ימינא (כהן) בשמאלא (לוי). ובשביל זה ענשו כשנתגלגל נעשה אטר יד שנחלף אצלו שמאל בימין. ובספר האלף בית, (שה) אות א' אמת כתב בענין אחר: מי שהיה שקרן בגלגול העבר וכו'. (שו) עוד שמעתי מרבי שמואל מטעפליק בעת שנסע עמו לנאווריטש (שז) וכו', שאמר לו פעם אחת: איך ישנתי אני ואיך ישנת אתה, אני ישנתי בענין אטר יד. כלומר שבשעת שנה שלו היה עוסק בענין אטר יד. והזכיר אז מענין שבט בנימין שנאמר בהם שהיה בהם שבע מאות איש אטר יד ימינו (שח): EN: I heard in his name that he said to one person: one who was a disputant in a previous incarnation [gilgul] — when he is reincarnated he becomes left-handed. And the hint to this matter is what is found in the holy Zohar (I, 17a; III, 176a) about Korach who was a disputant: "he wished to exchange the right [kohen] for the left [Levi]." And because of this his punishment when he was reincarnated was to become left-handed — that left was exchanged for right in him. And in the book "Alef Beis" (305) — letter Alef, "truth" — it is written about another matter: one who was a liar in a previous incarnation etc. (306). I also heard from Rabbi Shmuel of Teplik — at the time when he traveled with him to Navoritch (307) etc. — that he said to him once: How did I sleep and how did you sleep — I slept in the matter of a left-handed person. Meaning that during his sleep he was occupied with the matter of the left-handed person. And he mentioned then the matter of the tribe of Benjamin about whom it was said that there were among them seven hundred men left-handed in their right hand (308). Segment 2 EN: 305. RAK: Sefer HaMidos. Segment 3 EN: 306. RAK: Section 48. See Likutay Moharan 66. Likutay Halachos, Choshen Mishpat, Laws of Gift of a Dying Person, section 2. See Avneiha Barzel 46. Segment 4 EN: 307. RAK: Rabbi Shmuel of Teplik served Rabbainu on this journey. (Chayai Moharan, His Journey to Navoritch, 1, 3). Segment 5 EN: 308. RAK: Judges 20:16. See Likutay Moharan Tinyana 77. Benjamin is the aspect of tefillin, and tefillin are bound on the left hand. Segment 6 EN: In Likutay Tinyana section 78 regarding the conduct of simplicity etc., "for sometimes the Tzadik is completely simple — what is called prostik" etc. — see there. There is much to tell about how and in what manner this Torah was said — but it is impossible to describe in writing everything that occurred in this matter. But even so I will record what is possible (309). Segment 7 EN: Know that this Torah was said on Shabbas Nachamu [Shabbas of Consolation, the Shabbas after the Ninth of Av] in Uman, close to his passing (310). And the event was as follows: at that time close by, he entered to another dwelling where he passed away (311). And that dwelling was very good for him to sit in, for he had there breadth of space and good air, as there was a garden before the windows. But the dwelling belonged to such and such. And close to Shabbas Nachamu he entered there. And on that Shabbas a number of both new and old followers gathered who came to him for the holy Shabbas, and there was a large gathering. Segment 8 EN: And on holy Shabbas eve he entered from his room to the house where the world was gathered. And he was very very weak — almost without the strength to speak. And immediately he made Kiddush on the cup. And after Kiddush he sat by the table and did not immediately return to his room as was always his custom at gathering times. And he sat with great weakness and began to speak and converse a little with weakness and great fatigue. Segment 9 EN: He answered and said: Why do you travel to me? Do I know anything now at all?! (312) When I say Torah you have reason to travel and come to me — but now, for what did you come? Do I not know anything now at all?! For I am now completely "prostik" [simple, ordinary]. And he went on at length with this discourse and repeated and tripled many times that he knows nothing at all and that he is only a completely simple person and that he is "prostik." And he said then that he is sustaining himself now only with what he had been in the Land of Israel (313). And he went on at length with this discourse that in truth he truly knows nothing at all — and that he is only completely "prostik" — only he sustains himself with what he had been in the Land of Israel (314). # אות - קנג URL: https://ajew.org/reader-plain/sichos-haran/1/153/ אות - קנג אות - קנג Source: https://ajew.org/reader/sichos-haran/1/153 Segment 1 HE: בלקוטי תנינא סימן ע"ח בענין הנהגת הפשיטות וכו', כי לפעמים הצדיק איש פשוט לגמרי שקורין פראסטיק וכו' עין שם, יש בזה הרבה לספר איך ובאיזה ענין נאמרה זאת התורה, אך אי אפשר לציר בכתב כל מה שעבר בענין זה. אך אף על פי כן ארשם מה שאפשר: (שט): EN: In Likutay Tinyana section 78 regarding the conduct of simplicity etc., "for sometimes the Tzadik is completely simple — what is called prostik" etc. — see there. There is much to tell about how and in what manner this Torah was said — but it is impossible to describe in writing everything that occurred in this matter. But even so I will record what is possible (309). Know that this Torah was said on Shabbas Nachamu [Shabbas of Consolation, the Shabbas after the Ninth of Av] in Uman, close to his passing (310). And the event was as follows: at that time close by, he entered to another dwelling where he passed away (311). And that dwelling was very good for him to sit in, for he had there breadth of space and good air, as there was a garden before the windows. But the dwelling belonged to such and such. And close to Shabbas Nachamu he entered there. And on that Shabbas a number of both new and old followers gathered who came to him for the holy Shabbas, and there was a large gathering. And on holy Shabbas eve he entered from his room to the house where the world was gathered. And he was very very weak — almost without the strength to speak. And immediately he made Kiddush on the cup. And after Kiddush he sat by the table and did not immediately return to his room as was always his custom at gathering times. And he sat with great weakness and began to speak and converse a little with weakness and great fatigue. He answered and said: Why do you travel to me? Do I know anything now at all?! (312) When I say Torah you have reason to travel and come to me — but now, for what did you come? Do I not know anything now at all?! For I am now completely "prostik" [simple, ordinary]. And he went on at length with this discourse and repeated and tripled many times that he knows nothing at all and that he is only a completely simple person and that he is "prostik." And he said then that he is sustaining himself now only with what he had been in the Land of Israel (313). And he went on at length with this discourse that in truth he truly knows nothing at all — and that he is only completely "prostik" — only he sustains himself with what he had been in the Land of Israel (314). And from within this discourse he began to speak and explain the entire awesome matter — how he sustains himself in the time of simplicity from the way of the Land of Israel. And that through this they sustain all the simple ones of the world (what is called "prostakis") — whether scholars and Torah masters when they are idle from Torah; whether simple people who are complete "prostakis." Even the nations of the world need to receive vitality etc. etc. — all as is explained in the section mentioned above — see there well. And included in this is what is contained about his entering the aforementioned dwelling, for it is explained there: "And also now here in the Diaspora, Israel sometimes come to a place etc., and Israel come there and conquer the place and sanctify it so that it becomes a Jewish place — this is also the aspect of the Land of Israel." And one could say "you are robbers" etc. — but through "the power of His deeds" (Psalms 111:6) — through this we have the power to conquer the entire world and sanctify it with the holiness of Israel. For He blessed He created it, and with His will He gave it to them, and with His will He took it from them and gave it to us etc. (Rashi on Bereishis 1:1 mentioned) — as is well explained there. And he completed the entire matter of that Torah. And afterward he came in great joy and commanded to sing "Azammer Bishvachin" immediately (315) before the washing of the hands for the meal (which was his way always to sing after the blessing of HaMotzi). And even in those times when he was very weak, usually there was no singing at all — but now from the greatness of the joy he commanded to sing immediately. And he himself was singing together with us. And afterward he spoke and conversed with us much in great joy and in true wonderful and awesome charm. And he sat the entire meal in great joy and spoke and conversed much with us and greatly strengthened us very very much in many many forms of speech — and some of this is printed. And then he cried out from the depth of the heart: "Gevald! Zait aich nit meyaesh!" [Oh! Do not despair yourselves!]. And he said in this language: "Kein yiush iz gar nit farhandn!" [There is no such thing as despair at all!] (316). And it is impossible to describe the hints he hinted to us through his holy movements — how to be strengthened without end and limit. And he boasted about himself that he is now in great joy. And he said that he is in fear and in joy. And he said in German: "Ich bin haynt frum freylach" [I am today pious and joyful]. And to describe and explain the true charm and beauty and splendor and holiness and fear and joy of that Shabbas — all the skins of Nevayos rams would not suffice to explain it. And then we saw the salvation of Hashem and His wonders and His mighty awesome acts — that He takes pity on His people Israel at all times, that from within such concealment and hiddenness as this it turned to such a will: that at first he truly did not know anything at all, and from within such "not knowing" there came such a revelation. And if in truth we do not know anything at all about his holy matter — especially in the matter of his "not knowing" which is a very deep and hidden matter. And he himself said that his "not knowing" is a novelty greater than his knowing, as is explained elsewhere (317). But even so — in the little that flickers in our understanding, we saw then wonders and awesome things that it is impossible to explain and tell. And the essential thing is what we saw — Hashem's salvation, that He took pity on us in His simple mercies and revealed to us these things, which were enlivening us and greatly strengthening us without measure and reckoning each and every one of those sitting there. And every one of them felt that he alone was being spoken to and that all the matters reach him alone. And also in His great kindness we have already merited to enliven many people with these matters. And his words are still living and enduring and faithful and beloved forever — they enliven many souls. What shall I say — His kindness has overcome us and the truth of Hashem is forever. And afterward on Sunday when I wrote this Torah, and afterward I brought the writing before him. And he held it in his hand with weak hands, and because of this it fell from his hand outside on the earth before the window — he was looking out through to the garden. And I lifted the writing and again delivered it into his holy hand, and he looked and saw all that was written until the end. Afterward he answered and said: What is this you wrote? I was speaking to myself! (in German: "Vos hostu da oif gishribn? Dos hob ich mir azoy gishmuzt.") And these words are ancient. The writer says — dear reader: look well at the Torah related to this story in Likutay Tinyana section 78 beginning "Vaeschanan" etc. — and then you will understand this story well and it will be pleasant to your soul forever. 309. RAK: See Yemei Moharnat 35. Chayai Moharan, His Sojourn in Uman, 31. 310. RAK: Rabbainu arrived in Uman on the 5th of Iyar 5570. Shabbas Nachamu in that year fell on the 11th of Av. 311. RAK: In Yemei Moharnat 36 it is written: the landlord of the house where he stayed — was a notorious wicked man who was then in Petersburg. But his household members admitted him there. 312. RAK: See Shivchay HaRan 33. 313. RAK: See above 11. 314. RAK: Ibid. 13. 315. RAK: A Shabbas eve zemer [table song] composed by the Ari HaKadosh. Rabbainu composed a melody for it. 316. RAK: In Chayai Moharan, Discourses Connected to the Teachings, 49, it is written that Rabbainu earlier said: "Men tor zich nisht meyaesh zayn, gevald!" etc. (One must not despair, gevald!) — and he drew out the word "gevald" greatly as one who warns and cries from the depths of the heart. 317. RAK: Chayai Moharan, Greatness of His Attainment, 42. # אות - קנד URL: https://ajew.org/reader-plain/sichos-haran/1/154/ אות - קנד אות - קנד Source: https://ajew.org/reader/sichos-haran/1/154 Segment 1 HE: שמעתי בשמו שאמר, שעקר מה שהגיע למדרגתו הוא רק על ידי ענין פראסטיק (פשיטות) שהיה מדבר הרבה ומשיח הרבה בינו לבין קונו, ואמר תהלים הרבה בפשיטות. ועל ידי זה דיקא הגיע למה שהגיע (שיח). ואמר: אם הייתי יודע שהשם יתברך יעשה ממני מה שאני עתה, דהינו חדוש כזה, הייתי עושה ביום אחד מה שעשיתי בשנה כולה (כלומר שהיה מזדרז כל כך בעבודתו עד שמה שהיה עושה ועובד השם יתברך בשנה כולה היה עושה ביום אחד: והיה מתגעגע מאד אחר מעלת העבודה בבחינת פראסטיק באמת ואמר: אי אי פראסטיק. גם אמר שדבר עם כמה צדיקים גדולים ואמרו גם כן שלא הגיעו למדרגתם כי אם על ידי ענין פראסטיק, שעסקו בעבודתם בפשיטות גמור בהתבודדות ושיחה בינו לבין קונו וכו'. ועל ידי זה הגיעו למה שהגיעו - אשרי להם): EN: I heard in his name that he said: the essence of what he attained to his level was only through the matter of "prostik" [simplicity] — that he spoke much and conversed much between himself and his Maker, and said much Psalms with simplicity. And through this specifically he attained what he attained (318). And he said: If I had known that Hashem Yisburach would make from me what I am now — meaning such a novelty — I would have done in one day what I did in an entire year (meaning he would have hastened so much in his service that what he served Hashem Yisburach in an entire year he would have done in one day). Segment 2 EN: And he greatly yearned for the virtue of service in the aspect of "prostik" in truth, and said: "Oy oy prostik." He also said that he spoke with several great Tzadikim and they also said that they attained their level only through the matter of "prostik" — that they engaged in their service with complete simplicity, in hisbodidus and conversation between themselves and their Maker etc. And through this they attained what they attained. Praiseworthy are they. Segment 3 EN: 318. RAK: Shivchay HaRan 13. Segment 4 EN: Related to section 17 in Likutay Tinyana, beginning: "One must be very careful to be joyful on Shabbas" etc. — all this was said on holy Shabbas eve (319). And at first he asked me: Are you joyful on Shabbas? I answered: I am sometimes aroused in some fear on Shabbas (which is called "frum"). And I said to him in these words: "Ich bin amol frum" [I am sometimes pious/fearful]. And he answered: That is not so — the main thing is joy. Segment 5 EN: And then he rebuked me greatly to be joyful specifically on Shabbas. And then he said the entire matter printed in Likutay Tinyana section 17 mentioned — about the greatness of the virtue of joy on Shabbas. And it is included there that also fear — the primary elevation of it comes specifically through the joy of Shabbas — meaning that the main thing is only the joy on Shabbas, and specifically then the fear rises — which is what is called "frum." And he went on very greatly in this holy discourse and rebuked us and me especially — to strengthen ourselves to be joyful and of good heart on Shabbas, and to multiply in Shabbas delights etc. as is printed there. And he said: Is it not true that all of a person's expenditures are fixed except the expenditures of Shabbosos and Yom Tov etc. (320). And he said: Is it not true that even a simple householder rejoices on Shabbas with his fish and his zhupitze [kugel]. Segment 6 EN: And afterward he said to me: Now you will have something to be melancholy about. His meaning: since he had greatly rebuked me to be joyful on Shabbas, it could be that I would be melancholy, Heaven forbid, even more from this very thing — because I need to be joyful on Shabbas and do not merit it. (And in truth he had perceived my thought about this — for immediately at the time of his saying all the aforementioned, worries had begun to arise in my mind about how one merits joy on Shabbas.) And through these holy words he said, "Now you will have" etc. — through this he consoled and greatly strengthened me: that in any case I should not be melancholy from this very thing — that I am obligated to rejoice on Shabbas, as mentioned. Segment 7 EN: Also at the time when he was greatly rebuking me about this to be joyful on Shabbas, I answered and said: I desire and greatly want to be joyful on Shabbas. (And my intent was: even if I do not merit joy on Shabbas, at least I want very much to be joyful. And I had already heard much from him about the great virtue of desire and longing etc.) (321). He answered and said to the world: Did you hear what he says? It is good what he speaks! Segment 8 EN: Also he rebuked us then to sing many zemiros on Shabbas (322), and not to look at any obstacle from certain people sitting at the table who seem to not desire this — rather to strengthen oneself to sing zemiros with joy. And to conduct the table the entire day of Shabbas with great joy, for the main thing is joy on Shabbas. Segment 9 EN: 319. RAK: This discourse was said between the Ninth of Av 5568 and Rosh HaShanah 5569. Segment 10 EN: 320. RAK: See Beitzah 16a. Segment 11 EN: 321. RAK: See above 12, 14. See below 260. # אות - קנה URL: https://ajew.org/reader-plain/sichos-haran/1/155/ אות - קנה אות - קנה Source: https://ajew.org/reader/sichos-haran/1/155 Segment 1 HE: שיך לסימן י"ז ב"לקוטי תנינא" המתחיל: צריך לזהר מאד להיות בשמחה בשבת וכו', כל זה אמר בליל שבת קדש (שיט). ובתחלה שאל אותי: האתה שמח בשבת? השבתי: אני לפעמים נתעורר עלי איזה יראה בשבת שקורין (פרום). ואמרתי לו בזו הלשון: איך בין אמאל פרום. והשיב: לא כך הוא, העקר הוא שמחה: EN: Related to section 17 in Likutay Tinyana, beginning: "One must be very careful to be joyful on Shabbas" etc. — all this was said on holy Shabbas eve (319). And at first he asked me: Are you joyful on Shabbas? I answered: I am sometimes aroused in some fear on Shabbas (which is called "frum"). And I said to him in these words: "Ich bin amol frum" [I am sometimes pious/fearful]. And he answered: That is not so — the main thing is joy. And then he rebuked me greatly to be joyful specifically on Shabbas. And then he said the entire matter printed in Likutay Tinyana section 17 mentioned — about the greatness of the virtue of joy on Shabbas. And it is included there that also fear — the primary elevation of it comes specifically through the joy of Shabbas — meaning that the main thing is only the joy on Shabbas, and specifically then the fear rises — which is what is called "frum." And he went on very greatly in this holy discourse and rebuked us and me especially — to strengthen ourselves to be joyful and of good heart on Shabbas, and to multiply in Shabbas delights etc. as is printed there. And he said: Is it not true that all of a person's expenditures are fixed except the expenditures of Shabbosos and Yom Tov etc. (320). And he said: Is it not true that even a simple householder rejoices on Shabbas with his fish and his zhupitze [kugel]. And afterward he said to me: Now you will have something to be melancholy about. His meaning: since he had greatly rebuked me to be joyful on Shabbas, it could be that I would be melancholy, Heaven forbid, even more from this very thing — because I need to be joyful on Shabbas and do not merit it. (And in truth he had perceived my thought about this — for immediately at the time of his saying all the aforementioned, worries had begun to arise in my mind about how one merits joy on Shabbas.) And through these holy words he said, "Now you will have" etc. — through this he consoled and greatly strengthened me: that in any case I should not be melancholy from this very thing — that I am obligated to rejoice on Shabbas, as mentioned. Also at the time when he was greatly rebuking me about this to be joyful on Shabbas, I answered and said: I desire and greatly want to be joyful on Shabbas. (And my intent was: even if I do not merit joy on Shabbas, at least I want very much to be joyful. And I had already heard much from him about the great virtue of desire and longing etc.) (321). He answered and said to the world: Did you hear what he says? It is good what he speaks! Also he rebuked us then to sing many zemiros on Shabbas (322), and not to look at any obstacle from certain people sitting at the table who seem to not desire this — rather to strengthen oneself to sing zemiros with joy. And to conduct the table the entire day of Shabbas with great joy, for the main thing is joy on Shabbas. 319. RAK: This discourse was said between the Ninth of Av 5568 and Rosh HaShanah 5569. 320. RAK: See Beitzah 16a. 321. RAK: See above 12, 14. See below 260. 322. RAK: See Chayai Moharan, Service of Hashem, 77. # אות - קנו URL: https://ajew.org/reader-plain/sichos-haran/1/156/ אות - קנו אות - קנו Source: https://ajew.org/reader/sichos-haran/1/156 Segment 1 HE: כשהיה באומאן שמע בביתו קול של הצועקים על הבית עלמין (שכג) על קברי אבותם שדרכם לצעק ולהתפלל שם בקול מר כנהוג. ופעם אחת שמע אשה אחת שהיתה צועקת שם על קבר אביה: אבי, אבי, בקול מר מאד ובתו תחיה היתה עומדת אצלו אז. ענה ואמר לה: האשה הזאת צועקת בכונה היטב אבי אבי, אבל אביה אינו בכאן כלל. ואמר אז שטוב כשבאים על קברי אבות לומר להמתים השוכנים סביב סביב לקבר אביהם ואמם וכיוצא שבאים אליו, לבקש מהם שיודיעו לו שבא בנם או בתם אליו. כי בודאי לא כל המתים נסתלקים ממקום קבורתם למקום שנטרדים כי הרבה שרויים על קברם. על כן טוב להודיעם כדי שהם יודיעו לאביהם וכו' (שכד): EN: When he was in Uman he heard in his home the voices of those crying over the cemetery (323) — over the graves of their forebears, as was their custom to cry out and pray there with a bitter voice as is customary. And once he heard a woman who was crying out there over her father's grave: "Father! Father!" in a very bitter voice. And his daughter, may she live, was standing next to him then. He answered and said to her: This woman cries out with full intent — "Father! Father!" — but her father is not here at all. And he said then that it is good when coming to the graves of forebears to say to the deceased who dwell around and around the grave of their father and mother and the like who come to him — to ask of them that they inform him that his son or daughter has come to him. For certainly not all the deceased depart from the place of their burial to a place where they are disturbed — for many rest upon their graves. Therefore it is good to inform them so that they will inform the father etc. (324). Segment 2 HE: ואמר אז: אבל אצל הצדיק אין צריכים לחשש על זה שמא אינו שם. כי מיתת הצדיק הוא רק כמו מי שיוצא מחדר לחדר אחר. והמשיל אז לבתו על עצמו: כמו שאני עתה בחדר זה ואחר כך אני יוצא מחדר זה ונכנס לחדר השני וסוגר הדלת אחרי. אם אתה תבוא אצל הדלת ותצעק אבי אבי וכו' לא אשמע דבריך?! כדברים האלה נשמע מפיו הקדוש כמה פעמים שרמז לכל אחד ואחד כמה גדולה המעלה של מי שיזכה לבוא על קברו הקדוש והנורא. כי בודאי ישמע דבריו ויעזר ויושיע לו בכל מה דאפשר: EN: And he said then: But by a Tzadik one does not need to worry about this — that perhaps he is not there. For the passing of a Tzadik is only like one who goes out from one room to another room. And he illustrated this to his daughter about himself: just as I am now in this room and afterward I go out from this room and enter the second room and close the door after me — if you come to the door and cry out "Father! Father!" etc., would I not hear your words?! Such words were heard from his holy mouth several times — that he hinted to each and every one how great is the virtue of one who merits to come to his holy and awesome grave. For certainly he will hear his words and help and save him in all that is possible. Segment 3 HE: וכבר נרשמו איזה שיחות לעיל, כי כן היה דרכו בקדש לשיח ולדבר בחכמתו הנפלאה ובשעת השיחה לא הבינו כונתו, ואחר כך הבינו למפרע כונתו הקדושה. בפרט בענין זה לבוא על קברו שדבר הרבה מזה בפרוש וברמז כמה פעמים וכבר מבאר מה שיחד שני עדים וכנזכר לעיל (שכה): EN: And things such as these have already been recorded earlier, for such was his way in holiness — to speak and converse with his wondrous wisdom and during the discourse not to understand his intent, and afterward to understand retroactively his holy intent. In particular regarding this matter of coming to his grave — about which he spoke much explicitly and in hint many times — as is already explained [in what was said about his designating two witnesses as mentioned above] (325). 323. RAK: See Chayai Moharan, His Sojourn in Uman, 33. Segment 4 EN: 324. RAK: See Shivchay HaBaal Shem Tov 161. Segment 5 EN: 325. RAK: See above 141. Yemei Moharnat 45. # אות - קנז URL: https://ajew.org/reader-plain/sichos-haran/1/157/ אות - קנז אות - קנז Source: https://ajew.org/reader/sichos-haran/1/157 Segment 1 HE: שמעתי בשמו שאמר. שכבר אמר כמה תורות על חולאת שלו (שכו). כי אחר שבא מלמברג הזכיר כמעט בכל תורה מענין הראה שזה היה החולאת שלו כי היה לו חלי ההוסט (שעול, שחפת) רחמנא לצלן שהוא חלי הראה. ואמר שכפי רבוי התורות שאמר על זה כבר היה ראוי להתרפא אך החסרון הוא מחמת חסרון אמונה של השומעים שאין אמונתם חזקה כל כך: EN: I heard in his name that he said: he had already said several Torahs about his illness (326). For after coming from Lemberg he mentioned almost in every Torah the matter of the lung — for this was his illness, for he had the cough [tuberculosis], may the Merciful One protect us, which is an illness of the lung. And he said: according to the abundance of the Torahs he said about this, he should already have been healed by now — but the deficiency is from the deficiency of faith of the listeners, whose faith is not strong enough. Segment 2 EN: 326. RAK: The Torahs 2, 5, 7, and 8 in Likutay Tinyana explain the matter of the lung. Segment 3 EN: He related that once in his youth he was at a certain rabbi's home etc. And he said that at that time he still had not attained the level of now — that he could speak with the world and even so be attached to Hashem Yisburach and engage in Torah literally. For do you think that one arrives at all the levels all at once?! This is not so — rather one must toil greatly and exert greatly in one's service (what is called "hariven") before one arrives at any good level. And then it was hard for me to be together with the world, because he wanted to engage in the service of Hashem (327). And so he said many times when he was telling about the great heights of his attainment etc. — he was accustomed to say: "Ich hob ober zeyer giharvet — ich hob asach gifost" [But I very greatly labored — I fasted very much etc.] (328). # אות - קנח URL: https://ajew.org/reader-plain/sichos-haran/1/158/ אות - קנח אות - קנח Source: https://ajew.org/reader/sichos-haran/1/158 Segment 1 HE: יגיעתו וטרחתו בעבודת ה': ספר שפעם אחת בימי נעוריו היה אצל הרב וכו' ואמר שאז עדין לא היה אוחז במדרגה זו של עכשו שיוכל לדבר עם העולם ואף על פי כן יהיה דבוק בהשם יתברך ועוסק בתורה ממש. כי אתה סבור שבפעם אחת באין לכל המעלות?! כי לא כן הוא, רק צריכין להתיגע ולטרח בעבודתו מאד (שקורין האריווין) קדם שבאין לאיזה מעלה טובה. ואז היה קשה לי להיות ביחד עם העולם, מחמת שהיה רוצה לעסק בעבודת ה' (שכז). וכן כמה פעמים בעת שספר מענין הפלגת מעלתו וכו' היה רגיל לומר איך האב אבער זייער גיהארוויט איך האב אסך גיפאסט (אבל מאד התיגעתי, התעניתי הרבה וכו') (שכח): EN: He related that once in his youth he was at a certain rabbi's home etc. And he said that at that time he still had not attained the level of now — that he could speak with the world and even so be attached to Hashem Yisburach and engage in Torah literally. For do you think that one arrives at all the levels all at once?! This is not so — rather one must toil greatly and exert greatly in one's service (what is called "hariven") before one arrives at any good level. And then it was hard for me to be together with the world, because he wanted to engage in the service of Hashem (327). And so he said many times when he was telling about the great heights of his attainment etc. — he was accustomed to say: "Ich hob ober zeyer giharvet — ich hob asach gifost" [But I very greatly labored — I fasted very much etc.] (328). 327. RAK: See Shivchay HaBaal Shem Tov 98. 328. RAK: See below 165. # אות - קנט URL: https://ajew.org/reader-plain/sichos-haran/1/159/ אות - קנט אות - קנט Source: https://ajew.org/reader/sichos-haran/1/159 Segment 1 HE: פעם אחת אחר שבועות בקהלת זאסלאב (שכט) אמר לפני בדרך קובלנא: איך זוכין להיות יהודי? (של) והייתי משתומם מאד לפניו על זה כפי מה שהייתי יודע מגדולתו ועבודתו מכבר אשר אי אפשר לשער במח כלל ועדין נדמה בעיניו שלא התחיל כלל: ענה ואמר: הלא בעת שהייתי יגע בשביל עבודת ה' לא עלה על דעתי שאזכה לזה, ולא הייתי יודע כלל ממה שאני יודע עכשו. וכי עלה על דעתי לכסף ולהתגעגע לידע מה שאני יודע עכשו?! כי לא הייתי יודע כלל שום מציאות וידיעה מהשגה זו לכסף ולהתגעגע אלי. אם כן גם עכשו, מי יודע מה שיש עוד להשיג ומה שאוכל לזכות עוד? ! והבן. אחר כך אמר: אך זאת נחמתי, שכל היום כולו אני מבלה רק על תורה ותפלה: EN: Once after Shavuos in the holy community of Zaslov (329) he said before me in a tone of complaint: How does one merit to be a Jew? (330). And I was very astonished before him at this — according to what I knew of his greatness and service from before, which it is impossible to measure in the mind at all — and he still appeared in his own eyes as if he had not begun at all. He answered and said: Was it not so — at the time when I was laboring for the service of Hashem, it did not occur to me that I would merit this: and I did not know at all anything of what I know now. And did it occur to me to yearn and long to know what I know now?! For I did not know at all of any existence or knowledge of this attainment — to yearn and long toward it. If so — also now — who knows what there still is to attain and what I will yet be able to merit?! And understand. Afterward he said: But this is my consolation — that the entire day I spend only on Torah and prayer. 329. RAK: Rabbainu traveled to Navoritch with his wife before Purim 5567, and from there to Zaslov. There his wife passed away on the night of Shavuos. 330. RAK: See Shivchay HaRan 34. # אות - טז URL: https://ajew.org/reader-plain/sichos-haran/1/16/ אות - טז אות - טז Source: https://ajew.org/reader/sichos-haran/1/16 Segment 1 HE: דע, שיכולין לצעק בקול דממה דקה בצעקה גדולה מאד ולא ישמע שום אדם כלל, כי אינו מוציא שום קול כלל רק הצעקה היא בקול דממה דקה וזה יוכל כל אדם. דהינו שיציר במחשבתו הצעקה ויכנס קול הצעקה במחשבה ויציר בדעתו קול הצעקה ממש עם הנגון כדרך שצועקין. ויכנס בזה עד שיצעק ממש בבחינת קול דממה דקה ושום אדם לא ישמע כלל: כי באמת אינו ציור כלל רק צעקה ממש, כי יש סמפונות בראה שמשם יוצא הקול וגם יש סמפונות דקים היוצאים מן הראה אל המח, ועל כן יכולים להכניס הקול דרך הסמפונות הדקים ההולכים אל המח עד שיצעק ממש במחו על ידי מה שמציר במחשבתו קול הצעקה ממש שבזה הוא מכניס קול הצעקה אל המח, ויוכל לעמד בין כמה בני אדם ויצעק מאד ושום אדם לא ישמע כנ"ל. ולפעמים יוכל להשמט מזה איזה קול דק שיהיה נשמע, כי מחמת שנכנס הקול דרך הסמפונות של המח אל המח יוכל להשמט לפעמים שיצא הקול דרך הסמפונות המוציאין קול אבל הוא בדקות גדול: ובלא דבור (הינו כשאין מוציאים שום דבור בשעת הצעקה הנזכר לעיל) קל יותר לצעק כנ"ל, כי כשצריך להוציא הדבור קשה יותר לתפס את הקול אל המחשבה ולבלי להניחו לצאת דרך הקנה המוציא קול, אבל בלא דבור קל יותר (לג): EN: Know that it is possible to scream in a still small voice with a tremendous great scream, and no one will hear at all, because one does not emit any voice at all — rather, the scream is in a still small voice, and every person can do this. That is, one visualizes in his thought the scream, and enters the voice of the scream into the thought, and pictures in his mind the voice of the scream precisely with the melody — the way that one screams. And one enters into this until he truly screams in the aspect of a still small voice and no one at all will hear. Because in truth it is not a visualization at all — rather, it is a genuine actual scream, because there are airways in the lung from which the voice emerges, and also there are fine airways that go from the lung to the brain. And therefore it is possible to bring the voice through those fine airways that go to the brain, until one truly screams in his brain through what he pictures in his thought the actual voice of the scream — whereby he brings the voice of the scream into the brain. And he can stand among several people and scream greatly and no one at all will hear as mentioned. And sometimes a thin voice may slip from this and be heard, because on account of the fact that the voice enters through the airways of the brain to the brain, it is possible that sometimes the voice will slip out through the airways that emit voice, but it is in great fineness. And without speech (that is, when one does not emit any speech during the above-mentioned scream) it is easier to scream in the manner mentioned, because when one must emit speech it is harder to seize the voice into the thought and to not let it go out through the trachea that emits voice; but without speech it is easier.[33] # אות - קס URL: https://ajew.org/reader-plain/sichos-haran/1/160/ אות - קס אות - קס Source: https://ajew.org/reader/sichos-haran/1/160 Segment 1 HE: שמעתי מפי האיש ששמש אותו בימי ילדותו בעת שעסק בתעניתים (כמבאר בהשיחות שמקדם), וספר לפני האיש הנ"ל, שפעם אחת התענה רבנו זכרונו לברכה משבת לשבת (שלא) ובאמצע השבוע ביום רביעי יצא ממנו דם מחטמו ומשתי עיניו ומשתי אזניו ומפיו. וצעק האיש הנ"ל לפניו, ואמר שיעשה רעש בביתו על שנחלש כל כך. ופיס אותו בחכמתו, ואמר לו: כך הדרך, שמכבידין התענית באמצע השבוע. הלא תראה ביום מחר יקל עלי. עד שהוכרח האיש לשתק כי השביע אותו תחלה שלא יגלה לשום אדם התעניתים שלו. פעם אחד התענה משבת לשבת, ובאמצע השבוע הוכרח לשכב על מטתו, ורגלו תלה למעלה וסמכם על המוט וכיוצא, מעצם חלישותו: EN: I heard from the mouth of the man who served him in his youth at the time when he engaged in fasts (as explained in the discourses beforehand). And the man mentioned related before me: that once Rabbainu o.b.m. fasted from Shabbas to Shabbas (331), and in the middle of the week on Wednesday, blood came out from his nose and from both his eyes and from both his ears and from his mouth. And the man cried out before him and said he would make a commotion in his house over having become so weak. And he appeased him with his wisdom and said to him: this is the way — that the fast becomes more intense in the middle of the week. Do you not see that tomorrow it will become lighter for me? Until the man was compelled to be silent — for he had made him swear first not to reveal his fasts to anyone. Once he fasted from Shabbas to Shabbas, and in the middle of the week he was compelled to lie in his bed, and he hung his leg up on the bar and the like — from the extreme weakness. 331. RAK: See Shivchay HaRan 9. # אות - קסא URL: https://ajew.org/reader-plain/sichos-haran/1/161/ אות - קסא אות - קסא Source: https://ajew.org/reader/sichos-haran/1/161 Segment 1 HE: פעם אחד היה מסוכן מאד מאד בליל שבת אחר התענית משבת לשבת. כי לא היה מכין לעצמו שום דבר אחר התענית משבת לשבת. כדרך העולם שמכינין לעצמן חלב ומשקאות חמין וכיוצא והוא לא הכין לעצמו כלל, וגם שום איש לא ידע מזה, ואכל המאכלים שאוכלים שאר בני אדם. והיה פעם אחת מסוכן מאד כנ"ל. והיה רעש גדול, ואף על פי כן אחר התענית משבת לשבת ביום ששי היה הולך למרחץ ושם היה המקוה קר מאד מאד, והלך לטבל, ועמד בתוך המקוה זמן רב מאד מאד בערך שתי שעות רצופים, אשר אפלו אדם בריא לא היה יכול לסבל זאת: EN: Once he was in great danger on holy Shabbas eve after the fast from Shabbas to Shabbas. For after the fast from Shabbas to Shabbas he would prepare nothing for himself — as is the way of the world who prepare milk and warm drinks and the like for themselves. But he prepared nothing at all for himself, and no person knew of this. And he ate the foods that other people eat. And he was once in great danger as mentioned. And there was a great commotion — and even so, after the fast from Shabbas to Shabbas on Friday he would go to the bath and there was the mikvah which was extremely cold. And he went to immerse, and stood within the mikvah for a very long time — approximately two full hours — which even a healthy person would not have been able to tolerate. # אות - קסב URL: https://ajew.org/reader-plain/sichos-haran/1/162/ אות - קסב אות - קסב Source: https://ajew.org/reader/sichos-haran/1/162 Segment 1 HE: בקהלת זלאטיפאלי (שלב) התענה פעם אחת משבת לשבת וביום ששי הוכרח לנסע להמרחץ כי לא היה יכול לילך, ואמר שזה היה מחמת שנודע הדבר לרבים שהוא מתענה מחמת זה נחלש כל כך: EN: In the holy community of Zlatipola (332) he once fasted from Shabbas to Shabbas, and on Friday he had to travel to the bath in a wagon because he could not walk. And he said this was because the matter became known to many — from this he became so weakened. Rabbainu o.b.m. — even though he had a special room in the village where he sat alone — even so he would go most of the time through the open fields among some forest and the like, and would engage in much hisbodidus there. And once I walked with him in the holy community of Medvedevka (333) where he had resided at first as mentioned, and I walked with him here and there by the fields and hills. And he waved his hand over the fields and hills. And he said to me: Over all these fields and hills that you see surrounding the town — and over all the places nearby around the city on all sides — in all of them I have walked and gone around many many times. Meaning he was going in hisbodidus in all the aforementioned places. And he told me that on top of that hill there is a very high place, and at the very summit of its height there is something like a valley within it. And he would go up to the top of the height of the hill and enter within the valley inside it, and there he loved to engage in hisbodidus many times. And sometimes he would go in other places as mentioned. And all this was in the holy community of Medvedevka where he had already been a renowned Tzadik when he resided there. Apart from the fact that he greatly multiplied hisbodidus at the time when he lived in the village as mentioned. And similarly at first when he lived in Mezhibuzh, and also afterward when he lived in Zlatipola, and here in the holy community of Breslov — every single day he would engage in much hisbodidus. And many times he was in hisbodidus the entire whole day (334). 332. RAK: Rabbainu moved to live in Zlatipola in Elul 5560 — a year and four months after returning from the Land of Israel. 333. RAK: Rabbainu lived in Medvedevka from the year 5550 at age eighteen until 5560. 334. RAK: See above 117. # אות - קסג URL: https://ajew.org/reader-plain/sichos-haran/1/163/ אות - קסג אות - קסג Source: https://ajew.org/reader/sichos-haran/1/163 Segment 1 HE: ספר לי איש אחד מזלאטיפאלי שבהיותו יושב רבנו זכרונו לברכה בזלאטיפאלי, פעם אחת בקיץ התפלל רבנו זכרונו לברכה בבקר השכם ואחר כך שלח את בתו הילדה שרה תחיה וקראה אותו. ובא לרבנו זכרונו לברכה ואמר לו רבנו זכרונו לברכה: לך עמי לטיל. והלך עמו חוץ לעיר והלך בין העשבים. ענה רבנו זכרונו לברכה ואמר: אם היית זוכה לשמע את קול השירות והתשבחות של העשבים, איך כל עשב ועשב אומר שירה להשם יתברך בלי פניה ובלי שום מחשבות זרות ואינם מצפים לשום תשלום גמול, כמה יפה ונאה כששומעין השירה שלהם וטוב מאד ביניהם לעבד את ה' ביראה. ואמר בלשון אשכנז (עס איז זייער גוט פרום צו זיין צווישין זייא): EN: One person from Zlatipola told me: when Rabbainu o.b.m. was residing in Zlatipola, once in the summer Rabbainu o.b.m. prayed early in the morning and afterward sent his young daughter Sarah, may she live, to call him. And he came to Rabbainu o.b.m., and Rabbainu o.b.m. said to him: Come with me to walk. And he walked with him outside the town among the grasses. Rabbainu o.b.m. answered and said: If you merited to hear the voice of the songs and praises of the grasses — how every blade of grass sings a song to Hashem Yisburach without ulterior motive and without any strange thoughts, and they do not await any reward or payment — how beautiful and pleasant when one hears their song! And it is very good to be pious [frum] among them in the service of Hashem. (And he said it in German: "Es iz zeyer gut frum tzu zayn tsvishn zey" [It is very good to be pious among them].) Afterward they walked further and came near a certain hill (called "Magila") that was near the town. And he asked him: what is this? And he answered him and told him the matter of that Magila. And he said to him that he should go with him there. And they entered there. And when they entered there they could not be seen from outside at all, for the aforementioned hill was hollow inside and somewhat deep within. And Rabbainu o.b.m. entered there with the aforementioned man. And Rabbainu o.b.m. sat down there on the ground and took from his sleeve pocket the book "Shaarei Zion" and began to say it, and wept very very greatly. And he went on from page to page and wept very greatly — without stopping. And the man stood next to him and held his tobacco pouch, and stood astonished and saw his very great weeping. And he remained there a long time doing this. And when he stopped weeping — he commanded the aforementioned man to go out and look outside where the day stands. And he went out and saw that the day had already passed and the sun was inclining to set. And he had lingered thus in his weeping close to a full summer day without stopping. Afterward he commanded him to bring fire and smoked the pipe, and sat a little and they went out. And he said to him: there will be a time when it will be very difficult to draw near to him. But I am now in your hands. And you and Rabbi Yaakov Yosef (335) — if you wish, I am able to make from you Tzadikim like myself. Segment 2 HE: אחר כך הלכו יותר ובאו סמוך להר אחד (שקורין מאגילא) שהיה שם סמוך להעיר ושאל אותו: מה זאת, והשיב לו, וספר לו ענין אותו המאגילא. ואמר לו שילך עמו לשם, ונכנסו לשם. וכשנכנסו לשם לא נראו לחוץ כלל כי ההר הנ"ל היה חלול בתוכו ועמק קצת בתוכו. ונכנס לשם רבנו זכרונו לברכה עם האיש הנ"ל. וישב רבנו זכרונו לברכה שם על הארץ ולקח מבית יד שלו ספר "שערי ציון", והתחיל לומר, ובכה מאד מאד. והיה אומר להלן מדף לדף ובכה הרבה מאד מאד בלי הפסק. והאיש עמד אצלו והחזיק הצוביך (בית קבול המקטרת) שלו, ועמד משתומם, וראה בכיתו הגדולה מאד. ושהה זמן הרבה בזה. וכאשר פסק לבכות צוה על האיש הנ"ל שילך ויסתכל בחוץ היכן היום עומד, ויצא וראה שכבר פנה היום והשמש נוטה לשקע. וכל כך התמהמה בבכיתו קרוב ליום שלם בקיץ בלי הפסק. אחר כך צוה לו להוציא אש ועשן הלולקע (מקטרת) וישב מעט ויצאו לחוץ. ואמר לו שיהיה זמן שיהיה קשה מאד להתקרב אליו. אך אני עכשו בידכם. ואתם ורבי יעקב יוסף (שלה) אם תרצו אני יכול לעשות מכם צדיקים כמוני בעצמי: EN: 335. RAK: Rabbi Yaakov Yosef of Zlatipola — Rabbainu's father-in-law [of his second marriage]. His son Aaron married Chayah the daughter of Rabbainu. # אות - קסד URL: https://ajew.org/reader-plain/sichos-haran/1/164/ אות - קסד אות - קסד Source: https://ajew.org/reader/sichos-haran/1/164 Segment 1 HE: גם כשיצא לקהלת אומאן (שלו) שהיה סמוך מאד להסתלקותו כמו חצי שנה, וכבר זכה למעלה עליונה שלא זכה בה אדם מעולם כמבאר כבר (שלז), גם שם היה לו התבודדות הרבה מאד, ופעם אחת נכנס הבעל הבית שדר רבנו זכרונו לברכה אצלו בשכנות שם באומאן. ושם היה לרבנו זכרונו לברכה חדר מיוחד שהיה להבעל הבית תפיסת יד בו. ונכנס הבעל הבית פתאם לאותו החדר ומצא את רבנו זכרונו לברכה שהיה שוכב בפשוט ידים ורגלים על הארץ. אף על פי שהיה אז חלוש מאד מאד, בלי שעור אשר חיותו היה בנס וכמעט שנגוע בכל עת, אף על פי כן לא עזב דרכו הטוב על פי פשיטות עד השעה האחרונה שנסתלק למעלה בשלום. אשרי לו: EN: Also when he went out to the holy community of Uman (336) — which was very close to his passing, about half a year — and he had already attained the supernal level which no person had ever attained, as has already been explained (337) — even there he had much hisbodidus. And once the landlord of the home where Rabbainu o.b.m. lived — next door to him in Uman — entered there. And Rabbainu o.b.m. had there a special room in which the landlord had a right of entry. And the landlord suddenly entered that room and found Rabbainu o.b.m. lying with spread arms and legs on the ground — even though he was then very very weak, beyond measure, such that his vitality was by a miracle and he nearly expired at every moment. Even so he did not abandon his good way of simplicity until the last hour when he passed away on high in peace. Praiseworthy is he. 336. RAK: On the 5th of Iyar 5570. Segment 2 EN: 337. RAK: See Shivchay HaRan 33. # אות - קסה URL: https://ajew.org/reader-plain/sichos-haran/1/165/ אות - קסה אות - קסה Source: https://ajew.org/reader/sichos-haran/1/165 Segment 1 HE: בכל פעם שהיה מספר מעצם הפלגת מעלתו ומדרגתו הגבוה מאד מאד. היה אומר בכל פעם, אבל מאד יגעתי על זה. איך האב זייער גיהארוויט. איך האב זייער פיל גיפאסט (שלח).. ועקר ספורו בפנינו דברים כאלו היה בשביל קנאת סופרים (שלט) כדי שנהיה מקנאים עצמנו במעלתו הגדולה כדי שגם אנחנו נעשה כמותו ונלך בדרכיו להתיגע ולטרח וכו' ולעבד ה' כמותו. ופעם אחת ספר עם אחד מענינים אלו והתפאר לפניו מעצם גדולת מעלתו והשגתו הגבוהה העצומה וכו', כמו שמתפאר ומתגרה עם חברו בגדולות כדי שיתקנא בו חברו. וזה האיש אמר לו: מי יוכל לבוא לזה לזכות למדרגתכם כי יש לכם נשמה גבוהה מאד בודאי?! והקפיד רבנו זכרונו לברכה מאד על זה. ואמר: זהו החסרון שלכם, שנדמה לכם שעקר גדולת והשגת הצדיקים הגבוהים הוא רק מצד הנשמה הגבוהה שיש להם כי באמת לא כן הדבר, רק כל אחד ואחד יכול לזכות לבוא למדרגתי להיות כמוני ממש. כי העקר תלוי רק ביגיעות ועבודות באמת. וכן שמעתי גם כן כדברים האלה מפיו הקדוש כמה פעמים שהעקר תלוי רק ביגיעות ועבודות וכו' (שמ): EN: Every time he spoke about the great heights of his level and station — very very great — he would say each time: but I very greatly labored. "Ich hob zeyer giharvet — ich hob zeyer fil gifost" [I very greatly labored — I fasted very much] (338). And the essence of his telling us these things was for the zealousness of scholars (339) — so that we would be zealous for his great level and virtue, so that we too would become like him and walk in his ways — to toil and exert and work hard etc. and serve Hashem as he did. And once he spoke with one person about these matters and boasted before him about the extreme greatness of his level and attainment etc. — as one who brags and contends with his companion in great things in order that his companion be zealous about him. And this man said to him: who could come to this — to merit your level? — for you certainly have a very lofty soul! And Rabbainu o.b.m. was very displeased at this. And he said: this is your deficiency — that it seems to you that the essence of the greatness and attainment of the great Tzadikim comes only from the side of the lofty soul they have. For in truth the matter is not so — rather every single person can merit to come to my level — to be exactly like me. For the main thing depends only on toils and service in truth. And similarly I heard the same words from his holy mouth many times — that the main thing depends only on toils and service etc. (340). 338. RAK: See above 158. 339. RAK: See Bava Basra 21a. 340. RAK: See Shivchay HaRan 25. # אות - קסו URL: https://ajew.org/reader-plain/sichos-haran/1/166/ אות - קסו אות - קסו Source: https://ajew.org/reader/sichos-haran/1/166 Segment 1 HE: שמעתי בשמו שאמר, העולם סוברים שמחמת שאני נכד הבעל שם טוב זכרונו לברכה מחמת זה זכיתי למדרגתי. לא כן הוא, רק עם דבר אחד הצלחתי. ועל ידי זה זכיתי לעלות למה שזכיתי. ואמר בלשון אשכנז בזה הלשון: מיט איין זאך איז מיר גיראטין (שמא): EN: I heard in his name that he said: the world thinks that because I am the grandson of the Baal Shem Tov o.b.m. — because of this I merited my level. This is not so — rather with one thing I succeeded. And through this I merited to ascend to what I merited. And he said in German in these words: "Mit ein zach iz mir giratin" [With one thing I succeeded] (341). 341. RAK: See Shivchay HaRan 26. # אות - קסז URL: https://ajew.org/reader-plain/sichos-haran/1/167/ אות - קסז אות - קסז Source: https://ajew.org/reader/sichos-haran/1/167 Segment 1 HE: לענין מה שאמרו רבותינו זכרונם לברכה (ברכות נה: כתובות סב.) 'אנחה שוברת גופו של אדם', ספר שאצלו היה כך ממש. כי בימי נעוריו בעת שיגע בעבודת ה' היה לפעמים עושה איזה אנחה, ואחר כך היה מנסה עצמו אם יוכל להגביה ידיו ולא היה יכול אז להגביה ידיו. כי גופו היה משתבר באמת ממש מחמת אנחתו: EN: Regarding what our Sages o.b.m. said (Berachos 58b; Kesuvos 62a): "A sigh breaks the body of a person" — he related that for him it was literally so. For in his youth at the time when he toiled in the service of Hashem, sometimes he would make a certain sigh — and afterward he would test himself whether he could lift his hands and he could not — for his body was literally broken from his sigh. # אות - קסח URL: https://ajew.org/reader-plain/sichos-haran/1/168/ אות - קסח אות - קסח Source: https://ajew.org/reader/sichos-haran/1/168 Segment 1 HE: גם ספר מגדל הבושה שהיה לו. שהיה מתביש מהשם יתברך והיה מרגיש ממש הבושה על פניו. והיה מרגיש כמו מי שמתביש מחברו מאד. כי היה מרגיש שמתחילין מראה פניו להשתנות לכמה גונין כדרך המתבישין ממש בלי שום שנוי וכבר נתבאר (שמב) מגדל הבושה והיראה שהיתה מונחת על פניו תמיד אשר לא נראה כזאת. והרב הקדוש מורנו הרב רבי נחום זכרונו לברכה מטשארנביל (שמג) ראה אותו בימי נעוריו בקהלת מעדוועדווקע, ונתבהל מעצם היראה שהיה על פניו אז, ואמר שמה שנאמר (שמות כ יז): "למען תהיה יראתו על פניכם לבלתי תחטאו" זה רואין בחוש אצלו: EN: He also related about the greatness of the shame that was with him — that he was ashamed before Hashem Yisburach and felt the shame literally on his face. And he felt as one who is greatly ashamed before his companion. For he felt that the appearance of his face was literally beginning to change to several hues — as is truly the way of those who are ashamed — without any change. And it has already been explained (342) about the greatness of the shame and fear that was always resting on his face — the like of which has never been seen. And the holy rabbi our teacher Rabbi Nachum, may his memory be for blessing, from Tchernobil (343) — saw him in his youth in the holy community of Medvedevka, and was startled by the extreme fear that was on his face then. And he said that what is written (Shemos 20:17): "So that His fear shall be upon your faces, so that you do not sin" — this is seen literally with him. 342. RAK: See below 210. 343. RAK: One of the younger disciples of the Maggid of Mezeritch and the author of the book "Meor Einayim." # אות - קסט URL: https://ajew.org/reader-plain/sichos-haran/1/169/ אות - קסט אות - קסט Source: https://ajew.org/reader/sichos-haran/1/169 Segment 1 HE: ועיניו היו מאירות כשמש וכירח ממש. בפרט בשבת קדש היו עיניו מאירות מאד מאד, ופניו היו מאירות ומאדימות מאד בשבת קדש. ומי שלא ראה עצם קדושתו ורשפי שלהבת דבקותו בשבת קדש, וסדר הקדוש שלו בליל שבת עם סדר השולחן, והנגון שהיה מזמר אתקינו סעודתא אזמר בשבחין, ואיך שהיה מזמר שאר הזמירות כל מקדש, מנוחה ושמחה, ואשת חיל, ומעין עולם הבא, ומי שלא ראה זאת, לא ראה טוב מעולם. וכל מי שעמד אז באותו מעמד היה מעיד שלא יהיה נראה כזאת עד שיבוא משיח צדקנו. ואלו כל הימים דיו וכו' אי אפשר לבאר אפס קצה ועצם היפי והקדושה הנוראה והיראה העצומה ועריבת נעימת דבקות הנפלא שהיה אז בענוה באמת אשר לא נראה כזאת בעולם. וכל זה לפי תפיסת דעתנו, מלבד סתרי נסתרות שהיה לו בזה. קדם הקדוש היה נוטל הכוס בידו והיה עומד זמן רב עם הכוס בידו לפני השולחן בשתיקה, ולא היו שומעין ממנו כי אם קצת קול השתוקקות. ועלה אז למקום שעלה. אחר כך, אחר ששהה הרבה מאד פתח פיו בנעימות נפלא: יום הששי כו'. (ואמר שבתבה ראשונה וכו' עין לקמן (שמד): EN: And his eyes shone like the sun and the moon literally. In particular on holy Shabbas his eyes shone very very greatly — and his face shone and glowed very much on holy Shabbas. And whoever has not seen the intensity of his holiness and the sparks of flame of his attachment on holy Shabbas — and the order of his Kiddush on Shabbas eve with the order of the table, and the melody with which he would sing "Asaykinu Se'udasa" [Let us prepare the feast], "Azammer Bishvachin" [I will sing praises], and how he would sing the other zemiros: "Kol Mekadesh" [All who sanctify], "Menucha v'Simcha" [Rest and joy], "Eshes Chayil" [Woman of valor], and "Me'ein Olam HaBah" [A semblance of the World to Come] — such a person has never seen good in his life. And all who stood at that time in that presence would testify that there will be nothing seen like this until Mashiach our righteousness comes. And were all the days ink etc. — it is impossible to describe even a tiny fragment of the beauty and awesome holiness and the wondrous fear and the extraordinary pleasant sweetness of the wondrous attachment that was there in true humility — the like of which has never been seen in the world. And all this is according to our comprehension — aside from the hidden secrets that he had in this. Before Kiddush he would take the cup in his hand and stand for a long time with the cup in his hand before the table in silence, and they would hear from him only a slight sound of yearning. And he would ascend then to the place he ascended to. Afterward, after lingering very greatly, he opened his mouth in a wonderful melody: "Yom Hashishi..." [The sixth day...]. (And he said that in the first word etc. — see below (344). 344. RAK: See below 210. # אות - יז URL: https://ajew.org/reader-plain/sichos-haran/1/17/ אות - יז אות - יז Source: https://ajew.org/reader/sichos-haran/1/17 Segment 1 HE: הוכיח את אחד על התמדת הלמוד (לד) ואמר לו: מדוע לא תלמד? מה תפסיד בזה הלא תקבל עולם הבא על הלמוד?! ואין צריך לומר כשהתורה מראה אהבה לאחד אז אין רוצה כלל עולם הבא רק שרוצה את התורה בעצמה. והלא גם השם יתברך לומד כמו שמבאר בדברי רבותינו זכרונם לברכה סדר היום שיש להקדוש ברוך הוא שלש שעות עוסק בתורה וכו' (עבודה זרה ג:). ובדורות הללו בעוונותינו הרבים נפל למוד התורה מאד: ודע שהגדולים שהיו בדורות שלפנינו דהינו הרבנים הגדולים שהיו אז לא היו יודעים שום כונות ואף על פי כן היה יכולים לעשות מופתים רק על ידי למוד התורה הקדושה, כי על ידי זה כשהיו אומרים איזה דבור נתקים כך: EN: He rebuked one person regarding the diligence of Torah study[34] and said to him: Why do you not study? What will you lose from it — will you not receive the World to Come through the Torah?! And needless to say, when the Torah shows love to someone, he no longer wants the World to Come at all — he only wants the Torah itself. And does not even Hashem Yisburach study, as is explained in the words of our Sages o.b.m. — the daily order of the Holy One Blessed He, Who spends three hours occupied with Torah etc. [Avodah Zarah 3b]! And in these generations, because of our many sins, Torah study has greatly fallen. And know that the great ones who were in the generations before us — that is, the great rabbis who were at that time — did not know any mystical intentions [kavanos] at all, and even so they were able to perform miracles solely through study of the holy Torah. Because through this, when they would say some word — it was fulfilled in that way. # אות - קע URL: https://ajew.org/reader-plain/sichos-haran/1/170/ אות - קע אות - קע Source: https://ajew.org/reader/sichos-haran/1/170 Segment 1 HE: פעם אחת שאלתי אותו מדוע כמה יראים התיגעו בעבודת ה' הרבה מאד (שקורין האריווין) ואף על פי כן לא הגיעו למדרגת הצדיקים הגדולים. השיב בפשיטות מסתמא לא התיגעו כל כך. ואמר בזה הלשון: מן הסתם האבן זייא ניט גיהאריוועט, כי הכלל, שעקר הוא היגיעה והכל לפי רב המעשה (שמה): EN: Once I asked him why several G-d-fearing people labored greatly in the service of Hashem (what is called "hariven") and even so did not attain the level of the great Tzadikim. He answered simply: presumably they did not labor so much. And he said in these words: "Min hastem hobn zey nit giharvet" [Presumably they did not labor]. For the rule is: the main thing is the toil — and everything depends on the abundance of deeds (345). 345. RAK: See Shivchay HaRan 21. # אות - קעא URL: https://ajew.org/reader-plain/sichos-haran/1/171/ אות - קעא אות - קעא Source: https://ajew.org/reader/sichos-haran/1/171 Segment 1 HE: שמעתי מרבי יודל זכר צדיק לברכה שאמר ששמע מרבנו זכרונו לברכה שהתפאר שהוא חדוש גדול בענין שבירת תאוות שאיש רך בשנים כמותו ישבר לגמרי כל כך כל התאוות - זה הדבר לא נמצא כלל. כי נמצאים כמה צדיקים שיצאו מן התאוות אבל לא יצאו לגמרי עד עת זקנתם ותפס לדוגמא כמה צדיקים גדולים, ואמר שיודע שלא יצאו מן התאוות עד אשר באו בשנים. אבל איש רך בשנים כמוני בימי הנעורים והילדות ממש ישבר כל התאוות כל כך כמוני, זה אין נמצא כלל. ועין לעיל (שמו) שבימי ילדותו ממש קדם שהיה בן עשרים שנה כבר שבר ובטל לגמרי כל התאוות בתכלית הבטול: והתחיל לספר אז איך הוא רחוק מכל התאוות. ואמר, שלאכל נמאס אצלו לגמרי וכשבא לו עת האכילה קשה וכבד עליו מאד, וכשנזכר מה שנעשה מן האכילה נמאס עליו מאד מאד לאכל והוא מוכרח בעת האכילה להסיח דעתו. ועל כן הוא מדבר לפעמים בשעת אכילה כדי שיוכל בהסח הדעת לחטף איזה מעט אכילה לתוך גופו בשביל קיום הגוף כי קשה ונמאס מאד עליו האכילה (שמז). ובענין תאות משגל בזה אני חדוש נפלא וכבר מבאר מזה במקום אחר (שמח): EN: I heard from Rabbi Yudel, may the memory of the Tzadik be for blessing, who said he heard from Rabbainu o.b.m. that he boasted: it is a great novelty that a young man such as him would break so completely all desires — this is not found at all. For there are found several Tzadikim who emerged from the desires — but they did not emerge completely until the time of their old age. And he took as examples several great Tzadikim and said he knows they did not emerge from the desires until they came in years. But a young man in years like me — truly in the days of youth and childhood — who would break all the desires so completely as I have — this is not found at all. And see above (346) that literally in his childhood days, before he was twenty years old, he had already broken and nullified all desires in complete nullification. And he began to tell then how he is far from all desires. And he said: to eat has become entirely loathsome to him, and when the time for eating comes it is very hard and heavy for him. And when he remembers what is made from the eating it is very very loathsome to him to eat — and he is compelled at eating time to distract his mind. And therefore he sometimes speaks during eating — so that he can in distraction of mind snatch some little eating into his body for the sustenance of the body — for eating is very hard and loathsome to him (347). And in the matter of the desire of intercourse — "in this I am a wondrous novelty" — and this has already been explained elsewhere (348). 346. RAK: See Shivchay HaRan 25. 347. RAK: See Chayai Moharan, Service of Hashem, 107. 348. RAK: See Chayai Moharan, Service of Hashem, and in other places. # אות - קעב URL: https://ajew.org/reader-plain/sichos-haran/1/172/ אות - קעב אות - קעב Source: https://ajew.org/reader/sichos-haran/1/172 Segment 1 HE: שמעתי בשמו שפעם אחד נתן הטלית הישן שלו במתנה לאחד מחשוביו. ענה ואמר רבנו זכרונו לברכה להאיש הזה שנתן לו הטלית שלו: הזהר מאד לכבד הטלית הזה, כי כמו מספר שערות שיש בהטלית כל כך דמעות שפכתי עד שידעתי מהו טלית: EN: I heard in his name: once he gave his old tallis as a gift to one of his close followers. Rabbainu o.b.m. answered and said to this man to whom he gave his tallis: be very careful to honor this tallis — for as many as the number of hairs that are in the tallis, so many tears did I shed until I knew what a tallis is. [Awesome Greatness of His Attainment:] # אות - קעג URL: https://ajew.org/reader-plain/sichos-haran/1/173/ אות - קעג אות - קעג Source: https://ajew.org/reader/sichos-haran/1/173 Segment 1 HE: גדולות נוראות השגתו: שמעתי מאנשים שאמר לרבי שמעון (שמט) בעת שבא מעבר לגרעניץ (מעבר לגבול) שנתרחק לשם איזה שנים ולא ראה את רבנו זכרונו לברכה ערך שלש שנים ויותר, מחמת המעשה שהיה במעדוועדווקע שהקפיד עליו רבנו זכרונו לברכה וכו', ואיני בקי במעשה הזאת היטב. ומחמת זה אמר רבנו פעם אחת: אני רוצה לשלחך (שקורין פאר שיקען) מעבר לנהר דאן. וסבב השם יתברך סבות שבסמוך מאד נתגלגל הדבר שנסע רבי שמעון לשם לסביבות נהר דאן הנ"ל שהוא רחוק בערך מאה פרסאות ויותר ממעדוועדווקע. כי שם עקר מדינת רוסיא כידוע, ויהודים אינם נמצאים שם כי אם אחד מאלף. ובפרט לפני כמה שנים (שנ). ונסע רבי שמעון לשם לפי שעה. והשם יתברך סבב שנתקים דברי רבנו זכרונו לברכה, והוכרח רבי שמעון להתעכב שם כמה שנים. ומה שעבר על רבי שמעון באותן השנים יקצרו המון יריעות. כי היה דר בין הגויים כמה שנים וכו'. והיה לרבי שמעון שם כמה נסיונות. ובתוך כך באותן השנים שהיה רבי שמעון שם, בתוך כך יצא רבנו זכרונו לברכה מזלאטיפאלע וקבע דירתו פה ברסלב. וישב כאן לערך שתים או שלש שנים. ואחר כך בא רבי שמעון לכאן: EN: I heard from people that he said to Rabbi Shimon (349) at the time when he came from beyond the border — where he had been distanced for some years without seeing Rabbainu o.b.m. — approximately three years and more — because of the event that occurred in Medvedevka where Rabbainu o.b.m. was displeased with him etc. And I am not well acquainted with that event. And because of this Rabbainu said once: I want to send you [what is called "far shiken"] beyond the river "Dan." And Hashem Yisburach arranged circumstances that very close after that, it was arranged that Rabbi Shimon traveled to those regions near the aforementioned river Dan — which is approximately a hundred parsa'os and more from Medvedevka. For there is the main region of Russia as is known, and Jews are found there only one in a thousand. And particularly some years before (350). And Rabbi Shimon traveled there for a while. And Hashem Yisburach arranged that the words of Rabbainu o.b.m. were fulfilled, and Rabbi Shimon was compelled to remain there several years. And what Rabbi Shimon went through in those years — tens of thousands of pages would not suffice to tell. For he lived among the gentiles for several years etc. And Rabbi Shimon had many trials there. And in the meantime during those years while Rabbi Shimon was there, in the meantime Rabbainu o.b.m. left Zlatipola and established his residence here in Breslov. And he lived here approximately two or three years. And afterward Rabbi Shimon came here. And Rabbainu o.b.m. said to him: Know — that just as there was a difference with me from the day of my birth until the day you went from me, so too there is a difference now between the day you went from me and today. Meaning: he had ascended from level to level and from there and beyond higher and higher — above high — and in those years he had been transformed through so many levels, that there is a difference with him between that time and now, as the difference that existed between the day of his birth to that time. And whoever has a brain in his head can understand a little from the greatness of Rabbainu o.b.m. from this matter. For at the time when Rabbi Shimon went from him, Rabbainu o.b.m. had already been in the Land of Israel. And all that had occurred to Rabbainu o.b.m. before this — and all the greatnesses and awesomeness and wonders of wonders that he merited to attain in awesome attainments that had not been heard or seen in the world before he was in the Land of Israel etc. — and afterward all the troubles and ordeals etc. that befell him before he was in the Land of Israel until he merited to come there and return from there in peace etc. — and he attained there what he attained etc. And he said that all that he knew before the Land of Israel is as nothing literally. And he was very very ashamed of his ways of Torah and attainment that he had known before the Land of Israel etc. And afterward he went higher and higher at every time without measure and reckoning — as is understood a little from the stories of earlier times. And after all these things, when Rabbi Shimon was separated from him three or more years, he said there is a difference in his attainment between the time when Rabbi Shimon went from him and now — as the difference between the day of his birth and the day Rabbi Shimon went from him. See and behold and understand. 349. RAK: Rabbi Shimon was distanced to there for some years. 350. RAK: Until approximately the year 5560 the entire region was completely closed to Jews. Afterward a few Jews settled there, but they were expelled in the year 5564 by a government law. # אות - קעד URL: https://ajew.org/reader-plain/sichos-haran/1/174/ אות - קעד אות - קעד Source: https://ajew.org/reader/sichos-haran/1/174 Segment 2 HE: שמעתי מרבי שמעון הנזכר לעיל שאמר לו רבנו זכרונו לברכה פה ברסלב סוף ימיו: EN: I heard from the aforementioned Rabbi Shimon that Rabbainu o.b.m. said to him here in Breslov toward the end of his days: Just as you see me now — all that I labored and exerted and accomplished through my service from my beginning until today — now I am able to accomplish all of this in one day. And afterward in another time he said to him that now he can accomplish all of this in one hour. And afterward he said that now he can accomplish all of this in one moment. And understand well how far the matters reach — for at the time he said this to Rabbi Shimon, he had already attained what he had attained. And he had already said many times by that time that all the service and attainment from before is not reckoned as anything compared to what he attained now — even though even previously his attainment was extreme and very lofty beyond measure. And so it had been many many times until that time — for even before the Land of Israel his attainment was very very great beyond measure. And afterward when he came from the Land of Israel, all the attainment before the Land of Israel was in his eyes reckoned as nothing, and he was very ashamed of it. And also afterward he rose higher and higher without measure and reckoning — what the mouth cannot speak and the heart cannot think etc. etc. — as is understood a little from the stories of earlier times. And afterward he said as mentioned above. See and behold and understand from the stories of earlier times and then you will understand a little from the intensity of the greatness of these matters. And I also heard in his name that he said: When one merits to complete knowledge [daas shalem], then one can do and serve Hashem Yisburach in a quarter of an hour what another person needs to serve and labor for seventy years. Segment 3 HE: כמו שאתה רואה אותי, כל מה שיגעתי וטרחתי ופעלתי על ידי עבודתי מעודי עד היום הזה, עתה אני יכול לפעל כל זה ביום אחד. ואחר כך בזמן אחר אמר לו שעתה יכול לפעל כל זה בשעה אחת, ואחר כך אמר שעתה יכול לפעל כל זה ברגע אחת. והבן היטב עד היכן הדברים מגיעים, כי בעת שאמר זאת לרבי שמעון כבר השיג מה שהשיג וכבר אמר עד אותה העת כמה פעמים שכל העבודה והשגה שמקדם אינה נחשבת לכלום נגד מה שהשיג עכשו, אף על פי שגם מקדם היתה השגתו עצומה ונשגבה מאד מאד. וכן היה כמה וכמה פעמים עד אותה העת, כי גם קדם ארץ ישראל היתה השגתו גבוהה מאד מאד בלי שעור. ואחר כך כשבא מארץ ישראל היתה בעיניו כל ההשגה של קדם ארץ ישראל נחשבת כלא ממש והיה מתביש ממנה. וגם אחר כך עלה בכל פעם למעלה למעלה בלי שעור וערך מה שאין הפה יכול לדבר והלב לחשב וכו' וכו', כמובן מעט בספורים שמכבר. ואחר כך אמר כנזכר לעיל. ראה והבט והבן בספורים שמכבר, ואז תבין מעט מעצם גדולת דברים האלה: EN: Before the Land of Israel he said: I do not know how the Tzadikim make a pidyon [redemption]. For one must know all the twenty-four courts of law (352). For when one brings the pidyon one must know in which court of law he is being judged. For perhaps he is making a pidyon and sweetening of the judgment belonging to one court of law — while in truth he is being judged in another court of law. Therefore one must know in which court he is being judged and know the pidyon and sweetening of that court. Segment 4 HE: גם שמעתי בשמו שאמר: כשזוכין לדעת השלם אזי יכולין לעשות ולעבד השם יתברך ברבע שעה מה שאדם אחר צריך לעבד ולהתיגע על זה שבעים שנה: EN: I know all the twenty-four courts of law, and I can make an "apilatsye" [appeal] from court to court through all the twenty-four courts — meaning I can say that the judgment of this court does not seem right to me and I wish to be judged in another court. And so from court to court through all of them. And presumably it certainly helps — for in any case one way or another the judgment is drawn out and delayed. And when it is delayed it is easier, since in the meantime that person performs some mitzvah and the like. And even if it does not help, I can make an "andensenye" [petition] — meaning to send the matter to the Emperor himself (353). And this is a great craft and great wisdom. No one in the generation knows this. And no person has yet known of this. For it is a great craft to insert all the request within some words in number — and also to give proper honor to the Emperor, as is fitting. For certainly one cannot send many things to the Emperor etc. # אות - קעה URL: https://ajew.org/reader-plain/sichos-haran/1/175/ אות - קעה אות - קעה Source: https://ajew.org/reader/sichos-haran/1/175 Segment 1 HE: קדם ארץ ישראל אמר: איני יודע איך הצדיקים עושים פדיון (שנא). כי צריכין לידע כל העשרים וארבעה [כ"ד] בתי דינין (שנב). כי כשמביאים הפדיון צריך לידע באיזה בית דין דנין אותו. כי אולי הוא עושה פדיון והמתקה השיך לבית דין זה, ובאמת הוא נדון בבית דין אחר, ועל כן צריך לידע באיזה בית דין הוא נדון ולידע הפדיון וההמתקה של אותו הבית דין: EN: Before the Land of Israel he said: I do not know how the Tzadikim make a pidyon [redemption]. For one must know all the twenty-four courts of law (352). For when one brings the pidyon one must know in which court of law he is being judged. For perhaps he is making a pidyon and sweetening of the judgment belonging to one court of law — while in truth he is being judged in another court of law. Therefore one must know in which court he is being judged and know the pidyon and sweetening of that court. I know all the twenty-four courts of law, and I can make an "apilatsye" [appeal] from court to court through all the twenty-four courts — meaning I can say that the judgment of this court does not seem right to me and I wish to be judged in another court. And so from court to court through all of them. And presumably it certainly helps — for in any case one way or another the judgment is drawn out and delayed. And when it is delayed it is easier, since in the meantime that person performs some mitzvah and the like. And even if it does not help, I can make an "andensenye" [petition] — meaning to send the matter to the Emperor himself (353). And this is a great craft and great wisdom. No one in the generation knows this. And no person has yet known of this. For it is a great craft to insert all the request within some words in number — and also to give proper honor to the Emperor, as is fitting. For certainly one cannot send many things to the Emperor etc. Segment 2 HE: אני יודע כל העשרים וארבעה בתי דינים ואני יכול לעשות אפילאציע (ערעור) מבית דין לבית דין עד העשרים וארבעה בתי דינים, דהינו שאני יכול לומר שאינו נראה לי המשפט של בית דין זה ואני רוצה לדון בבית דין אחר. וכן מבית דין לבית דין עד כולם ומסתמא מועיל בודאי, כי על כל פנים בין כך ובין כך נמשך ונדחה המשפט, וכשנמשך קל יותר הדבר. כי בתוך כך עושה אותו האדם איזה מצוה וכיוצא ואפלו אם אינו מועיל אני יכול לעשות "אנדענסעניא" דהינו לשלח הדבר להקיסר בעצמו (שנג). וזהו מלאכה גדולה וחכמה גדולה. זה אינו יודע שום אחד בדור. וגם לא ידע עדין מזה שום אדם. כי הוא מלאכה גדולה להכניס כל הבקשה בתוך איזה תבות במספר וגם לתן הכבוד להקיסר כראוי כי בודאי אי אפשר לשלח הרבה דברים להקיסר וכו': EN: He also said: I do not know how one can make a pidyon — for one can only make a pidyon when one knows how the High Priest conducted himself with the scapegoat (354). 351. RAK: The Tzadik through the power of the money of the pidyon that the Chassid gives him, prays for him that the judgments be sweetened. (See Likutay Moharan 180, 215; Chayai Moharan, Discourses Connected to the Teachings, 55; Service of Hashem, 96.) 352. RAK: Zohar III, 138b, 293b. Eitz Chaim, Gate of Birth of the Mind, chapter 2. Likutay Moharan 215. Likutay Halachos, Orach Chaim, Laws of Morning Blessings, section 5, chapter 25. Segment 3 HE: גם אמר איני יודע איך יכולים לעשות פדיון, כי אי אפשר לעשות פדיון כי אם כשיודעין איך היה נוהג הכהן גדול עם השעיר המשתלח (שנד): EN: 353. RAK: See Chayai Moharan, Greatness of His Wondrous Attainment, 2. 354. RAK: See Sefer HaMidos, Sweetening of the Judgment, 94. # אות - קעו URL: https://ajew.org/reader-plain/sichos-haran/1/176/ אות - קעו אות - קעו Source: https://ajew.org/reader/sichos-haran/1/176 Segment 1 HE: קדם ארץ ישראל אמר איני יכול לישן מחמת שקדם השנה באים ועומדים לפני כל הששים רבוא אותיות של התורה (שנה): EN: Before the Land of Israel he said: I am unable to sleep — for before sleep come all the six hundred thousand letters of the Torah and stand before me (355). Segment 2 EN: 355. RAK: See above 90, 91. See below 185. Segment 3 EN: He encouraged one person to be joyful and said it is fitting for him to rejoice in Hashem Yisburach. And even though you do not know the greatness of Hashem Yisburach — it is fitting for you to rely on me. For I know His greatness blessed He (356). And he mentioned then the verse (Psalms 135:5): "For I know that Hashem is great" etc. Also it is fitting for you to rejoice in me — in that you merited that you have a Rebbe like this. Also he encouraged one person to rejoice himself even in mundane matters. And he said to him: certainly so — that at first one must rejoice oneself in worldly matters in whatever one can, and afterward one arrives at true joy. # אות - קעז URL: https://ajew.org/reader-plain/sichos-haran/1/177/ אות - קעז אות - קעז Source: https://ajew.org/reader/sichos-haran/1/177 Segment 1 HE: חזק את אחד להיות בשמחה ואמר שראוי לו לשמח בהשם יתברך. ואף על פי שאין אתם יודעים מגדולת השם יתברך ראוי לכם לסמך עלי. כי אני יודע מגדולתו יתברך (שנו). והזכיר אז הפסוק (תהלים קלה ה): "כי אני ידעתי כי גדול ה'" וכו' גם ראוי לכם לשמח בי, מה שזכיתם שיהיה לכם רבי כזה. גם חזק את אחד שישמח את עצמו אפלו בעסקי חל. ואמר לו: בודאי כן הוא, שבתחלה צריכין לשמח עצמו במלי דעלמא בכל מה שיכולין, ואחר כך באין לשמחה אמתית: EN: He encouraged one person to be joyful and said it is fitting for him to rejoice in Hashem Yisburach. And even though you do not know the greatness of Hashem Yisburach — it is fitting for you to rely on me. For I know His greatness blessed He (356). And he mentioned then the verse (Psalms 135:5): "For I know that Hashem is great" etc. Also it is fitting for you to rejoice in me — in that you merited that you have a Rebbe like this. Also he encouraged one person to rejoice himself even in mundane matters. And he said to him: certainly so — that at first one must rejoice oneself in worldly matters in whatever one can, and afterward one arrives at true joy. 356. RAK: See above 56. # אות - קעח URL: https://ajew.org/reader-plain/sichos-haran/1/178/ אות - קעח אות - קעח Source: https://ajew.org/reader/sichos-haran/1/178 Segment 1 HE: פעם אחת עמדתי לפניו לעת ערב סמוך לתפלת המנחה. והיה מסתכל בחלון בדרך השתוקקות נמרץ וכליון עינים ודבר עמי מענין היום שחולף ועובר מהרה. ענה ואמר: מה שיש לי לעשות בזה העולם, (ואמר זאת בדרך הפלגה, כלומר שיש לו הרבה מאד לעשות בזה העולם שאי אפשר לשער) והנה היום חולף ועובר מהרה. ואמר בלשון אשכנז בזה הלשון: וואס איך האב צו טהון אין דעם עולם: EN: Once I stood before him toward the evening near the time of Mincha prayer. And he was looking through the window in a manner of strong and intense yearning and consuming of the eyes, and he spoke with me about the matter of the day passing and going by quickly. He answered and said: What I have to do in this world (and he said this in a manner of exaggeration — meaning that he has very very much to do in this world that it is impossible to measure) — and behold the day passes and goes by quickly. And he said in German in these words: "Vos ich hob tsu ton in dem olam" [What I have to do in this world]. # אות - קעט URL: https://ajew.org/reader-plain/sichos-haran/1/179/ אות - קעט אות - קעט Source: https://ajew.org/reader/sichos-haran/1/179 Segment 1 HE: קדם הסתלקותו אמר שכבר הוא עומד עכשו על מדרגה כזו שאי אפשר להשיג יותר בשום אפן כל זמן שמלובשין בהגוף. ואמר שמתגעגע מאד מאד להפשיט גופו, כי אי אפשר לו לעמד על מדרגה אחת בשום אפן. כי כל ימי חייו מעולם לא עמד על מדרגה אחת (שנז) אפלו כשהגיע לאיזה מדרגה עליונה שיהיה, אפלו לתכלית המעלה, אף על פי כן היה מחפש יותר עד שהגיע למדרגה גבוהה יותר ויותר. וכן היה תמיד כל ימי חייו כמבאר במקום אחר. ולבסוף הגיע למדרגה גבוהה כזו שאי אפשר בתוך הגוף להשיג יותר בשום אפן. ועל כן היה מוכרח להסתלק. ואמר בזו הלשון: איך וואלט שוין גיגערין דאס העמדיל אויס גיטאן. ווארין איך קאן אויף איין מדרגה ניט שטיין (כבר רציתי לפשוט כותנתי מפני שאיני יכול לעמד על מדריגה אחת): EN: Before his passing he said: he is already standing now on a level such that it is impossible to attain higher in any way while clothed in the body. And he said he greatly yearns to strip off his body, for it is impossible for him to stand on one level in any way. For all his days in his entire life he never stood on one level (357) — even when he arrived at some supernal level, however elevated it may be, even at the ultimate degree — even so he sought more, until he arrived at a level higher and higher. And so it was always all the days of his life as is explained elsewhere. And at the end he arrived at such a lofty level that it is impossible while within the body to attain higher in any way. And therefore he was compelled to pass away. And he said in this language: "Ich volt shoin gigerin dos hemdil ois gitan — varin ich kan oif ain madreiga nit shtain" [I would already like to strip off my shirt — for I cannot stand on one level]. 357. RAK: Shivchay HaRan 33. # אות - יח URL: https://ajew.org/reader-plain/sichos-haran/1/18/ אות - יח אות - יח Source: https://ajew.org/reader/sichos-haran/1/18 Segment 1 HE: פעם אחד ספרנו עמו מענין הדפסת ספרים שבדורות הללו נתרבו מאד בעלי מדפיסים והם מדפיסים בכל פעם ספרים הרבה מאד מראשונים ואחרונים. וקפצו עליהם זבינא מאד כי הכל קונים ספרים עכשו וכו': ואמר רבנו, זכרונו לברכה: כי אמרו רבותינו זכרונם לברכה (שבת קל"ח:) 'עתידה תורה שתשכח מישראל', על כן מדפיסים ספרים הרבה וכל אחד קונה ספרים כדי שיהיו ספרים ביד כל אחד, כדי שלא תשכח התורה על ידי רבוי הספרים הנמצאים ביד כל אחד ואחד. ואפלו ביד חיט וכיוצא נמצאים עכשו ספרים וכל אחד חוטף וקונה ספרים כדי שיהיה ספרים ביד כל אחד כדי שלא תוכל התורה להשתכח על ידי זה: אבל זה אין יודעים שכשאין לומדים התורה אין מועילים הספרים כלל, כי בעוונותינו הרבים נפל למוד התורה מאד והלמוד הוא מועט מאד עכשו בעוונותינו הרבים (הינו כי מה יועילו הספרים הרבים שלא תשתכח התורה מאחר שאין לומדים אותה בעוונותינו הרבים): EN: One time we told him of the matter of the printing of books — that in these generations the number of book-printers has greatly increased, and they print a great many books at every occasion, from the early and the later authorities, and they are very much snatched up, because everyone is buying books now, etc. And Rabbainu o.b.m. said: Because our Sages o.b.m. said [Shabbos 138b]: "The Torah is destined to be forgotten from Israel" — therefore many books are printed and every person buys books so that books will be in every person's hand, so that the Torah will not be forgotten through the abundance of books found in everyone's hand. And even in the hands of a tailor and the like — books are found now, and everyone grabs and buys books so that books will be in everyone's hand so that the Torah cannot be forgotten through this. But this is not known: that when one does not study the Torah, books are of no use at all — because, because of our many sins, Torah study has greatly fallen and study is very sparse now because of our many sins. (That is: what use are the many books that the Torah should not be forgotten, since no one is studying it because of our many sins.) # אות - קפ URL: https://ajew.org/reader-plain/sichos-haran/1/180/ אות - קפ אות - קפ Source: https://ajew.org/reader/sichos-haran/1/180 Segment 1 HE: פעם אחת אמר לי רבנו זכרונו לברכה שהיום נראה לו מלאך חדש ויודע שמו ויש תחתיו ממונים ויש להם שופרות בידם. והם תוקעין תקיעה, ואחר כך תרועה, ואחר כך חוזרים ותוקעים תקיעה. והם כולם חופרים ומבקשים אחר אבדות כי יש דברים אבודים הרבה. וזה בחינת "תאות רשעים תאבד" (תהלים קיב י) תר"ת - "יחפרו ויאבדו" (תהלים פג יח) ולפעמים הצדיק בעצמו שמחפש אחר אבדות הוא בעצמו אבד לפעמים. וזה בחינת "יש צדיק אובד בצדקו". (קהלת ז ט). ואז הצדיק עושה תשובה על אותו החטא שעל ידו באין אבדות. ובודאי אין להצדיק אותו החטא ממש, רק איזה פגם דק מן הדק מאותו החטא, ואזי כשעושה תשובה שלמה על אותו הפגם הדק שיש לו מאותו החטא אזי אחר כך חוזר ומוצא אבדות נוראות. וכשמוצא נעשה שמחה ורעש גדול: ואמר אז שקשה מאד מאד להיות מקבל וכפי הנראה הוא שמקבל מזיק ופוגם בענין האבדות, שעל ידי זה באין אבדות, כך נראה לי מדבריו, והדברים סתומים ונפלאים ונוראים מאד. ועין מזה בספר לקוטי תנינא (שנח) מענין הכונות אלול שמסוגל לפגם הברית ומענין הפרות שלא נתבשלו, כי הכל אחד עם הנ"ל. כך שמעתי בפרוש מפיו הקדוש ואין אתנו יודע עד מה: EN: Once Rabbainu o.b.m. said to me: today I saw a new angel, and I know its name, and it has appointed subordinates under it, and they have shofars in their hands. And they blow a tekiah [long blast], and afterward a teruah [broken blast], and afterward they again blow a tekiah. And they are all digging and searching after lost things — for there are many lost things. And this is the aspect of: "The desire of the wicked shall perish" [tova'ed] (Psalms 112:10) — the letters of "teru'ah" — "they shall be ashamed and perish" (Psalms 83:18) — and sometimes the Tzadik himself who searches after lost things becomes lost himself. And this is the aspect of "there is a Tzadik who perishes in his righteousness" (Koheles 7:9). And then the Tzadik does repentance for that sin through which lost things come about. And certainly the Tzadik does not have that actual sin — only some very very subtle flaw from that sin. And when he does complete repentance for that subtle flaw that he has from that sin, then afterward he returns and finds awesome lost things. And when they are found there is great joy and commotion. And he said then that it is very very difficult to be a "mekabel" [one who receives visitors and donations]. And from the apparent it seems that one who receives causes damage and blemishes in the matter of the lost things — that through this lost things come about. So it appears to me from his words. And the matters are sealed and wonderful and very awesome. And see about this in Sefer Likutay Tinyana (358) — about the matter of the intentions of Elul that are connected to the Bris and about the matter of the unripened fruits — for all of this is one with the aforementioned. So I heard explicitly from his holy mouth and we have no one who knows until how far. 358. RAK: Section 88. And see Likutay Halachos, Orach Chaim, Laws of Fruit Blessings, section 5. Alim LiTerufah 64. # אות - קפא URL: https://ajew.org/reader-plain/sichos-haran/1/181/ אות - קפא אות - קפא Source: https://ajew.org/reader/sichos-haran/1/181 Segment 1 HE: שמעתי בשמו שאמר בזו הלשון אני יודע חכמות שאם הייתי מתחיל לגלות מעט מהחכמות שאני יודע היו יכולים לחיות על ידי התענוג של השגת החכמות האלו לבד בלי שום אכילה ושתיה. והיה כל העולם בטלים בכלות הנפש לשמע חכמתי והיו בני אדם יוצאים מחיותם מעצם הפלגת מתיקת נעימת עריבת החכמות שהייתי מגלה. אך איני יכול לגלותם לבני אדם כי תמיד כשאני מתחיל לדבר עם אחד אני חפץ לשמע ולקבל ממנו דברים עליונים (שנט), ומחמת זה הוא אינו יכול לגלות חכמתו הגדולה והמופלגת מאד. ועוד ספר בענין עצם חכמתו אך לא זכיתי לשמע זאת מפיו הקדוש בעצמו כי אם מפי אחרים (ועין לעיל בסוף ספורי מעשיות, מבאר שם מה ששמעתי בעצמי שאמר שיש חכמות בזה העולם שיכולין לחיות בהם בלי שום אכילה ושתיה עין שם (שס): EN: I heard in his name that he said in these words: I know wisdoms — if I would begin to reveal a little of the wisdoms that I know, they would be able to live through the pleasure of the attainment of these wisdoms alone — without any eating and drinking. And the entire world would be idle with total self-destruction to hear my wisdom, and people would be leaving their vitality from the great intensity of the sweetness of the pleasantness of the agreeableness of the wisdoms that I would reveal. But I cannot reveal them to people — for always when I begin to speak with someone I wish to hear and receive from him sublime matters (359), and because of this he cannot reveal his great and very exaggerated wisdom. And he went on further about the intensity of his wisdom — but I did not merit to hear this from his holy mouth itself, but only from others. (And see at the end of the stories he told — where it is explained what I myself heard that he said: there are wisdoms in this world through which one can live without any eating and drinking — see there (360).) 359. RAK: See above 99. 360. RAK: See Chayai Moharan, His Greatness of Attainment, 9. # אות - קפב URL: https://ajew.org/reader-plain/sichos-haran/1/182/ אות - קפב אות - קפב Source: https://ajew.org/reader/sichos-haran/1/182 Segment 1 HE: פעם אחת ענה ואמר: עלי אין חולקים כלל, רק הם חולקים על מי שעשה כך כמו שבודים החולקים עליו ועל איש כזה בודאי ראוי לחלק. כלומר כי החולקים בודים עליו כזבים ושקרים אשר לא עלו על לבו שעשה כך וכך מה שהכל שקר וכזב, ועל איש כזה שעשה כך כמו שאומרים הם, בודאי ראוי לחלק. נמצא שעליו אינם חולקים כלל, כי אם היו יודעין גדל צדקתו וקדושתו ומעלתו וכו', בודאי לא היו חולקים עליו רק אדרבא היו רצים אחריו בהתלהבות נפלא כראוי, רק הם חולקים על מי שעשה מעשים כאלה כמו שהם אומרים. על איש כזה בודאי ראוי לחלק. ואמר שהם חתכו וצירו לעצמם אדם וחולקים עליו: זייא האבין זיך אויס גישניצט אה מענטש אין קריגן אויף איהם (הינו כנ"ל שאינם חולקים עליו רק על זה האיש שצירו לעצמן בשקר שעשה כך וכו' וכנזכר לעיל:) EN: Once he answered and said: against me there is no contention whatsoever — only they are contending against the one who did thus and so, as the contentious ones fabricate about him. And against a man such as this it is certainly fitting to contend. Meaning: the contentious ones fabricate against him lies and falsehoods that never entered his mind — that he did such and such, which is all falsehood and lies. And against a man such as this who did thus as they say — it is certainly fitting to contend. It is found that they are not contending against him whatsoever. For if they knew the greatness of his righteousness and holiness and virtue etc., they certainly would not contend against him — on the contrary, they would be running after him with wondrous burning as is fitting. Only they are contending against the man who did the deeds as they say. Against such a man it is certainly fitting to contend. And he said they carved and sculpted a man for themselves and are fighting against him: "Zey hobn zich oysgeshnitzt ah mentsh ein krign oyf ihm" (namely as mentioned — that they are not contending against him but against this man they sculpted for themselves in falsehood — that he did thus and thus, as mentioned). # אות - קפג URL: https://ajew.org/reader-plain/sichos-haran/1/183/ אות - קפג אות - קפג Source: https://ajew.org/reader/sichos-haran/1/183 Segment 1 HE: פעם אחת בא מן החוץ וחש במעיו ואמר שהרגיש בזה שיבוא לו מעות והרמז: "וצאצאי מעיך כמעותיו" (ישעיה מח יט) וכן היה שבא מעות על הבי דאר: EN: Once he came in from outside and felt something in his innards, and he said he felt through this that money was coming to him. And the hint: "And the issue of your bowels shall be as its grains of sand" (Isaiah 48:19). And so it was — that money came through the mail. # אות - קפד URL: https://ajew.org/reader-plain/sichos-haran/1/184/ אות - קפד אות - קפד Source: https://ajew.org/reader/sichos-haran/1/184 Segment 1 HE: שמעתי בשמו שאמר שתכף כשאחד בא אליו והוא נותן לו שלום ופושט ידו לידו (כמנהג העולם בשעת נתינת שלום) אז תכף הוא יודע כל מה שעבר אותו האיש. ואמר רמז על זה "יד ליד לא ינקה רע" (משלי יא כא) שתכף כשפושט "יד ליד" דהינו נתינת שלום, שוב "לא ינקה רע" כי תכף נתגלה לו הכל: גם כבר שמעתי קצת מזה. ועשה זאת כלאחר יד והיה נחשב אצלו לדבר פשוט וקל מה שיודע את כל אחד ואחד כפי מה שהוא מתחלה ועד סוף כל מה שעשה ועבר וכו'. ואמר שבלתי ידיעה בדרך השגה, יכולים גם כן להבין ולידע על פי חכמה. כי יכולים להבין מדבריו של האיש. גם יש כמה סימנים. ואמר כי בהחטם יכולים להכיר הנואף (שסא), גם אמר שבהחגורה יכולין להכיר אמונתו אם אמונתו שלמה, וכן יש שאר סימנים. וכמה אנשים שבאו לפניו והוא הגיד להם מה שעשו: EN: I heard in his name that he said: immediately when someone comes to him and he gives him greeting and extends his hand to his hand (as is the world's custom when giving greeting) — then immediately he knows everything that has passed that person. And he offered a hint for this: "Hand to hand — the evil one shall not go unpunished" (Proverbs 11:21) — meaning: immediately when he extends "hand to hand" — that is, the greeting — then "the evil shall not go unpunished" — for immediately it is revealed to him everything. And I also already heard a little of this. And he did this with offhand ease, and it was considered in his eyes as a simple and light matter — what he knows about each and every person according to how they are from beginning to end — all they have done and all that has passed them etc. And he said that without knowledge through the path of attainment — one can also understand and know through wisdom. For one can understand from the words of the person. Also there are many signs. And he said that through the nose one can recognize the adulterer (361). Also he said that through the belt one can recognize his faith — whether his faith is complete. And similarly there are other signs. And several people came before him and he told them what they had done. 361. RAK: See Tikkunei Zohar 70. Zohar Chadash 36. # אות - קפה URL: https://ajew.org/reader-plain/sichos-haran/1/185/ אות - קפה אות - קפה Source: https://ajew.org/reader/sichos-haran/1/185 Segment 1 HE: ואמר רבנו זכרונו לברכה שהוא יודע כל שרשי נשמות ישראל. ומתחלה אמר שיודע אותם מתורה שבכתב, ועדין אינו יודע אותם מתורה שבעל פה. אחר איזה זמן אמר שכבר זכה לידע את שרשי הנשמות ישראל גם מתורה שבעל פה: EN: And Rabbainu o.b.m. said that he knows all the roots of the souls of Israel. And at first he said he knows them from the Written Torah — and not yet from the Oral Torah. Afterward some time later he said he had already merited to know the roots of Israel's souls also from the Oral Torah. And he knew how to give rectifications to each and every one according to the root of his soul. And all the matters he commanded were not matters of secrets — to intend mystical intentions and unifications. Rather all the conduct he commanded to those close to him was practical matters. To one he commanded at first to fast certain fasts. And he warned his close ones not to fast from themselves at all — only on the days he commanded them (362). And sometimes he commanded one person to fast from Shabbas to Shabbas. And he commanded several people to be awake one night per week — and not to eat meat for twenty-four hours once a week (363). To several people he commanded to fast erev Rosh Chodesh. And similarly he commanded most people to be careful to go to the mikvah and immerse on days when Tachanun is not said (364). And this he commanded several people. To several people he commanded to say 18 [eighteen] chapters of Mishnah each day (365). And similarly many many instructions he commanded regarding learning — to one he commanded to learn this and to another he commanded to learn that. And this was the general instruction he commanded and warned all of them: to learn a section of Shulchan Aruch every day — even on a day when one has no time, one should at least learn some section of Shulchan Aruch wherever it is. And he said it is a great obligation upon every Jew (366). And also this was a general instruction he warned every single one about: to engage in hisbodidus every day and to pour out one's speech before Hashem Yisburach and to ask from before Him mercy and supplication to merit to draw near to His service blessed He. And this speech should be in the vernacular that one speaks etc. And as is explained about this in his holy books, and has already been printed (367). And similar to this are other matters of conduct he commanded each and every one in particular — for he commanded each and every one different conduct (368). And even in one person there was change in the matter of the conduct — that at first he commanded one person to practice these conducts, such as to say 18 chapters of Mishnah and the like. And afterward after some time he released him from that conduct and commanded him other conducts. And afterward after more time he commanded him other conducts. And so he conducted himself with those close to him always. To one he commanded to say a particular verse each day, and to another he commanded to say a certain Mishnah each day, and similar things. And the rule: to each and every one he commanded particular conduct according to what he needed to rectify from what he had blemished, and according to the root of his soul. And there are general instructions he commanded all those close to him as mentioned. And there are instructions that were general for many many people. And there are instructions that were particular to every single one individually. And similarly regarding time — there are instructions he commanded to practice all the days of one's life, such as the learning of Shulchan Aruch — about which he explicitly warned every single one to practice this all the days of their life. And there are instructions that were dependent on the time — that at this time he commanded to practice this instruction. And at another time he commanded other instructions, as mentioned above. And all the instructions he commanded — even if they appeared to be very simple matters — there was no instruction that was simply according to its face value. For he o.b.m. had in this many many hidden and awesome secrets. But to us he revealed nothing. Rather he commanded to do the matter with simplicity, and he accomplished what he accomplished. And I heard from his holy mouth explicitly that he said: every instruction and instruction that I command to do — it is a segulah and a rectification. And it is effective for what has passed, and for the future, and for after the departure of the person, and for the days of Mashiach, and for the resurrection of the dead, and for the World to Come. And all that he commanded to do — even if it seemed a very light and simple matter — was very hard for the person to do. And all kinds of heaviness rested upon him, and there were many many obstacles upon him even though the matter was a simple thing. And had Rabbainu o.b.m. not commanded to do that thing — rather the person wanted to do it of himself — it would have been very easy for him to do. But when Rabbainu o.b.m. commanded to do it, it was very heavy. And had he not commanded, it would have been easy — but since Rabbainu o.b.m. commanded, it was very heavy. But even so, his followers always fulfilled his words. For they knew of this — that his words that he commands are very heavy to do. And they compelled themselves very greatly to fulfill his words specifically. And they would beseech and ask greatly from Hashem Yisburach for this — that He help them to fulfill the words of his holy conduct. And Hashem Yisburach helped them in this. And I heard from his holy mouth explicitly that he said: everything I command to do is very heavy to do etc. And whoever merited to draw near to him saw some of this. And Rabbainu o.b.m. had no rest all his days — not even one moment. For he waged the wars of Hashem at every time and moment. And it is impossible to elaborate and tell of this for many reasons. And this was the matter of the great contention that was against him etc. (369). But even so, Hashem Yisburach was always in his help, and he merited to ascend through this every day and at every time to very lofty levels and attainments — the like of which had not been heard and seen etc. And even now there still rests all kinds of heaviness upon learning his holy books, and there are many obstacles upon them — even one who merits to know from Rabbainu o.b.m. and wishes to learn them has great heaviness and many many obstacles as is known perceptibly to us. And the light is still concealed and hidden. 362. RAK: See Chayai Moharan, Service of Hashem, 48. 363. RAK: Rabbainu gave this instruction to Moharnat at the beginning of his drawing near. 364. RAK: See Avneiha Barzel 22. 365. RAK: This instruction too Rabbainu gave to Moharnat. 366. RAK: See above 29. 367. RAK: See above 68. Likutay Moharan Tinyana 25. See Kochvei Or 108, note 15. 368. RAK: To Moharnat himself, Rabbainu commanded on Shabbas Chanukah to change the order of his learning and to learn Shulchan Aruch. In the summer afterward he told him to learn Kabbalah. 369. RAK: See above 96. # אות - קפו URL: https://ajew.org/reader-plain/sichos-haran/1/186/ אות - קפו אות - קפו Source: https://ajew.org/reader/sichos-haran/1/186 Segment 1 HE: כמה וכמה דברים ראינו בעינינו שהודיע לנו רבנו זכרונו לברכה קדם שהיה שיהיה כן וכן היה (שע). פעם אחת בעשרת ימי תשובה אמר שבשנה זו יהיה חולשות רחמנא לצלן. (הינו בשנת תקס"ז), וכשיצא מהמרחץ בערב יום הכפורים, אמר שהוא ממשש בראשו של עצמו אם הוא חי (הינו מחמת הפחד שרואה חולשות גדולות רחמנא לצלן). וכן היה, שבאותה השנה היה חולשות גדולות רחמנא לצלן (שעא): כשהיה יקרות בעולם בשנה אחת, ואחר כך בימי הקיץ בעת גדול התבואה היה נראה להעולם שיהיה זול. ואמר הוא שלא יהיה זול באותו השנה כי היקרות הרחיב זמנו על שתי שנים. וכן היה, שגם שנה שניה היה יקרות, ואחר כך אחר כלות השתי שנים נעשה זול: וכן היה בכמה וכמה דברים. אך כבר אמרנו שאין זה רצוננו לספר מופתים מרבנו זכרונו לברכה. כי לא באלה תהלתו, גם כי היה אסור במופתים כאשר היה מובן מדבריו, שלא הותר לו לגלות מופתים. ועל כן לא נראו ממנו כי אם קצת מופתים ועתידות, אף על פי שבאמת היה יודע בברור כל העתידות אפלו מה שיהיה לזמן רחוק וכו' כאשר היה נראה לעין כל מי שהסתכל היטב על דבריו. אף על פי כן הכל היה בהצנע ובהעלם גדול ואין אנו עוסקין לספר מזה כנזכר לעיל: EN: Many many things we saw with our own eyes that Rabbainu o.b.m. told us before they occurred, and they came to be (370). Once during the Ten Days of Penitence he said that in that year there would be epidemics, may the Merciful One protect us. (That is, in the year 5567.) And when he came out from the bath on the eve of Yom Kippur, he said that he is feeling his own head to see if he is alive (meaning from the fear — for he sees great epidemics, may the Merciful One protect us). And so it was — that in that year there were great epidemics, may the Merciful One protect us (371). Segment 2 EN: When there was a scarcity in the world in one year, and afterward in the days of summer during the growth of the produce it appeared to the world that there would be cheapness — he said that it would not be cheap in that year, for the scarcity had extended its time over two years. And so it was — that even the second year there was scarcity, and afterward after both years were complete it became cheap. Segment 3 EN: And so it was in many many matters. But we have already said that it is not our desire to tell wonders of Rabbainu o.b.m. For not in these does his praise lie. Also he was restrained in wonders — as was understood from his words — that he was not permitted to reveal wonders. And therefore only a few wonders were seen from him. Even though in truth he clearly knew all future events even for the distant future etc. — as was apparent to the eye of all who looked carefully at his words. Even so, everything was in great concealment and great hiding. And we do not deal in telling of this, as mentioned above. Segment 4 EN: 370. RAK: See Kochvei Or 36, note 4. Segment 5 EN: 371. RAK: See Yemei Moharnat 15. Segment 6 EN: Once one of his followers came before him who had illness and great pain in his hand — until he could not move his hand at all. And his hand was hanging on his neck as is the way of the sick with their hands. And he could not lower it in any way, for his illness and pain was very great. And they were speaking before Rabbainu o.b.m. that he must drink salt water and receive remedies. And that man was very poor and had nothing for expenses and remedies. Segment 7 EN: On Shabbas during the meal of Shacharis [morning meal], Rabbainu o.b.m. answered and said to those sitting around him — that this man certainly has faith. And they answered: yes. And he repeated the matter and spoke a bit about whether he has faith, and they answered: yes. Afterward Rabbainu o.b.m. suddenly commanded the aforementioned man to lower his hand. And he was immediately startled, and all the people were startled and astonished — for it was a very very wondrous thing. For this man had been ill in his hand for a long time and could not lower his hand — and now he should lower it suddenly?! But immediately when Rabbainu o.b.m. commanded — he decreed and it arose. And immediately they took from him the cloth on which his hand was hanging on his neck, and he lowered his hand at once. And it was a famous miracle to the eye of all — that his hand was immediately healed at that very hour, and his hand immediately returned to its health and strength like all other people until this day. Such and similar wonders were seen from him — several awesome wonders at intervals. Segment 8 EN: But at the time of the aforementioned matter of that man — afterward I came to him and he told me a little about this, and Rabbainu o.b.m. then had some pain and illness. And he said then that every time he performs some wonder he has suffering afterward always. And he said that every time he does something he asks from Hashem Yisburach afterward that the matter be forgotten. Segment 9 EN: He said: it is a wonder to me if they bring a pidyon to someone and tell him the person's suffering — for example about a sick person and the like — when he does not feel the pain and suffering as the sick person himself etc. And what emerges from his words is that he feels the pain and suffering when they come before him to pray for the sick person and the like — just as the sick person himself feels it literally. And so it was heard from his mouth many times. And he said: at first I would ask from Him blessed He that I should feel the pain and suffering of Israel — for sometimes someone would come and tell me his suffering and I would not feel the pain. And I would pray that I feel the pain of Israel. Now when someone tells me his suffering I feel myself the pain more than him. And literally blood drips from me from the greatness of the pain I feel — more than him. For he can think other thoughts and forget the pain — but I feel greatly as mentioned above. And he said to one of his followers who asked him not to forget him: he answered and said: How is it possible to forget one of you? — for every single one of you has a place in my heart. Segment 10 EN: Once his grandson o.b.m. was lying ill with smallpox, may the Merciful One protect us (372). And he was complaining much before me that he has great pain from this. And he told me then and said that there are ways of Hashem that are impossible to understand. For it is brought that by the Ari o.b.m. a certain son passed away. And he said it was because of the secret he revealed to his disciple Rabbi Chaim Vital o.b.m. (373). But truly the Ari was compelled to reveal to him — for Rabbi Chaim Vital pressured him greatly. And when he pressured him he was compelled to reveal to him, for he said that he came to the world only to rectify the soul of Rabbi Chaim Vital o.b.m. It is found that he was compelled from heaven to reveal to him the secret — and even so he was punished through this as mentioned. And this is a way of Hashem that is impossible to understand through any reasoning (374). Segment 11 EN: And what is understood from his words regarding his own matter — that all his pain and suffering and the pain of his children, may they live — all of it is only because he engages with us to draw us near to Hashem Yisburach. And even though he is compelled to do so — for certainly Hashem Yisburach wants this, for He blessed He thinks thoughts so that no outcast be banished from Him — and even so he had very great and hard suffering because of this, for these are the ways of Hashem as mentioned. And he was going and telling before me his great pain that he had from his grandson's illness as mentioned. And he said he wants that he himself should be sick instead of that child. And he said he feels all the moans of the child (what is called "krechtsn") in his heart etc. # אות - קפז URL: https://ajew.org/reader-plain/sichos-haran/1/187/ אות - קפז אות - קפז Source: https://ajew.org/reader/sichos-haran/1/187 Segment 1 HE: פעם אחת בא לפניו איש אחד מאנשיו שהיה לו חלי וכאב גדול בידו, עד שלא היה יכול להזיז בידו כלל. והיתה ידו תלויה בצוארו כדרך החולים בידיהם. ולא היה יכול בשום אפן להורידה, כי היה חליו וכאבו גדול מאד. והיו מדברים לפני רבנו זכרונו לברכה שהוא צריך לשתות סאלץ (מי מלח) ולקבל רפואות. והאיש ההוא היה עני גדול ולא היה לו דבר על הוצאות ורפואות: EN: Once one of his followers came before him who had illness and great pain in his hand — until he could not move his hand at all. And his hand was hanging on his neck as is the way of the sick with their hands. And he could not lower it in any way, for his illness and pain was very great. And they were speaking before Rabbainu o.b.m. that he must drink salt water and receive remedies. And that man was very poor and had nothing for expenses and remedies. On Shabbas during the meal of Shacharis [morning meal], Rabbainu o.b.m. answered and said to those sitting around him — that this man certainly has faith. And they answered: yes. And he repeated the matter and spoke a bit about whether he has faith, and they answered: yes. Afterward Rabbainu o.b.m. suddenly commanded the aforementioned man to lower his hand. And he was immediately startled, and all the people were startled and astonished — for it was a very very wondrous thing. For this man had been ill in his hand for a long time and could not lower his hand — and now he should lower it suddenly?! But immediately when Rabbainu o.b.m. commanded — he decreed and it arose. And immediately they took from him the cloth on which his hand was hanging on his neck, and he lowered his hand at once. And it was a famous miracle to the eye of all — that his hand was immediately healed at that very hour, and his hand immediately returned to its health and strength like all other people until this day. Such and similar wonders were seen from him — several awesome wonders at intervals. But at the time of the aforementioned matter of that man — afterward I came to him and he told me a little about this, and Rabbainu o.b.m. then had some pain and illness. And he said then that every time he performs some wonder he has suffering afterward always. And he said that every time he does something he asks from Hashem Yisburach afterward that the matter be forgotten. # אות - קפח URL: https://ajew.org/reader-plain/sichos-haran/1/188/ אות - קפח אות - קפח Source: https://ajew.org/reader/sichos-haran/1/188 Segment 1 HE: אמר: שפליאה בעיני אם מביאין פדיון לאחד ומספרין לו צערו, כגון: מחולה וכיוצא כשאינו מרגיש הצער והיסורין כמו החולה בעצמו וכו'. והיוצא מדבריו הוא שהוא מרגיש הצער והיסורין כשבאין לפניו שיתפלל על החולה וכיוצא כמו החולה בעצמו ממש. וכן נשמע מפיו כמה פעמים. ואמר: בתחלה הייתי מבקש מאתו יתברך שאהיה מרגיש צער ויסורין של ישראל, כי לפעמים היה אחד בא וספר לי צערו ולא הייתי מרגיש הצער והייתי מתפלל שארגיש צערו של ישראל. עכשו כשאחד מספר לי צערו אני מרגיש בעצמי הצער יותר ממנו. וממש נוטפין ממני הדמים מגדל הצער שאני מרגיש יותר ממנו. כי הוא יכול לחשב מחשבות אחרות ולשכח הצער, אבל אני מרגיש מאד כנזכר לעיל. ואמר לאחד מאנשיו שבקש אותו שלא ישכח אותו, ענה ואמר: איך אפשר לשכח אחד מכם? הלא כל אחד ואחד יש לו אצלי מקום בלבי: EN: He said: it is a wonder to me if they bring a pidyon to someone and tell him the person's suffering — for example about a sick person and the like — when he does not feel the pain and suffering as the sick person himself etc. And what emerges from his words is that he feels the pain and suffering when they come before him to pray for the sick person and the like — just as the sick person himself feels it literally. And so it was heard from his mouth many times. And he said: at first I would ask from Him blessed He that I should feel the pain and suffering of Israel — for sometimes someone would come and tell me his suffering and I would not feel the pain. And I would pray that I feel the pain of Israel. Now when someone tells me his suffering I feel myself the pain more than him. And literally blood drips from me from the greatness of the pain I feel — more than him. For he can think other thoughts and forget the pain — but I feel greatly as mentioned above. And he said to one of his followers who asked him not to forget him: he answered and said: How is it possible to forget one of you? — for every single one of you has a place in my heart. Segment 2 EN: Once his grandson o.b.m. was lying ill with smallpox, may the Merciful One protect us (372). And he was complaining much before me that he has great pain from this. And he told me then and said that there are ways of Hashem that are impossible to understand. For it is brought that by the Ari o.b.m. a certain son passed away. And he said it was because of the secret he revealed to his disciple Rabbi Chaim Vital o.b.m. (373). But truly the Ari was compelled to reveal to him — for Rabbi Chaim Vital pressured him greatly. And when he pressured him he was compelled to reveal to him, for he said that he came to the world only to rectify the soul of Rabbi Chaim Vital o.b.m. It is found that he was compelled from heaven to reveal to him the secret — and even so he was punished through this as mentioned. And this is a way of Hashem that is impossible to understand through any reasoning (374). Segment 3 EN: And what is understood from his words regarding his own matter — that all his pain and suffering and the pain of his children, may they live — all of it is only because he engages with us to draw us near to Hashem Yisburach. And even though he is compelled to do so — for certainly Hashem Yisburach wants this, for He blessed He thinks thoughts so that no outcast be banished from Him — and even so he had very great and hard suffering because of this, for these are the ways of Hashem as mentioned. And he was going and telling before me his great pain that he had from his grandson's illness as mentioned. And he said he wants that he himself should be sick instead of that child. And he said he feels all the moans of the child (what is called "krechtsn") in his heart etc. # אות - קפט URL: https://ajew.org/reader-plain/sichos-haran/1/189/ אות - קפט אות - קפט Source: https://ajew.org/reader/sichos-haran/1/189 Segment 1 HE: פעם אחת היה נכדו זכרונו לברכה מוטל על ערש מחלי הפאקין (אבעבועות שחורות) רחמנא לצלן (שעב). והיה קובל לפני מאד שיש לו צער גדול מזה מאד. וספר לי אז ואמר שיש דרכי ה' שאי אפשר להבינם. כי איתא שאצל האר"י זכרונו לברכה נסתלק בן אחד. ואמר, שנסתלק בשביל הסוד שגלה לתלמידו רבי חיים ויטאל זכרונו לברכה (קכא). והלא באמת האר"י היה מוכרח לגלות לו. כי רבי חיים ויטאל הפציר בו מאד, וכשהפציר בו היה מוכרח לגלות לו, כי אמר שלא בא לעולם כי אם לתקן נשמתו של רבי חיים ויטאל זכרונו לברכה. נמצא שהיה מוכרח מן השמים לגלות לו הסוד, ואף על פי כן נענש על ידי זה כנזכר לעיל. וזהו דרכי ה' שאי אפשר להבין בשכל בשום אפן (שעד): EN: Once his grandson o.b.m. was lying ill with smallpox, may the Merciful One protect us (372). And he was complaining much before me that he has great pain from this. And he told me then and said that there are ways of Hashem that are impossible to understand. For it is brought that by the Ari o.b.m. a certain son passed away. And he said it was because of the secret he revealed to his disciple Rabbi Chaim Vital o.b.m. (373). But truly the Ari was compelled to reveal to him — for Rabbi Chaim Vital pressured him greatly. And when he pressured him he was compelled to reveal to him, for he said that he came to the world only to rectify the soul of Rabbi Chaim Vital o.b.m. It is found that he was compelled from heaven to reveal to him the secret — and even so he was punished through this as mentioned. And this is a way of Hashem that is impossible to understand through any reasoning (374). And what is understood from his words regarding his own matter — that all his pain and suffering and the pain of his children, may they live — all of it is only because he engages with us to draw us near to Hashem Yisburach. And even though he is compelled to do so — for certainly Hashem Yisburach wants this, for He blessed He thinks thoughts so that no outcast be banished from Him — and even so he had very great and hard suffering because of this, for these are the ways of Hashem as mentioned. And he was going and telling before me his great pain that he had from his grandson's illness as mentioned. And he said he wants that he himself should be sick instead of that child. And he said he feels all the moans of the child (what is called "krechtsn") in his heart etc. Afterward he said: But this will be reckoned as good for me — that even when another person has a sick one within his house and brings me a pidyon or asks me to pray for him, I have such pain exactly as all the mentioned above. Also when one of our close followers distances himself, Heaven forbid — I have exactly such pain in my heart as all mentioned. And he told then about one who had distanced himself in those days, and said he has from him all the aforementioned pain. I then heard again from one of his followers who also heard from Rabbainu o.b.m. this matter at the time when his young son Shlomo Efraim, may his memory be for blessing, passed away (375): he said that he has suffering for us — has not the Ari o.b.m. suffered punishment for revealing only one secret — all the more so that I revealed to you so many great secrets! 372. RAK: See Yemei Moharnat 41. 373. RAK: Rabbainu's primary disciple and the one who wrote down his teachings. (5303-5380.) It is brought in Shaar HaKavanos, discourse 12: "And on the day my master explained this statement to us etc., a raven passed and called out in its manner, and my master answered after it: Blessed is the True Judge. I asked his mouth, and he told me: the raven told him that because he explained this teaching to us in such detail, punishment was decreed upon him." 374. RAK: See Likutay Moharan 56. And see Chayai Moharan, Discourses Connected to the Teachings, 24. 375. RAK: See above 375. Yemei Moharnat 7: 9. # אות - יט URL: https://ajew.org/reader-plain/sichos-haran/1/19/ אות - יט אות - יט Source: https://ajew.org/reader/sichos-haran/1/19 Segment 1 HE: ואמר: נכספתי מאד להמשיך את העולם אל עשיה שיהיה חיוב אצל כל אחד ואחד ללמוד כך וכך בכל יום ולא יעבר וכיוצא. ואמר: שאפלו אותן האנשים הרחוקים מן הקדושה מאד שנלכדו במצודה רעה עד שרגילין בעברות חס ושלום רחמנא לצלן רחמנא לשזבן, אף על פי כן הכח של התורה גדול כל כך עד שיכולה להוציא אותם מן העברות שרגילין בהם חס ושלום. ואם יעשו להם חק קבוע וחיוב חזק ללמד בכל יום ויום כך וכך יהיה איך שיהיה בודאי יזכו לצאת ממצודתם הרעה על ידי התורה כי כח התורה גדול מאד (לה): וכל עקר מגמתו וחפצו היה תמיד רק לעובדות ועשיות של קדושה בלי שום חכמות כלל, רק שנעסק תמיד בעשיות של קדושה בפשיטות דהינו להרבות בלמוד התורה ולעשות מצוות הרבה בכל יום ולהרבות בתפלה ותחנונים תמיד והכל בפשיטות בלי שום חכמות. (לו) והזהיר מאד להיות בשמחה תמיד והרבה מאד לדבר עמנו מזה מענין שמחה כמבאר בספרים הקדושים (לז), אך יותר מזה הרבה לדבר עמנו בעל פה והזהיר מאד בכמה אזהרות כמה וכמה פעמים להיות אך שמח תמיד: EN: And he said: I very much longed to draw the world toward action, that there should be an obligation for every single person to study such and such each day and not to let it pass, and the like. And he said: that even those people who are very far from holiness — who have been caught in the evil trap to the point that they are habituated, Heaven forbid, to sins — may the Merciful One save and deliver us — even still, the power of Torah is so great that it can extract them from the sins they are habituated to, Heaven forbid. And if they establish for themselves a fixed requirement and a strong obligation to study such and such each day — however it may be — they will certainly merit to emerge from their evil trap through the Torah, because the power of Torah is very great.[35] And the main thrust of his aim and desire was always only for deeds and acts of holiness without any philosophies whatsoever — only that we should always be occupied with acts of holiness in simplicity: that is, to increase Torah study and to do many mitzvos each day and to increase prayer and supplications always — and all of this in simplicity without any philosophies.[36] And he was very careful to always be in joy, and spoke with us at great length regarding joy, as explained in the holy books.[37] But more than this, he spoke with us greatly in person, and urged us greatly with many warnings, many and many times, to always be only joyful. # אות - קצ URL: https://ajew.org/reader-plain/sichos-haran/1/190/ אות - קצ אות - קצ Source: https://ajew.org/reader/sichos-haran/1/190 Segment 1 HE: אמר: שכמה פעמים ציר לעצמו עניני מיתה (לעיל לז) כאלו הוא מת ממש עד שהרגיש טעם מיתה ממש. גם אני שמעתי שאמר שבימי נעוריו היה מציר לעצמו מיתתו ואיך יבכו עליו וכו'. וציר לעצמו היטב כל עניני מיתה ואמר שהוא מלאכה לציר לעצמו זאת היטב: EN: He said: many times he pictured for himself matters of death — as if he is literally dead — until he felt the taste of death literally. And I myself also heard that he said: in his youth he would picture for himself his death and how they would weep for him etc. And he would picture well all the matters of death. And he said it is a craft to picture this well for oneself. Segment 2 EN: Once he entered the house and answered and said: What should one do when standing before a great mountain of fire, and on the other side of the mountain there is laid a good and precious and very very desirable treasure. But it is impossible to come to the treasure except by crossing through the mountain of fire. And the compulsion to come to that desirable and precious treasure etc. Afterward some days later he again spoke of this, and laughed and said: I have already come to know this matter — what to do about it. Segment 3 EN: Once I spoke with him o.b.m. about this matter — that people do not wish to believe that there are currently to be found great Tzadikim in levels like the earlier generations. He answered and said: if one believes in Hashem Yisburach one must believe that there are Tzadikim as well. For just as Hashem Yisburach certainly exists — so too Tzadikim certainly exist in every generation. And understand well. # אות - קצא URL: https://ajew.org/reader-plain/sichos-haran/1/191/ אות - קצא אות - קצא Source: https://ajew.org/reader/sichos-haran/1/191 Segment 1 HE: פעם אחת נכנס לבית וענה ואמר: מה לעשות כשעומד לפני האדם הר גדול של אש ומעבר השני של ההר מונח אוצר טוב ויקר ונחמד מאד מאד. אבל אי אפשר לבוא אל האוצר כי אם כשעוברין דרך ההר של האש. וההכרח לבוא לאותו האוצר הנחמד והיקר וכו'. אחר איזה ימים שוב דבר מזה ושחק ואמר: כבר נודע לי הדבר הזה מה לעשות לזה: EN: Once he entered the house and answered and said: What should one do when standing before a great mountain of fire, and on the other side of the mountain there is laid a good and precious and very very desirable treasure. But it is impossible to come to the treasure except by crossing through the mountain of fire. And the compulsion to come to that desirable and precious treasure etc. Afterward some days later he again spoke of this, and laughed and said: I have already come to know this matter — what to do about it. # אות - קצב URL: https://ajew.org/reader-plain/sichos-haran/1/192/ אות - קצב אות - קצב Source: https://ajew.org/reader/sichos-haran/1/192 Segment 1 HE: פעם אחת דברתי עמו זכרונו לברכה מענין זה שאין העולם רוצים להאמין שיהיו נמצאים עכשו צדיקים גדולים במעלה מאד כמו בדורות הראשונים. ענה ואמר: אם מאמינים בהשם יתברך צריכים להאמין שיש צדיקים גם כן. כי כמו שהשם יתברך נמצא בודאי כמו כן נמצאים צדיקים בודאי בכל דור ודור. והבן מאד: EN: Once I spoke with him o.b.m. about this matter — that people do not wish to believe that there are currently to be found great Tzadikim in levels like the earlier generations. He answered and said: if one believes in Hashem Yisburach one must believe that there are Tzadikim as well. For just as Hashem Yisburach certainly exists — so too Tzadikim certainly exist in every generation. And understand well. # אות - קצג URL: https://ajew.org/reader-plain/sichos-haran/1/193/ אות - קצג אות - קצג Source: https://ajew.org/reader/sichos-haran/1/193 Segment 1 HE: אמר לענין ממון: צריך האדם שיהיו לו כל הכחות שיש בענין אכילה. כי יש כמה כחות באדם לענין אכילה. כי יש כח המקבל וכח המעכב שלא יצא לחוץ המאכל תכף, וכח המעכל וכח המחלק המאכל לכל איברי הגוף, להמח המובחר וכן ללב וכן לכל שאר האיברים לכל אחד כראוי לו, וכח הדוחה הפסלת לחוץ, כמבאר כל זה לחכמי הרופאים. כמו כן כל אלו הכחות צריכין לענין ממון. כי צריך שיהיה לו כח המעכב שלא יפזר מעותיו מיד (כדרך שיש בני אדם שבתחלה מתאוים מאד לממון ומבלים ימיהם על זה, ותכף כשמשיגין הממון מפזרין אותו מיד) (שעו), וכן כח המחלק שיתחלק מעותיו למקומות הצריכין לכל אחד כראוי כנזכר לעיל לענין האכילה. דהינו שהמובחר יגיע לצדקה, וכיוצא בזה בשאר המעות כל אחד למקומו הראוי לו כנזכר לעיל לענין האכילה: EN: He said regarding money: a person must have all the powers that exist regarding eating. For there are several powers in a person regarding eating — for there is the receiving power, and the detaining power so that the food does not immediately exit, and the digesting power, and the distributing power that distributes the food to all the limbs of the body — to the finest brain, and similarly to the heart, and similarly to all the remaining limbs — to each one as is fitting. And the expelling power that pushes out the waste — as all this is explained to the wise physicians. Similarly all these powers are needed for the matter of money. For one must have the detaining power — not to scatter his money immediately (as is the way of people who at first greatly desire money and spend their days on this — and immediately when they acquire the money they scatter it immediately) (376). And similarly the distributing power — that his money should be distributed to the places that need it — to each one as is fitting as mentioned above regarding eating — meaning that the finest reaches charity, and similarly the rest of the money, each one to its fitting place as mentioned above regarding eating. And the expelling power — meaning the waste exits. Meaning as mentioned above, for there is money that needs to exit to the gentiles and to horses and the like. And as is told of the Baal Shem Tov o.b.m. — that he said regarding the matter of receiving money from wicked people — that the money when it comes to his hand distributes of itself. And money he received from worthy people — those monies go out for the expenses of hospitality of righteous guests who come to him and the like. And money that came from one who is not worthy — that money goes out for the expenses of his horses and his gentile servant and the like — meaning without his intention it would come to be that way. And this is the aspect of the distributing power mentioned and the expelling power — meaning as mentioned — for there is money that needs to exit for the uncircumcised ones and horses and the like. And he said: the primary desire for money — is for one who has no vessel to receive it. Just as regarding the desire for eating — for certainly one who can eat etc. And the primary desire beyond measure is the same regarding money. I have a vessel etc. 376. RAK: See Chayai Moharan, Service of Hashem, 107. # אות - קצד URL: https://ajew.org/reader-plain/sichos-haran/1/194/ אות - קצד אות - קצד Source: https://ajew.org/reader/sichos-haran/1/194 Segment 1 HE: אמר: אחר כל היסורים, אף על פי כן השם יתברך מטיב עמנו. רק שאין אנו רוצים להקטין את היסורים. וגם באמת בודאי אינם יסורים קטנים, אבל נגד דבקות אחד להשם יתברך מה שזוכין לאיזה בחינה של דבקות במחשבה או בבחינה אחרת. כל היסורים אינם כלום נגד זה ועל ידם בעצמם מתקרבים ומתדבקים אליו יתברך. כי נוטלין ממני הבריאות גופי, מי נוטל ממני הבריאות? השם יתברך! אם כן אני נדבק בו יתברך. וכן כשלוקח חס ושלום איזה בן. מי לוקח? השם יתברך! אם כן אדרבא עתה הוא סמוך יותר אליו יתברך. כי בעולם הבא סמוכין יותר להשם יתברך (שעז): EN: He said: after all the suffering — even so Hashem Yisburach does good with us. Only we do not want to minimize the suffering. And truly in truth they are not small suffering — but compared to one attachment of a person to Hashem Yisburach, whatever aspect of attachment in thought or another aspect — all the suffering is nothing compared to this. And through them themselves one draws near and attaches to Him blessed He. For they take from me my bodily health — who takes? Hashem Yisburach! If so I am attached to Him blessed He. And similarly when He takes, Heaven forbid, a certain son — who takes? Hashem Yisburach! If so on the contrary — now he is closer to Him blessed He. For in the World to Come they are closer to Hashem Yisburach (377). Segment 2 EN: 377. RAK: See above 96. Segment 3 EN: In the year 5570, Parshas Noach (the 4th of Marcheshvan) we entered to him at night as was always our custom. He answered and said: What I do with you is a small thing before me. This you must do. (His intent: that is, what he engages in with us — to bring us in and draw us close to His service blessed He — even this is a small thing before him. And this thing we need to do — to draw people near to the service of Hashem Yisburach. But he himself has loftier service than this.) And I was standing and astonished as one wondering — for in our view there is no loftier service than this — to draw people near to Hashem Yisburach. # אות - קצה URL: https://ajew.org/reader-plain/sichos-haran/1/195/ אות - קצה אות - קצה Source: https://ajew.org/reader/sichos-haran/1/195 Segment 1 HE: שנת תק"ע פרשת נח (ד' מרחשון) נכנסנו אליו בלילה כדרכנו תמיד. ענה ואמר: מה שאני עושה עמכם הוא דבר קטן לפני. זה אתם צריכים לעשות (כונתו: הינו מה שהוא עוסק עמנו להכניסנו ולקרבנו לעבודתו יתברך אפלו זאת הוא דבר קטן לפניו, וזה הדבר אנחנו צריכים לעשות, לקרב בני אדם לעבודת השם יתברך. אבל הוא בעצמו יש לו עבודה גבוהה מזה). והייתי עומד ומשתומם כמתמיה, כי כפי הנראה לדעתנו אין עבודה גבוהה מזו לקרב בני אדם להשם יתברך: ענה ואמר: יש נשמות ערטלאין (שעח) שאין יכולין לכנס בגוף כלל, וגדל הרחמנות שעליהם גדול ועצום מאד מאד יותר מעל החיים. כי הם כבר נכנסו בגוף ויש להם בנים ויש להם מצוות, אבל הרחמנות שעל אלו הנשמות הערומות הוא גדול מאד מאד. כי אינם יכולים לעלות למעלה, וגם למטה אינם יכולים להתלבש בגוף כנזכר לעיל. ויש גלגולים בעולם שעדין לא נתגלו כלל בעולם (הכונה - כי יש גלגולים שדברו מהם בספרים שנתגלו על ידי הקדמונים. אבל יש עוד גלגולים שעדין לא נתגלו כלל בעולם). גם מדה זו הוא מצד הגלגול, שהגלגול מחיב שיהיה לו מדה זו שיתאוה תמיד לנסע לדרכים ויהיה מוכן לנסע ואחר כך אינו עולה בידו ונמנע מלנסע (שעט): EN: In the year 5570, Parshas Noach (the 4th of Marcheshvan) we entered to him at night as was always our custom. He answered and said: What I do with you is a small thing before me. This you must do. (His intent: that is, what he engages in with us — to bring us in and draw us close to His service blessed He — even this is a small thing before him. And this thing we need to do — to draw people near to the service of Hashem Yisburach. But he himself has loftier service than this.) And I was standing and astonished as one wondering — for in our view there is no loftier service than this — to draw people near to Hashem Yisburach. He answered and said: there are naked souls (378) who cannot enter the body at all. And the compassion upon them is very very great — greater than over the living. For they have already entered the body and have children and have mitzvos. But the compassion upon these naked souls is very very great. For they cannot ascend above, and also below they cannot clothe themselves in the body as mentioned. And there are incarnations in the world that have not yet been revealed at all in the world. (The intent: for there are incarnations that were spoken about in books that were revealed through the earlier ones. But there are still more incarnations that have not yet been revealed at all in the world.) Also this characteristic — it is from the side of the incarnation, that the incarnation makes it necessary for one to have this characteristic — to always desire to travel on the roads and be ready to travel, and afterward it does not work out for him and he is prevented from traveling (379). 378. RAK: See Yemei Moharnat 41. 379. RAK: See Chayai Moharan, His Journeys, 79. # אות - קצו URL: https://ajew.org/reader-plain/sichos-haran/1/196/ אות - קצו אות - קצו Source: https://ajew.org/reader/sichos-haran/1/196 Segment 1 HE: שיחתו הקדושה של רבנו זכרונו לברכה אור ליום שני פרשת נח תק"ע: EN: My Torah is very great. And it is all Ruach HaKodesh [Holy Spirit] — and one can know future events from it. For whoever inclines himself and listens and attends to my Torah can know future events that will be. And needless to say afterward when things happen in the world — then one can certainly find everything within my Torah and see and understand that everything is explained within the Torah that was already said. All this I heard after Shabbas Bereishis in the year 5570 — at the time when I showed him the Torah "Bereishis l'einei kol Yisrael" [Bereishis, before the eyes of all Israel] in writing, which is printed in Likutay Tinyana, section 67. And in that week we saw perceptibly all the aforementioned — how in his holy Torah he reveals hidden things and future events. For the event was as follows: In the preceding week, on Thursday which was the 25th of Tishrai of that year, the renowned saintly pious rabbi our teacher Rabbi Levi Yitzchak, may the memory of the Tzadik be for blessing, the av beis din of the holy community of Berditchev (380) had passed away. And on the Shabbas following the aforementioned Thursday — which was Shabbas Bereishis — that Torah was then said from the mouth of Rabbainu o.b.m., beginning "Bereishis — before the eyes of all Israel" — speaking about the concealment of the glory of Israel, meaning the concealment and passing of the Tzadik who is the glory of Israel. And at the time when we heard this Torah from his holy mouth, we did not understand at all to where his intent reached — for then on that Shabbas the passing of the aforementioned great Tzadik was still not known at all, until the second day after Shabbas. And afterward in the week after Shabbas Bereishis it became known to us from the grief of Israel that the aforementioned great Tzadik had passed away. Then we understood retroactively that Rabbainu o.b.m. had revealed in his holy spirit through the aforementioned Torah — for that Torah speaks about the concealment of the glory etc. And the aforementioned Tzadik was called in the mouth of Rabbainu o.b.m. the "glory of Israel" — the aspect of tefillin as is explained elsewhere. And so too in that year esrogs were not available, and afterward esrogs came miraculously (381). And Rabbainu o.b.m. said he had been confident about the Tzadikim of the generation and particularly about the aforementioned Tzadik who is the glory of our community — that there would be esrogs etc. Therefore we saw clearly that Rabbainu revealed through his holy spirit in the aforementioned Torah — the passing of the aforementioned Tzadik as is now apparent to whoever examines: that the entire aforementioned Torah literally speaks about this matter. Also these are the words of Rabbainu o.b.m. at the time when he saw the aforementioned Torah in writing: the moral teaching of my Torah is wonderful and very powerful. If they would say this Torah in a different language — in the language of rebuke — it would very greatly arouse and break the heart, for it is all wisdom of rebuke — great and very awesome rebuke (382). Therefore one must be careful to fulfill what I warned you — to make prayers from the Torahs (383). For immediately when one begins to insert this Torah into words of arousal and conversation of prayer — it will certainly arouse and break one's heart greatly as mentioned (384). 380. RAK: He passed away on the 25th of Tishrai 5571. 381. RAK: See Yemei Moharnat 29. 382. RAK: See above 124. 383. RAK: See above 145. 384. RAK: See above 41. # אות - קצז URL: https://ajew.org/reader-plain/sichos-haran/1/197/ אות - קצז אות - קצז Source: https://ajew.org/reader/sichos-haran/1/197 Segment 1 HE: בענין הצדיק הנ"ל שנפטר, אמר שאפלו איש פשוט מחויב להרגיש החסרון. כי בודאי כל אחד מרגיש מה שנחסר דבר מן העולם, אך כל אחד מרגיש החסרון באיזה מרה שחורה, כי זה מרגיש בהפרנסה שאין הפרנסה כסדר, וזה מרגיש בעצמיו שאין העצמות מיושבים בו עתה כסדר, וכיוצא בזה (וחשב לדוגמא כמה דברים כאלו מה שכל אחד מרגיש החסרון באיזה ענין משונה): אבל מי שיש לו עינים פקוחות הוא רואה ממש שנכבה נר מן העולם ונעשה חשך. והלא מצינו כמה שנויים שנעשו בעולם בעת הסתלקות הצדיקים כמו שמצינו בגמרא מועד קטן (דף כ"ה:) שכיב וכו' שפעו מרזבי דמא וכו'. ואם כן במקומות כאלו נעשו שנויים מחמת הסתלקות הצדיקים. ומה שמספרין שראו אש, אף שהוא רחוק קצת בעיני מחמת שעכשו אין הדור ראוי לכך לראות דברים כאלו, אבל מצד הצדיק שנסתלק בודאי יכול להיות שיהיה עמודא דנורא (שפה) בעת הסתלקותו. כי נסתלק ראש כזה ראש באמת בפרט ראש של ישראל. כי אפלו כשמת ראש ושר של אומות העולם נעשין גם כן שנויים בשמים בין הכוכבים, מכל שכן וכל שכן ראש של ישראל: EN: Regarding the aforementioned Tzadik who passed away, he said that even a simple person is obligated to feel the deficiency. For certainly every person feels that something has been missing from the world — but each person feels the deficiency in some melancholy: this one feels it in livelihood — that the livelihood does not go in order; and this one feels in his bones that the bones are not settled within him now in order; and similarly (and he thought of several such examples — what each person feels the deficiency in some unusual matter). Segment 2 EN: But one who has open eyes sees literally that a candle has been extinguished from the world and darkness has been made. And have we not found several changes that occurred in the world at the time of the passing of Tzadikim — as we find in the Gemara Moed Katan (folio 25b): "He passed away etc. — the gutters of blood flowed etc." And if so in such places changes were made because of the passing of the Tzadikim — and what they relate that they saw fire: even though this is somewhat difficult in my eyes because now the generation is not worthy to see such things — but from the side of the Tzadik who passed away, it is certainly possible that there would be a pillar of fire (385) at the time of his passing. For such a head passed away — a true head in truth, particularly a head of Israel. For even when the head and minister of the nations of the world dies — changes are also made in the heavens among the stars. All the more so and certainly a head of Israel. Segment 3 EN: 385. RAK: See Chayai Moharan, His Sojourn in Uman, 33. Segment 4 EN: In the year 5570 in the winter after Chanukah, at the time when I came from Berditchev (386) — he said to me that he has a story to tell. And he said that this story he wants to tell was told only once before — before the First Temple. And even the prophets did not know its secret — except the prophet who told it and the one who told it before him. And it is a great novelty. And even though it had already been told as mentioned — even so it is a complete novelty — meaning something entirely new. For certainly from then until now things have occurred. And then they told it as was fitting then — and now it needs to be told as is fitting now (and we did not merit to hear it). Segment 5 EN: And through the story, nothing is difficult for me at all anymore regarding our matter. For at first it was a bit difficult for me — why it would be thus, meaning that we have no importance in the world etc. But now — according to the story it is no longer difficult for me at all. Segment 6 EN: And it was already prepared to tell the story — but even so the matter was turned about and we did not merit to hear it. Afterward close after that he told the story of the Baal Tefillah that is printed in Sipurei Ma'asiyos. And he said that this is not the aforementioned story. And he said that the aforementioned story he wanted to tell is even more beautiful than this story of the Baal Tefillah which is so wonderful and awesome. Praiseworthy is one who will merit to hear it in the future. # אות - קצח URL: https://ajew.org/reader-plain/sichos-haran/1/198/ אות - קצח אות - קצח Source: https://ajew.org/reader/sichos-haran/1/198 Segment 1 HE: שנת תק"ע בחרף אחר חנוכה בעת שבאתי מברדיטשוב (שפו) אמר לי שיש לו מעשה לספר. ואמר שהמעשה הזאת שרוצה לספר לא ספרו אותה כי אם פעם אחד לפני בית ראשון וגם הנביאים לא ידעו הסוד שלה, כי אם הנביא שספר אותה ומי שספר אותה לפניו. והוא חדוש גדול. והגם שכבר ספרו אותה כנ"ל, אף על פי כן הוא חדוש גמור, הינו דבר חדש לגמרי. כי בודאי מאז עד עתה נעשה מה שנעשה. ואז ספרו אותה כמו שהיה ראוי אז, ועתה צריכין לספרה כמו שראוי עתה (ולא זכינו לשמעה): ועל ידי המעשה שוב אינו קשה לי כלל בעניננו. כי מתחלה היה קשה לי קצת מפני מה יהיה כך, דהינו שאין לנו שום חשיבות בעולם וכו'. אבל עכשו, על פי המעשה הנ"ל שוב אינו קשה לי כלל: וכבר היה מוכן לספר מעשה זו, אך אף על פי כן נתגלגל הדבר ולא זכינו לשמעה. אחר כך בסמוך ספר המעשה של הבעל תפלה הנדפס ב"ספורי מעשיות" ואמר שאין זאת המעשה הנ"ל. ואמר שהמעשה הנ"ל שרצה לספר הוא יפה עוד יותר ממעשה זאת של הבעל תפלה הנפלאה והנוראה מאד. אשרי מי שיזכה לשמעה לעתיד: EN: In the year 5570 in the winter after Chanukah, at the time when I came from Berditchev (386) — he said to me that he has a story to tell. And he said that this story he wants to tell was told only once before — before the First Temple. And even the prophets did not know its secret — except the prophet who told it and the one who told it before him. And it is a great novelty. And even though it had already been told as mentioned — even so it is a complete novelty — meaning something entirely new. For certainly from then until now things have occurred. And then they told it as was fitting then — and now it needs to be told as is fitting now (and we did not merit to hear it). And through the story, nothing is difficult for me at all anymore regarding our matter. For at first it was a bit difficult for me — why it would be thus, meaning that we have no importance in the world etc. But now — according to the story it is no longer difficult for me at all. And it was already prepared to tell the story — but even so the matter was turned about and we did not merit to hear it. Afterward close after that he told the story of the Baal Tefillah that is printed in Sipurei Ma'asiyos. And he said that this is not the aforementioned story. And he said that the aforementioned story he wanted to tell is even more beautiful than this story of the Baal Tefillah which is so wonderful and awesome. Praiseworthy is one who will merit to hear it in the future. 386. RAK: See Yemei Moharnat 31. # אות - קצט URL: https://ajew.org/reader-plain/sichos-haran/1/199/ אות - קצט אות - קצט Source: https://ajew.org/reader/sichos-haran/1/199 Segment 1 HE: אמר: אין מי שיוכל להבין בהספר (הינו בספר לקוטי מוהר"ן) כי אם מי שיכול לומר כל תורה ותורה פנים ואחור (שפז): EN: He said: no one is able to understand the book [Likutay Moharan] — except one who is able to recite every Torah forwards and backwards (387). 387. RAK: See Likutay Halachos, Introduction, Discourses and Stories, 88. # אות - ב URL: https://ajew.org/reader-plain/sichos-haran/1/2/ אות - ב אות - ב Source: https://ajew.org/reader/sichos-haran/1/2 Segment 1 HE: טוב מאד להשליך עצמו על השם יתברך ולסמך עליו. ודרכי, כשבא היום אני מוסר כל התנועות שלי ושל בני והתלויים בי על השם יתברך שיהיה הכל כרצונו יתברך, וזה טוב מאד. גם אזי אין צריך לדאג ולחשב כלל אם מתנהג כראוי אם לאו מאחר שסומך עליו יתברך. ואם הוא יתברך רוצה בענין אחר, הוא מרוצה להתנהג בענין אחר כרצונו יתברך: וכן כשמגיע שבת או יום טוב אזי אני מוסר כל ההתנהגות וכל הענינים והתנועות של אותו השבת או היום טוב להשם יתברך שיהיה הכל כרצונו יתברך. ואזי איך שמתנהג באותו השבת ויום טוב שוב אינו חושב וחושש כלל שמא לא יצא ידי חובה בהנהגת קדושת אותו היום, מאחר שכבר מסר הכל להשם יתברך וסמך עליו יתברך לבד (ג): EN: It is very good to throw oneself upon Hashem Yisburach and to rely upon Him.[6] And my way is: when the day comes, I give over all the movements of mine and of my children and of all those contingent on me, upon Hashem, that all should be as His desire blessed He, and this is very good. Also, then there is no need to worry and to think whatsoever if the behavior is proper or not, since it is reliant upon Him blessed He.[7] And if He blessed He desires in a different way — he is complaisant to behave in a different way as He desires blessed He.[8] And similarly, when Shabbos or Yom Tov arrive, then I give over all the behavior and all the matters and all the movements of that Shabbos or Yom Tov to Hashem Yisburach, that everything should be as His will blessed He. And then, however the conduct is on that Shabbos or Yom Tov — no longer thinks or worries whatsoever maybe he did not fulfill the obligation in the conduct of the Holiness of that day, since he already gave everything over to Hashem Yisburach, and relied upon Him blessed He alone.[9] # אות - כ URL: https://ajew.org/reader-plain/sichos-haran/1/20/ אות - כ אות - כ Source: https://ajew.org/reader/sichos-haran/1/20 Segment 1 HE: כשהאדם כל היום בשמחה אזי בנקל לו ליחד לו שעה ביום לשבר את לבו ולהשיח את אשר עם לבבו לפני השם יתברך כמבאר אצלנו כמה פעמים, אבל כשיש לו עצבות חס ושלום קשה לו להתבודד ולפרש שיחתו. ועין במקום אחר (לקמן ע"ד) כמה האדם צריך להתחזק להיות שמח תמיד וביותר בשעת התפלה, ושצריכין להכריח עצמו בכל כחותיו לזכות לשמחה. ואמר כי לזכות לשמחה זה קשה וכבד להאדם לזכות לזה יותר משאר כל העבודות. ענה ואמר: כפי הנראה שאי אפשר לבוא לשמחה כי אם על ידי עניני שטות, לעשות עצמו כשוטה ולעשות עניני צחוק ושטות וכו' כמבאר במקום אחר (לח) ורק על ידי זה באין לשמחה. כשהאדם זוכה לשמחה אזי השם יתברך בעצמו שומר אותו ומציל אותו מפגם הברית (לט): EN: When a person is joyful the entire day, then it is easy for him to designate an hour of the day for himself to break his heart and to converse before Hashem Yisburach all that is upon his heart, as explained by us many times. But when he has sadness, Heaven forbid, it is difficult for him to do hisbodidus [secluded personal prayer] and to express his words. And see elsewhere (below, article 74) how much a person must strengthen himself to always be joyful, and especially at the time of prayer, and that one must force himself with all one's strength to merit to joy. And he said that to merit to joy — this is difficult and burdensome for a person to merit more than all other devotions. He answered and said: It appears that it is impossible to come to joy except through matters of foolishness [shetut] — to make oneself like a fool and to do humorous and foolish things, etc., as explained elsewhere,[38] and only through this does one come to joy. When a person merits to joy, then Hashem Yisburach Himself guards and saves him from blemish of the bris.[39] # אות - ר URL: https://ajew.org/reader-plain/sichos-haran/1/200/ אות - ר אות - ר Source: https://ajew.org/reader/sichos-haran/1/200 Segment 1 HE: אמר: כל התורה שלי היא כולה הקדמות (שפז): EN: He said: all my Torah is entirely introductions (387). 387. RAK: See Oneg Shabbas folio 39. # אות - רא URL: https://ajew.org/reader-plain/sichos-haran/1/201/ אות - רא אות - רא Source: https://ajew.org/reader/sichos-haran/1/201 Segment 1 HE: אמר: כל תורה ומאמר שאומר יכולין לילך ולעבר בו כל תורה נביאים וכתובים, ותורה שבעל פה (שפח): EN: He said: Every Torah discourse and teaching that he utters — one can go through it and find within it all of Torah, Prophets, and Writings, and the Oral Torah.[388] 388. RAK: See Oneg Shabbos, folio 39. # אות - רב URL: https://ajew.org/reader-plain/sichos-haran/1/202/ אות - רב אות - רב Source: https://ajew.org/reader/sichos-haran/1/202 Segment 1 HE: שמעתי בשמו זכרונו לברכה שאמר שיש חלוק בין החדושי תורה שמגלין הצדיקים. כעין שאמרו רבותינו זכרונם לברכה (יבמות מט:): שיש חלוק בין נביא באספקלריא שאינה מאירה לנבואת משה רבנו עליו השלום שהיה באספקלריא המאירה, ועל כן שאר הנביאים התנבאו ב"כה אמר ה'" שהוא בחינת אספקלריא שאינה מאירה אבל משה אמר "זה הדבר" שהוא דבר ברור בחינת אספקלריא המאירה כמובא בפרוש רש"י פרשת מטות (במדבר ל ב). ואמר הוא זכרונו לברכה שכמו כן יש בחינת חלוק הזה בין החדושי תורה של הצדיקים: כי יש צדיקים שאומרים חדושי תורה אמתיים ומכניסים אותם באיזה פסוק או מאמר רבותינו זכרונם לברכה, אבל אין מכונים ונכנסים היטב בתוך דברי המקרא וכו' רק באיזה רמז וסמיכות בעלמא, וזה בחינת נביא באספקלריא שאינה מאירה שאינו מתנבא רק בבחינת "כה אמר ה'" וכו'. אבל יש צדיקים נוראים שהם בבחינת משה (שפט) שחדושי תורתם הם ברורים וזכים כשמש ומבארים ומפרשים היטב בהפסוק או מאמר רבותינו זכרונם לברכה שהם מכניסים אותם בהם, וזה בחינת אספקלריא המאירה בחינת "זה הדבר" כי דבריהם מבארים ומפרשים היטב בהמקרא וכו' שהם מפרשים כפי דרכם שזהו בחינת "זה הדבר": EN: I heard in his name, o.b.m., that he said there is a distinction among the Torah novelties that the Tzadikim reveal. Similar to what our Sages o.b.m. said (Yevamos 49b): that there is a distinction between a prophet who sees through a non-luminous mirror [aspaklaryah she'ainah me'irah] and the prophecy of Moshe our teacher, peace be upon him, who saw through the luminous mirror [aspaklaryah hame'irah]. Therefore the other prophets prophesied in the form of "Thus says Hashem" — which is the aspect of the non-luminous mirror — whereas Moshe said "This is the thing" — which is clear speech, the aspect of the luminous mirror, as Rashi explains in his commentary on the portion of Matos (Bamidbar 30:2). He said o.b.m. that likewise there is this same distinction among the Torah novelties of the Tzadikim. For there are Tzadikim who say true Torah novelties and incorporate them into some verse or teaching of our Sages o.b.m., but they do not properly fit and enter well into the words of the Scripture — only by way of some hint or loose connection. This is the aspect of the non-luminous mirror, prophesying only in the manner of "Thus says Hashem." But there are awesome Tzadikim who are in the aspect of Moshe,[389] whose Torah novelties are clear and pure as the sun and are well explained and expounded within the verse or the teaching of our Sages o.b.m. into which they insert them — and this is the aspect of the luminous mirror, the aspect of "This is the thing" — for their words are clearly explained and expounded within the Scripture etc. 389. RAK: See Likutay Moharan 2. # אות - רג URL: https://ajew.org/reader-plain/sichos-haran/1/203/ אות - רג אות - רג Source: https://ajew.org/reader/sichos-haran/1/203 Segment 1 HE: אמר: התורה שלי גבוה מאד. ובכל מקום שאני משתמש עם צרופי אותיות (דהינו הראשי תבות וסופי תבות וצרופים נוראים שמגלה בספריו הקדושים) הוא גדולה ביותר (שצ). ואמר: הייתי רוצה לילך להלן מן צרופי אותיות, אבל אף על פי כן עדין אני מעכב בבחינה זו. וגם יש לו נחת מזה, כי לפעמים יש דברים שהם סתומים ונעלמים מאד שאי אפשר למצאם כי אם על ידי בחינת צרופי אותיות דהינו בראשי תבות או סופי תבות וכיוצא: EN: He said: My Torah is very lofty. And in every place where I make use of letter combinations (that is, the initial letters, final letters, and wondrous combinations that he reveals in his holy books) it is greater still.[390] And he said: I would like to move beyond letter combinations, but even so I am still detained in this dimension. And he also derives pleasure from this, for sometimes there are matters that are sealed and deeply hidden and cannot be found except through the dimension of letter combinations — through initial letters or final letters and the like. 390. RAK: See above, section 44. # אות - רד URL: https://ajew.org/reader-plain/sichos-haran/1/204/ אות - רד אות - רד Source: https://ajew.org/reader/sichos-haran/1/204 Segment 1 HE: אמר: שמי שבקי היטב בתורתו ובשיחותיו הקדושות דהינו בספריו הקדושים. ראוי לו למצא כל שיחות העולם בתוך תורתו הקדושה. ואין שום שיחה וענין בעולם שלא יוכל השלם למצא בתוך תורתו. (פרוש כי בודאי באמת בכל הדבורים ושיחות של העולם, בודאי יש בהם תורה בהעלם. אבל אין מי שיזכה לגלות זאת, לידע הנסתרות שנעלם בשיחות בני אדם, כי אם אנשים גדולים במעלה מאד מאד. אבל על ידי התגלות תורתו הקדושה והנוראה של רבנו זכרונו לברכה, מי שבקי בספריו היטב היטב, ויש לו שכל קצת, יוכל למצא בכל שיחות העולם רמזים בהתורה הקדושה. אפלו אם לא יהיה גדול במעלה ביותר) (שצא): EN: He said: One who is thoroughly versed in his Torah and his holy discourses — that is, in his holy books — it is fitting for him to find every conversation of the world within his holy Torah. And there is no conversation or matter in the world that the complete person cannot find within his Torah. (The explanation is: certainly in truth, within all the words and conversations of the world there is certainly Torah concealed within them. But there is no one who merits to reveal this, to know the hidden things concealed in human conversations, except people of very, very great spiritual stature. But through the revelation of his holy and awesome Torah, one who is thoroughly well-versed in his books and has some measure of understanding can find within all the conversations of the world hints from his holy Torah — even if he is not of especially great stature.)[391] 391. RAK: See Likutay Halachos, Orach Chaim, Washing of Hands, Law 6, section 56; Likutay Moharan. # אות - רה URL: https://ajew.org/reader-plain/sichos-haran/1/205/ אות - רה אות - רה Source: https://ajew.org/reader/sichos-haran/1/205 Segment 1 HE: פעם אחת נכנסו אנשים אליו. והוציא חתיכת ניר בידו. והיה כתוב עליו בכתיבת ידו הקדוש. ואחזו בידו, וענה ואמר: כמה תורות כתובות על חתיכת ניר הזה. ואמר שיש כמה וכמה עולמות שהם נזונין ויש להם חיות מהעשן של התורה שלו. ונטל הניר ושרפו אצל הנר. ואמר שיש כמה וכמה תורות שעדין לא באו אפלו לתוך תמונת אותיות. ועל כן הוא חדוש נפלא כשזוכין להוריד אלו התורות להכניסם על כל פנים לתוך תמונות אותיות. (כלומר אבל עדין אין העולם כדאי שיוכנסו לתוך העולם רק שזהו גם כן חדוש גדול כשבאו על כל פנים לתוך תמונות אותיות כנ"ל) (שצב): EN: Once some men came in to him. He took out a piece of paper in his hand. And it was written upon it in his holy handwriting. He held it in his hand and answered and said: How many Torah teachings are written upon this piece of paper! And he said that there are many, many worlds that are nourished and have their life-force from the smoke of his Torah. And he took the paper and burned it beside the candle. And he said that there are many, many Torah teachings that have not yet come even into the form of letters. And therefore it is a wondrous novelty when one merits to bring these Toroth down — to bring them into the form of letters at least. (That is to say — but the world is not yet worthy to have them enter into the world; only this itself is a great novelty when they come into the form of letters at any rate, as mentioned.)[392] 392. RAK: Likutay Moharan Tinyana 28, 32. See above, note 143. # אות - רו URL: https://ajew.org/reader-plain/sichos-haran/1/206/ אות - רו אות - רו Source: https://ajew.org/reader/sichos-haran/1/206 Segment 1 HE: אמר: אפלו מי שאינו שומע דבורי התורה שאמר, רק הקול לבד, הוא גם כן טוב מאד. וזה בחינת לשמע בקול דברו". (תהלים קג כ) בקול דיקא. ואפלו מי שהוא רק עומד בבית אצל התורה שאומר, טוב מאד מאד בלי שעור: EN: He said: Even one who does not understand the Torah words he says — only the voice alone — this too is very good. And this is the aspect of "to hearken to the voice of His word" (Psalms 103:20) — "to the voice" specifically. And even one who merely stands in the house next to the Torah he is saying — it is very, very good beyond measure. 477. RAK: Likutay Moharan 36, 49; Sefer HaMidos, Licentiousness, section 10. # אות - רז URL: https://ajew.org/reader-plain/sichos-haran/1/207/ אות - רז אות - רז Source: https://ajew.org/reader/sichos-haran/1/207 Segment 1 HE: אמר: לפעמים אני מדבר איזה דבור לאיזה אדם, ואין הדבור עושה פעולתו עד לזמן רחוק. כמו שיש כשנותנין איזה סמים לרפואה. לפעמים הסם עושה פעולתו ומועיל מיד ולפעמים צריך הסם לשהות בתוך האדם איזה זמן ואחר כך הוא עושה פעולתו. כמו כן יש דברים שהוא מדבר שהם מונחים אצל האדם ואינם מעוררים אותו עד לזמן רחוק. אבל סוף כל סוף יעשה הדבור פעולתו ויועיל בודאי: EN: He said: Sometimes I speak some word to a certain person and the word does not do its work until a long time later. Like when one gives some medicine for healing — sometimes the medicine works and helps immediately, and sometimes the medicine needs to remain within the person for some time and afterward it does its work. Likewise there are things he says that lie within the person and do not arouse him until a long time later. But ultimately the word will certainly do its work and help. # אות - רח URL: https://ajew.org/reader-plain/sichos-haran/1/208/ אות - רח אות - רח Source: https://ajew.org/reader/sichos-haran/1/208 Segment 1 HE: אמר: יש כמה דברים שאני אומר לאיזה אדם. ועדין אין עושים פעולתם רק שמתגלגלים הדברים מאדם זה לאדם אחר ומחברו לחברו וכו'. עד שיתגלגלו הדברים ויבואו לאיזה אדם ויוכנסו הדברים ללבו בעמק גדול. ושם יעשו פעולתם בשלמות, ויעוררו אותו וכו': EN: He said: There are several matters I speak to a certain person and they still do not work their effect — rather, the words roll from that person to another person and from one to another, etc. Until the words roll and come to some person and enter his heart very deeply. And there they work their full effect and arouse him, etc. # אות - רט URL: https://ajew.org/reader-plain/sichos-haran/1/209/ אות - רט אות - רט Source: https://ajew.org/reader/sichos-haran/1/209 Segment 1 HE: אמר: שכל התורות והשיחות שלו אינם בשבילנו לחוד. כי אם "את אשר ישנו פה ואשר איננו פה" (דברים כט יד) (ועין ברש"י שפרש ואשר איננו פה, ואף עם דורות העתידים לבוא, והבן). וכמה פעמים דברנו עמו מענין זה ורמז לנו בדבריו להודיע לדורות הבאים את כל מעשי ה' הגדול שעשה עמנו. ופעם אחת אמר בפרוש: גם לבניכם תודיעו את כל התורות והשיחות הנפלאות והנוראות והמעשיות וכיוצא בהם אשר גלה לנו ואמר אז זה הפסוק בהתלהבות גדול כגחלי אש. "והודעתם לבניך ולבני בניך" (דברים ד ט). (ואמר בזו הלשון: אייערע קינדער זאלט איר מודיע זיין וואס דא האט זיך גיטאן) ואמר ברתת וזיע בהתלהבות נורא: "והודעתם לבניך ולבני בניך". ואמר: דע והאמן, אם אפשר להוציא אחד מן הרפש, גם מי שיתאחז בו יוציאו אותו גם כן: EN: He said: All his Toroth and discourses are not only for us alone — but rather "those who are here with us today and those who are not here with us today" (Devarim 29:14) (and see Rashi's explanation there: "and even with generations yet to come," and understand). And many times we spoke with him about this matter, and he hinted to us in his words to make known to future generations all the great works of Hashem that He did for us. And once he said explicitly: Also to your children shall you make known all the Toroth and discourses and wondrous and awesome stories and the like that he revealed and told us. And he then said this verse with tremendous blazing fire like coals of flame: "And you shall make them known to your children and your children's children" (Devarim 4:9). (And he said in these words: "Ayeyer kinder zolt ir moidia zayn vos do hot zich geton.") And he said with trembling and shaking in awesome blazing fervor: "And you shall make them known to your children and your children's children." And he said: Know and believe — if it is possible to take out even one person from the mire, also one who cleaves to him will be taken out as well. # אות - כא URL: https://ajew.org/reader-plain/sichos-haran/1/21/ אות - כא אות - כא Source: https://ajew.org/reader/sichos-haran/1/21 Segment 1 HE: בראש השנה צריכין להיות חכם שיחשב רק מחשבות טובות שייטיב השם יתברך עמנו וכו'. (מ) וצריכין להיות שמח בראש השנה. גם צריכין לבכות בראש השנה (מא). בראש השנה ביום הראשון צריכין למעט בדבור מאד מאד. ואמר שאדם גדול צריך לדקדק בזה ביותר ועל כן הוא אינו אומר ביום הראשון אפלו הפיט רק מה שיסד רבי אלעזר הקליר (מב), אבל שאר הפיט אינו אמר מחמת שאדם גדול צריך לדקדק אז ביותר לבלי לדבר שום דבור שאינו מוכרח: EN: On Rosh HaShanah one must be wise and think only good thoughts, that Hashem Yisburach will do good for us, etc.[40] And one must be joyful on Rosh HaShanah. Also one must cry on Rosh HaShanah.[41] On Rosh HaShanah on the first day, one must minimize speech greatly, greatly. And he said that a great person must be more precise in this, and therefore he himself does not recite on the first day even the liturgical poems [piyut] except for those composed by Rabbi Elazar HaKalir,[42] but the rest of the piyut he does not recite — because a great person must be more precise then, to not speak any word that is not necessary. # אות - רי URL: https://ajew.org/reader-plain/sichos-haran/1/210/ אות - רי אות - רי Source: https://ajew.org/reader/sichos-haran/1/210 Segment 1 HE: אמר: כל מה שהוא צריך לעשות ברבים קשה לו מאד מאד וצריך שיהיה לו מסירת נפש ממש על זה. וספר שקדם הקדוש כשרוצה להתחיל תבה הראשונה של הקדוש נדמה לו שתצא נפשו ממש. וכן קדם אמירת התורה כשרוצה להתחיל לומר תורה. אזי נדמה לו שבתבה הראשונה שיאמר תצא נפשו ממש (וויא איך וויל ארויס לאזין דאס ערשטע ווארט דאכט זיך מיר אט גייא איך אויס). ולא היה מתפלל לפני העמוד בשום פעם ולא עשה שום דבר כיוצא בזה כגון קריאת המגלה וקריאת התורה, ואפלו לקרות לפני התוקע ושאר דברים כאלה, רק קדוש וזמירות על שולחנו בשבת קדש ואמירת התורה. וגם זה היה כבד עליו מאד כנזכר לעיל. ואפלו כשהיה צריך לומר קדיש על אמו ביום היארצייט היה קשה וכבד עליו מאד (שצג): EN: He said: Everything he needs to do in public is very, very difficult for him and requires actual self-sacrifice on his part. And he related that before Kiddush — when he wants to begin the first word of the Kiddush — it seems to him as if his soul will literally depart. And similarly before saying a Torah discourse when he wants to begin. Then it seems to him that at the first word he says his soul will literally depart. (In Yiddish: "Vi ich vil aroyz lozn dos ershteh vort dacht zich mir ot gai ich oys.") And he never led the prayer before the Amud under any circumstances, and he never did anything similar such as reading the Megillah, reading the Torah publicly, even reading for the Tokea before the shofar-blowing, and other such things — only Kiddush and zemiros at his Shabbos table, and the saying of his Torah discourse. And even this was very difficult and burdensome for him as mentioned above. And even when he needed to say Kaddish on his mother on a yahrzeit, it was very difficult and burdensome for him.[393] 393. RAK: Rabbainu's mother Feiga passed away on the 19th of Adar. The exact year is uncertain. We know she participated in the wedding of Adel, Rabbainu's daughter, in Elul 5560, and passed away some time between 5561 and 5564. The year 5562 was a leap year and she did not die in a leap year, as Rabbainu said Kaddish for her in both months of Adar in a leap year. Most likely she passed away in 5561. # אות - ריא URL: https://ajew.org/reader-plain/sichos-haran/1/211/ אות - ריא אות - ריא Source: https://ajew.org/reader/sichos-haran/1/211 Segment 1 HE: היה מתלוצץ מאד מהחולקים עליו ואומרים שתורתו קבל מזקנו רבי נחמן הארידענקיר זכרונו לברכה. ואמר בדרך צחות: כמה היטיב עמי זקני שהשאיר לי תורות כאלו מכוון ממש לכל ענין וענין שיהיה מענינא דיומא. וכפי מה שצריכין האנשים השומעים, כגון על שבת חנוכה מחנוכה, ועל שבת נחמו כיוצא בו וכו', וכל האנשים עם כל הצטרכותם בגשמיות וברוחניות יהיו נכללים בזאת התורה באותו העת, וכל מה שעבר בעולם אז וכו': EN: He would mock greatly those who disputed him and said that his Torah came from his grandfather Rabbi Nachman of Horodenka, o.b.m. And he said in jest: How very good my grandfather was to me to leave me Toroth precisely fitted to every matter and event — to the topic of the day — and however the listeners need, whether in physical or spiritual needs, all would be included in that Torah at that time; and all that transpired in the world then, etc. That is to say: his Torah certainly encompassed everything that each and every one of the listeners needed, as we saw with our own eyes in a simple and plain manner how many wondrous events occurred in this regard — how what each and every person needed physically and spiritually, and all that transpired in the world at that time, was all included in his Torah. And the Torah also spoke of matters relevant to that very day. Beyond all the other matters and wondrous novelties we witnessed at the time of the saying of his awesome Torah. So that anyone who had a brain in his skull saw that these were words of the living G-d that had been revealed to him now from Heaven from a very holy, awesome, and elevated source. For they were new novelties never heard in the world before. And how could one entertain such foolishness — that his grandfather Rabbi Nachman of Horodenka, may the memory of the righteous be for a blessing, left him so many Toroth and so many stories and so many wondrous discourses and such wondrous and excellent counsels that he spoke with us etc., — all of which reached Rabbainu, o.b.m., specifically. And beforehand not a single one of those Toroth and novelties had been heard by anyone in the world. Who is the simpleton and fool who would listen to such vain and false and foolish talk? He also said that one who knew and recognized his holy grandfather, our teacher the Rabbi Rabbi Nachman of Horodenka, may the memory of the righteous be for a blessing, knows that he was not such a master of Torah. For although he was a very, very holy and awesome Tzadik — he was not such a Torah master.[394] All the more so these sorts of novelties, etc. And once there was present an elderly man from Slapkovitz who knew his grandfather, the holy Rabbi, our teacher the Rabbi Rabbi Nachman of Horodenka, o.b.m. He was standing before Rabbainu, o.b.m. He answered and said: They say that my Torah comes from my grandfather Rabbi Nachman, o.b.m. If my grandfather Rabbi Nachman himself were to hear my Torah, it would be a novelty even to him, etc. [On the matter of the dispute against him:] 394. RAK: See above, section 76. # אות - ריב URL: https://ajew.org/reader-plain/sichos-haran/1/212/ אות - ריב אות - ריב Source: https://ajew.org/reader/sichos-haran/1/212 Segment 1 HE: לענין המחלקת שעליו: פעם אחת אמר: הלכה כרב נחמן בדיני, הינו לענין המתנגדים שחלקו עליו בודאי הלכה כמותו כי הלכה כרב נחמן בדיני כי דיני הוא לשון מחלקת ששני בני אדם מחולקין לפני הבית דין על איזה דבר (זה שמעתי בשמו). ועין בגטין פרק השולח שאמרו שם שלש פעמים: הלכה כרב נחמן והלכא כרב נחמן. והלכא כנחמני (גטין לד.): EN: Once he said: The halacha is like Rav Nachman in monetary matters — namely, regarding the opponents who disputed him, certainly the halacha follows him, for "the halacha is like Rav Nachman in monetary disputes" (Gittin 34a) — for "dinei" [monetary matters] is also an expression for dispute, when two people contend before a court over some matter. (This I heard in his name.) And see in tractate Gittin, chapter HaShole'ach, where they say three times: "The halacha is like Rav Nachman, and the halacha is like Rav Nachman, and the halacha is like Nachmani." Segment 2 EN: I heard in his name that he spoke about the matter of dispute and said: One might think — what does it matter if this one speaks about that one? But in truth, through dispute — through people contending against someone — they can, Heaven forbid, bring him down from his spiritual level. As our Sages o.b.m. said: they wanted to include even King Solomon, peace be upon him, among those [who have no share in the World to Come], etc., until David came and prostrated himself before them, etc. (Sanhedrin 104b). For they had the power to remove him, Heaven forbid, through their speech. Segment 3 EN: And he said that this is what King David, peace be upon him, said: "Princes have pursued me without cause" (Psalms 119:161) — that is, great men and princes have pursued me, but I know it is without cause and they accomplish nothing at all through their dispute against me. And the sign is: "But my heart fears Your word" — that I fear Your word, meaning I have fear of Heaven and I do not fall from my level, Heaven forbid. And this is the sign that their pursuit is without cause — the aspect of "princes pursued me without cause." Segment 4 EN: I heard in his name that he said: When a person asks the Tzadik whether to do something involving self-sacrifice for the sake of Hashem Yisburach, it is fitting for him to answer and instruct him not to do it. Yet even so the one who asked need not fulfill his words.[395] So I heard in his name. # אות - ריג URL: https://ajew.org/reader-plain/sichos-haran/1/213/ אות - ריג אות - ריג Source: https://ajew.org/reader/sichos-haran/1/213 Segment 1 HE: שמעתי בשמו שדבר בענין מחלקת ואמר שלכאורה מאי אכפת שזה מדבר על זה, אך באמת על ידי מחלקת שחולקים על אחד יכולין חס ושלום להפיל אותו ממדרגתו חס ושלום. וכעין שאמרו רבותינו זכרונם לברכה שרצו למנות גם את שלמה המלך עליו השלום וכו' עד שבא דוד ונשתטח לפניהם וכו' (סנהדרין קד:).. כי היה להם כח לדחותו חס ושלום על ידי דבוריהם. ואמר שזה שאמר דוד המלך עליו השלום "שרים רדפוני חנם (תהלים קיט קסא), הינו שגדולים ושרים רדפוני, אני יודע שהוא בחנם שאינם פועלים כלל במחלוקתם עלי. והסימן, כי "ומדברך פחד לבי". שאני מפחד מדבריך. דהינו שיש לי יראת שמים ואיני נופל ממדרגתי חס ושלום. וזה סימן שהרדיפה שלהם חנם בחינת "שרים רדפוני חנם": EN: I heard in his name that he spoke about the matter of dispute and said: One might think — what does it matter if this one speaks about that one? But in truth, through dispute — through people contending against someone — they can, Heaven forbid, bring him down from his spiritual level. As our Sages o.b.m. said: they wanted to include even King Solomon, peace be upon him, among those [who have no share in the World to Come], etc., until David came and prostrated himself before them, etc. (Sanhedrin 104b). For they had the power to remove him, Heaven forbid, through their speech. And he said that this is what King David, peace be upon him, said: "Princes have pursued me without cause" (Psalms 119:161) — that is, great men and princes have pursued me, but I know it is without cause and they accomplish nothing at all through their dispute against me. And the sign is: "But my heart fears Your word" — that I fear Your word, meaning I have fear of Heaven and I do not fall from my level, Heaven forbid. And this is the sign that their pursuit is without cause — the aspect of "princes pursued me without cause." # אות - ריד URL: https://ajew.org/reader-plain/sichos-haran/1/214/ אות - ריד אות - ריד Source: https://ajew.org/reader/sichos-haran/1/214 Segment 1 HE: שמעתי בשמו שאמר: כשאדם שואל להצדיק אם לעשות דבר שיש בו מסירת נפש בשביל השם יתברך, הוא ראוי לו להשיב ולצוות עליו שלא לעשות. ואף על פי כן השואל אין צריך לקים דבריו (שצה). כן שמעתי בשמו: עוד שמעתי בענין אחר: כל מה שהצדיק מצוה לעשות צריך לקים, רק כשמצוה שלא לסע על ראש השנה אצלו זה אין צריך לקים (שצו): ערב ראש השנה ראוי לתן על פדיון (שצז): EN: I heard in his name that he said: When a person asks the Tzadik whether to do something involving self-sacrifice for the sake of Hashem Yisburach, it is fitting for him to answer and instruct him not to do it. Yet even so the one who asked need not fulfill his words.[395] So I heard in his name. I also heard regarding another matter: Everything the Tzadik commands one to do — one must fulfill. Only when he commands not to travel to him on Rosh HaShanah — this one need not fulfill.[396] On the eve of Rosh HaShanah it is fitting to give for a redemption [pidyon]. 395. RAK: See Yemei Moharnat 27. 396. RAK: See Pesachim 86a; Zohar III, 244; Magen Avraham 170:10. # אות - רטו URL: https://ajew.org/reader-plain/sichos-haran/1/215/ אות - רטו אות - רטו Source: https://ajew.org/reader/sichos-haran/1/215 Segment 1 HE: אמר: אצלי העקר הוא ראש השנה, ותכף כשחולף ועובר ראש השנה. אני מטה אזני ושומע אם מכין בכתל לעורר לסליחות לשנה הבאה. כי אין שום זמן כלל, כי כל השנה חולף ועובר כהרף עין: EN: He said: For me the essence is Rosh HaShanah. And immediately when Rosh HaShanah has passed and gone — I incline my ear and listen whether they are already knocking on the wall to arouse people to the Selichos prayers for the coming year. For there is no time at all — the entire year passes and is gone in the blink of an eye.[397] [On Distancing from Philosophical Inquiry and Strengthening in Faith:] 397. RAK: Rabbainu said: On Rosh HaShanah it is possible for him to rectify matters that cannot be rectified throughout the entire year. (Alim LiTerufah, letter 409.) # אות - רטז URL: https://ajew.org/reader-plain/sichos-haran/1/216/ אות - רטז אות - רטז Source: https://ajew.org/reader/sichos-haran/1/216 Segment 1 HE: להתרחק מחקירות ולהתחזק באמונה: עין אלשיך על משלי. ובפרט בקפיטל ז' בדרך שלישי שם מרחיב הדבור והאזהרה להתרחק מהם ועין שם, כי מדבר שם בדרך צחות ונפלא, ומסביר הדבר איך הם מטעים את העולם, שבתחלה אינם מגלים האפיקורסות והכפירות שלהם, רק מראים המתיקות המדומה הנראה בתחלה בדרכיהם הרעים עין שם. וזהו "כי נפת תטפנה שפתי זרה" (משלי ה ג) וכו' ופרש רש"י - אפיקורסות. "ואחריתה מרה כלענה" כו' עין שם: EN: See the Alshich on Proverbs. And especially in chapter 7, in the third path, where he expands greatly in his speech and warning to distance oneself from them — see there, for he speaks there in a most beautiful and wondrous manner, explaining how they seduce the world: that at first they do not reveal their heresy and denial, but only show the imagined sweetness that appears at first in their evil ways — see there. And this is: "For the lips of a strange woman drip honey" (Proverbs 5:3), etc., and Rashi explained — heresy. "But her end is bitter as wormwood," etc. — see there. And the general rule is that all the warnings in Proverbs to distance oneself from the "strange woman" are directed against the external wisdoms, which are called "strange woman" in contrast to the wisdom of Torah which is called "a woman of valor" (see Proverbs 31:10). And one who is familiar with them and their ways and how they seduce the world — especially the young whom they educate in their bad and bitter education — they are precisely like an adulterous woman who adorns herself and speaks gracious words, and at first does not reveal the malice of her heart but presents herself as righteous until she seduces all who are drawn after her. Exactly so are their evil ways to one who knows a little of their ways. And on this axis turns most of the book of Proverbs. And everywhere it refers to a fool and a simpleton who overturn straight paths (Proverbs 2:13) and the like — the intention is entirely upon these wise men for evil, who are called fools and simpletons. As it is written (Proverbs 26:12): "Have you seen a man wise in his own eyes? There is more hope for a fool than for him." And it is written (Isaiah 5:21): "Woe to those who are wise in their own eyes." It is impossible to expand on this. For they say the very opposite, and bring proof from Proverbs itself and from other holy scriptures for their evil ways. For our holy Torah is a potion of life for one who merits it, and a potion of death for one who does not merit it — as our Sages o.b.m. said (Yoma 72b) on the verse (Devarim 4:44): "Which Moshe placed before [them]," and it is written (Hoshea 14:10): "For the ways of Hashem are straight; the righteous walk in them but transgressors stumble in them." Therefore toward one who is stubbornly set on going in their evil ways, much speech will not help. But toward one who truly desires the truth, our words here will suffice to strengthen his soul and mind to stand like an iron pillar against them and shatter the teeth of wickedness (Job 29:17). And may Hashem Yisburach reveal the truth speedily. Amen, may it be His will. # אות - ריז URL: https://ajew.org/reader-plain/sichos-haran/1/217/ אות - ריז אות - ריז Source: https://ajew.org/reader/sichos-haran/1/217 Segment 2 HE: אמר ; שאיתא בספר אחד. שמה שמובא בספרי המחקרים ראיה שצריכין לחקר. מפסוק (דברים ד לט) "וידעת היום והשבות אל לבבך" וכו' שצריכין לדעת אותו יתברך על פי חקירות. זה הפרוש הוא מכת הקראים שהם מפרשים פסוק זה כך, שצריכין לדעת אותו יתברך על פי חקירות אבל האמת לא כן הוא, כי באמת העקר לדעת אותו יתברך הוא רק על ידי אמונה שלמה, שעל ידי זה דיקא זוכין אחר כך לדעת והשגה גדולה בידיעת רוממותו יתברך שמו. וכמו שכתוב (הושע ב כב): "וארשתיך לי באמונה וידעת את ה'". ועין בלקוטי הלכות ביורה דעה הלכות גלוח ה"ג, שם מבאר היטב שעקר הידיעה הוא על ידי אמונה, עין שם: EN: He said: It is brought in one book that what is cited in the books of the investigators as a proof that one must investigate — from the verse (Devarim 4:39): "Know this day and return it to your heart," etc. — that one must know Him Yisburach through philosophical investigations. That interpretation is from the sect of the Karaites who interpret this verse thus — that one must know Him Yisburach through philosophical investigations. But the truth is not so. For in truth the essential way to know Him Yisburach is only through complete faith. And through this specifically one afterward merits great knowledge and understanding of His exalted Name Yisburach. As it is written (Hoshea 2:22): "And I will betroth you to Me in faith, and you shall know Hashem."[398] And in truth the essential plain meaning of these verses which warn to know Him Yisburach — such as "Know this day and return it to your heart," etc., and likewise "Know the G-d of your father and serve Him" (I Divrei HaYamim 28:9), and likewise "Know that Hashem — He is G-d" etc. (Psalms 100:3) — the essential intent of this warning is simply to know and remember Him Yisburach always at every moment, and not to forget Him Yisburach, Heaven forbid, at any time.[399] Just as for example it is the way of kings and lords to warn their servants that they should know there is a ruler over them, and especially the king's soldiers whom they teach to know who their king and emperor is — "so that His fear should be upon their faces" (Shemos 20:17) — and they should serve their service with completeness. And likewise it is customary to say to the servant: Know that there is a master and ruler over you — the intention being that he should take this to heart at all times and not forget, so as not to do anything against his will. Similarly — to separate — in the kingdom of Heaven, He warns us: "Know the G-d of your father" etc. — meaning, always know and remember and do not forget at any time.[400] And certainly many, many great and numerous warnings are necessary for this in many different forms of language. For although every person knows in general that Hashem is G-d — even so, because of the worries of this world and its desires and vanities, many are found who forget Him Yisburach most of the time. And for this the verses warn: "Know that Hashem is G-d" etc., and "Know the G-d of your father" etc. — that is, take this well into your mind until it is firmly tied and strong in your mind and heart at all times. And this is: "Know this day and return it to your heart" etc. — for this is the essential completeness of knowledge: when one binds the mind to the heart, knowing well in one's heart that Hashem is G-d, etc. For at every time that one places this well into one's heart that Hashem is G-d, certainly His fear and awe falls upon one and one will not sin. And it is impossible to speak more on this, for the knowledge of His G-dliness Yisburach is for each one according to what he evaluates in his heart, as is known. Segment 3 HE: ובאמת עקר הפרוש הפשוט של פסוקים אלו המזהירים לדעת אותו יתברך, כגון "וידעת היום והשבות וכו'", וכן "דע את אלקי אביך ועבדהו" (דברי הימים א כח ט) וכן "דעו כי ה' הוא אלהים" וכו' (תהלים ק ג), עקר האזהרה זו היא בפשיטות לדעת ולזכר אותו יתברך תמיד בכל עת ואל ישכח אותו יתברך חס ושלום בשום עת (שצח) כמו למשל שדרך המלכים והאדונים שמזהירין את עבדיהם שידעו שיש עליהם מושל, ובפרט אנשי חיל של המלכים שמלמדין אותם שידעו מי המלך והקיסר שלהם "למען תהיה יראתו על פניהם" (שמות כ יז) ויעבדו עבודתם בשלמות. וכן הרגילות לומר להעבד, דע שיש עליך אדון ומושל, שהכונה שיקח זאת בדעתו בכל עת ואל ישכח לבל יעשה שום דבר נגד רצונו. כמו כן להבדיל במלכותא דשמיא שמזהיר אותנו "דע את אלקי אביך" וכו', הינו ידוע תדע ואל תשכח בשום עת. וכן "וידעת היום והשבות אל לבבך כי ה' הוא האלהים" וכו'. וכן "דעו כי ה' הוא אלהים": EN: And according to what each one evaluates in his heart he will understand our words here well. But Heaven forbid to say that the intention of the verses is to know Him Yisburach through human philosophical investigations built on erroneous intellect. For the essential knowledge of Him Yisburach has already been made known to us by our holy fathers, who toiled and labored all their days and divested themselves completely from physicality — for they broke all desires and character traits to the ultimate degree, and especially the encompassing evil which is the desire of intercourse. And through this their minds were complete and they merited to know their Creator in the utmost completeness. And they left us such a good inheritance. And we are obligated to receive this good inheritance with great joy, as it says: "How fortunate are we, how good is our portion, how pleasant is our lot, how beautiful is our inheritance" (from the morning prayer), etc. Only the verses warn us to take this holy knowledge into our minds and draw it and bind it in our heart always at every time, so that His fear should be upon our faces and we not sin, etc. Segment 4 HE: כי בודאי צריכין כמה וכמה אזהרות גדולות ורבות על זה בכמה וכמה לשונות. כי אף על פי שכל אחד יודע בכלל כי ה' הוא האלהים, אף על פי כן מחמת טרדות עולם הזה ותאוותיו והבליו, נמצאים הרבה שברב העתים שוכחים אותו יתברך. ועל זה מזהירים הפסוקים "דעו כי ה' הוא האלהים" וכו' וכן "דע את אלקי אביך" וכו'. כלומר קחו זאת בדעתכם היטב עד שיהיה קשור וחזק בדעתכם ולבבכם בכל עת, וזה "וידעת היום והשבות אל לבבך" וכו', כי זה עקר שלמות הידיעה כשמקשרין הדעת אל הלב לידע בלבו היטב כי ה' הוא אלקים וכו' (שצט). כי בכל עת שמשימין זאת אל לבבו היטב כי ה' הוא האלהים, בודאי נופל פחדו ואימתו ויראתו עליו לבלתי יחטא. ואי אפשר לדבר בזה יותר כי ידיעת אלקותו יתברך הוא לכל חד כפום מה דמשער בלבה כידוע (ת): EN: 398. RAK: See Sefer HaChinuch, section 25. 399. RAK: See above, section 39. Segment 5 HE: וכל חד כפום מה דמשער בלביה יבין היטב דברינו אלה. אבל חלילה לומר שכונת הפסוקים לדעת אותו יתברך על פי חקירות אנושיות הבנויים על שכל המוטעה כי עקר הידיעה ממנו יתברך כבר הודיעו לנו אבותינו הקדושים שיגעו וטרחו כל ימיהם ופשטו את עצמם מגשמיות לגמרי, כי שברו כל התאוות והמדות בתכלית, ובפרט הרע הכולל שהוא תאות המשגל, ועל ידי זה היה דעתם בשלמות וזכו להכיר את בוראם בתכלית השלמות והניחו לנו ירושה טובה כזאת. ואנחנו מחויבים לקבל הירושה הטובה הזאת בשמחה גדולה כמו שכתוב "אשרינו מה טוב חלקנו ומה נעים גורלנו ומה יפה ירושתנו" (מתפלת שחרית) וכו' רק הפסוקים מזהירים אותנו לקח הידיעה הקדושה הזאת במחנו ולהמשיכה ולקשרה בלבנו היטב תמיד בכל עת למען תהיה יראתו על פנינו לבלתי נחטא וכו': EN: 400. RAK: See above, section 1. # אות - ריח URL: https://ajew.org/reader-plain/sichos-haran/1/218/ אות - ריח אות - ריח Source: https://ajew.org/reader/sichos-haran/1/218 Segment 1 HE: והתלוצץ מאד מהמחקרים שאומרים שיש בהלבנה ישוב כמו על הארץ הזאת (תא) על שרואין שם בתוכה כמו אילנות ושאר ברואים שבזו הארץ, והיה מתלוצץ מזה ואמר שהוא שטות גדול. כי הלבנה הוא כמו אספקלריא שכל דבר שעומד כנגדו נראה בתוכו. ועל כן נראה בתוך הלבנה דברים שבזאת הארץ, אבל באמת אין שם דבר מאלו הברואים והבל יפצה פיהם של המחקרים: EN: He mocked greatly those investigators who say there is a settlement on the moon like on this earth,[401] because they see in it what looks like trees and other creatures of this earth. And he mocked this and said it is great foolishness. For the moon is like a mirror — everything that stands before it appears within it. And therefore things of this earth appear within the moon, but in truth none of those creatures are there and the investigators open their mouths in vain. Segment 2 EN: 401. RAK: See Sefer HaBris, sections 3–4. Segment 3 EN: After he came from Lemberg and lived two more years, he would speak much every time about faith. And we understood from his words that all his speech — whatever he spoke — his entire intention was to implant our true faith in the heart of every single person of Israel. And he would often mention the great overwhelming wonders of the good that Moshe our teacher, peace be upon him, did for us — that he gave us the Torah and opened it with (Bereishis 1:1): "In the beginning G-d created the heaven and the earth," and revealed to us the holy faith without any wisdoms or philosophical investigations. And he greatly censured the books of the investigators and philosophers and mocked them in many forms of mockery. And he made it clear before our eyes that they know nothing. And he spoke at great length in such discourses in many, many kinds of language of true and wondrous wisdom — every single word being sweeter than honey and honeycomb and entering the depth of every heart. Segment 4 EN: And we have already written many of them, as some have already been printed. But still not even a thousandth part of them has been written. And it is impossible to describe the form of the holy and awesome, pleasant and sweet words that issued from his holy mouth in holiness and purity, in awe and reverence, in trembling and shaking — for they had every form of charm in the world, as anyone who merited to speak with him will testify and attest — even in mere worldly matters. And as is understood from his words at the end, in those two years that he lived after coming from Lemberg — that all his words, whether in worldly matters or in words of Torah, all of them entirely were in order to implant faith in the world, which is the foundation of the entire Torah and all the mitzvos. As it is written (Psalms 119:86): "All Your commandments are faith." # אות - ריט URL: https://ajew.org/reader-plain/sichos-haran/1/219/ אות - ריט אות - ריט Source: https://ajew.org/reader/sichos-haran/1/219 Segment 1 HE: אחר שבא מלמברג שחי אחר כך שתי שנים היה מדבר בכל פעם הרבה מאמונה, והבנו מדבריו שכל דבוריו שמדבר כל כונתו היה הכל בשביל להכניס אמונותינו האמתיות בלב כל אחד ואחד מישראל. והיה רגיל להזכיר כמה פעמים גדל עצם נפלאות הטובה שעשה לנו משה רבנו עליו השלום, שנתן לנו את התורה ופתח בה (בראשית א א): EN: After he came from Lemberg and lived two more years, he would speak much every time about faith. And we understood from his words that all his speech — whatever he spoke — his entire intention was to implant our true faith in the heart of every single person of Israel. And he would often mention the great overwhelming wonders of the good that Moshe our teacher, peace be upon him, did for us — that he gave us the Torah and opened it with (Bereishis 1:1): "In the beginning G-d created the heaven and the earth," and revealed to us the holy faith without any wisdoms or philosophical investigations. And he greatly censured the books of the investigators and philosophers and mocked them in many forms of mockery. And he made it clear before our eyes that they know nothing. And he spoke at great length in such discourses in many, many kinds of language of true and wondrous wisdom — every single word being sweeter than honey and honeycomb and entering the depth of every heart. And we have already written many of them, as some have already been printed. But still not even a thousandth part of them has been written. And it is impossible to describe the form of the holy and awesome, pleasant and sweet words that issued from his holy mouth in holiness and purity, in awe and reverence, in trembling and shaking — for they had every form of charm in the world, as anyone who merited to speak with him will testify and attest — even in mere worldly matters. And as is understood from his words at the end, in those two years that he lived after coming from Lemberg — that all his words, whether in worldly matters or in words of Torah, all of them entirely were in order to implant faith in the world, which is the foundation of the entire Torah and all the mitzvos. As it is written (Psalms 119:86): "All Your commandments are faith." # אות - כב URL: https://ajew.org/reader-plain/sichos-haran/1/22/ אות - כב אות - כב Source: https://ajew.org/reader/sichos-haran/1/22 Segment 1 HE: טוב מאד מי שזוכה להיות מקרב לצדיק אמתי כי לעתיד לבוא כתיב (איוב ל"ח, י"ג.): "לאחז בכנפות הארץ וינערו רשעים ממנה", שיאחז בכנפות הארץ וינער את הרשעים. אבל מי שהוא מקרב לצדיק אמתי אזי יחזיק ויאחז עצמו בהצדיק ויהיה נשאר קים ולא יהיה ננער עם הרשעים מאחר שיחזיק ויאחז עצמו בהצדיק: EN: It is very good for one who merits to be close to a true *Tzadik*, because in the future it is written [Job 38:13]: *"To take hold of the ends of the earth and shake the wicked from it"* — that He will take hold of the ends of the earth and shake the wicked. But one who is close to a true *Tzadik* — he will grab hold and cling to the *Tzadik* and remain standing, and will not be shaken together with the wicked, since he grabs hold and clings to the *Tzadik*. # אות - רכ URL: https://ajew.org/reader-plain/sichos-haran/1/220/ אות - רכ אות - רכ Source: https://ajew.org/reader/sichos-haran/1/220 Segment 1 HE: פעם אחת אמר לאחד: אגלה לך סוד, שיהיה אפיקורסות גדול בעולם (תב). כי מלמעלה יבוא אפיקורסות בעולם בשביל נסיון. ואני יודע שאנשים שלי גם בלא זה יתחזקו באמונה באמת וישארו קימים באמונתם, אך אני מגלה לך זאת כדי שיתחזקו יותר כשיראו שדברו מזה מקדם. וכדברים האלה נשמע מפיו הקדוש כמה פעמים. והיה מתאנח מאד על זה ואמר: אוי, איך יוכלו לעמד אנשים מועטים נגד כל העולם: EN: Once he said to someone: I will reveal to you a secret — that there will be great heresy in the world.[402] For from Above, heresy will come into the world as a test. And I know that my people, even without this, will strengthen themselves in faith in truth and will remain standing in their faith. But I am revealing this to you so that they will be strengthened even more when they see that this was spoken of beforehand. And words like these were heard from his holy mouth several times. And he would sigh very deeply over this and said: Oy — how can a small number of people stand against the whole world? And behold, very shortly after his passing, o.b.m., we saw this with our own eyes — that immediately great heresy began to spread in the world the like of which there had never been since earliest times. For although this plague had already begun to sprout in distant lands — the notorious heretics there, as is well known — and they composed evil writings, in particular the newspapers,[403] etc. But the plague had not yet spread to our region until in our days, after his passing, o.b.m., and the passing of other great and holy Tzadikim, o.b.m., the plague of this evil spread also in our region. And already the righteous and upright in these our generations cried out without ceasing and no one listened to them — for their hand grew strong due to our many sins. Oy to us for what has befallen us in these our generations. And through this was brought about the evil decree in our days that was caused through them,[404] oy, what happened to us. And it was fulfilled — because of our many sins — as our master, teacher, and Rabbainu, o.b.m., the awesome one, foretold beforehand through his holy spirit. And they continue to spread at every time. Oy, who knows what will be in the days to come. Segment 2 HE: והנה סמוך מאד אחר הסתלקותו זכרונו לברכה ראינו בעינינו זאת, שתכף התחיל להתפשט אפיקורסית גדול בעולם מה שלא היה כזאת מימי קדם. כי אף על פי שכבר התחיל לצמח נגע המספחת הזאת במדינות רחוקות, האפיקורסים המפורסמים דשם כמפורסם, וחברו חבורים רעים בפרט ספרי המאסף וכו' (תג), אבל עדין לא נתפשטה הנגע במדינתנו עד אשר בימינו אחר הסתלקותו זכרונו לברכה והסתלקות עוד גדולי הצדיקים הקדושים זכרונם לברכה, פשתה נגע המספחת הרעה הזאת גם במדינתנו. וכבר צוחו ככרוכיא הצדיקים והכשרים שבדורותינו אלה ואין שומע להם, כי ידם תקפה בעוונותינו הרבים. אוי לנו מה שהגיע לנו בדורותינו אלה. ועל ידי זה נצמחה הגזרה הרעה בימינו שנמשכה על ידם (תד), אוי מה היה לנו. ונתקים בעוונותינו הרבים כאשר הודיע אדוננו מורנו ורבנו זכרונו לברכה הנורא מקדם ברוח קדשו ועדין הולכים ומתפשטים בכל עת. אוי מי יודע מה יהיה בימים הבאים: EN: And we have already written what he, o.b.m., said[405] — that all our prophets prophesied about this, especially Daniel who said (Daniel 12:10): "Many shall be purified and cleansed and refined" — that all their intention was that in these latter days Israel would be tested and refined in faith — that many would rise up and wish to mislead them from the holy faith, namely the heretics and investigators of our days. And since he already made this known beforehand — that this would be the test — it was fitting to stand firm in the test certainly. Even so it will be a great test to the point where many will stumble greatly. But even so, we write all this so that those who truly desire the truth and the holy faith should know that he, o.b.m., already made all this known to us beforehand — so that it should be a reviving of their soul to strengthen their heart in Hashem and His holy Torah as we received from our fathers, the Sages, o.b.m., in the Gemara and the later decisors. 402. RAK: See above, sections 35 and 126. 403. RAK: The first Hebrew literary journal, put out by enemies of Torah. Printed regularly between 5544–5546, and irregularly until 5571. Their entire purpose was to spread assimilation among Jews. Segment 3 HE: וכבר כתבנו מה שאמר הוא זכרונו לברכה (תה) שעל זה התנבאו כל נביאינו, בפרט דניאל שאמר (דניאל יב י): "יתבררו ויתלבנו ויצרפו רבים" וכו'. שכל כונתם היה שבאחרית הימים האלה יתנסו ויצטרפו ישראל באמונה. שיעמדו ויקומו רבים שירצו להטעות אותם מהאמונה הקדושה, שהם האפיקורסים והמחקרים שבימינו. ומאחר שכבר הודיע זאת מקדם שזה יהיה הנסיון, היה ראוי לעמד בנסיון בודאי, אף על פי כן יהיה נסיון גדול עד אשר רבים יהיו נכשלים מאד. אך אף על פי כן אנו כותבים כל זאת, למען ידעו החפצים באמת ובאמונה הקדושה שכבר הודיע הוא זכרונו לברכה לנו את כל זאת מקדם, למען יהיה להם למשיב נפש לחזק לבם בה' ובתורתו הקדושה, כאשר קבלנו מרבותינו זכרונם לברכה בגמרא ופוסקים: EN: 404. RAK: Possibly referring to the Russian decree of compulsory military service of 5587 and the censorship laws. 405. RAK: See above, section 35. # אות - רכא URL: https://ajew.org/reader-plain/sichos-haran/1/221/ אות - רכא אות - רכא Source: https://ajew.org/reader/sichos-haran/1/221 Segment 1 HE: היה מתלוצץ מאד מהלוחות שלנו או שלהם להבדיל, שכותבים המארעות והשנויים כגון קר וחם וכו'. ועל פי הרב אינם מכונים דבריהם כלל. ענה ואמר אם כן שיודעין, יאמרו נא השנויים שיש בעולם בכל יום ויום בעצמו. כי כמעט בכל יום ויום משתנים בעולם שנויים הרבה מאד ביום אחד. כי יש קר וחם וגשם ושלג ורוח ואויר צח, וכיוצא בזה שנויים רבים אין מספר שנעשין ביום אחד על פי הרב. ומי יוכל לכון ולידע זאת? "מה רבו מעשי ה' מאד עמקו מחשבותיו. איש בער לא ידע וכסיל לא יבין את זאת" (תהלים צב ז) על פי חכמות חיצוניות שלהם כל השנויים הנעשים ביום אחד. (וגם בספרי התכונה בעצמם מבאר שענין זה של הלוחות הנ"ל אינו ברור כלל. כמו שכתוב בסוף ספר "נחמד ונעים" (תו) עין שם): EN: He mocked greatly those calendars — theirs and ours, to differentiate — which write the events and changes such as cold and heat, etc. And generally they do not accurately predict their words at all. He answered and said: If so, if they know — let them then say the changes that occur in the world every single day by itself. For on almost every single day there occur in the world very many changes — in one day there is cold and heat and rain and snow and wind and clear air, and similar endless changes that generally occur in one day. And who can accurately predict and know this? "How great are Your works, Hashem, how very deep are Your thoughts! A brutish man does not know, and a fool does not understand this" (Psalms 92:6–7) — through their external wisdoms all the changes that occur in one day. (And also in the astronomical books themselves it is explained that this matter of those calendars mentioned is not at all clear — as it is written at the end of the book "Nechmad veNa'im."[406] See there.) Segment 2 EN: 406. RAK: Authored by Rabbi Baruch Kosover (passed away in 5542), one of the great disciples of Rabbi Menachem Mendel of Vitebsk. Famous primarily for his book "Amud HaAvodah." Segment 3 EN: I heard in his name that he spoke with a certain man who had confusions of faith. And Rabbainu, o.b.m., encouraged him and told him that it is brought that the entire creation of the work of Creation was only because Hashem Yisburach foresaw that there would be people who would have sufferings regarding the holy faith from the confusions and heretical thoughts that arise in their minds, the Merciful One protect us, and they would overcome those thoughts and strengthen themselves in faith. And only for this sake did Hashem Yisburach create all the work of Creation. And through these words that man was greatly strengthened always at every time when those confusions would come upon him. And likewise it is explained in the words of Rabbainu, o.b.m., several times[407] that the essence of Creation was in the merit of faith — as it is written (Psalms 33:4): "And all His work is in faith." # אות - רכב URL: https://ajew.org/reader-plain/sichos-haran/1/222/ אות - רכב אות - רכב Source: https://ajew.org/reader/sichos-haran/1/222 Segment 1 HE: שמעתי בשמו שדבר עם איש אחד שהיה לו בלבולי אמונה. וחזק אותו רבנו זכרונו לברכה. ואמר לו שאיתא שכל התהוות מעשה בראשית היה רק בשביל מה שצפה השם יתברך שיהיו אנשים שיהיה להם יסורים בענין האמונה הקדושה מחמת הבלבולים והכפירות העולים על מחשבתם רחמנא לצלן, והם יתגברו כנגד אלו המחשבות ויתחזקו באמונה. ורק בשביל זה ברא השם יתברך את כל מעשה בראשית. ועל ידי דבורים אלו נתחזק זה האיש מאד תמיד בכל עת שבאו עליו בלבולים הנ"ל. וכן מבאר בדברי רבנו זכרונו לברכה כמה פעמים (תז) שעקר הבריאה היה בזכות האמונה כמו שכתוב (תהלים לג ד): "וכל מעשהו באמונה": EN: I heard in his name that he spoke with a certain man who had confusions of faith. And Rabbainu, o.b.m., encouraged him and told him that it is brought that the entire creation of the work of Creation was only because Hashem Yisburach foresaw that there would be people who would have sufferings regarding the holy faith from the confusions and heretical thoughts that arise in their minds, the Merciful One protect us, and they would overcome those thoughts and strengthen themselves in faith. And only for this sake did Hashem Yisburach create all the work of Creation. And through these words that man was greatly strengthened always at every time when those confusions would come upon him. And likewise it is explained in the words of Rabbainu, o.b.m., several times[407] that the essence of Creation was in the merit of faith — as it is written (Psalms 33:4): "And all His work is in faith." 407. RAK: See Chayai Moharan, Service of Hashem, section 76; Alim LiTerufah, letter 37. # אות - רכג URL: https://ajew.org/reader-plain/sichos-haran/1/223/ אות - רכג אות - רכג Source: https://ajew.org/reader/sichos-haran/1/223 Segment 1 HE: בענין שהיו מספרים לפני רבנו זכרונו לברכה והיו משבחים מאד את פרוש רש"י. ושאין צריכין ללמד פרוש אחר על המקרא על פי פשוט כי שאר הפשטנים רובם הולכים על פי דרכי החקירות וכו' (תח) (כונת הדבר כי יש כמה פשטנים שהם כנגד דברי רבותינו זכרונם לברכה והם הולכים על פי דרכי החקירה קצת בכמה מקומות. ואלו הפשטנים אין צריכין ללמד אותם כי אם רק פרוש רש"י זכרונו לברכה) ענה ואמר רבנו זכרונו לברכה: זה אינך יודע, שרש"י זכרונו לברכה הוא כמו אחיה של התורה הקדושה (תט). כי כל תינוקות של בית רבן וכל ישראל כולם לומדים את התורה שבכתב ושבעל פה עם פרוש רש"י. ומזה מובן עצם גדולת רש"י, זכרונו לברכה: EN: On the matter of people relating before Rabbainu, o.b.m., and praising greatly the commentary of Rashi, and saying that one does not need to learn any other commentary on Scripture according to the plain meaning — because most of the other plain commentators go according to the ways of philosophical investigation, etc.[408] (The meaning is: there are some plain commentators who contradict the words of our Sages o.b.m., and they follow a somewhat philosophical approach in several places. And those plain commentators need not be learned — only the commentary of Rashi, o.b.m.) He answered and said, Rabbainu, o.b.m.: This you do not know — that Rashi, o.b.m., is like a brother to the holy Torah.[409] For all the children in the elementary schools [beis raban] and all of Israel learn the written and oral Torah with the commentary of Rashi. And from this the greatness of Rashi's stature, o.b.m., is understood. 408. RAK: See Chayai Moharan, On Distancing from Philosophical Inquiry, section 3. 409. RAK: See Proverbs 7:4; Shabbos 145a; Sanhedrin 7a. # אות - רכד URL: https://ajew.org/reader-plain/sichos-haran/1/224/ אות - רכד אות - רכד Source: https://ajew.org/reader/sichos-haran/1/224 Segment 1 HE: בענין מה שאמרו רבותינו, זכרונם לברכה (חגיגה יא:) שאסור להסתכל מה למעלה מה למטה מה לפנים מה לאחור, אמר רבנו זכרונו לברכה, שכל אדם ואדם יש לו בחינת מה למעלה מה למטה וכו' לפי מדרגתו שאסור לו להסתכל בהם (תי). כי אצל קצת, מסתים שכלו אצל הגלגלים ורקיעים ואסור לו להסתכל להלן יותר. וגם כל הפילוסופים והמחקרים, כל שכלם וחקירתם הוא רק עד הגלגלים ולמעלה מזה אין יודעים כלום. וגם במה שתחת הגלגלים טעו הרבה בכמה דברים עד שנפל ביניהם מחלוקות גדולות בכל דבר. וכבר מבאר שאסור להסתכל בהם כלל. והכלל שכל אדם במקום שמסתים שכלו אסור לו להלך יותר. כי זהו אצלו בחינת מה למעלה מה למטה. רק לסמך על אמונה לבד: EN: Regarding what our Sages o.b.m. said (Chagigah 11b) that it is forbidden to look into what is above, what is below, what is before, what is behind — Rabbainu, o.b.m., said that every single person has his own dimension of "what is above, what is below," etc., according to his level, that he is forbidden to look into.[410] For with some people, their intellect ends at the spheres and firmaments, and he is forbidden to look further beyond. And also all the philosophers and investigators — their entire intellect and investigation goes only as far as the spheres, and above that they know nothing. And also in what is below the spheres, they have erred greatly in several things, to the point that great disputes fell among them on every matter. And it has already been explained that it is forbidden to look into them at all. The general rule is: every person — at the point where his intellect ends, he is forbidden to go further. For that is his dimension of "what is above, what is below." Rather he must rely on faith alone. 410. RAK: See Likutay Halachos, Orach Chaim, Washing of Hands, Law 6, section 79. # אות - רכה URL: https://ajew.org/reader-plain/sichos-haran/1/225/ אות - רכה אות - רכה Source: https://ajew.org/reader/sichos-haran/1/225 Segment 1 HE: רבנו, זכרונו לברכה, כשהיה באומאן שאל אותו אחד אם אפשר לידע חכמת הקבלה בלי תעניתים ומקואות. כי אחד אמר שאי אפשר לידע הקבלה כי אם וכו'. השיב: אפשר לידע החכמה בלא הנ"ל. כי הוא חכמה וכו'. ואמר אז שמה שקשה להבין ספר ה"עץ חיים" וכו', הוא מחמת שלא נכתב כסדר: EN: When Rabbainu, o.b.m., was in Uman, someone asked him if it is possible to know the wisdom of Kabbalah without fasts and ritual immersions — for someone had said it is impossible to know Kabbalah except through those means. He replied: It is possible to know this wisdom without those mentioned. For it is a wisdom, etc. And he said then that the reason it is difficult to understand the book Eitz Chaim, etc., is because it was not written in order. And he said: Where the wisdom of philosophy ends — there the wisdom of Kabbalah begins (which is the wisdom of truth).[411] (The explanation: for the philosophers investigated only as far as the spheres, and from there upward they know absolutely nothing. And also in the wisdoms below the spheres they are very confounded in most matters — as they know themselves. But the wisdom of Kabbalah begins from the root of Asiyah in its spirituality, and from there upward. For all of the world of Asiyah together with the spheres is encompassed in Kabbalah in a single word — the world of Asiyah. And all the wisdom of Kabbalah speaks of its higher dimensions — Yetzirah and Beriyah and Atzilus, higher and higher, etc.[412] And even within Asiyah itself, in the inner dimension of Asiyah — meaning the spirituality of Asiyah — the philosophers have absolutely no knowledge at all. But the wisdom of Kabbalah speaks only from the root of Asiyah in its spirituality, and from there upward. It is found that where the wisdom of the investigators ends — there the wisdom of Kabbalah begins.) I myself also heard from his holy mouth regarding his awesome attainments — he spoke of this several times and said: Is it not the case that among the investigators their knowledge ends at the spheres? And it seems to them that from there upward it is only the pure essence of the G-dliness Yisburach. But in truth all the study of Kabbalah is of worlds and levels that begin from there upward. So too: even one who has well attained the wisdom of Kabbalah, which is the wisdom of truth — even so, there is no measure to His understanding, for there is still higher above higher, etc. And once he saw a book compiled from the writings of the Ari, o.b.m., that are not commonly available — which speaks of the progression and levels before Atzilus, which is the world of Malbush,[413] etc., as written in the book "Vayakhel Moshe," etc.[414] And he spoke with me about this. And I was very astonished — that there is study in Kabbalah even above Atzilus, and it seemed to me there was nothing higher. And he laughed and said then as well: But among the investigators it seems that knowledge ends at the spheres, etc. — as mentioned above. And his intention was: similarly, even in the knowledge of truth — higher and higher — there is still higher above higher without measure or reckoning, etc. For His greatness is beyond all investigation. And this matter is impossible to explain in writing. 411. RAK: See Likutay Halachos, Orach Chaim, Washing of Hands, Law 6, section 79. 412. RAK: See Pardes Rimonim, chapter 16; Eitz Chaim, Gate of ABY"A. 413. RAK: See Pardes Rimonim, chapter 11; Eitz Chaim, Discourse of Circles and Straightness, chapter 4; Gate of Introductions, chapter 1. 414. RAK: A Kabbalistic work compiled by Rabbi Moshe ben Menachem, a student of Rabbi David Oppenheimer of Prague (5184–5256). Printed first in Dessau in 5459. # אות - רכו URL: https://ajew.org/reader-plain/sichos-haran/1/226/ אות - רכו אות - רכו Source: https://ajew.org/reader/sichos-haran/1/226 Segment 1 HE: פעם אחת שחק ואמר: אם היו מניחין לכנס מת אחד בין המחקרים כשיושבין וחוקרין בחכמתם היו מתבטלים כל החכמות שלהם: EN: Once he laughed and said: If they would let a dead man enter among the investigators while they are sitting and investigating with their wisdom, all their wisdoms would be nullified. Segment 2 EN: [On the Greatness of Hisbodidus:] Segment 3 EN: I found in the handwriting of the associates: He said that it is better for the hisbodidus to be outside the city in a place of grasses — for the grasses cause the heart to be aroused.[415] Segment 4 EN: 415. RAK: See above, sections 98, 144, 163. Segment 5 EN: I heard in his name that he said: Certainly there are upright people even though they do not have hisbodidus. But I call them "fleytis" — rushed and confused. And suddenly when Mashiach comes and calls them, they will be flustered and confused. But we — we will be like a person after sleep whose mind is calm and well-settled. So too our minds will be calm and well-settled upon us without tumult or confusion. Segment 6 EN: I heard in his name that he was speaking with one of the young men and strengthening him greatly, greatly in hisbodidus and personal conversation between himself and his Maker in the spoken language as was his custom, o.b.m. And he told him that at first this was the essential prayer — what each one would speak what was in his heart before Hashem Yisburach in the language in which one spoke, as explained in the Rambam at the beginning of the Laws of Prayer (Prayer 1:2, 4) — see there, where he explains this well: that at first this was the essential prayer etc. But then the Men of the Great Assembly, etc., and they instituted the order of prayer — see there. But even so, by right this is the essential prayer. Therefore even now that we pray the order of prayer that the Men of the Great Assembly instituted — it is very good for a person to habitually pray before Hashem Yisburach with personal prayers and supplications and requests from his heart in the language he understands — that Hashem Yisburach grant him merit to serve Him in truth. For this is the essential prayer as mentioned above. And see elsewhere in many places in our words how much a person must habituate himself and strengthen himself in this practice — for through this specifically all the Tzadikim came to their level.[416] See there well. # אות - רכז URL: https://ajew.org/reader-plain/sichos-haran/1/227/ אות - רכז אות - רכז Source: https://ajew.org/reader/sichos-haran/1/227 Segment 1 HE: מדבר ממעלת ההתבודדות: מצאתי כתב יד החברים. שאמר שטוב יותר שההתבודדות יהיה מחוץ לעיר במקום עשבים כי העשבים גורמים שיתעורר הלב (תטו): EN: [On the Greatness of Hisbodidus:] I found in the handwriting of the associates: He said that it is better for the hisbodidus to be outside the city in a place of grasses — for the grasses cause the heart to be aroused.[415] 415. RAK: See above, sections 98, 144, 163. # אות - רכח URL: https://ajew.org/reader-plain/sichos-haran/1/228/ אות - רכח אות - רכח Source: https://ajew.org/reader/sichos-haran/1/228 Segment 1 HE: שמעתי בשמו שאמר: בודאי נמצאים כשרים אף על פי שאין להם התבודדות. אבל אני קורא אותם "פלייטיס" מבהלים ומבולבלים. ופתאם כשיבוא משיח ויקרא אותם יהיו מעורבבים ומבולבלים. אבל אנחנו נהיה דומים כמו האדם אחר השנה שדעתו נוחה ומיושבת היטב כן תהיה דעתנו נוחה ומיושבת עלינו בלי מהומה ובלבול: EN: I heard in his name that he said: Certainly there are upright people even though they do not have hisbodidus. But I call them "fleytis" — rushed and confused. And suddenly when Mashiach comes and calls them, they will be flustered and confused. But we — we will be like a person after sleep whose mind is calm and well-settled. So too our minds will be calm and well-settled upon us without tumult or confusion. # אות - רכט URL: https://ajew.org/reader-plain/sichos-haran/1/229/ אות - רכט אות - רכט Source: https://ajew.org/reader/sichos-haran/1/229 Segment 1 HE: שמעתי בשמו שהיה מדבר עם אחד מבני הנעורים והיה מחזק אותו מאד מאד בהתבודדות ושיחה בינו לבין קונו בלשון שמדברים בו כדרכו זכרונו לברכה. ואמר לו שבתחלה זה היה עקר התפלה מה שהיה כל אחד מדבר מה שבלבו לפני השם יתברך בלשון שהיו מדברים בו כמבאר ברמב"ם בתחלת הלכות תפלה (תפלה א ב' ד') עין שם שמבאר שם זאת היטב, שבתחלה היה זה עקר התפלה וכו'. אך אחר כך ראו אנשי כנסת הגדולה וכו' ותקנו סדר התפלה עין שם. אבל על כל פנים מדינא זהו עקר התפלה. על כן גם עכשו שמתפללין סדר התפלה שתקנו אנשי כנסת הגדולה, טוב מאד להאדם להיות רגיל להתפלל לפני השם יתברך תפלות ותחנות ובקשות מלבו בלשון שמבין שיזכהו השם יתברך לעבודתו באמת כי זה עקר התפלה כנזכר לעיל. ועין במקום אחר בכמה מקומות בדברינו כמה האדם צריך להרגיל עצמו ולחזק עצמו בהנהגה זו שעל ידי זה דיקא באו כל הצדיקים למדרגתם עין שם היטב (תטז): EN: I heard in his name that he was speaking with one of the young men and strengthening him greatly, greatly in hisbodidus and personal conversation between himself and his Maker in the spoken language as was his custom, o.b.m. And he told him that at first this was the essential prayer — what each one would speak what was in his heart before Hashem Yisburach in the language in which one spoke, as explained in the Rambam at the beginning of the Laws of Prayer (Prayer 1:2, 4) — see there, where he explains this well: that at first this was the essential prayer etc. But then the Men of the Great Assembly, etc., and they instituted the order of prayer — see there. But even so, by right this is the essential prayer. Therefore even now that we pray the order of prayer that the Men of the Great Assembly instituted — it is very good for a person to habitually pray before Hashem Yisburach with personal prayers and supplications and requests from his heart in the language he understands — that Hashem Yisburach grant him merit to serve Him in truth. For this is the essential prayer as mentioned above. And see elsewhere in many places in our words how much a person must habituate himself and strengthen himself in this practice — for through this specifically all the Tzadikim came to their level.[416] See there well. 416. RAK: See Hishtapchus HaNefesh [Outpouring of the Soul]. # אות - כג URL: https://ajew.org/reader-plain/sichos-haran/1/23/ אות - כג אות - כג Source: https://ajew.org/reader/sichos-haran/1/23 Segment 1 HE: ענה ואמר: הרחמנות של העולם הזה הכל רואין, ובשביל זה הכל רודפין אחר העולם הזה. כי רואין כשהאדם רעב וצמא וכיוצא קשה לו מאד ויש רחמנות גדול עליו. וכן מי שהולך ערם ויחף יש רחמנות גדול עליו. אבל מי שיש לו עינים ורואה גדל הרחמנות שיש על הנשמות שבעולם הבא, כי שם בעולם הבא נמצאים בני אדם שהולכים ערומים ממש ואי אפשר לרחם עליהם כלל. כי בעולם הזה כשהאדם ערם בלא מלבוש אזי אפשר לקבץ נדבות עבורו ולעשות לו קאפטין. אבל בעולם הבא מי שהולך ערם אי אפשר לרחם עליו כלל. כי שם אין מועיל שום רחמנות כי איזה מלבוש הוא צריך? הלא הוא רק מלבוש של תורה ומצוות (מג) ולזה אין מועיל שם רחמנות. אבל מי שזוכה להתקרב לצדיק אמתי הוא יכול לרוץ להצדיק ולקח אצלו איזה מלבוש להתלבש עצמו: EN: He answered and said: The compassion of this world — everyone sees it, and therefore everyone pursues this world. Because they see that when a person is hungry and thirsty and the like, it is very hard for him and there is great compassion on him. And similarly, one who goes naked and barefoot — there is great compassion for him. But one who has eyes and sees the magnitude of the compassion that there is for the souls in the World to Come — for there, in the World to Come, there are people who are truly naked and who cry out bitterly, yet it is impossible to have compassion on them at all. Because in this world when a person is naked without clothing, it is possible to collect charity for him and make him a kaftan. But in the World to Come — one who goes naked — it is impossible to have compassion on him at all. For what clothing does he need? Nothing but the clothing of Torah and mitzvos,[43] and for this, compassion does not help there. But one who merits to draw close to a true *Tzadik* — he can run to the *Tzadik* and receive from him some garment with which to clothe himself. Again I heard his holy conversation about something similar — that he said: In the World to Come many people lie outside and they cry out with a bitter voice: "Give us something to eat!" And people come to them and say: "Here is food and drink — eat and drink!" And they respond: "No, no — we do not need this kind of eating. We only need the eating and drinking of Torah and service!" And similarly there are many people lying naked outside and they also cry out greatly: "Give us something to cover ourselves with!" And people come to them and say: "Here are garments!" And they respond: "No — these are not the garments we need at all. We only need mitzvos and good deeds with which to clothe ourselves!" He answered and said: Fortunate is one who merits to eat some chapters of Mishnah and to drink afterwards some chapters of Psalms, and to be clothed in some mitzvos. # אות - רל URL: https://ajew.org/reader-plain/sichos-haran/1/230/ אות - רל אות - רל Source: https://ajew.org/reader/sichos-haran/1/230 Segment 1 HE: שמעתי מרבי נפתלי נרו יאיר ששמע מרבנו זכרונו לברכה שטוב כשהלב של איש הישראלי נמשך כל כך להשם יתברך עד שבכל עת ועת שידפקו על הלב יתחיל תכף להתלהב ולהשתוקק להשם יתברך בכלות הנפש כראוי. ועשה אז תנועות בידיו על ענין זה. ואמר שאפלו כשיושבין בין אנשים ישא ידיו ולבו לה' ויצעק אליו בכלות הנפש (תיז) והרים אז ידיו בהתעוררות נפלא ואמר הפסוק "אל תעזבני ה' אלוקי" (תהלים לח כב) בקול נעים של תחנה וגעגועים נפלאים להשם יתברך ותפס זאת לדוגמא. שכך ראוי לאיש ישראלי שאפלו כשהוא בין אנשים יתעורר בכל פעם להשם יתברך בהתעוררות נמרץ כנזכר לעיל: EN: I heard from Rabbi Naftali, may his light shine, that he heard from Rabbainu, o.b.m., that it is good when the heart of a Jewish man is so drawn to Hashem Yisburach that at every moment when his heart is stirred he immediately begins to blaze and yearn for Hashem Yisburach with a yearning of the soul as is proper. And he then made motions with his hands on this matter. And he said that even when one is sitting among people, one should lift one's hands and heart to Hashem and cry out to Him with a yearning of the soul.[417] And he then raised his hands with wondrous arousal and said the verse "Do not forsake me, Hashem my G-d" (Psalms 38:22) in a pleasant, deep voice of supplication and wondrous longing for Hashem Yisburach — and took this as an example: that so it is fitting for a Jewish man — that even when he is among people, he should arouse himself at every moment toward Hashem Yisburach with a zealous arousal as mentioned above. 417. RAK: See above, sections 41, 42, 45. # אות - רלא URL: https://ajew.org/reader-plain/sichos-haran/1/231/ אות - רלא אות - רלא Source: https://ajew.org/reader/sichos-haran/1/231 Segment 1 HE: ספר לי אחד מאנשיו שפעם אחת שאל את רבנו זכרונו לברכה מהו החלוק שבין לב נשבר (תיח) למרה שחורה. השיב לו: לב נשבר הוא כך שאפלו כשעומד בין העולם יחזיר פניו ויאמר: רבונו של עולם וכו'. ובאותה שעה בעצמה ובתוך כך אמר רבנו זכרונו לברכה בעצמו: רבונו של עולם בהתעוררות נפלא ובנשיאת ידים בהשתוקקות נמרץ כדרכו: EN: Someone from his people told me that once he asked Rabbainu, o.b.m., what is the distinction between a broken heart[418] and depression. He replied to him: A broken heart is like this — that even when one is standing among people, one turns one's face and says: Master of the World, etc. And in that very moment, in the midst of this, Rabbainu, o.b.m., himself said: "Master of the World" — in wondrous arousal and with uplifted hands in an ardent yearning as was his way. 418. RAK: See above, sections 41, 42, 45. # אות - רלב URL: https://ajew.org/reader-plain/sichos-haran/1/232/ אות - רלב אות - רלב Source: https://ajew.org/reader/sichos-haran/1/232 Segment 1 HE: עוד שמעתי מפי הנ"ל שכמה פעמים נכנס אליו ורצה לדבר עמו. ולא היה יכול לפתח פיו לדבר לפניו מה שבלבו. ופעם אחת היה עומד ומשמשו, והיה בדעתו לדבר עמו מיד אבל לא היה יכל לפתח פיו כלל. ואחר כך צוה רבנו זכרונו לברכה שיושיט לו מנעליו לנעלם לכבוד שבת. כי היה אז אחר יציאה מהמרחץ בערב שבת. ואז בעת שהושיט לו מנעליו ענה רבנו זכרונו לברכה מעצמו ואמר לו: תרגיל עצמך לדבר לפני השם יתברך ואז תוכל אחר כך לדבר עמי גם כן: EN: I further heard from the man mentioned above that he entered before him many times wanting to speak with him, and he could not open his mouth to speak before him what was in his heart. And once he was standing and serving him, and he intended to speak with him immediately but could not open his mouth at all. Afterward Rabbainu, o.b.m., commanded him to hand him his shoes to put on for the honor of the holy Shabbos — for it was after leaving the bathhouse on Shabbos eve. And then at the time when he handed him his shoes, Rabbainu, o.b.m., answered of his own accord and said to him: Accustom yourself to speak before Hashem Yisburach — and then you will also be able to speak with me. Afterward at a time when he merited to speak with him, when he entered and also wished to speak but it was very difficult for him to speak — Rabbainu, o.b.m., answered and said: A mighty warrior girded his loins to conquer a strong fortress. And when he came to the gate, there was woven upon the gate a web of spider silk that blocked the gate. Is there any foolishness like this — that he would retreat from his battle because of the spider silk blocking? (The analogy is self-understood.) And afterward he said to him: The essence is speech. For through speech one can conquer everything and be victorious in all battles. And he said: Even though one can engage in hisbodidus in thought, nonetheless the essence is speech. And the analogy is understood by itself — regarding how difficult it is for a person to speak before Hashem Yisburach or before the true Tzadikim what is in his heart. And all this is from the shame and heaviness that he does not have the boldness of holiness[419] — this is certainly great foolishness. For he wants to conquer through his speech a great battle which is the battle against the Evil Inclination. And now when he is close to doing so — to conquer and break fortresses and open gates through speech — and because of some slight impediment from his faint-heartedness and the like, he should prevent himself, Heaven forbid, from speaking?! For that impediment is considered as the blockage of spider silk against the fortresses he wants to break through his speech. He also told me — the man mentioned above — that Rabbainu commanded him to have two hours of hisbodidus per day: one hour to walk and yearn and prepare himself to speak, arranging his heart for this — and afterward to speak for one hour. 419. RAK: Betzah 25a; Avos 5:20; Likutay Moharan 22, 147, 271; Likutay Halachos, Choshen Mishpat, Gift 5; Fence around a roof 4. # אות - רלג URL: https://ajew.org/reader-plain/sichos-haran/1/233/ אות - רלג אות - רלג Source: https://ajew.org/reader/sichos-haran/1/233 Segment 1 HE: שמעתי מאיש אחד מאנשיו, שפעם אחת דבר רבנו זכרונו לברכה עמו מענין בגדים. ואמר לו שעל כל דבר צריכין להתפלל. הינו אם בגדו קרוע וצריך לבגד יתפלל להשם יתברך שיתן לו בגד ללבש, וכן בכל כיוצא בזה דבר גדול ודבר קטן. על הכל ירגיל עצמו להתפלל תמיד להשם יתברך על כל מה שיחסר לו אף על פי שהעקר להתפלל על העקר, דהינו על עבודת השם יתברך לזכות להתקרב אליו יתברך, אף על פי כן גם על זה צריכין להתפלל: EN: I heard from a certain man from his people that once Rabbainu, o.b.m., spoke with him about clothing. And he told him that one must pray about everything. That is — if his garment is torn and he needs a garment, he should pray to Hashem Yisburach that He give him a garment to wear. And similarly in everything of this sort — great matter or small matter. About everything he should habituate himself to pray always to Hashem Yisburach for whatever he lacks — even though the essence is to pray about the essence: namely, for the service of Hashem Yisburach, to merit to draw close to Him Yisburach. Even so, one must also pray about this. Segment 2 HE: ואמר: שמי שאינו מתנהג כך. אף על פי שהשם יתברך נותן לו בגדים ופרנסה והצטרכות חיותו, אבל כל חיותו הוא כמו בהמה שגם כן השם יתברך נותן לה לחמה וכו' כן הוא חיותו שנותן לו השם יתברך. כי מאחר שאינו ממשיך כל חיותו על ידי תפלה מהשם יתברך על כן כל חיותו הוא כמו חיות בהמה ממש. כי האדם צריך להמשיך כל חיותו והצטרכותו מהשם יתברך על ידי תפלה ותחנונים דוקא: EN: And he said: One who does not conduct himself thus — even though Hashem Yisburach gives him clothing and livelihood and the necessities of his life — all his life is like an animal, for Hashem Yisburach also gives the animal its bread, etc. So too is his life that Hashem Yisburach gives him. For since he does not draw all his life and needs from Hashem Yisburach through prayer — therefore all his life is literally like the life of an animal. For a person must draw all his life and needs from Hashem Yisburach specifically through prayer and supplication. Segment 3 HE: וכן שמעתי אנכי גם כן מפיו הקדוש על דבר קטן ופחות מאד שהיה קצת מוכרח לי. ואמר: תתפלל על זה להשם יתברך. ועמדתי משתומם. כי היה לי לדבר פלא בעיני להתפלל להשם יתברך על דבר פחות כזה. וגם כי לא היה מוכרח ביותר. ענה ואמר (בלשון תמה): אין זה כבודך שתתפלל להשם יתברך על דבר קטן כזה?! ואחר כך ספר מעשה קטנה מענין בטחון אפלו על דברים קטנים מאיש אחד ממז'בוז'. והכלל שעל כל הדברים שבעולם צריכין להתפלל להשם יתברך וכן מבאר באלף בית עין שם (תכ): EN: And I myself also heard this from his holy mouth about a very small and very insignificant matter that I somewhat needed. And he said: Pray to Hashem Yisburach about this. And I stood astonished. For it seemed to me a wondrous thing to pray to Hashem Yisburach about such an insignificant thing. And also because it was not very necessary. He answered and said (in a tone of wonder): Is it not your honor to pray to Hashem Yisburach about such a small thing?! And afterward he told a small story about trust even in small matters from a certain man from Mezhibuzh. And the general rule is: about every matter in the world one must pray to Hashem Yisburach. And likewise it is explained in the Alef-Beis — see there.[420] Segment 4 EN: 420. RAK: In Sefer HaMidos [the Alef-Beis], Prayer, section 37. # אות - רלד URL: https://ajew.org/reader-plain/sichos-haran/1/234/ אות - רלד אות - רלד Source: https://ajew.org/reader/sichos-haran/1/234 Segment 1 HE: שמעתי בשמו לענין התחזקות בהתבודדות ושיחה בינו לבין קונו. אמר שאפלו אם עוברים ימים ושנים הרבה, ונדמה לו שלא פעל עדין בשיחתו ודבוריו כלום אף על פי כן אל יפל מזה כלל כי באמת בודאי עושים הדבורים רשם. והביא משל כמו מים היורדים על האבן, אף על פי שנדמה לנו שאין להמים כח כנגד האבן הקשה ואין נכר רשם המים באבן, אף על פי כן כשהמים יורדים על האבן כמה וכמה זמנים רצופים הם עושים נקב בהאבן כנראה בחוש (תכא). כמו כן, אפלו אם לבו לב האבן ואין נכר בו רשם דבוריו ותפלתו אף על פי כן ברבות הימים והשנים ינקב לבו האבן על ידי שיחתו כמו (איוב יד י): "אבנים שחקו מים" כנזכר לעיל: וכבר מבאר הרבה מענין התחזקות בהתבודדות שהוא שיחה בינו לבין קונו בספרים הנדפסים שמכבר עין שם היטב. והעקר, שתקים הדברים ככל הכתוב שם וכאן למען ייטב לך לעד: EN: I heard in his name regarding strengthening in hisbodidus and conversation between oneself and one's Maker. He said that even if many days and years pass and it seems to him that he has not yet accomplished anything through his conversation and speech — even so he should not fall from this at all. For in truth, certainly the words make an impression. And he brought an analogy like water falling on stone — even though it seems to us that the water has no power against the hard stone and no impression of the water is visible on the stone, even so when the water falls on the stone many many times consecutively, it makes a hole in the stone as is perceptible to the senses.[421] So too: even if one's heart is a heart of stone and no impression of one's speech and prayer is visible in it — even so, over the passage of many days and years one's stone heart will be pierced through one's conversation — as (Job 14:19): "Water wears away stones" as mentioned above. Segment 2 EN: And it has already been extensively explained regarding strengthening in hisbodidus — which is conversation between oneself and one's Maker — in the books already printed long ago. See there well. And the essential thing is that you fulfill the words as all that is written there and here, so that it will go well with you forever. Segment 3 EN: 421. RAK: See Avos d'Rabbi Noson 6:2. # אות - רלה URL: https://ajew.org/reader-plain/sichos-haran/1/235/ אות - רלה אות - רלה Source: https://ajew.org/reader/sichos-haran/1/235 Segment 1 HE: שיחות מורנו הרב רבי נחמן: כבר מבאר ב"לקוטי תנינא" סימן מ"ד שרבנו, זכרונו לברכה, הזהיר מאד לבלי להחמיר חומרות יתרות בשום דבר, כי 'אין הקדוש ברוך הוא בא בטרוניא עם בריותיו' (עבודה זרה ג.) ולא נתנה התורה למלאכי השרת (ברכות כה:) וכו'. ואמר אז: שאיתא שראוי לכל אדם שיבחר לעצמו מצוה אחת, שבאותה המצוה ידקדק הרבה ויקים אותה המצוה עם כל החומרות והדקדוקים (תכב), וכעין שמצינו בגמרא (שבת קיח:): 'אביך במאי זהיר טפי' וכו'. ואף על פי כן גם באותה המצוה אל יכנס בחומרות של שגעון ושטות ומרה שחורות, רק ידקדק בה בלי שגעון בכל החומרות. אבל בשאר כל המצוות אין צריכין להחמיר כלל. והלואי שנזכה לקים את כל מצוות התורה כפשוטן ממש בלי שום חומרות: EN: [Discourses of Our Teacher the Rabbi Rabbi Nachman:] It is already explained in Likutay Tinyana, section 44, that Rabbainu, o.b.m., strongly warned against imposing excessive stringencies in any matter — for "the Holy Blessed One does not deal tyrannically with His creatures" (Avodah Zarah 3a), and "the Torah was not given to the ministering angels" (Berachos 25b), etc. And he then said: There is a teaching that it is fitting for every person to choose for himself one mitzvah in which he should be very careful and fulfill that mitzvah with all the stringencies and precisions.[422] As we find in the Gemara (Shabbos 118b): "In what was your father particularly careful?" etc. Yet even in that one mitzvah he should not enter into the stringencies of madness, foolishness, and depression — only to be careful in it without madness, in all its stringencies. But in all the other mitzvos one need not be stringent at all. And would that we merit to fulfill all the commandments of the Torah simply as they are — without any stringencies! And also regarding excessive stringencies on Pesach, he by no means agreed with those who multiply preciseness beyond measure and enter into great depressions. And he spoke at length on this matter then — for one of our people asked him, o.b.m., a question about some stringency on Pesach and how to conduct himself. And he mocked him greatly. And he spoke extensively about this matter — that one need not search for excessive stringencies and madness and confusions. And he said that he himself had also been very deeply immersed in this matter — that excessive stringencies would arise in his mind. And once he was having thoughts about the water for Pesach — he was concerned that perhaps there was some negligible amount of something in the water they draw. And if he were to prepare water for himself before Pesach for all the days of Pesach, as some are accustomed — this too did not seem right to him, because it is difficult to guard the water properly from Pesach eve for all the days of Pesach. And no water seemed right to him except spring water that flows and goes forth and brings fresh water at every moment. But in the place where he, o.b.m., sat, there was no such spring. And he intended to travel for Pesach to a place where there was such a spring. To such a degree did he enter into stringencies and depressions and excessive preciseness. But now he mocks this, for one need not search for excessive stringencies — even on Pesach. And he spoke at length about this then: that the true service in truth is simplicity and straightforwardness — to multiply Torah and prayer and good deeds, without specifically searching to innovate excessive stringencies. Only to go in the way of our ancient forebears. And "the Torah was not given to the ministering angels." And he said then that because of this the world has abandoned the wisdoms of grammar and does not engage in it at all. For grammar is not needed at all — for one need not be overly precise about oneself in excessive stringencies. But in other mitzvos there is no need for stringency at all. And he expanded on this further. And he said then that there is no matter that is an absolute obligation — and if not, etc. — only: if one can, one can; and if not, "the Torah exempts the person under compulsion" — and it is already explained elsewhere.[423] 422. RAK: Sefer Chassidim, section 529; Rambam on Makkos 3:15. 423. RAK: See Chayai Moharan, "Not to be Stubborn." # אות - רלו URL: https://ajew.org/reader-plain/sichos-haran/1/236/ אות - רלו אות - רלו Source: https://ajew.org/reader/sichos-haran/1/236 Segment 2 HE: אמר לאחד שהיה חולה גדול מאד ויסוריו היו קשים מאד מאד. כי היה חולה מוטל על ערש דוי, והיה לו כאב השנים כמה וכמה זמנים בכאב מופלג ועצום מאד מאד בלי שעור, עד שכל פניו נעשה נפוחות (שקורין גישוואלין). והוכרחו בתחבולות גדולות של דאקטורים מופלגים להוציא שניו. וגם באיברים הפנימיים היה חולה גדול עד למיתה. ויסוריו היו בלי שעור. ואמר רבנו זכרונו לברכה אליו שכל היסורים הקשים והמרים שסבל כמה שנים, כולם הם טובים יותר מכויה אחת בגיהנם. כויה אחת בגיהנם גרוע מזה. (עס איז אלץ בעסיר איידיר איין בריא אין גיהנם, איין בריא אין גיהנם איז ארגיר דער פון) (תכד): EN: He said to a certain person who was gravely ill and whose sufferings were very great. For he was ill lying on a sickbed, and he had toothache many many times with excruciating and enormous pain beyond measure — until his whole face became swollen (as they say "geshovalen"). And great efforts of prominent physicians were required to extract his teeth. And also in his internal organs he was gravely ill to the point of death. And his sufferings were beyond measure. And Rabbainu, o.b.m., said to him: All the difficult and bitter sufferings he suffered for many years — all of them are better than one burn in Gehinnom. One burn in Gehinnom is worse than all of them. (In Yiddish: "Es iz altz besser eyden eyn briya in Gehinnom, eyn briya in Gehinnom iz erger derfun.")[424] 424. RAK: See Ramban in the Introduction to Job; Alim LiTerufah, letter 167. Segment 3 EN: He said: One must be very careful not to let out from one's mouth any word of wickedness, Heaven forbid — even in a way of mockery. That is — one should not say, Heaven forbid, about oneself that one will be wicked, Heaven forbid, or that one will commit a transgression, Heaven forbid — even if one says this in jest and has absolutely no intention of doing it. Even so, this speech harms one greatly and can compel one, Heaven forbid, afterward to do what one uttered from one's mouth — even though one did not say it sincerely but only in jest. And through this King Yehu stumbled — through uttering from his mouth (II Kings 10:18): "Yehu will serve him greatly." Even though in his heart he intended not to serve him but said this in jest in order to deceive the worshippers of the Baal as is explained there in the Scripture — even so he stumbled afterward through this until he himself worshipped idolatry as our Sages o.b.m. said. Therefore one must be very careful about this — for "a covenant has been made with the lips," etc., as our Sages o.b.m. said (Sanhedrin 102a; Moed Katan 18a). Segment 4 EN: He was speaking with a certain person. In the midst of this, he heard someone praying the evening prayer and saying: "And counsel us with good counsel from before You" — and that man said those words "and counsel us with counsel, etc." quickly. Rabbainu, o.b.m., answered and said to the one standing nearby: Did you see — this one snatches quickly those words "counsel us with good counsel etc."? Yet those words must be prayed with great arousal and with great intention from the depth of one's heart — for this is a very, very precious prayer. For one must very greatly beseech mercies from Hashem Yisburach that He merit us — that Hashem Yisburach give us good counsel — that we merit to know how to conduct ourselves, etc.[425] And this matter is very well understood to all who wish to enter the service of Hashem — that one must greatly beseech Hashem Yisburach about this: that we merit good counsel from before Him Yisburach. # אות - רלז URL: https://ajew.org/reader-plain/sichos-haran/1/237/ אות - רלז אות - רלז Source: https://ajew.org/reader/sichos-haran/1/237 Segment 1 HE: אמר שצריך לזהר מאד לבלי להוציא מפיו דבור של רשעות חס ושלום אפלו בדרך ליצנות. דהינו שלא לומר חס ושלום על עצמו שיהיה רשע חס ושלום או שיעשה עברה חס ושלום. אף שאומר זאת בדרך ליצנות ואין בלבו כלל לעשות זאת, אף על פי כן זה הדבור מזיק לו מאד ויכול להכריחו חס ושלום אחר כך לעשות זאת שהוציא מפיו אף על פי שלא אמרה מלבו רק בדרך ליצנות. ועל ידי זה נכשל יהוא המלך על ידי שהוציא מפיו ואמר (מלכים ב י יח): "יהוא יעבדנו הרבה". אף על פי שבלבו היה לבלי לעבדו רק אמר זאת בדרך ליצנות כדי להטעות את עובדי הבעל כמבאר שם במקרא, אף על פי כן נכשל אחר כך על ידי זה עד שעבד בעצמו עבודה זרה כמו שאמרו רבותינו זכרונם לברכה. על כן צריכין לזהר מזה מאד כי ברית כרותה לשפתים וכו' כמו שאמרו רבותינו, זכרונם לברכה (סנהדרין ק"ב. מועד קטן י"ח.): EN: He said: One must be very careful not to let out from one's mouth any word of wickedness, Heaven forbid — even in a way of mockery. That is — one should not say, Heaven forbid, about oneself that one will be wicked, Heaven forbid, or that one will commit a transgression, Heaven forbid — even if one says this in jest and has absolutely no intention of doing it. Even so, this speech harms one greatly and can compel one, Heaven forbid, afterward to do what one uttered from one's mouth — even though one did not say it sincerely but only in jest. And through this King Yehu stumbled — through uttering from his mouth (II Kings 10:18): "Yehu will serve him greatly." Even though in his heart he intended not to serve him but said this in jest in order to deceive the worshippers of the Baal as is explained there in the Scripture — even so he stumbled afterward through this until he himself worshipped idolatry as our Sages o.b.m. said. Therefore one must be very careful about this — for "a covenant has been made with the lips," etc., as our Sages o.b.m. said (Sanhedrin 102a; Moed Katan 18a). # אות - רלח URL: https://ajew.org/reader-plain/sichos-haran/1/238/ אות - רלח אות - רלח Source: https://ajew.org/reader/sichos-haran/1/238 Segment 1 HE: היה מדבר עם אחד. בתוך כך שמע אחד שהיה מתפלל תפלת ערבית ואמר: ותקננו בעצה טובה מלפניך, ואמר אותו האיש במהירות אלו התבות ותקננו בעצה וכו'. וענה רבנו זכרונו לברכה ואמר לזה שעמד אצלו: הראית שזה חוטף במהירות אלו התבות ותקננו בעצה טובה וכו'. הלא אלו התבות צריכין להתפלל בהתעוררות גדול ובכונה גדולה מעומקא דלבא מאד, כי זאת היא תפלה יקרה מאד מאד, כי מאד צריכין לבקש רחמים מהשם יתברך שנזכה שיתן לנו השם יתברך עצה טובה שנזכה לידע איך להתנהג וכו' (תכה). ודבר זה מובן מאד לכל מי שרוצה לכנס בעבודת השם שצריכין לבקש מאד מהשם יתברך על זה שנזכה לעצה טובה מלפניו יתברך: ואמר על עצמו (תכו): כשמגיע היום אני מוסר כל תנועות שלי של כל היום אליו יתברך, שיהיו כל התנועות שלי ושל בני ושל התלויים בי שיהיו הכל כרצונו יתברך וכו' וכו'. וכן כשמגיע שבת או יום טוב וכיוצא, אני מוסר היום להשם יתברך שיהיה כל הנהגת אותו השבת כרצונו יתברך. ואחר כך כמו שמתנהג אצלו באותו היום או באותו השבת וכיוצא שוב אינו מבלבל דעתו אחר כך כלל. אם היה הנהגת של אותו היום כראוי. והבן: EN: He was speaking with a certain person. In the midst of this, he heard someone praying the evening prayer and saying: "And counsel us with good counsel from before You" — and that man said those words "and counsel us with counsel, etc." quickly. Rabbainu, o.b.m., answered and said to the one standing nearby: Did you see — this one snatches quickly those words "counsel us with good counsel etc."? Yet those words must be prayed with great arousal and with great intention from the depth of one's heart — for this is a very, very precious prayer. For one must very greatly beseech mercies from Hashem Yisburach that He merit us — that Hashem Yisburach give us good counsel — that we merit to know how to conduct ourselves, etc.[425] And this matter is very well understood to all who wish to enter the service of Hashem — that one must greatly beseech Hashem Yisburach about this: that we merit good counsel from before Him Yisburach. And he said about himself:[426] When the day arrives I surrender all my movements of the entire day to Him Yisburach — that all the movements of mine and of my children and of those who depend on me should all be according to His will Yisburach, etc. And likewise when Shabbos or a festival arrives, I surrender the day to Hashem Yisburach that all the conduct of that Shabbos should be according to His will Yisburach. And afterward — however matters go with him on that day or that Shabbos, etc. — after that, he does not confuse his mind about it at all. Whether the conduct of that day was as it should have been or not. And understand. 425. RAK: See above, section 52. 426. RAK: See above, section 2. # אות - רלט URL: https://ajew.org/reader-plain/sichos-haran/1/239/ אות - רלט אות - רלט Source: https://ajew.org/reader/sichos-haran/1/239 Segment 1 HE: אמר: שלא כמדת הקדוש ברוך הוא מדת בשר ודם (תכז). כי האדם כשעושה לעצמו מלבוש, אזי בתחלה כשהוא חדש חשוב אצלו ביותר. ואחר כך כל מה שמזקין אצלו המלבוש נתקלקל בכל פעם יותר ונתמעט חשיבותו בכל פעם כשמזקין. אבל הקדוש ברוך הוא ברא את העולם, ובתחלה היה העולם מקולקל. ואחר כך בכל פעם נתתקן העולם ונחשב העולם אצלו יותר. כי אחר כך בא אברהם יצחק ויעקב ואחר כך משה רבנו עליו השלום וכו'. וכן בכל פעם באים צדיקים ומתקנים בכל פעם את העולם יותר ויותר. ונחשב בכל פעם אצלו יתברך העולם ביותר. ואחר כך בסוף יבוא משיח במהרה בימינו ואז יהיה גמר תקון העולם: EN: He said: The way of the Holy Blessed One is not like the way of flesh and blood.[427] For when a person makes himself a garment, at first when it is new it is most precious in his eyes. And afterward the more the garment ages with him, the more it deteriorates each time and its value diminishes each time as it ages. But the Holy Blessed One created the world, and at first the world was corrupt. And afterward each time the world was repaired and became more precious in His eyes. For afterward came Avraham, Yitzchak, and Yaakov, and afterward Moshe our teacher, peace be upon him, etc. And similarly each time Tzadikim come and repair the world more and more. And it becomes more precious each time in His eyes Yisburach. And afterward at the end, Mashiach will come speedily in our days — and then will be the final rectification of the world. 427. RAK: See Pesachim 119a; Bava Basra 88a; Sukkah 45a. # אות - כד URL: https://ajew.org/reader-plain/sichos-haran/1/24/ אות - כד אות - כד Source: https://ajew.org/reader/sichos-haran/1/24 Segment 1 HE: מעלת הזוכה לתן מעות לצדיקי אמת היא גדולה ויקרה מאד מאד. (מג) למשל בן שנתרחק מאביו והבן יש לו געגועים גדולים מאד לאביו וכן האב יש לו געגועים גדולים לבנו. לימים נתישב בדעתו האב לילך ולסע לבנו. וכן הבן נתישב גם כן לילך ולסע לאביו. והלכו ונסעו זה לזה, וכל מה שנתקרבו יותר נתגדל ביותר הגעגועים שלהם. והיו הולכים ונוסעים זה לזה. דהינו האב להבן והבן להאב, עד שנתקרבו ולא היה ביניהם כי אם שתי פרסאות לבד. והבין האב בגדל הגעגועים שלו, שאם יניח עצמו להיות נמשך אחר הגעגועים לא יהיה לו כח לסבל עוד הגעגועים של אלו השתי פרסאות. וכן הבן הבין גם כן שאין לו עוד כח לסבל הגעגועים של אלו השתי פרסאות האחרונות ואם ימשיך עצמו אחריהם תצא נפשו חס ושלום. וישבו עצמן להשליך לגמרי כל הגעגועים ולהעבירם מדעתם. בתוך כך, בא אחד עם עגלה וחטף את הבן והביאו לאביו במהירות גדול. כמה תענוג נפלא ועצום גרם זה האיש שהביא את הבן להאב שהיה להם געגועים כאלה: EN: The greatness of one who merits to give money to true *tzadikim* is very great and very precious indeed.[43*] By way of parable: A son who was separated from his father, and the son has very great longing for his father, and likewise the father has great longing for his son. After some time the father resolved in his mind to go and travel to his son, and similarly the son resolved to go and travel to his father. And they went and traveled each toward the other, and the closer they came the greater their longing grew. And they were going and traveling each toward the other — the father toward the son and the son toward the father — until they drew close and there was only two parasangs between them. And the father perceived, in the great magnitude of his longing, that if he allowed himself to be drawn after the longing he would not have the strength to bear the longing of these final two parasangs. And similarly the son perceived that he no longer had the strength to endure the longing of these last two parasangs, and if he drew himself after them, his soul would depart, Heaven forbid. So they resolved to cast away all the longing entirely and to put it out of their minds. In the midst of this, a man came with a wagon and grabbed the son and brought him quickly to his father. How great and wondrous was the pleasure that this person caused — bringing the son to his father who longed so intensely for each other! Segment 2 HE: וכן הצדיק שהוא בן להשם יתברך, ומחמת מסך המבדיל נתרחק מאביו יתברך. ויש געגועים כביכול לשם יתברך וכן להצדיק לחזר ולהתקרב להשם יתברך. ובתוך שהם מתקרבים זה לזה עד שהגיעו סמוכים זה לזה ואין ביניהם רק הרחק מעט כנ"ל. והבינו שלגדל הגעגועים אי אפשר לסבל עוד והסכימו להשליך הגעגועים מדעתם. כי הוא יתברך אמר: האם אין לו רק עסק זה? הלא יש לו כמה וכמה עולמות וכו'?! וכן הצדיק אמר בדעתו: וכי אין לו רק זאת? (דהינו געגועים הנ"ל) הלא יש כמה עובדות אחרות שצריך לעשות כגון ציצית ותפלין ושאר מצוות?! והסכימו להעביר הגעגועים מדעתם. בתוך כך בא איש ישראלי אחד עם עגלה. והביא להצדיק פרנסה ועל ידי זה קרבו והביאו אליו יתברך. (מד) כי "צדיק אוכל לשבע נפשו" (משלי י"ג כה) וזה בחינת "והשביע בצחצחות נפשך" (ישעיה נ"ח יא). ונמצא שהצדיק הגדול האמתי זוכה על ידי פרנסתו ואכילתו לבחינת אורות הצחצחות (מד) ועל ידי אלו הצחצחות נתבטל מסך המבדיל ועל ידי זה נתקרב הצדיק להשם יתברך. נמצא כמה וכמה תענוג גרם זה האיש שהביא פרנסה להצדיק האמתי שעל ידי זה הוא מביא ומקרב את הצדיק להשם יתברך כנ"ל: EN: Similarly: The *Tzadik*, who is a son before Hashem Yisburach, and because of the separating partition he was distanced from his Father blessed He. And there is longing, so to speak, in Hashem Yisburach and likewise in the *Tzadik* to return and draw close to Hashem Yisburach. And in the midst of them drawing close to each other until they came near and there was only a slight distance between them as mentioned — and they perceived that because of the intensity of the longing it is impossible to endure any further, and agreed to cast away the longing from their minds. For He blessed He said: "Does He have no other occupation? Does He not have many and many worlds, etc.?!" And the *Tzadik* said in his mind: "Does he have only this?" (that is, the aforementioned longing) "Does he not have many other deeds to perform — like tzitzis and tefillin and other mitzvos?!" And they agreed to pass the longing from their minds. In the midst of this, a Jewish person came with a wagon and brought livelihood to the *Tzadik*, and through this brought him close and brought him to Hashem Yisburach.[44] Because *"A tzadik eats to the satiation of his soul"* [Proverbs 13:25] and this is the aspect of *"And He will satisfy your soul in dazzling brightness"* [Isaiah 58:11]. And it is found that the great true *Tzadik* merits through his livelihood and eating to the aspect of the lights of dazzling brightness [tzachtzachos],[44*] and through these tzachtzachos the partition that separates is nullified, and through this the *Tzadik* draws close to Hashem Yisburach. It is found that how much pleasure did that person cause who brought livelihood to the true *Tzadik* — through which he brings and draws close the *Tzadik* to Hashem Yisburach as mentioned! Segment 3 EN: Regarding the thoughts in the brain — it is a great wonder and it is the greatness of the Creator blessed He, how thoughts are stored in the brain in many bundles piled upon one another. And when a person needs something and remembers it, he then draws out and brings forth that thing which was stored in the thought and recalls it. And the matter is wondrous — where was that matter stored until now? And there are connections and signs among the thoughts stored in the brain in very many bundles. And when one recalls something, on account of some occurrence that arouses that thought through the connection and sign within it, he then brings out that thought from amidst the bundles upon bundles of thoughts that are stored and arranged in the brain. And then when he draws out and brings forth that thought, all the thoughts are overturned and rolled from their arrangement in which they were stored. (Similar to what one sees in physical matters — that when one draws and takes something out from some box or bundle, the entire box and bundle is overturned and rolled.) # אות - רמ URL: https://ajew.org/reader-plain/sichos-haran/1/240/ אות - רמ אות - רמ Source: https://ajew.org/reader/sichos-haran/1/240 Segment 1 HE: שמעתי מר"א מטעפליק שאמר לו לענין מה שרצון רבנו זכרונו לברכה לא היה שיהיה מלמד כנ"ל. והוא הוכיח לו שטוב יותר להיות מלמד וספר לו בשם הבעל שם טוב זכרונו לברכה, שמספרים בשמו שטוב להיות מלמד (תכח). ענה ואמר רבנו זכרונו לברכה: איני יודע אם הבעל שם טוב זכרונו לברכה אמר כך. ואפלו אם אמר כך, כל צדיק הדור יש לו כח לעשות גדרים ולהנהיג את העולם כפי אותן הדורות. ואני אומר עתה שטוב לעבודת הבורא יתברך שלא להיות מלמד (תכט). וספר לי הנ"ל בשנוי לשון מזה, אך זהו היוצא מדבריו: ופעם אחת דבר עם אחד מאנשיו שהיה מלמד. ושאל אותו כמה יש לך שכר למוד לזמן? השיב לו: כך וכך. וחשב עמו כמה עולה על יום, בודאי עולה סך מועט מאד. ואמר לו: אם כן תחשב עוד כמה עולה על שעה אחת שכר למוד, בודאי לא יעלה כי אם דבר שבוש. אם כן כשאתה מבטל שעה אחת מלמודך, אתה אובד עולם הבא בשביל דבר שבוש בשביל גדול אחד או שנים. אבל כשתעשה משא ומתן ותגזל חלילה את חברך בהמשא ומתן איזה דבר שבוש גדול אחד או שנים על ידי איזה אנס, מחמת שאי אפשר לזהר ולדקדק על פרוטה אחת, בודאי ימחל לך. אבל השעה שאתה מבטל מלמודך, בודאי אין הבעל הבית מוחל לך בשום אפן: EN: I heard from R.A. of Teplik that he said to him regarding the matter that Rabbainu's, o.b.m., will was that one should not be a teacher [melamed], as mentioned. And he argued to him that it is better to be a teacher and told him in the name of the Baal Shem Tov, o.b.m., that they relate in his name that it is good to be a teacher.[428] He answered and said, Rabbainu, o.b.m.: I do not know if the Baal Shem Tov, o.b.m., said this. And even if he said this — every Tzadik of the generation has the power to make fences and to guide the world according to those generations. And I say now that for the service of the Creator Yisburach it is not good to be a teacher.[429] The man mentioned above related this to me with some variation of language, but this is the substance of his words. And once he spoke with one of his people who was a teacher, and asked him: How much do you receive for teaching for a period? He answered him: Such and such. And he calculated with him how much that comes to per day — certainly it amounts to a very small sum. And he said to him: If so, calculate further how much per hour your teaching wages come to — it will certainly come to no more than a trifle. If so, when you waste one hour from your teaching, you are losing the World to Come for a trifle, for one or two biggies. But when you engage in commerce and you steal, Heaven forbid, from your fellow in commerce some trifle of one or two biggies through some duress — because it is impossible to be careful and precise about every last penny — certainly he will forgive you. But the hour you are wasting from your study — certainly the Master will not forgive you under any circumstances. 428. RAK: The Baal Shem Tov himself was a teacher of children in his youth. (Shivchei HaBeSHT, section 43.) 429. RAK: Chayai Moharan, Service of Hashem, section 22; Alim LiTerufah, letter 163. See Sanhedrin 104a; Likutay Moharan 37. # אות - רמא URL: https://ajew.org/reader-plain/sichos-haran/1/241/ אות - רמא אות - רמא Source: https://ajew.org/reader/sichos-haran/1/241 Segment 1 HE: שמעתי בשמו שהקפיד מאד על המלמדים שלומדים בעיר אחרת חוץ לביתם וקרא אותם בלשון גנאי גדול. ואמר שהמלמד שלומד חוץ לביתו דומה אצלו כמו שפחה כנענית: EN: I heard in his name that he was very displeased with teachers who study in another city away from their home, and he called them with a very derogatory term. And he said that a teacher who teaches away from his home is in his view like a Canaanite maidservant. # אות - רמב URL: https://ajew.org/reader-plain/sichos-haran/1/242/ אות - רמב אות - רמב Source: https://ajew.org/reader/sichos-haran/1/242 Segment 1 HE: אמר: ענין עין הרע הוא (תל), כי יש כח ממש בהראיה. כי כח הראות הולך לחברו ומזיקו כשעינו רעה. כי הראיה הוא כח ממש שהולך כח הראות ופוגע בהדבר הנראה. וכשעינו רעה מזיק בראיתו ממש כנ"ל. ועל כן נדה כשתסתכל במראה ימצא שם רשם דם כמובא (תלא): ודע שסגולה לעין הרע - סנפיר של דג לעשן בו. וסימן סנפיר בגימטריא רע עין. וביותר מסוגל סנפיר של מן דגים שקורין אותו שלעיין. לשון נופל על לשון, של עין: עוד שמעתי בשמו זכרונו לברכה נסח אחר: לתלות הסנפיר הנ"ל על האדם או תינוק שמורגל שיהיה לו לפעמים עין הרע, יתלו עליו סנפיר הנ"ל וינצל כנ"ל: וספר לי עוד שאז אמר שעין הרע נמשך מהארבע מאות איש שהלכו עם עשו להלחם עם יעקב, כמו שכתוב (בראשית לב ז) "וארבע מאות איש עמו". ואיתא (תלב): שהלכו להטיל עין רעה חס ושלום במחנה של יעקב. וסנפיר הוא מספר ארבע מאות שהוא מספר רע עין במכוון כנ"ל. וכל זה הוא כנגד הארבע מאות איש של עשו הנ"ל שמהם נמשך הרע עין כנ"ל, ועל כן סנפיר מציל מזה כנ"ל. ועוד חשב אז כמה דברים שעולים ארבע מאות שהם שיכים לענין זה: EN: He said: The matter of the evil eye is real,[430] for there is an actual power in sight. For the power of sight goes to one's fellow and harms him when one's eye is evil. For sight is an actual power that goes forth and strikes the thing seen. And when one's eye is evil it harms through one's actual sight as mentioned. And therefore a menstruating woman [niddah] when she gazes at a mirror, a mark of blood will be found there, as is brought.[431] Know that a segulah for the evil eye is a fish fin to smoke with it. And the sign: fin [snapir] in gematria equals evil eye [ra ayin]. And it is especially efficacious — the fin of a certain fish that they call in Yiddish "schlayen." A play on words for "of the eye" [shel ayin]. I further heard in his name, o.b.m., another version: to hang the abovementioned fin upon the person or child who is accustomed to sometimes have an evil eye upon him — hang upon him the abovementioned fin and he will be saved, as mentioned. And he further told me then that he said that the evil eye is drawn from the four hundred men who went with Esav to fight Yaakov, as it is written (Bereishis 32:7): "and four hundred men with him." And it is brought[432] that they went to cast an evil eye, Heaven forbid, upon the camp of Yaakov. And "snapir" is the number four hundred which is precisely the number of "evil eye" as mentioned. And all this corresponds to the four hundred men of Esav mentioned above from whom the evil eye is drawn, as mentioned. And therefore the fin saves from this, as mentioned. And he also thought then of several other things that add up to four hundred which are relevant to this matter. 430. RAK: Bava Basra 2b; Eruvin 64b in Rashi, s.v. ba'al; Pesachim 26b; Bava Metzia 30a; Zohar III, 111b. 431. RAK: Rambam, Vayikra 18:19. 432. RAK: Maggid Meisharim on Bereishis 32:7. # אות - רמג URL: https://ajew.org/reader-plain/sichos-haran/1/243/ אות - רמג אות - רמג Source: https://ajew.org/reader/sichos-haran/1/243 Segment 1 HE: צוה לאחד שהיה אצלו חולה בתוך ביתו שיקום קדם אור היום ויאמר שיר השירים כולו. ואמר: שכל הרפואות שבעולם כולם כלולים בשיר השירים, וכן היה שתכף היה שנוי להחולה וחזר לאיתנו: EN: He commanded a certain person who had a sick person in his house to rise before daybreak and recite the entire Song of Songs. And he said: All the remedies in the world are all included in the Song of Songs. And so it was — immediately there was a change in the sick person and he returned to health. # אות - רמד URL: https://ajew.org/reader-plain/sichos-haran/1/244/ אות - רמד אות - רמד Source: https://ajew.org/reader/sichos-haran/1/244 Segment 1 HE: שמעתי מאחד מחשובי אנשים איש כשר וירא שמים ועובד את השם באמת, שאמר לו רבנו זכרונו לברכה, שיש בני אדם עובדי ה' שאין השם יתברך מראה להם מה שפעלו כל ימי חייהם. רק אחר מותם בעולם הבא, אז יראו מה שפעלו. והבנתי שרבנו זכרונו לברכה אמר לו דבר זה לענין התחזקות לבל יפל בדעתו מה שכבר עסק בעבודת השם, ועדין אינו רואה בעצמו שום פעולה. כי יש שאינו יכול לראות כל ימי חייו מה שפעל כי אם לאחר כך כנזכר לעיל: EN: I heard from one of the distinguished men among his people — an upright and Heaven-fearing person who truly serves Hashem — that Rabbainu, o.b.m., told him that there are people who serve Hashem and Hashem Yisburach does not show them what they have accomplished during all the days of their lives. Only after their death in the World to Come — then they will see what they accomplished. And I understood that Rabbainu, o.b.m., told him this for the purpose of strengthening — so that he should not fall in his mind because he had already engaged in the service of Hashem and still does not see in himself any effect. For there are those who cannot see all their days of life what they have accomplished — only afterward, as mentioned above. # אות - רמה URL: https://ajew.org/reader-plain/sichos-haran/1/245/ אות - רמה אות - רמה Source: https://ajew.org/reader/sichos-haran/1/245 Segment 1 HE: ספר עמי לענין חדושי תורה, מי שזוכה לחדש איזה דבר בתורה, אמר בלשון תמה וחדוש: מהיכן לוקחין החדוש? כי באמת ענין חדושין מי שזוכה לחדש הוא דבר נפלא ונעלם מאד מאד, כי מהיכן לוקחין זאת?: EN: He spoke with me about Torah novelties — one who merits to innovate some matter in Torah. He said in a tone of wonder and novelty: From where does one take the innovation? For in truth the matter of innovations — one who merits to innovate — is a very wondrous and deeply hidden thing. For from where does one take this? And what was understood from his words was: In the fact that one merits to innovate, one sees therein the revelation of His G-dliness Yisburach — that He Yisburach creates existence from nothing. For at first one did not know this innovation at all — only now one draws and draws from the source of wisdom which is the aspect of nothingness — namely, from Ein Sof.[433] And in this we see with the eyes of the intellect the revelation of the Creator Yisburach. And afterward I spoke with him and said: Is it not visible? For sometimes I labor greatly before I utter one word with great difficulty — (and sometimes the heart opens and many innovations flow forth). He replied: This too is wonder and great novelty. That is — when one brings forth even one word with great difficulty — this too is the wonders of the Creator Yisburach. For from where does one take even this one word?! And in truth one who has a heart to understand and truly desires — can see from this the truth of His existence Yisburach as if eye to eye. Not only one who merits to innovate himself — he certainly sees and understands in his mind the revelation of His G-dliness Yisburach as mentioned above — but even one who is not capable of innovating himself can also see His truth and greatness Yisburach through the wondrous Torah novelties he sees in holy books. And therefore the holy Torah is faithful testimony about Him Yisburach, as it is written (Psalms 19:8): "The testimony of Hashem is faithful." And see from this in the book Likutay Halachos in the Laws of Testimony, Law 5, and in the Laws of Pesach, Law 9. 433. RAK: See above, section 143. # אות - רמו URL: https://ajew.org/reader-plain/sichos-haran/1/246/ אות - רמו אות - רמו Source: https://ajew.org/reader/sichos-haran/1/246 Segment 1 HE: הייתי מסתכל על אכילתו. והיה מתכון שלא להכניס הדבר שאוכל לתוך הפה והחך. רק היה מכניס בין שניו והיה לועסו שם בלי סיוע החך. ומי שאוכל כך כמעט שאין מרגיש שום טעם באכילתו. ואי אפשר לציר ענין זה בכתב אך המעין יבין זאת מעצמו. ומי שרוצה לשבר תאות אכילה בתכלית שלא יקבל שום תענוג מאכילתו, על ידי עצה זאת בנקל יזכה לזה: EN: I watched his eating. And he intended not to insert the food he was eating into his mouth and palate, but he would insert it between his teeth and chew it there without the help of the palate. And one who eats like this barely feels any taste in his eating. And it is impossible to describe this matter in writing — but one who considers it will understand it for himself. And one who wishes to break the desire for eating in the ultimate manner so as not to receive any pleasure from his eating — through this advice one can easily merit to do so. Segment 2 EN: He said: Every person who has more honor and wealth — honor is more distant from him. For when someone has a little money he can hold the money close to his body. But when he has much money, his money is placed in a chest — it is found that the honor, which is the wealth, is more distant from him. And similarly when he has even more wealth, his money and merchandise lies in a shop, etc., even further from him. And when he has even more and more wealth, his wealth and fortune lie in other cities and towns — even further from him yet. And so too — the more honor and wealth one has, the more distant the honor is from him. And the emperors and kings whose honor is very great — their honor is furthest from them of all. For the king or emperor sits in his house and here the orchestra [kapelye] plays and sings for him in the evening as is customary. For in the affairs of this world — the more honor a person has, the more distant the honor is from him. But Torah and good deeds — the more one has, the closer they are to him. Segment 3 EN: He said: It would be good for a person to choose for himself some place and sit there day and night engaging in Torah and prayer and the service of Hashem. And when he needs to eat, he should run into some house and take there in haste some piece of bread and the like — to relieve his hunger — and afterward return to his service. Segment 4 EN: A certain man stood before him in a village — his name, etc. And he was a distinguished Kabbalist and scholar. But his way was to always be in anger at his workers and servants and the like, and he struck them and similar behavior. Rabbainu, o.b.m., answered and said: Why is it written (Bereishis 38:7): "And Er, the firstborn of Yehudah, was evil in the eyes of Hashem"? Why does it say evil [ra] and not wicked [rasha]? (And see in the holy Zohar (I, 57a) which notes this exact precision as well.) Only: one who commits the transgression of Er, Heaven forbid, is always evil — meaning he is always an evil and wrathful man [in German, "beyz"]. And Rabbainu, o.b.m., said no more. # אות - רמז URL: https://ajew.org/reader-plain/sichos-haran/1/247/ אות - רמז אות - רמז Source: https://ajew.org/reader/sichos-haran/1/247 Segment 1 HE: אמר: כל מי שיש לו כבוד ועשירות יותר, הכבוד רחוק ממנו ביותר. כי כשאחד יש לו מעט מעות הוא יכול להחזיק המעות אצלו סמוך לבשרו. אבל כשיש לו הרבה מעות, המעות שלו מונח בתבה. נמצא שהכבוד שהוא העשירות רחוק ממנו ביותר. וכן כשיש לו עוד יותר עשירות אזי מעותיו וסחורותיו מונחים בחנות וכיוצא ורחוק ממנו עוד יותר. וכשיש לו עוד יותר ויותר עשירות אזי הונו ועשירות שלו מונח במקומות ועירים אחרים רחוק עוד יותר ויותר ממנו. וכן כל מה שיש לו כבוד ועשירות יותר, אזי הכבוד רחוק ממנו ביותר. והקיסרים והמלכים שכבודם מרובה מאד, כבודם רחוק מהם עוד יותר. כי המלך או הקיסר יושב בביתו וכאן מזמרין ומשוררין הקאפעליע בשבילו לעת ערב כנהוג. כי בעסקי עולם הזה כל מה שיש לאדם כבוד ביותר הכבוד רחוק ממנו ביותר. אבל תורה ומעשים טובים כל מה שיש לו יותר הם סמוכים אליו ביותר: EN: He said: Every person who has more honor and wealth — honor is more distant from him. For when someone has a little money he can hold the money close to his body. But when he has much money, his money is placed in a chest — it is found that the honor, which is the wealth, is more distant from him. And similarly when he has even more wealth, his money and merchandise lies in a shop, etc., even further from him. And when he has even more and more wealth, his wealth and fortune lie in other cities and towns — even further from him yet. And so too — the more honor and wealth one has, the more distant the honor is from him. And the emperors and kings whose honor is very great — their honor is furthest from them of all. For the king or emperor sits in his house and here the orchestra [kapelye] plays and sings for him in the evening as is customary. For in the affairs of this world — the more honor a person has, the more distant the honor is from him. But Torah and good deeds — the more one has, the closer they are to him. # אות - רמח URL: https://ajew.org/reader-plain/sichos-haran/1/248/ אות - רמח אות - רמח Source: https://ajew.org/reader/sichos-haran/1/248 Segment 1 HE: אמר: טוב היה להאדם שיבחר לו איזה מקום וישב שם יומם ולילה ויעסק בתורה ותפלה ועבודת ה'. וכשצריך לאכל ירוץ לתוך איזה בית ויקח שם בחפזון איזה חתיכת לחם וכיוצא להעביר רעבונו, ואחר כך יחזר לעבודתו: EN: He said: It would be good for a person to choose for himself some place and sit there day and night engaging in Torah and prayer and the service of Hashem. And when he needs to eat, he should run into some house and take there in haste some piece of bread and the like — to relieve his hunger — and afterward return to his service. # אות - רמט URL: https://ajew.org/reader-plain/sichos-haran/1/249/ אות - רמט אות - רמט Source: https://ajew.org/reader/sichos-haran/1/249 Segment 1 HE: אחד עמד לפניו בכפר ושמו וכו'. והיה מקובל גדול ולמדן. אבל דרכו היה שהיה בכעס תמיד על פועליו ומשרתיו וכיוצא, והכה אותם וכיוצא בזה. ענה רבנו זכרונו לברכה ואמר: מפני מה כתיב (בראשית לח ז): EN: A certain man stood before him in a village — his name, etc. And he was a distinguished Kabbalist and scholar. But his way was to always be in anger at his workers and servants and the like, and he struck them and similar behavior. Rabbainu, o.b.m., answered and said: Why is it written (Bereishis 38:7): "And Er, the firstborn of Yehudah, was evil in the eyes of Hashem"? Why does it say evil [ra] and not wicked [rasha]? (And see in the holy Zohar (I, 57a) which notes this exact precision as well.) Only: one who commits the transgression of Er, Heaven forbid, is always evil — meaning he is always an evil and wrathful man [in German, "beyz"]. And Rabbainu, o.b.m., said no more. And immediately when that man heard these words, he was shaken backward and great trembling and shaking and fear and terror fell upon him — immense and awesome beyond measure and reckoning — and he bowed his stature. And he could not lift his head. And he could no longer stand at all before the awesome holiness of Rabbainu, o.b.m. And he slipped out of the house to the outside and began to weep and wept very greatly with a flood of tears. And he greatly beseeched the teacher of his son — who was his son's teacher and was from Rabbainu's people — to bring him close to Rabbainu, o.b.m. And afterward Rabbainu, o.b.m., saw that upon the rafter above him there lay a book. And he asked what book it was. And it became known that it was a Kabbalistic work. And Rabbainu, o.b.m., told him that it was not fitting for him to study Kabbalah, etc. Afterward he traveled after Rabbainu, o.b.m. And when he returned home he repented greatly and chose for himself a special room and sat there and engaged in Torah and prayer with great arousal for several weeks. But afterward he returned to his anger. But even so he always followed after Rabbainu, o.b.m. And Rabbainu, o.b.m., told that teacher mentioned above to remain with him further — for when it is good to have one upright person near him sometimes for an hour per day. Afterward when he returned to his evil anger as mentioned, he had a quarrel with his servant and refused to pay him. And the servant stood up and went on foot from the village to the city where Rabbainu, o.b.m., was — with a great complaint against him. And Rabbainu, o.b.m., was very, very displeased with him. Afterward Rabbainu, o.b.m., began to defend him before the servant and said to him: What to do — for he is poor and has nothing to pay you, etc. And there is more to relate about this incident, etc. And in truth if we wish to relate the incidents that occurred with Rabbainu, o.b.m., and his people — even what occurred with the least of the least — the multitudes of scrolls would be exhausted and the ear would not be filled from hearing. And already Rabbainu, o.b.m., said that there will be many stories from his people — from each and every one many stories will be told. And one who was accustomed to be before his awesome holiness could see great and awesome wonders at every moment and every second. And the essential novelties and awesome wonders we saw from him, o.b.m., are only in the matter of drawing Israel close to their Father in Heaven — that immediately when someone entered before him and wished to draw close to Hashem Yisburach, he was immediately transformed into literally another person. And the great fear and arousal and blazing and thoughts of repentance in truth and truth that he instilled in each and every person who merited to stand before him — it is impossible to explain and tell even if all the days were ink, etc. For nothing like this was ever seen or heard in the world — that someone aroused toward Hashem Yisburach so greatly with such arousal as his — for every person in the world from great to small. # אות - כה URL: https://ajew.org/reader-plain/sichos-haran/1/25/ אות - כה אות - כה Source: https://ajew.org/reader/sichos-haran/1/25 Segment 1 HE: בענין המחשבות שבמח הוא פלא גדול וגדולת הבורא יתברך שמו, איך המחשבות מונחים במח חבילות חבילות הרבה מאד אלו על אלו. וכשאדם צריך לאיזה דבר ונזכר בו, אזי מושך ומוציא אותו הדבר שהיה מונח במחשבה ונזכר בו. והדבר פלא, היכן היה מונח אותו הענין עד עכשו? ויש קשרים וסימנים בהמחשבות המונחים בהמח חבילות חבילות הרבה. וכשנזכר באיזה דבר מחמת שנזדמן ענין המעורר אותה המחשבה על ידי הקשר והסימן שבה, אזי מוציא אותה המחשבה מתוך חבילי חבילות המחשבות המונחים ומסודרים במח. ואזי כשמושך ומוציא אותה המחשבה אזי מתהפכים ומתגלגלים כל המחשבות מסדרם שהיו מונחים. (כעין שרואין בדברים גשמיים, שכשמושכין ומוציאין דבר מתוך איזה קופה וחבילה. אזי מתהפך ומתגלגל כל הקופה והחבילה:) EN: Regarding the thoughts in the brain — it is a great wonder and it is the greatness of the Creator blessed He, how thoughts are stored in the brain in many bundles piled upon one another. And when a person needs something and remembers it, he then draws out and brings forth that thing which was stored in the thought and recalls it. And the matter is wondrous — where was that matter stored until now? And there are connections and signs among the thoughts stored in the brain in very many bundles. And when one recalls something, on account of some occurrence that arouses that thought through the connection and sign within it, he then brings out that thought from amidst the bundles upon bundles of thoughts that are stored and arranged in the brain. And then when he draws out and brings forth that thought, all the thoughts are overturned and rolled from their arrangement in which they were stored. (Similar to what one sees in physical matters — that when one draws and takes something out from some box or bundle, the entire box and bundle is overturned and rolled.) Segment 2 EN: In the eyes of the world, forgetting is a great deficiency. But in my eyes there is a great virtue in forgetting. Because if there were no forgetting, it would be impossible to do anything in the service of Hashem — if one would remember everything that passed, it would be impossible for him to raise himself up to His service blessed He in any manner whatsoever; all the things that would have happened to him would have confused him greatly. But now, through forgetting, what has passed is forgotten. # אות - רנ URL: https://ajew.org/reader-plain/sichos-haran/1/250/ אות - רנ אות - רנ Source: https://ajew.org/reader/sichos-haran/1/250 Segment 1 HE: שמעתי בשמו שאמר: מה לדאג על פרנסה? הלא אין דאגה וחשש כי אם שמא ימות ברעב אם לא יהיה לו פרנסה, ומה בכך כי ימות? כי גם בלא זה צריכין למות: EN: I heard in his name that he said: Why worry about livelihood? Is there truly any concern or worry except perhaps that one might die of hunger if one has no livelihood? And what of it if one dies? For even without this one must die. Segment 2 EN: During the days of Elul and the Ten Days of Repentance and the Awesome Days until Hoshana Rabbah,[434] he commanded several people to recite all the books of Tanach from beginning to end. And he himself also practiced this several times. He also completed several books during those days, and I do not remember to explain them well. Segment 3 EN: 434. RAK: The last day of Sukkos — the conclusion of the days of judgment. (Jerusalem Talmud, Rosh HaShanah 4:8; Zohar II, 142; III, 32; Rokach 221; Ramban on the Torah, Bamidbar 14:9; Sefer Chassidim 453.) Segment 4 EN: I heard in his name that he said: When one draws close to the true Tzadik, one tastes the flavor of the Garden of Eden. For it is brought in the holy Zohar (II, 166b): that the Tzadik is the "guardian of the garden" [gananah d'ginta]. Segment 5 EN: A certain man who was childless was one of Rabbainu's people. And once he was in the house of Rabbainu, o.b.m., and it was a day when several childless people entered before him and beseeched him to help them. And that man mentioned — one of his people — also entered, and he too requested for children. He replied to him: What is this noise? Is it not the case that the primary offspring of the righteous are good deeds[435] — and this is the essence? Therefore the primary request should be for Jewishness — that you merit to go in the right path, etc. Certainly if it is possible to merit physical children — certainly how good. But the essence is to set one's heart to draw close to Hashem Yisburach — for this is the essential offspring, etc., as mentioned above. And from that time on, that man mentioned stopped pressing him for children and went and engaged only in the service of Hashem as is the way of Rabbainu's people. Segment 6 EN: Afterward again another time Rabbainu was there and childless people also entered before him and beseeched him for children. And that man mentioned from his people no longer opened his mouth to beseech him about this. And Rabbainu, o.b.m., began of his own accord and told him: Even so it is good that you should have children. And told him: Go and bring me a hundred silver rubles, and he went quickly and brought them to him. And that same night was a night of immersion and his wife conceived and she gave birth to a son. May it be His will that they merit to raise him for Torah and for marriage and for good deeds. Amen. Segment 7 EN: 435. RAK: Rashi, Bereishis 6:9. # אות - רנא URL: https://ajew.org/reader-plain/sichos-haran/1/251/ אות - רנא אות - רנא Source: https://ajew.org/reader/sichos-haran/1/251 Segment 1 HE: בימי אלול ועשרת ימי תשובה וימים נוראים עד הושענא רבא (תלד) צוה לכמה אנשים לומר אז כל ספרי תנ"ך מתחלתם ועד סופם. וגם הוא בעצמו נהג כך כמה פעמים. גם היה גומר כמה ספרים בימים הללו, ואיני זוכר לבארם היטב: EN: During the days of Elul and the Ten Days of Repentance and the Awesome Days until Hoshana Rabbah,[434] he commanded several people to recite all the books of Tanach from beginning to end. And he himself also practiced this several times. He also completed several books during those days, and I do not remember to explain them well. 434. RAK: The last day of Sukkos — the conclusion of the days of judgment. (Jerusalem Talmud, Rosh HaShanah 4:8; Zohar II, 142; III, 32; Rokach 221; Ramban on the Torah, Bamidbar 14:9; Sefer Chassidim 453.) # אות - רנב URL: https://ajew.org/reader-plain/sichos-haran/1/252/ אות - רנב אות - רנב Source: https://ajew.org/reader/sichos-haran/1/252 Segment 1 HE: שמעתי בשמו שאמר: כשמקרבים לצדיק האמת, טועמים טעם גן עדן כי איתא בזהר הקדוש (ב קסו:) שהצדיק הוא גננא דגינתא: EN: I heard in his name that he said: When one draws close to the true Tzadik, one tastes the flavor of the Garden of Eden. For it is brought in the holy Zohar (II, 166b): that the Tzadik is the "guardian of the garden" [gananah d'ginta]. # אות - רנג URL: https://ajew.org/reader-plain/sichos-haran/1/253/ אות - רנג אות - רנג Source: https://ajew.org/reader/sichos-haran/1/253 Segment 1 HE: איש אחד מחשוכי בנים, והיה מאנשי רבנו זכרונו לברכה. ופעם אחת היה בבית רבנו זכרונו לברכה, והיה יום אחד שנכנסו אצלו כמה חשוכי בנים ושחרו אותו שיעזר להם. ונכנס האיש הנ"ל מאנשיו גם כן, ובקש אותו גם כן עבור בנים. השיב לו מה הרעש הזה. הלא עקר תולדותיהם של צדיקים מעשים טובים (תלה) וזהו העקר, על כן העקר לבקש על יהדות שתזכה לילך בדרך הישר וכו'. בודאי אם אפשר לזכות לבנים בגשמיות בודאי מה טוב. אבל העקר הוא לשום לב להתקרב להשם יתברך כי זה עקר התולדות וכו' כנזכר לעיל. ומאז פסק אותו האיש הנ"ל להפציר אותו עבור בנים. והלך ועסק רק בעבודת ה' כדרך אנשי רבנו זכרונו לברכה: אחר כך שוב פעם אחת היה רבנו שם ונכנסו גם כן חשוכי בנים אצלו ובקשו אותו זכרונו לברכה עבור בנים. וזה האיש הנ"ל שוב לא פתח פיו לבקש אותו על זה. והתחיל רבנו זכרונו לברכה בעצמו, ואמר לו: אף על פי כן טוב שיהיה לך בנים. ואמר לו: לך והבא לי מאה רובל סוג, והלך מהרה והביא לו. ובאותו הלילה היה ליל טבילה ונפקדה אשתו ותהר ותלד בן. יהי רצון שיזכו לגדלו לתורה ולחופה ולמעשים טובים אמן: EN: A certain man who was childless was one of Rabbainu's people. And once he was in the house of Rabbainu, o.b.m., and it was a day when several childless people entered before him and beseeched him to help them. And that man mentioned — one of his people — also entered, and he too requested for children. He replied to him: What is this noise? Is it not the case that the primary offspring of the righteous are good deeds[435] — and this is the essence? Therefore the primary request should be for Jewishness — that you merit to go in the right path, etc. Certainly if it is possible to merit physical children — certainly how good. But the essence is to set one's heart to draw close to Hashem Yisburach — for this is the essential offspring, etc., as mentioned above. And from that time on, that man mentioned stopped pressing him for children and went and engaged only in the service of Hashem as is the way of Rabbainu's people. Afterward again another time Rabbainu was there and childless people also entered before him and beseeched him for children. And that man mentioned from his people no longer opened his mouth to beseech him about this. And Rabbainu, o.b.m., began of his own accord and told him: Even so it is good that you should have children. And told him: Go and bring me a hundred silver rubles, and he went quickly and brought them to him. And that same night was a night of immersion and his wife conceived and she gave birth to a son. May it be His will that they merit to raise him for Torah and for marriage and for good deeds. Amen. 435. RAK: Rashi, Bereishis 6:9. # אות - רנד URL: https://ajew.org/reader-plain/sichos-haran/1/254/ אות - רנד אות - רנד Source: https://ajew.org/reader/sichos-haran/1/254 Segment 1 HE: לענין קדושת שבת, אמר ששבת דומה כמו שיש חתונה גדולה מאד ושמחים ומרקדים שם הרבה מאד מאד בשמחה וחדוה גדולה. ועומד אחד ומלביש עצמו בבגדיו היקרים ורץ מהרה ורוצה לכנס ולשמח שם. אבל צריכים זכיה שיוכל לראותו מן החרכים מתוך סדק קטן (שקורין שפארינע): EN: Regarding the sanctity of Shabbos, he said that Shabbos is like a very great wedding where there is much rejoicing and dancing with great joy and delight. And one person dresses himself in his fine garments and runs quickly and wants to enter and rejoice there. But one needs merit to be able to see it through the lattices — through a tiny crack (in Yiddish, "shpariner"). # אות - רנה URL: https://ajew.org/reader-plain/sichos-haran/1/255/ אות - רנה אות - רנה Source: https://ajew.org/reader/sichos-haran/1/255 Segment 1 HE: קל יותר לתן עצה לאחר, מלעצמו. כי כשהאדם בעצמו צריך לעצה קשה לו מאד. כי בתחלה חושב מחשבות ויש לו כמה סברות והוכחות שצריך לעשות ולהתנהג כך. ואחר כך כשנגמר בדעתו דרך זה, בתוך כך חוזר ועולה במחשבתו סברא אחרת. ובזה חוזר וסותר כל דרך העצה וההנהגה ראשונה שהיה בדעתו. ויש לו הוכחות וסברות רבות להפך ממש. אשרי הזוכה לעצה שלמה ונכונה מהשם יתברך באפן שלא יאבד עולמו בחנם חס ושלום: EN: It is easier to give counsel to another than to oneself. For when a person himself needs advice it is very difficult for him. For at first he thinks thoughts and has many arguments and proofs that he must act and conduct himself in this way. And afterward when this path has been decided in his mind, in the midst of this another thought arises that overturns the entire path of the first counsel and conduct he had in mind. And he has many proofs and arguments to the exact opposite. Fortunate is one who merits complete and correct counsel from Hashem Yisburach — in a manner that he does not lose his world in vain, Heaven forbid. # אות - רנו URL: https://ajew.org/reader-plain/sichos-haran/1/256/ אות - רנו אות - רנו Source: https://ajew.org/reader/sichos-haran/1/256 Segment 1 HE: שבח את אקדמות מאד מאד (תלו). ואמר: שישראל מחמת שהם משוקעים ורגילים כל כך בטוב, על כן אין מרגישין כל כך את שבח מעלת גדולת השבח הקדוש הזה של אקדמות שאומרים בשבועות. ואמר: מי שיודע מעלת השיר של אקדמות עם הנגון שלו כמו שרגילין העולם לזמר אותו בנגון הידוע, הוא דבר נפלא וחדוש גדול מאד. והתחיל לומר קצת איזה תבות מאקדמות עם הנגון. ואמר שאקדמות הוא שיר של חשק (עין בהמעשה של הבערגיר שם מדבר משיר של חשק): כל זה ספר בשבועות אחר תפלת שחרית בבקר השכם כנהוג בשבועות, והיה יושב אצל הסעודה של מאכלי חלב (תלז). וכבר התפללו בבית הכנסת פעם שני, וזמר החזן אקדמות, ואז דבר עמנו ממעלת השיר הקדוש הזה והפליג במעלתו מאד: EN: He greatly praised the Akedamus[436] and said: Since Israel are so immersed and accustomed in goodness, therefore they do not feel as much the praise and greatness of the praise of this holy poem that is said on Shavuos. And he said: One who knows the worth of the song of Akedamus with its melody — as is the custom to sing it with the well-known melody — it is a wondrous thing and great novelty. And he began to say some words of Akedamus with the melody. And he said that Akedamus is a song of longing (see in the story of the Burgher — there it speaks of a song of longing). All this was related on Shavuos morning after Shacharis — early in the morning as is customary on Shavuos[437] — while he was sitting at the dairy meal. And they had already prayed in the synagogue a second time, and the cantor sang Akedamus. Then he spoke with us about the worth of this holy song and praised it greatly. 436. RAK: A Shavuos liturgical poem composed by Rabbi Meir Yitzchak of France about nine hundred years ago. 437. RAK: See Orach Chaim 494:3 in the Ramah. # אות - רנז URL: https://ajew.org/reader-plain/sichos-haran/1/257/ אות - רנז אות - רנז Source: https://ajew.org/reader/sichos-haran/1/257 Segment 1 HE: אמר: שיודע כל מה שחטא האדם. ואמר (תהלים לד טז): "עיני ה' אל צדיקים", הינו שהצדיקים יש להם עיני ה'. וזהו "עיני ה' אל צדיקים", שעיני ה' הם אצל הצדיקים, ועל כן בודאי הם יכולים להסתכל בעיני ה' ולדעת כל מה שעבר האדם. ולכמה בני אדם גלה ואמר להם כל מה שעברו (תלח): EN: He said: He knows all that a person has sinned. And he said (Psalms 34:16): "The eyes of Hashem are toward the righteous" — that the Tzadikim have the eyes of Hashem. And this is: "the eyes of Hashem are toward the righteous" — meaning the eyes of Hashem are with the Tzadikim. And therefore certainly they can look through the eyes of Hashem and know all that a person has done. And to several people he revealed and told them everything they had done.[438] 438. RAK: See above, section 184. # אות - רנח URL: https://ajew.org/reader-plain/sichos-haran/1/258/ אות - רנח אות - רנח Source: https://ajew.org/reader/sichos-haran/1/258 Segment 1 HE: הוכיח אותנו מאד לעשות מצוות הרבה. והנראה מכונתו היה שרצונו שנהיה עוסקים במצוות גם כן, דהינו לקבץ נדבות ולעסק בגמילות חסדים וכיוצא בזה. ואמר לנו בזו הלשון: עפיס טוט איר גאר קיין מצוות ניט? (כלום אינכם עושים מצוות כלל?). וכונתו היה כנזכר לעיל: EN: He greatly urged us to perform many mitzvos. And the apparent intent of his meaning was that he wanted us to be engaged in mitzvos as well — namely, to collect donations and to engage in acts of kindness and the like. And he said to us in this language: "Epis tut ir gor keyn mitzvohs nit?" — "Do you not perform any mitzvos at all?" And his intention was as mentioned above. # אות - רנט URL: https://ajew.org/reader-plain/sichos-haran/1/259/ אות - רנט אות - רנט Source: https://ajew.org/reader/sichos-haran/1/259 Segment 1 HE: פעם אחד אמר: צמאון הוא תאוה גדולה. ולפי הבנתי, כונתו היתה לרמז לנו מענין השתוקקות וכסופין וצמאון להשם יתברך שהוא דבר נפלא מאד. כמו הצמא מאד כשהוא בא אל המים. שיש לו תענוג גדול משתיתו לגדל צמאונו, נמצא שעקר תענוג הגדול הוא על ידי הצמאון. כמו כן הוא כל עניני כסופין וגעגועים דקדושה להשם יתברך ולעבודתו באמת. וזהו עקר תענוג עולם הבא שאז יזכו לרצון ולכסופין בחינת רעוא דרעוין (תלט) שהוא בחינת הסתלקות משה (תמ) והוא בחינת ארבע מאות עלמין דכסופין דירתין צדיקיא לעלמא דאתי. הדא הוא דכתיב (בראשית כג טז): "ארבע מאות שקל כסף" וכו' כמבאר בזהר הקדוש (א קכג:). דכסופין דיקא. כי אז יזכו לצמאון ולכסופין אמתיים להשם יתברך שזהו עקר התענוג של עולם הבא שיזכו בכל פעם לרוות צמאונם: EN: Once he said: Thirst is a great desire. And according to my understanding, his intention was to hint to us about the matter of longing and yearning and thirst for Hashem Yisburach — which is a very wondrous thing. Like one who is very thirsty when he comes to water — he has great pleasure from drinking due to the greatness of his thirst. It is found that the essential great pleasure comes through the thirst. Similarly are all the matters of longing and yearning of holiness for Hashem Yisburach and His service in truth. And this is the essential pleasure of the World to Come — that then they will merit desire and longing in the aspect of "will of wills" [ra'ava d'ra'avin],[439] which is the aspect of the passing of Moshe,[440] which is the aspect of the four hundred worlds of longing that the righteous inherit in the World to Come. This is what is written (Bereishis 23:16): "Four hundred shekels of silver" etc., as explained in the holy Zohar (I, 123b): of longing specifically. For then they will merit to true thirst and longing for Hashem Yisburach — and this is the essential pleasure of the World to Come — that at every moment they will merit to quench their thirst. 439. RAK: Zohar II, 88b. 440. RAK: See Likutay Moharan 4:9. # אות - כו URL: https://ajew.org/reader-plain/sichos-haran/1/26/ אות - כו אות - כו Source: https://ajew.org/reader/sichos-haran/1/26 Segment 1 HE: אצל העולם השכחה היא חסרון גדול בעיניהם. אבל בעיני יש בהשכחה מעלה גדולה. כי אם לא היתה שכחה, לא היה אפשר לעשות שום דבר בעבודת ה' אם היה זוכר כל מה שעבר לא היה אפשר לו להרים את עצמו לעבודתו יתברך בשום אפן, גם היו מבלבלים את האדם מאד כל הדברים שעוברים עליו. אבל עכשו על ידי השכחה נשכח מה שעבר: EN: In the eyes of the world, forgetting is a great deficiency. But in my eyes there is a great virtue in forgetting. Because if there were no forgetting, it would be impossible to do anything in the service of Hashem — if one would remember everything that passed, it would be impossible for him to raise himself up to His service blessed He in any manner whatsoever; all the things that would have happened to him would have confused him greatly. But now, through forgetting, what has passed is forgotten. And his way is: that whatever has passed and gone, it is severed and goes away completely and does not return to his mind at all. And he does not confuse himself at all any longer with what has already passed and gone, etc. And this matter is a very great good counsel in the service of Hashem. Because most often a person has great confusions and muddled thinking from what has elapsed and passed. Particularly at the time of prayer, when all the confusions come upon him and mix up and twist his mind with what has already passed. Sometimes he has confusions from the matters of his business and household affairs and the like — that he did not do well in such and such a matter and the like. And there are those that confuse him during his service of Torah or prayer and the like, with the transgressions he previously committed — that in such and such a matter he did not act properly before Him blessed He. And so forth — much, much — as every person knows about himself. Therefore, forgetting is a very great good counsel for this: that immediately and right away when a matter passes and goes by, one should pass it and remove it from his mind completely, and divert his mind from it entirely. And one should not begin to think about this matter at all any further in his thought. And understand this well, because it is a very great matter.[45] And it is stated in the books[46] that for this reason forgetting was given — so that the Torah should always be beloved to those who study it, as at the very first hour. Because through forgetting, when one returns and comes and studies again even what he has already studied, it is to him like something new and is beloved to him. And there is a parable brought about one who learns and forgets — about people who hired workers to fill barrels, and the barrels were punctured, and everything they poured into the barrels poured out. And the fools said: Since it keeps pouring out, why should we toil and fill, since afterwards it pours out anyway?! But the wise person said: What do I care about this? I am paid for the day, and my wages will not be diminished for each and every day, for I am hired by the day — what do I care if it pours out? Similarly — even though one forgets his learning, his reward will not be diminished for each and every day.[47] And know that in the future every person is reminded of all that he studied, even if he forgot.[48] Also, people who hear the Torah of the true *Tzadik* and do not understand it — in the future World to Come they will understand.[49] Because the essence of the Torah is for the souls — in the World to Come the souls will be well versed and will grasp well the Torah that a person studied and heard in this world. Fortunate is one who spends his days in much Torah and service. # אות - רס URL: https://ajew.org/reader-plain/sichos-haran/1/260/ אות - רס אות - רס Source: https://ajew.org/reader/sichos-haran/1/260 Segment 1 HE: פעם אחת דבר עמי והפליג במעלת ההשתוקקות והכסופין והגעגועים לדברים שבקדושה, אף על פי שאינו זוכה לעשותם, אף על פי כן ההשתוקקות והגעגועים בעצמן טובים מאד וכו'. וכמבאר בדברינו כמה פעמים (תמא). ואז הביא ראיה לזה מהדין המבאר בשולחן ערוך ארח חיים סימן ס"ב (סעיף ד) שמי שהוא במקום שאינו נקי ואינו יכול לקרות קריאת שמע יהרהר בלבו. ופרשו שם (תמב) שהפרוש הוא שיהרהר בלבו שהוא צריך לקרות קריאת שמע ואינו יכול ויצטער על זה והוא מקבל שכר על זה עין שם (תמג). נמצא שההשתוקקות והגעגועים שמצטערים לעשות המצוה אף על פי שאינם יכולים לגמרה הם גם כן יקרים מאד ומקבלים שכר עליהם: EN: Once he spoke with me and greatly extolled the virtue of longing and yearning and longing for holy matters — even though one does not merit to do them. Even so the longing and yearning themselves are very good, etc. As has been explained in our words several times.[441] And he then brought a proof for this from the halacha explained in Shulchan Aruch Orach Chaim, section 62 (law 4): that one who is in a place that is not clean and cannot recite Shema should contemplate it in his heart. And the commentaries there explain[442] that the meaning is that he should contemplate in his heart that he needs to recite Shema and cannot — and be pained about it — and he receives reward for this.[443] See there. It is found that the longing and yearning that one is pained that one cannot perform the mitzvah — even though they cannot complete it — they too are precious and one receives reward for them. (What I found in the handwriting of a man — and it was not written in order and properly, and what I extracted from there I copied. And this is it.)[444] 441. RAK: See above, sections 12 and 14. 442. RAK: In the Magen Avraham, section 2. 443. RAK: Frisha there. 444. RAK: It appears that this discourse was said on Shabbos Chanukah in the portion of "Vayeshev." Only five times did Shabbos Chanukah fall on this Shabbos during Rabbainu's lifetime: in 5554, 5561, 5564, 5567, and 5568. It appears this discourse was said in the portion of Vayeshev 5554 or 5561, in Medvedevka or Zlatipolia. # אות - רסא URL: https://ajew.org/reader-plain/sichos-haran/1/261/ אות - רסא אות - רסא Source: https://ajew.org/reader/sichos-haran/1/261 Segment 1 HE: (מה שמצאתי מכתב יד איש ולא נכתב כסדר וכתקונו, ומה שהוצאתי משם העתקתי. וזהו) (תמד): EN: "And Yaakov dwelt in the land of his father's sojournings, in the land of Canaan. These are the generations of Yaakov: Yosef" (Bereishis 37:1–2). It is written (Psalms 26:12): "My foot stands on even ground; in assemblies I will bless Hashem." The foot is the aspect of faith,[445] upon which stand all the character traits and all the Torah entirely. "My foot stands on even ground" — that is, through faith — which is the aspect of "my foot" — one stands on even ground, meaning in a place of level equilibrium and steadiness. For faith is the aspect of the moon, in the aspect of (Psalms 89:38): "and as a faithful witness in the sky" — this is the moon, as our Sages o.b.m. explained. For the moon has no light of its own, only the light it receives from the sun. So too faith — its light comes from the sun, which is the wisdom of the Torah, as is written (Proverbs 6:23): "For the commandment is a lamp and the Torah is light." "In assemblies I will bless Hashem" — for the assembly is related to the moon, as the word "kahal" [assembly] is cognate with "kahal" meaning congregation gathered as one, which is the aspect of the Full Moon [milu'as halvana] — for then the moon is in its fullness and completeness. And this is the aspect of Shabbos. For Shabbos is also the aspect of faith, as it is written (Shemos 31:17): "It is a sign between Me and the Children of Israel forever" — and faith is called a sign, as it is written (Hoshea 2:22): "And I will betroth you to Me in faith"[446] — and a betrothal is through a sign. And Shabbos is also the aspect of the moon — as it says in the Zohar[447] — for the Holy Shabbos is the aspect of the moon. And this is "my foot stands on even ground" — through faith which is Shabbos, through the aspect of "my foot" — one stands on even ground. For through faith and Shabbos, which is the aspect of the moon, one merits to stand on even ground — that is, on a level ground of equilibrium, without confusions of faith, Heaven forbid. And the aspect of the moon is the aspect of the Oral Torah, as is explained in the Zohar. And the moon has no light of its own — as mentioned above — only from the sun. Similarly, the Oral Torah has no light of its own except through the Written Torah, which is the aspect of the sun. And Shabbos is also the aspect of the Oral Torah — as is known. For on Shabbos one studies Oral Torah, and this is the aspect of "he expounded [darash] a matter" — as they say[448] — that it is on Shabbos that one expounds. And "expounding" is specifically Oral Torah. And this is: "These are the generations of Yaakov: Yosef" — for "Yosef" is related to the term "addition" [hosafah] — for through Shabbos one adds holiness, in the aspect of the additional soul [neshamah yeteirah],[449] in the aspect of "and G-d rested on the seventh day and was refreshed"[450] — "vayinafash" is related to "nefesh" [soul] — and one adds [mosifin] from the profane onto the holy. And "Yosef" is also the aspect of the Yosef of the tribes — for Yosef is the Tzadik, the foundation of the world, who guards the Bris. And in the aspect of "these are the generations of Yaakov: Yosef" — that through Shabbos, which is the aspect of faith and the aspect of Oral Torah, one draws to oneself the aspect of Yosef — the Tzadik the foundation of the world. For through Shabbos and faith, which is the aspect of the moon, one is guarded in the Bris. And Shabbos is the aspect of Moshe[451] — as is known. And the aspect of Moshe is the aspect of faith, in the aspect of (Shemos 14:31): "And they believed in Hashem and in Moshe His servant." "And Yaakov dwelt in the land of his father's sojournings" — for Yaakov is the aspect of the body of the Torah [guf haTorah], and "the land of his father's sojournings" is the aspect of the oral and written law — for the Written Torah [sojournings of the fathers] is the Written Torah of the forefathers from ancient times, which we received from our forebears. And the oral law is the aspect of "the land of Canaan" — for Canaan is the aspect of the trader [kena'ani] — and the oral Torah is the aspect of trade, that through it one trades and earns. And through this, "these are the generations of Yaakov: Yosef" — through Yaakov dwelling in the land of his father's sojournings — through guarding the Torah and keeping the Shabbos and maintaining faith — one merits to "Yosef" — the aspect of the Tzadik the foundation of the world — to be guarded in the Bris. And this is also the aspect of dreams. For Yosef dreamed dreams — and the aspect of dreams is the aspect of the moon, as is known. For the moon illuminates by night — and night is the aspect of sleep and dreaming. And through faith — which is the aspect of the moon — one merits to true dreams. And this is the aspect of the coat of many colors [kesones pasim] — for "pas" [coat] is the aspect of faith — in the aspect of (Psalms 18:31): "His word is refined" [tzerufah] — and the colors are the many aspects and dimensions of faith, for faith has many aspects. And Yosef said to his brothers (Bereishis 37:7): "Behold, we were binding sheaves in the field, and behold, my sheaf arose and also stood upright." For the aspect of standing upright is faith — as mentioned — "my foot stands on even ground." And through faith one stands upright on level ground. And this is why Yaakov loved Yosef — for Yaakov is the aspect of the body of Torah and Yosef is the aspect of the Tzadik the foundation of the world who guards the Bris — and the Torah loves the one who guards the Bris. And this is: "Israel loved Yosef more than all his sons" — "Israel" specifically — for "Israel" is the head letters of: "There are six hundred thousand letters in the Torah" — that is, Israel contains within itself all the letters of the Torah. And through faith and Shabbos and guarding the Bris — all the letters of the Torah are sanctified and elevated. This is a summary of the beginning of this great and long Torah teaching. The full Torah discourse is very lengthy, with many dimensions and depths. It was said on Shabbos in the portion of Vayeshev.[444] 444. RAK: See above, note on section 260. 445. RAK: See Likutay Moharan Tinyana 80. 446. RAK: Faith is the aspect of "morning" — see Lamentations 3:23. And see above section 106: faith is the aspect of light. 447. RAK: Tikkunei Zohar, section 70; Likutay Moharan Tinyana 67. 448. RAK: Sifri on Devarim 13; Sanhedrin 111b; Likutay Moharan 18. 449. RAK: Likutay Moharan 1. 450. RAK: Berachos 57b; Bava Basra 25b; Likutay Moharan 177. # אות - רסב URL: https://ajew.org/reader-plain/sichos-haran/1/262/ אות - רסב אות - רסב Source: https://ajew.org/reader/sichos-haran/1/262 Segment 1 HE: עוד מצאתי מכתב יד החברים: דע שיש חן, שמי שיכול להשתמש בזה החן הוא יכול לעשות שאלת חלום ולידע עתידות על ידי החלומות. כי בכל החלומות בודאי יש בהם עתידות, רק שיש בהן כמה פסלת ותבן כמו שאמרו רבותינו זכרונם לברכה (ברכות נה.): כשם שאי אפשר לבר בלא תבן כך אין חלום וכו'. וגם יש חלומות ברורים כמו שכתוב (במדבר יב ו) "בחלום אדבר בו". ומי שיש לו זה החן הנ"ל חלומותיו צודקים בודאי אלא שאפלו כששומע חלום מאחר שמספר לו אזי נופל התבן והפסלת מן החלום ועל ידי זה שומע רק החלום המברר. ועל ידי זה יכול לפתר החלום ולידע העתידות מהם: ויוסף היה לו זה החן בחינת (בראשית מט כב): "בן פורת יוסף בן פורת עלי עין. " לשון חן כמו שפרש רש"י, על ידי זה היה חלומותיו צודקים. כי השתמש תמיד בחלומות ופתר אותם מחמת שהיו חלומותיו צודקים ונכתבו בתורה. גם על ידי זה היה יכול לפתר חלומות כמו שכתוב בתורה: EN: I further found in the handwriting of the associates: Know that there is grace [chen] — and one who can make use of this grace can ask a dream question and know the future through dreams. For in all dreams there are certainly future matters, only that there are in them various dross and chaff — as it is brought that most dreams go after the mouth [interpretation]. But through grace one can extract from the dream the true matter alone. Segment 2 EN: And know — that this grace is not a name and not a matter of magic or witchcraft. Rather it is a spiritual matter. And one merits to this grace through the attribute of grace — that one is gracious to all people and conducts himself with graciousness to all. And through this one merits to this grace, and through this one knows the future through dreams as mentioned. Segment 3 EN: And this is the aspect of: "Grace is deceitful" (Proverbs 31:30) — because through grace one can draw the true matter from the dream, and false and deceit are dross that mixes in. And "beauty is vain" — for from those who only follow external beauty and appearance without grace — they have nothing. And "a woman who fears Hashem, she shall be praised" — for the fear of Heaven purifies the grace, so that through grace and fear of Heaven one can draw the true matter from the dream. Segment 4 EN: Someone told me who had been conversing with him, o.b.m., about the matter of young men — which is a common occurrence — where some failure occurs between them and their wives and they separate from each other for some time, and sometimes this leads to complete separation, Heaven forbid. He said this is the work of the destroyer [ba'al davar], Heaven forbid. And one must know that the world is full of such advice-givers who advise and push young married couples apart. For he lies in ambush greatly to trap them in their youth through the destruction of domestic peace, causing through his cunning the peace between them to be ruined. And he spoke at length in this discourse. Segment 5 EN: He warned to honor and cherish one's wife. For he said: Do not the women suffer very great pain and suffering from their children — the pain of pregnancy and birth and raising children — as is known to all, the great extent of their pain, suffering, and anguish in many difficult and heavy ways? Therefore one must have compassion for them, cherish them, and honor them very greatly. And so our Sages o.b.m. said (Bava Metzia 59a): 'Honor your wives so that you may become wealthy.' And so they also said (Yevamos 63a): 'It is sufficient for us that they raise our children,' etc. Segment 6 EN: He strongly warned against eating raw onions at all[451] — even with oil or fat, even through mixtures such as with eggs and the like — even on Shabbos.[452] And he ridiculed those who say that on Shabbos it is a mitzvah to eat something harmful, such as raw onions. And he said they are very harmful in many respects, and he then enumerated various matters of illness and pain and weakness that they cause — but I forgot them in their particulars. But the general rule is that he was very stringent and warned very greatly against eating them raw at all — even through mixtures, even on Shabbos. Only cooked is it permitted to eat them. And at first we asked him about this because we had heard in the name of the Baal Shem Tov that he had strongly warned against eating raw onions. He said it is certainly so, and began to enumerate how many things they are harmful to, etc., as mentioned above. And it was then that we heard all the abovementioned. Segment 7 EN: 451. RAK: See Eruvin 29b; Tosafos there 29b, s.v. "mipnei"; Taanis 30a, s.v. "Erev." Segment 8 EN: 452. RAK: See Ta'amei HaMinhagim, section 368. Segment 9 EN: He said: There are Tzadikim who are great in Torah and well-versed in many books and in the teachings of our Sages o.b.m. — and because of this very fact they cannot innovate in Torah, because they are so well-versed. For when one begins to say Torah and wants to innovate some matter, their great erudition confuses them — they immediately begin to say many introductions and many matters from what they know from books, and because of this their words become confused and they cannot bring forth any fine novelty. And he then took as an example a great man of his generation who could not say Torah because of this. Segment 10 EN: And what was understood from his words was: when one wishes to innovate novelties, one must contract one's mind — not to rush immediately to confuse one's mind with many introductions that are not essential to the novelty. And one should make oneself as if not knowing, and then one can bring forth and innovate many novelties in gradual order. And he spoke more about this, but it is impossible to explain such a matter in writing — and the wise person will understand it on his own. Segment 11 EN: He said: One who wishes to innovate in Torah may innovate and expound whatever he wishes — whatever he merits to innovate through his understanding — provided he does not derive some new halacha from his discourses when he speaks in a homiletical and esoteric manner. And what was understood from his words was that even in the Kabbalistic intentions of the Ari, o.b.m., and the ways of Kabbalah — one may innovate in them as one's intellect attains, provided one does not derive from them any legal ruling, Heaven forbid. Segment 12 EN: "How the Sanctuary was destroyed" etc. "How long shall the captive cry out" etc. "How long" etc. "Son of Your maidservant" etc. (from Tikkun Chatzos [Midnight Lament]). And he hinted to me that I must cry these before Him Yisburach very greatly. And he took this as an example of how these words arouse the heart, and he said them in the melody of Chatzos in a deep, pleasant voice. Also from the poem "Dodi yarad l'gano" [My Beloved went down to His garden] he told and praised it greatly. For it speaks of the argument of the community of Israel with Hashem Yisburach and greatly arouses the heart. # אות - רסג URL: https://ajew.org/reader-plain/sichos-haran/1/263/ אות - רסג אות - רסג Source: https://ajew.org/reader/sichos-haran/1/263 Segment 1 HE: ספר לי אחד שהיה משיח עמו זכרונו לברכה מענין בני הנעורים ששכיח מאד שנעשה קלקול ביניהם ובין נשותיהם ונפרדים זה מזה איזה זמן, ולפעמים נעשה מזה פרוד לגמרי חס ושלום. אמר שזה מעשה בעל דבר שמניח את עצמו על זה מאד לקלקל השלום של בני הנעורים כדי שיתפסו במצודתו חס ושלום על ידי זה. כי הוא אורב על זה מאד לתפסם בנעוריהם על ידי קלקול השלום בית חס ושלום שגורם בערמומיותו לקלקל השלום שביניהם והאריך בשיחה זאת: EN: Someone told me who had been conversing with him, o.b.m., about the matter of young men — which is a common occurrence — where some failure occurs between them and their wives and they separate from each other for some time, and sometimes this leads to complete separation, Heaven forbid. He said this is the work of the destroyer [ba'al davar], Heaven forbid. And one must know that the world is full of such advice-givers who advise and push young married couples apart. For he lies in ambush greatly to trap them in their youth through the destruction of domestic peace, causing through his cunning the peace between them to be ruined. And he spoke at length in this discourse. # אות - רסד URL: https://ajew.org/reader-plain/sichos-haran/1/264/ אות - רסד אות - רסד Source: https://ajew.org/reader/sichos-haran/1/264 Segment 1 HE: הזהיר לכבד וליקר את אשתו. כי אמר: הלא הנשים הם סובלים צער ויסורים גדולים מאד מאד מילדיהם, צער העבור והלדה והגדול כאשר ידוע לכל עצם מכאובם וצערם ויסוריהם בכמה אפנים הקשים וכבדים מאד מאד. על כן ראוי לרחם עליהם, וליקרם, ולכבדם. וכן אמרו רבותינו זכרונם לברכה (בבא מציעא נט.): 'אוקירו לנשיכו כי היכי דתתעתרו', וכן אמרו (יבמות סג.): 'דינו שמגדלות את בנינו' וכו': EN: He warned to honor and cherish one's wife. For he said: Do not the women suffer very great pain and suffering from their children — the pain of pregnancy and birth and raising children — as is known to all, the great extent of their pain, suffering, and anguish in many difficult and heavy ways? Therefore one must have compassion for them, cherish them, and honor them very greatly. And so our Sages o.b.m. said (Bava Metzia 59a): 'Honor your wives so that you may become wealthy.' And so they also said (Yevamos 63a): 'It is sufficient for us that they raise our children,' etc. # אות - רסה URL: https://ajew.org/reader-plain/sichos-haran/1/265/ אות - רסה אות - רסה Source: https://ajew.org/reader/sichos-haran/1/265 Segment 1 HE: הזהיר מאד לבלי לאכל בצלים חיים כלל (תנא) אפלו עם שמן או שומן ואפלו על ידי תערובות כגון על ידי ביצים וכיוצא, ואפלו בשבת (תנב). והלעיג על האומרים שבשבת מצוה לאכל דבר המזיק שהם בצלים חיים ואמר שהם מזיקים מאד לכמה דברים, וחשב אז כמה עניני חולאת ומכאובים וחלישות שגורמים, אך שכחתים בפרטיות. אך הכלל שהחמיר מאד והזהיר מאד לבלי לאכלם חיים כלל אפלו על ידי תערובות ואפלו בשבת. רק מבושלים מותר לאכל. ובתחלה שאלנו אותו על זה מחמת ששמענו בשם הבעל שם טוב זה שהזהיר מאד לבלי לאכל בצלים חיים, ואמר שבודאי כן הוא והתחיל לחשב לכמה דברים הם מזיקים וכו' כנזכר לעיל ואז שמענו כל הנזכר לעיל: EN: He strongly warned against eating raw onions at all[451] — even with oil or fat, even through mixtures such as with eggs and the like — even on Shabbos.[452] And he ridiculed those who say that on Shabbos it is a mitzvah to eat something harmful, such as raw onions. And he said they are very harmful in many respects, and he then enumerated various matters of illness and pain and weakness that they cause — but I forgot them in their particulars. But the general rule is that he was very stringent and warned very greatly against eating them raw at all — even through mixtures, even on Shabbos. Only cooked is it permitted to eat them. And at first we asked him about this because we had heard in the name of the Baal Shem Tov that he had strongly warned against eating raw onions. He said it is certainly so, and began to enumerate how many things they are harmful to, etc., as mentioned above. And it was then that we heard all the abovementioned. 451. RAK: See Eruvin 29b; Tosafos there 29b, s.v. "mipnei"; Taanis 30a, s.v. "Erev." 452. RAK: See Ta'amei HaMinhagim, section 368. # אות - רסו URL: https://ajew.org/reader-plain/sichos-haran/1/266/ אות - רסו אות - רסו Source: https://ajew.org/reader/sichos-haran/1/266 Segment 1 HE: אמר: שיש צדיקים שהם גדולים בתורה ובקיאים בספרים הרבה ובדרשות רבותינו זכרונם לברכה, ומחמת זה דיקא אינם יכולים לחדש בתורה מחמת שהם בקיאים מאד. כי כשמתחיל לומר תורה ורוצה לחדש איזה דבר מבלבל אותם בקיאותם הגדולה ומתחילים לומר מיד הקדמות הרבה ודברים הרבה מה שיודעים מספרים, ומחמת זה נתבלבל דבריהם ואינם יכולים להוציא לאור איזה חדוש נאה. ותפס אז לדוגמא גדול אחד בדורו שלא היה יכול לומר תורה מחמת זה: והמובן מדבריו היה כי כשרוצין לחדש חדושין צריכין לצמצם את מחו לבלי לרוץ מיד לבלבל דעתו ברבוי הקדמות שאינם מוכרחים לחדושיו. ויעשה עצמו כאינו יודע ואז יכול להוציא לאור לחדש חדושים הרבה בהדרגה כסדר. ועוד דבר מזה אך אי אפשר לבאר דבר כזה בכתב והחכם יבין מדעתו: EN: He said: There are Tzadikim who are great in Torah and well-versed in many books and in the teachings of our Sages o.b.m. — and because of this very fact they cannot innovate in Torah, because they are so well-versed. For when one begins to say Torah and wants to innovate some matter, their great erudition confuses them — they immediately begin to say many introductions and many matters from what they know from books, and because of this their words become confused and they cannot bring forth any fine novelty. And he then took as an example a great man of his generation who could not say Torah because of this. And what was understood from his words was: when one wishes to innovate novelties, one must contract one's mind — not to rush immediately to confuse one's mind with many introductions that are not essential to the novelty. And one should make oneself as if not knowing, and then one can bring forth and innovate many novelties in gradual order. And he spoke more about this, but it is impossible to explain such a matter in writing — and the wise person will understand it on his own. # אות - רסז URL: https://ajew.org/reader-plain/sichos-haran/1/267/ אות - רסז אות - רסז Source: https://ajew.org/reader/sichos-haran/1/267 Segment 1 HE: אמר: מי שרוצה לחדש בתורה מותר לו לחדש ולדרש כל מה שירצה כל מה שיזכה לחדש בשכלו, ובלבד שלא יוציא איזה דין חדש על פי דרושיו שדורש בדרך דרוש וסוד. והמובן מדבריו היה שאפלו בכונות האר"י זכרונו לברכה ודרכי הקבלה מותר לחדש בהם כאשר ישיג שכלו, ובלבד שלא יוציא מהם שום דין חס ושלום: EN: He said: One who wishes to innovate in Torah may innovate and expound whatever he wishes — whatever he merits to innovate through his understanding — provided he does not derive some new halacha from his discourses when he speaks in a homiletical and esoteric manner. And what was understood from his words was that even in the Kabbalistic intentions of the Ari, o.b.m., and the ways of Kabbalah — one may innovate in them as one's intellect attains, provided one does not derive from them any legal ruling, Heaven forbid. # אות - רסח URL: https://ajew.org/reader-plain/sichos-haran/1/268/ אות - רסח אות - רסח Source: https://ajew.org/reader/sichos-haran/1/268 Segment 1 HE: "איכה נחרב האולם" וכו'. "עד אן יצעק בשבי" וכו'. "עד אן" וכו'. "בן אמתך" וכו' (תקון חצות). ורמז עלי כמה אני צריך לצעק זאת לפניו יתברך, ותפס לדוגמא איך הם מעוררים הלב ואמר אותם בנגון חצות בקול נעים עמק מאד. גם מהחרוז "דודי ירד לגנו" ספר ושבחו מאד. כי הוא מדבר מוכוח של כנסת ישראל עם השם יתברך ומעורר הלב מאד: EN: "How the Sanctuary was destroyed" etc. "How long shall the captive cry out" etc. "How long" etc. "Son of Your maidservant" etc. (from Tikkun Chatzos [Midnight Lament]). And he hinted to me that I must cry these before Him Yisburach very greatly. And he took this as an example of how these words arouse the heart, and he said them in the melody of Chatzos in a deep, pleasant voice. Also from the poem "Dodi yarad l'gano" [My Beloved went down to His garden] he told and praised it greatly. For it speaks of the argument of the community of Israel with Hashem Yisburach and greatly arouses the heart. # אות - רסט URL: https://ajew.org/reader-plain/sichos-haran/1/269/ אות - רסט אות - רסט Source: https://ajew.org/reader/sichos-haran/1/269 Segment 1 HE: לענין הבלבולים שמבלבלים את האדם בעבודתו, שלפעמים נדמה שכך הוא צריך לעשות ולהתנהג, ואחר כך נדמה לו שלא כן היה צריך להתנהג רק בדרך אחר וכו' (תנג), ולפעמים יש להאדם בלבולים גדולים מזה. ענה ואמר: מה צריכין להתבלבל, איך שעושין - עושין ובלבד שלא לעשות רע חס ושלום. וויא מען טיט. טיט מען. אביא מעטיט ניט קיין שלעכץ חס ושלום: EN: On the matter of confusions that confuse a person in his service — that sometimes it seems one must act and conduct oneself in a certain way, and afterward it seems he should not have conducted himself in that way but rather in a different way, etc.,[453] and sometimes a person has great confusions from this — he said: What does one need to be confused about? However you act — you act. As long as you do no evil, Heaven forbid. In Yiddish: "Vi men tut — tut men. Abi men tut nit keyn schlecht chas vesholem." [However one acts — one acts. As long as one does no evil, Heaven forbid.] 453. RAK: See above, section 255. # אות - כז URL: https://ajew.org/reader-plain/sichos-haran/1/27/ אות - כז אות - כז Source: https://ajew.org/reader/sichos-haran/1/27 Segment 1 HE: אף על פי שהאדם צריך להיות זריז גדול מאד מאד בעבודת ה' להזדרז מאד בכל עת ובכל שעה לעשות הרבה בעבודת ה', כי עקר הוא העשיה, ללמד הרבה ולעשות מצוות הרבה ולהתפלל ולהתחנן הרבה לשפך לבו לפניו יתברך, וכיוצא בזה שאר עניני עבודת ה', אף על פי כן אל תהי נבהל כשאתה רואה בספרים קדושים עניני עבודות הרבה, אל תהי נבהל מפני זה לאמר מתי אוכל לקים אחת מהנה מכל הענינים הללו, מכל שכן כולם. כי צריך לבל יהיה מבהל לחטף הכל בבת אחת. רק לילך בנחת בהדרגה מעט מעט. ולא שיהא מבהל ומבולבל שרוצה לקים ולחטף הכל בבת אחת ומחמת זה נתבלבל לגמרי, כמו שיש בשרפה חס ושלום שמחמת הבהלה חוטפין מה שאין צריכין. רק צריך לנהג בהדרגה בנחת מעט מעט. ואם לפעמים אין האדם יכול לעשות כלל בעבודת ה', מה לעשות אנס רחמנא פטרה. (נ) וירגיל עצמו לכסף ולהתגעגע ולהשתוקק תמיד אליו יתברך כי ההשתוקקות והכסופין בעצמם הם דברים גדולים מאד ורחמנא לבא בעי. (נא) ויש בענין זה כמה שיחות וספורים יפים ששמענו, שהם עצות גדולות טובות מאד, להרגיל עצמו בעבודתו יתברך. אך אי אפשר לבאר דברים אלו בכתב היטב. והמשכיל החפץ באמת יבין קצת: EN: Even though a person must be very, very zealous in the service of Hashem — to be very zealous at every moment and at every hour to do much in the service of Hashem, because the main thing is action: to study much, to do many mitzvos, to pray and to supplicate much, to pour out his heart before Him blessed He, and the like in other matters of the service of Hashem — even still, do not become alarmed when you see in the holy books many matters of devotion. Do not be alarmed by this to say: When will I be able to fulfill even one of all these matters, let alone all of them! Because one must not be frantic to grab everything at once. Rather, one should go calmly, gradually, little by little. And not be frantic and confused in wanting to fulfill and grab everything at once — because of which one becomes completely confused, like what occurs in a fire Heaven forbid, where because of the panic people grab what they do not need. Rather, one must conduct oneself gradually, calmly, little by little. And if sometimes a person cannot do anything at all in the service of Hashem — what is to be done? "The Torah exempts one who is under duress" [Bava Kama 28b]. And let him accustom himself to long and to yearn and to crave always for Him blessed He, because the longing and the yearning themselves are very great things, and "the Merciful One desires the heart" [Sanhedrin 106b].[50] And there are in this matter many beautiful conversations and stories that we heard, which are great very good counsel to accustom oneself in His service blessed He. But it is impossible to explain these matters well in writing. And the understanding person who truly desires will understand a little. Segment 2 EN: It is fitting for a person to traverse and journey through all the holy books in this world and to study all of them, so that he should be "everywhere" — similar to how the great ministers travel and pass through the provinces, and spend much money on this so that they can afterwards boast and say that they were in the provinces, in the manner that ministers boast and say: "I was in Warsaw," and the like. Similarly it is fitting that a person should be in this world in all the holy places of the Torah — so that he can boast in the World to Come that he was in every place, that is, in all the holy books as mentioned. And in the future World to Come, he is reminded of everything that he studied in this world. Segment 3 EN: It is incumbent upon every single Jew to study Halacha each day without allowing a single day to pass without it. Even if he is held back so that he did not have time, he should study at least one section of the Shulchan Aruch — no matter which one — even if it is not in the place he is holding during his usual order of studies. For a Jew must learn at least some law in the Shulchan Aruch every single day, all the days of his life. If he is not held back by extraneous circumstances, he should have a set study in the Shulchan Aruch each and every day in order, from the beginning to the end. When he finishes he should go back and do it again. In this way he should accustom himself his entire life. For it is a very, very great fixing of the soul. Segment 4 EN: On those who waste time for the sake of cleanliness and prolong their time in the bathroom, he was very, very particular and mocked[57] these people greatly and elaborated at length on this matter. And the general principle is: "The Torah was not given to angels" [Berachos 25b]. And one need not be stricter than required by law — and according to the law, the prohibition is only when one truly needs to relieve himself, as it is written in the Gemara (ibid. 23a): "One who needs to relieve himself — let him not pray"; "one who needs" specifically. And even when one truly needs to relieve himself, there are also laws for the case of after the fact and in urgent circumstances, as stated in the Shulchan Aruch (Orach Chaim) section 92 — see there in the Magen Avraham (sub-section 1) that the Rif [Berachos 14a] permits even at the outset when one can hold himself for a parasang, etc.[58] Segment 5 EN: It follows that in any case, when one does not truly need to relieve himself, one need not be strict and nullify oneself from Torah and prayer for nothing, because of excessive apprehensions and stringencies and mere madness. Rather, it is good to pray in the morning immediately after rising from bed. If it is possible to relieve oneself easily — one may do so; if not — no; and let him pray thus. And even if he has a feeling in his intestines, he should not pay attention to this and not look at it at all. Segment 6 EN: Also one need not prolong time in the bathroom, because it is very harmful to the health of the body and many illnesses come from this. Particularly in our bathrooms where one must hang — and hanging in the bathroom is very, very harmful. Particularly the well-known illness (what they call "moiridin" — hemorrhoids) comes greatly from this, may the Merciful One save us. Therefore one must be very careful not to prolong in the bathroom. And one should not look for stringencies[59] and depression about this, as it is not at all applicable in these generations. # אות - רע URL: https://ajew.org/reader-plain/sichos-haran/1/270/ אות - רע אות - רע Source: https://ajew.org/reader/sichos-haran/1/270 Segment 1 HE: אמר: "בהודו" (תהלים קז) שאומרים בערב שבת במנחה, יכולין לשבר לבו מאד ולפרש כל שיחתו שם כי שם מדבר מענין צרות הנפש מאד, ומענין צעקה על כל דבר והוא מובן לכל. כשאומרים (תנד) "וכולהון מתעטרין בנשמתין חדתין" ראוי להתעורר מאד בשמחה גדולה והתלהבות גדול: EN: He said: "Give thanks" [Psalms 107] which is said at Minchah on Shabbos eve — one can break one's heart greatly there and pour out all one's conversation there. For there it speaks very much about the troubles of the soul, and about crying out regarding everything — and it is understood by all. When saying [the Zohar passage][454]: "And they all are crowned with new souls" — one should be greatly aroused with great joy and great blazing. 454. RAK: In "Bekegavna": Zohar II, 135. # אות - רעא URL: https://ajew.org/reader-plain/sichos-haran/1/271/ אות - רעא אות - רעא Source: https://ajew.org/reader/sichos-haran/1/271 Segment 1 HE: אמר: הלא החנוני דרכו להקיף בהקפה, שיתנו לו לאחר זמן, ומדוע לא יאמר האדם איזה קפיטליך תהלים או ללמד או לעשות שאר מצוות, ויהיה מונח ומוכן אצלו לעת הצרך?! כי יהיה זמן שיצטרך לזה, שיגבה שכרו ופעולתו. לא יהא שנותן החנוני (נ"א ומדוע לא יהא כהחנוני שנותן סחורה בהקפה וכו' ?! ולא שמעתי שיחה זו בעצמי מפיו הקדוש רק מפי אחר. וכפי הנראה שהיה בזה שיחה נאה ולא זכיתי לשמעה): EN: He said: Is it not the way of a shopkeeper to give on credit — that payment should be made after some time? And why should a person not say some chapters of Psalms, or study, or perform other mitzvos — and have them stored and ready with him for a time of need? For there will come a time when he will need them — when he will collect his wages and reward. Should not one be [in the version: why should one not be] like the shopkeeper who gives merchandise on credit? And so on! And I did not hear this discourse myself from his holy mouth, only from another person. And it appears there was a fine discourse here and I did not merit to hear it. # אות - רעב URL: https://ajew.org/reader-plain/sichos-haran/1/272/ אות - רעב אות - רעב Source: https://ajew.org/reader/sichos-haran/1/272 Segment 1 HE: איש אחד מהקלי עולם נכנס אצלו בעיר אחת והתפאר לפניו על אשר הוא מלומד בלשונות הגויים, כי היה עתה בבתי ערכאות שלהם ולא ידעו הסופרים שלהם תבה אחת לקרותה היטב והוא פרשה להם. והיה לזה האיש הנ"ל גדלות גדול מאד על שהוא מלומד כל כך בלשונותיהם. ואחר כך יצא האיש הנ"ל והיה רבנו זכרונו לברכה מתלוצץ ממנו על שיש לו גדלות כל כך משטותים כאלה: וישב שם איש אחד מאנשיו שהיה למדן מופלג וירא ה'. וענה ואמר לרבנו זכרונו לברכה: אפשר טוב יותר מה שיש לו גדלות מדברי שטות ממי שיש לו גדלות חס ושלום מדברי תורה. ושתק רבנו זכרונו לברכה איזה שעה קלה. ואחר כך ענה ואמר: אדרבא נהפך הוא וכמו שאמרו רבותינו זכרונם לברכה (ברכות סא:): לענין ר' עקיבא שנתפס בתפיסה שאמר לו פפוס: אשריך רבי עקיבא שנתפסת על דברי תורה, ואוי לו לפפוס שנתפס על דברים בטלים. כי ענש הגדלות הוא תפיסה. וכמו שמבאר בהתורה "חותם בתוך חותם" סימן כב לקוטי מוהר"ן חלק ראשון ועין בלקוטי תנינא סימן ס"ג בהתורה המתחלת כשיש מלחמות וכו', כי שם מובא מענין התפיסה של רבי עקיבא עין שם. נמצא שהגדלות שענשו תפיסה כשהוא על דברי תורה טוב יותר מהגדלות על דברים בטלים: EN: A certain vain man entered before him in a certain city and boasted before him that he was learned in the languages of the nations — for he had been in their courts and the scribes there did not know how to read even one word properly and he had explained it to them. And that man mentioned had very great pride that he was so learned in their languages. Afterward that man left, and Rabbainu, o.b.m., was mocking him for having such great pride over such foolishness. And there sat there a certain man from his people who was an outstanding scholar and God-fearing. And he answered and said to Rabbainu, o.b.m.: Perhaps it is better that one has pride over foolish matters than that one should have pride, Heaven forbid, over matters of Torah? And Rabbainu, o.b.m., was silent for a brief moment. And afterward he answered and said: On the contrary — the opposite is so. As our Sages o.b.m. said (Berachos 61b) regarding Rabbi Akiva who was arrested: Papus said to him: "Fortunate are you, Rabbi Akiva, that you were arrested over matters of Torah — and woe to Papus who was arrested over vain matters." For the punishment for pride is arrest. And as is explained in the Torah "Seal within a Seal" [Chosom b'Soch Chosom], section 22 of Likutay Moharan Part One — and see in Likutay Tinyana section 63 in the Torah beginning "When there are wars" — for there the matter of the arrest of Rabbi Akiva is discussed. See there. It is found that the pride whose punishment is arrest — when it is over matters of Torah that is better than pride over vain matters. # אות - רעג URL: https://ajew.org/reader-plain/sichos-haran/1/273/ אות - רעג אות - רעג Source: https://ajew.org/reader/sichos-haran/1/273 Segment 1 HE: אמר: טוב להאדם להרגיל את עצמו שיוכל להחיות את עצמו עם איזה נגון. כי נגון הוא דבר גדול וגבוה מאד מאד, ויש לו כח גדול לעורר ולהמשיך את לב האדם להשם יתברך. ואפלו מי שאינו יכול לנגן, אף על פי כן בביתו ובינו לבין עצמו יוכל להחיות את עצמו באיזה נגון כפי שיוכל לזמר אותו, כי מעלת הנגון אין לשער. וכבר מבאר בדברי רבנו זכרונו לברכה כמה תורות גבוהות מענין נגון (תנה). ועין בסוף המעשה של השבעה בעטלירס שם מרומז קצת מעלת הנגון. כי מבאר שם שעקר רפואת הבת מלכה שנפלה חלשות הוא על ידי נגון, הינו על ידי עשרה מיני נגינה כמו שמבאר שם עין שם. והבן מאד עד היכן הדברים מגיעים: EN: He said: It is good for a person to habituate himself so that he can enliven himself with some melody. For melody is a very great and elevated matter and has great power to arouse and draw a person's heart toward Hashem Yisburach. And even one who cannot sing — even so in his home and by himself he can enliven himself with some melody according to how he is able to sing it. For the virtue of melody is beyond measure. And it is already explained in the words of Rabbainu, o.b.m., in many lofty teachings about the matter of melody.[455] And see at the end of the story of the Seven Beggars — there it is hinted somewhat about the virtue of melody. For it is explained there that the essential healing of the king's daughter who fell ill is through melody — namely through the ten types of melody, as is explained there. See there well, and understand to what extent the matter reaches. For also the holy soul of every single person of Israel is called a king's daughter — as is known. And she lies where she lies within each and every person — weary and exhausted and weakened by her sins, which are the ten types of arrows that the King shot and aimed at her, as explained there. And one needs a Tzadik of great power who can enter into all the places where she has fallen — and extract from her all ten types of arrows, and know all ten types of heartbeats in order to know how to heal her. And to play all ten types of melody — for the essential healing is through melody and joy. And understand there further — matters within matters. And the essential thing is to draw from there good counsels to return to Hashem Yisburach in truth. For "it is not the study but the deed that is essential" (Avos 1:17). 455. RAK: See Likutay Moharan 3, 8, 38, 42, 49, 282; Likutay Tinyana 8, 31, 92. # אות - רעד URL: https://ajew.org/reader-plain/sichos-haran/1/274/ אות - רעד אות - רעד Source: https://ajew.org/reader/sichos-haran/1/274 Segment 1 HE: טוב מאד להאדם שיהיה לו חדר מיוחד לו לבדו לעסק שם בעבודת ה' בתורה ותפלה, ובפרט התבודדות ושיחה בינו לבין קונו שלזה צריכין בודאי חדר מיוחד (תנו): EN: It is very good for a person to have a room set apart for himself alone to engage there in the service of Hashem in Torah and prayer. And especially hisbodidus and conversation between oneself and one's Maker — for this one certainly needs a special room.[455] Segment 2 EN: 455. RAK: See above, section 248; Yemei Moharnat 51. # אות - רעה URL: https://ajew.org/reader-plain/sichos-haran/1/275/ אות - רעה אות - רעה Source: https://ajew.org/reader/sichos-haran/1/275 Segment 1 HE: ואמר רבנו זכרונו לברכה שאפלו הישיבה בעצמה שיושבין בחדר מיוחד לבדו גם זה טוב מאד. ואף על פי כן אפלו אם אין זוכין שיהיה לו חדר מיוחד, אף על פי כן יכולין להתבודד ולדבר בינו לבין קונו. ואמר רבנו זכרונו לברכה שתחת הטלית הוא גם כן חדר מיוחד. כי כשמשלשלין הטלית על עיניו, יכולין לדבר בינו לבין קונו מה שרוצין. גם יכולין להתבודד ולפרש שיחתו כששוכב על מטתו ומכסה עצמו בהסדין כמבאר במקום אחר (תנז) שכך נהג דוד המלך, עליו השלום. שזהו בחינת (תהלים ו ז): "אשחה בכל לילה מטתי" וכו'. גם יכולין לישב על הספר ויסברו אחרים שהוא לומד, והוא יכול אז לדבר בינו לבין קונו. ועוד יש לזה כמה תחבולות למי שחפץ באמת לנהג הנהגה זו של התבודדות העולה על הכל שהוא יסוד שרש הקדושה והטהרה והתשובה וכו' כמבאר כבר כמה פעמים. אבל טוב יותר להשתדל שיהיה לו חדר מיוחד: EN: And Rabbainu, o.b.m., said: Even the sitting itself — sitting in a special room alone — this too is very good. Yet even so, even if one does not merit to have a special room, even so one can engage in hisbodidus and speak between oneself and one's Maker. And Rabbainu, o.b.m., said that he himself had engaged in hisbodidus under his tallis — that he would wrap himself in his tallis and speak between himself and his Maker under the tallis. And I myself heard from his holy mouth that even when he walked in the marketplace among people, he was able to engage in hisbodidus between himself and his Maker and speak much. And when I expressed wonder at this, he explained to me that it is not at all difficult to do hisbodidus in the marketplace among people. Rather, he would speak inwardly in his heart and think what to say, and this itself constitutes hisbodidus — for the essence is the arousal of the heart, as he explained. And he spoke about this at length and at various times, how very great is hisbodidus and conversation between oneself and one's Maker. And he urged it many times with great arousal. And it is all explained at length in the books. # אות - רעו URL: https://ajew.org/reader-plain/sichos-haran/1/276/ אות - רעו אות - רעו Source: https://ajew.org/reader/sichos-haran/1/276 Segment 1 HE: ספרו לי שפעם אחד היה מדבר עם אנשיו. והיה מוכיח ומיסר אותם הרבה בדברים על שעדין אינם עובדים השם יתברך כרצונו, כדרכו הטוב תמיד לדבר רק מזה. אחר כך אחר שהוכיח אותם הרבה, אחר כך נתרצה להם קצת. והתחיל לקרבם ולדבר עמהם רכות. ואמר: מה אני רוצה מהם, הלא אף על פי כן הם אנשים כשרים. והתחיל לדבר על לבם וכו'.אחר כך ענה ואמר: בודאי אתם אנשים כשרים, אך אלו השם יתברך קטן כמו אנכי בודאי היה די מאד העבודה שלכם, אבל באמת השם יתברך גדול מאד מאד, על כן בודאי צריכין לחזק בכל פעם ברצון חזק לעבדו כראוי לעבד אותו יתברך אשר לגדולתו אין חקר. והרים אז את עצמו והגביה ידיו למעלה, ואמר: אבל השם יתברך גדול כל כך וכו' כנ"ל, ונשא ידיו למעלה בתנועה נפלאה לרמז על הפלגת גדולתו יתברך: EN: They told me that once he was speaking with his people. And he was reproving and chastening them greatly with words — as was always his good way, to speak only of this. Afterward, after he had rebuked them greatly, he became somewhat reconciled with them. And he began to draw them near and to speak to them gently. And he said: What do I want from them — for even so they are upright people. And he began to speak to their hearts, etc. Afterward he answered and said: Certainly you are upright people — but if Hashem Yisburach were small like myself, your service would certainly be quite sufficient. But in truth Hashem Yisburach is very, very great — therefore one must certainly strengthen oneself at every time with a strong will to serve Him as befits serving Him Yisburach, Whose greatness is beyond all investigation. And he then raised himself up and lifted his hands upward, and said: "But Hashem Yisburach is so very great," etc., as mentioned — and raised his hands upward with a wondrous movement to hint at the immensity of His greatness Yisburach. # אות - רעז URL: https://ajew.org/reader-plain/sichos-haran/1/277/ אות - רעז אות - רעז Source: https://ajew.org/reader/sichos-haran/1/277 Segment 1 HE: אמר: שמעולם לא שתה אפלו מים קדם התפלה והקפיד מאד על אלו השותין קאווע וכיוצא בזה קדם התפלה (תנח): EN: He said: He never drank even water before prayer.[456] And he was very displeased with those who drink coffee and the like before prayer. 456. RAK: See Berachos 10b; Zohar II, 215b; III, 141b; Orach Chaim 89:3; Beer Heitev 89:11. And see Sefer Chassidim, section 18, where it is written: "It is forbidden for a person to taste anything, etc., from when dawn arose until he prays." # אות - רעח URL: https://ajew.org/reader-plain/sichos-haran/1/278/ אות - רעח אות - רעח Source: https://ajew.org/reader/sichos-haran/1/278 Segment 1 HE: אמר: שנמצאים כמה מאמרים בזהר הקדוש שגלה רבי שמעון בר יוחאי לתלמידיו אחר הסתלקותו. וזה ענין "ובחבורא קדמאה" שכתוב בזהר הקדוש בפרשת פינחס (ג ריט:) ובשאר מקומות. כי העולם אינם מבינים מהו ענין "ובחבורא קדמאה", אך האמת שהוא גלה להם כמה תורות אחר פטירתו, ומה שגלה להם קדם קרא חבורא קדמאה. ובזה מיושב היטב מה שנמצאים בספרי הזהר הקדוש ובתקונים פרוש על מימרות האמוראים שהיו אחר רבי שמעון בר יוחאי זמן מרובה. אך באמת אלו המאמרים גלה רבי שמעון בר יוחאי אחר פטירתו ואז כבר היו אלו האמוראים בעולם. אחר כך מצאתי ענין זה באיזה ספר (תנט): EN: He said: There are found several teachings in the holy Zohar that Rabbi Shimon bar Yochai revealed to his disciples after his passing. And this is the matter of "in the first assembly" [uvachavurah kadma'a] that is written in the holy Zohar in the portion of Pinchas (III, 219b) and in other places. For the world does not understand what this means. But the explanation is — that "the first assembly" is the assembly that was held after the passing of Rabbi Shimon bar Yochai, and at that time he revealed to them several teachings from the world of truth where he now was. And this is "the first assembly" — meaning the assembly that gathered after his passing. And this is also the meaning of "the second assembly" and "the third assembly" — that they are all assemblies that were gathered after his passing, at which he revealed to them from the world of truth.[457] And it is written there in the Zohar (Pinchas III, 219b) at the beginning of this teaching: "Rabbi Abba said: When the holy luminary [Rabbi Shimon] passed away" — and then he begins to say the teaching as if in the name of Rabbi Shimon himself. 457. RAK: Kesa Melech on Tikkunei Zohar 7; Zmirat HaAretz, section 64. # אות - רעט URL: https://ajew.org/reader-plain/sichos-haran/1/279/ אות - רעט אות - רעט Source: https://ajew.org/reader/sichos-haran/1/279 Segment 1 HE: פעם אחת אמר לי בזו הלשון: אין אז עס איז שוין גאר שלעכט. איז מין זיך גאר מבטל (וכשכבר רע מאד אזי מתבטלים לגמרי). ושאלתי אותו: איך מבטלין עצמו? והשיב מע פאר מאכט דאס מויל און דיא אויגין איז בטול (סוגרין הפה והעינים והרי זה בטול). מזה מובן עצה, שכשהבעל דבר מתגבר מאד מאד על האדם ומבלבל דעתו מאד בכמה מיני הרהורים רעים ובלבולים הרבה שקשה לו מאד לנצחם, אזי יבטל האדם עצמו לגמרי. כי כל האדם יכול לבטל עצמו לגמרי לפעמים. דהינו לסתם פיו ועיניו ולסלק דעתו לגמרי כאלו אין לו שום דעת ומחשבה כלל. רק יבטל עצמו להשם יתברך לגמרי (תס): EN: Once he said to me in these words: "In az es iz shoyn gor schlecht — iz men zich gor mevatel." (And when it is already very bad — then one nullifies oneself completely.) And I asked him: How does one nullify oneself? And he replied: "Me farmacht dos moyl un di oygn — iz bitul." (One closes the mouth and the eyes — that is nullification.) And it seems to me that his meaning was: That through closing the mouth — that one should not speak any unnecessary words at all — and closing the eyes — that one should not look at forbidden sights — through this alone one nullifies oneself and attaches to Hashem Yisburach. For through this alone: closing the mouth and closing the eyes from what is forbidden — through this one merits to complete nullification of self before Hashem Yisburach. # אות - כח URL: https://ajew.org/reader-plain/sichos-haran/1/28/ אות - כח אות - כח Source: https://ajew.org/reader/sichos-haran/1/28 Segment 1 HE: ראוי לאדם שיעבר וילך בזה העולם בכל הספרים הקדושים וללמד כולם כדי שיהיה בכל מקום, כמו שנמצא השרים הגדולים שהולכים ועוברים במדינות, ומוציאים הוצאות רבות על זה כדי שיוכל אחר כן להתפאר ולומר שהיה במדינות כמו שדרך השרים להתפאר ולומר: הייתי בורשא וכיוצא בזה. כמו כן ראוי שיהיה האדם בעולם הזה בכל מקומות הקדושים של התורה, כדי שיוכל להתפאר בעולם הבא שהיה בכל מקום דהינו בכל הספרים הקדושים כנ"ל. ולעתיד בעולם הבא מזכירין אותו כל מה שלמד בעולם הזה: EN: It is fitting for a person to traverse and journey through all the holy books in this world and to study all of them, so that he should be "everywhere" — similar to how the great ministers travel and pass through the provinces, and spend much money on this so that they can afterwards boast and say that they were in the provinces, in the manner that ministers boast and say: "I was in Warsaw," and the like. Similarly it is fitting that a person should be in this world in all the holy places of the Torah — so that he can boast in the World to Come that he was in every place, that is, in all the holy books as mentioned. And in the future World to Come, he is reminded of everything that he studied in this world. # אות - רפ URL: https://ajew.org/reader-plain/sichos-haran/1/280/ אות - רפ אות - רפ Source: https://ajew.org/reader/sichos-haran/1/280 Segment 1 HE: שמעתי בשמו שאמר לענין מה שהצדיקים הם נעים ונדים בדרך, אמר שיש נשמות נדחות שאינם יכולים להתעלות כי אם על ידי מה שהצדיק נע ונד (תסא). ויש צדיק שאינו רוצה להיות נע ונד. אבל אף על פי כן הוא נע ונד בביתו. הינו, מה שהוא הולך הנה והנה בביתו זהו גם כן בחינת נע ונד: EN: I heard in his name that he said regarding the matter of the Tzadikim wandering on the road: He said that there are scattered souls [neshomos nidachos] that cannot be elevated except through the Tzadik wandering and traveling.[458] And there is a Tzadik who does not wish to wander. But even so, he wanders in his house — that is, his going here and there in his house is also in the aspect of wandering. 458. RAK: See above, section 194. # אות - רפא URL: https://ajew.org/reader-plain/sichos-haran/1/281/ אות - רפא אות - רפא Source: https://ajew.org/reader/sichos-haran/1/281 Segment 1 HE: היה מזהיר מאד שישמר האדם את ממונו בשמירה גדולה ומעולה מאד והיה מקפיד מאד על זה (תסב). והיה מתלוצץ ומקפיד על אלו האנשים המתעצלים שקורין בלשון אשכנז "שלים מזלניק". כי זמנים ועתים בטל עצמו מתורה ותפלה וטרח ויגע ביגיעות גדולות בשביל להרויח ממון כדי לפרנס ביתו, ואחר כך כשהגיע לו הממון הוא נעשה שלים מזלניק ואינו משגיח עליו כלל. כי ממון כשר של איש הישראלי צריך שמירה כמו עין שבראש. ובכל עת שנזדמן שאחד מאנשיו נאבד אצלו איזה סך ממון בדרך והיו באים בקובלנא לפניו, היה מבזה ומוכיח אותו מאד על זה על שלא נזהרו בשמירתו יפה (תסג): EN: He strongly warned that a person should guard his money with very great and excellent care, and he was very insistent about this.[462] And he would mock and be displeased with those lazy people called in German "schleim-mazlnik" [easy-going, careless]. For at various times one would exhaust and nullify himself from Torah and prayer and would toil and labor greatly in order to earn money to support his household — and afterward when the money arrived he became "schleim-mazlnik" and pays no attention to it at all. For the honest money of a Jewish man needs guarding like the eye in one's head. And at every time that it happened that one of his people had lost some sum of money on the road and would come with a complaint before him — he would shame and rebuke him greatly for not having guarded it properly.[463] 462. RAK: See Likutay Halachos, Choshen Mishpat, Laws of Lost Objects; Laws of Deposits; Laws of Workers; above, section 193. 463. RAK: See Chayai Moharan, Service of Hashem, section 104. # אות - רפב URL: https://ajew.org/reader-plain/sichos-haran/1/282/ אות - רפב אות - רפב Source: https://ajew.org/reader/sichos-haran/1/282 Segment 1 HE: אמר לאחד: כשנפרדין חס ושלום מהצדיקים כאלו עובדין עבודה זרה. כי איתא בזהר הקדוש (תקוני זהר כא) שהצדיק הוא קוצא דאות ד'. וכשנפרדין ממנו חס ושלום, אזי מפרידין קוצא דאות ד' דאחד (דברים ו ד) ונעשה חס ושלום אחר (שמות לד יד) שהוא אל אחר כפירות (תסד). כי עקר אמונת היחוד הוא על ידי הצדיקים האמתיים שהם קוצא דאות ד' דאחד וכנ"ל (תסה). וכן מבאר ענין זה בכמה מקומות בדברי רבנו זכרונו לברכה שעקר האמונה תולה בהתקרבות לצדיקים האמתיים: EN: He said to someone: When one separates, Heaven forbid, from the Tzadikim — it is as if one worships idolatry. For it is brought in the holy Zohar (Tikkunei Zohar 21) that the Tzadik is the spine of the letter dalet. And when one separates from him, Heaven forbid, one thereby severs the spine of the dalet of "Echad" [One] (Devarim 6:4) — and it becomes, Heaven forbid, "Acher" [other] (Shemos 34:14) — which is "another G-d," meaning heresy.[464] For the essential faith in the unity of G-d is through the true Tzadikim who are the spine of the dalet of "Echad," as mentioned.[465] And this matter is explained in many places in the words of Rabbainu, o.b.m. — that the essential faith is bound up with drawing close to the true Tzadikim. 464. RAK: See Baal HaTurim, Devarim 6:4. 465. RAK: See Likutay Moharan 10:5. # אות - רפג URL: https://ajew.org/reader-plain/sichos-haran/1/283/ אות - רפג אות - רפג Source: https://ajew.org/reader/sichos-haran/1/283 Segment 1 HE: שמעתי בשמו שאמר לענין בני הנעורים, שעל פי הרב מבלבל אותם בתפלתם מחמת שלא זכו להתקדש כראוי בקדושת הזווג. ועל כן כשעומדין אחר כך להתפלל קשה עליהם מאד להתפלל. והוא זכרונו לברכה הזהיר על זה כמה פעמים לבלי לפל בדעתו מזה כלל. ומה דהוה הוה, ובשעת התפלה צריכין לשכח הכל לגמרי (תסו) ולהתגבר להתפלל בשמחה כראוי תמיד איך שהוא: ואמר: שעל זה (ברכות ה:) 'הצטער אבא בנימין, על תפלתי שתהא סמוכה למטתי'. 'מטה' הוא לשון זווג (כתובות י:) וזהו: 'על תפלתי שתהא סמוכה למטתי' שאוכל להתפלל אחר כך בסמוך מיד ולא יבלבל הענין הזה את תפלתי כלל: EN: I heard in his name that he said regarding young men — that most of them are disturbed in their prayer because they did not merit to sanctify themselves properly in the sanctity of marital union. And therefore when they stand afterward to pray it is very difficult for them to pray. And he, o.b.m., warned about this many times — not to fall in one's mind because of this at all. What has been, has been — and at the time of prayer one must forget everything completely[466] and strengthen oneself to pray with joy as is proper, always, however one is. And he said: It is about this that the Gemara states (Berachos 5b): "Abba Binyamin was distressed — about my prayer being adjacent to my bed." "Bed" [mitah] is an expression for marital union (Kesuvos 10b). And this is: "about my prayer being adjacent to my bed" — that I should be able to pray immediately afterward and that this matter should not disturb my prayer at all. 466. RAK: See above, section 26. # אות - רפד URL: https://ajew.org/reader-plain/sichos-haran/1/284/ אות - רפד אות - רפד Source: https://ajew.org/reader/sichos-haran/1/284 Segment 1 HE: אמר לענין בני הנעורים הכשרים והמתפללים בכונה ובהתלהבות. ויש בני אדם המבלבלים אותם ועושים להם יסורים (תסז). וכשאלו המתפללים מתחילים להקפיד ולהתקוטט עמהם עם אלו המצערים אותם ומבלבלים אותם אזי אומרים המבלבלים: אם אתם מתפללים בכונה גדולה באמת לאמתו, ואתם טרודים וקשורים בתפלתכם בכונה באמת, מדוע אתם שומעים הבלבולים? כי מחמת גדל כונת התפלה ראוי לכם לבלי לשמע שום בלבול כלל: EN: He said regarding the upright young men who pray with intention and blazing fervor. And there are people who disturb them and cause them suffering.[467] And when those who are praying begin to be strict and quarrel with those who are causing them distress and confusion — then those who confuse them say: If you are truly praying with great intention and you are truly absorbed and bound up in your prayer with genuine intention — why do you listen to the confusions? For because of the greatness of the prayer's intention, you should not hear any confusion at all. Rabbainu, o.b.m., said that the truth is not so. For in truth even a genuine great Tzadik — among the most renowned who truly pray with power and great cleaving — even so, if a person comes and mocks him and confuses him, even though he is very bound in his prayer with great blazing fervor in truth — even so, the person will disturb him greatly and he will have great pain and confusion from this even though he is praying with genuine intention. I heard from someone who heard from Rabbainu, o.b.m., that sometimes great wealth is given to a certain person. And all the world becomes jealous of him and they pursue money and wealth and spend their days and years on this — all because of jealousy and gazing at the fact that this one became so wealthy. And afterward they gain nothing at all. And all this is the work of the destroyer [ba'al davar] who arranged to give great wealth to one person — in order that many, many people should waste their days and years, Heaven forbid, through this, as mentioned above. May the Merciful One save us from this confused mind (Shabbos 84b). 467. RAK: See above, section 119. # אות - רפה URL: https://ajew.org/reader-plain/sichos-haran/1/285/ אות - רפה אות - רפה Source: https://ajew.org/reader/sichos-haran/1/285 Segment 1 HE: שמעתי מפיו הקדוש פעם אחד שדבר בהפלגת גדולות סודות נוראות תורתנו הקדושה. אמר: הלא כל ספר תקונים הוא על תבת בראשית לבד. ועל ספר התקונים לבד לא יספיקו אלפים ספרים לבאר עצם רבוי הסודות שיש שם, אשר לא יכילם העיון, כידוע לכל גדולת קדושת התקונים הקדוש, אשר כל עורות אילי נביות לא יספיקו לבאר סודותיו ורמיזותיו וכו'. וכל ספר התקונים עם כל מה שנכלל בו כנזכר לעיל הוא רק פרוש על תבת בראשית לבד, וכן על תבת ברא יכולין גם כן לעשות ספר תקונים עם רבוי סודות וכו' כנ"ל: ומזה יכולין להבין ולשער קצת גבהות עמקות תורתנו הקדושה, כי כן על כל תבה ותבה של התורה יש סודות רבות כמו אלו הסודות הכלולים ב"ספר התקונים" שהוא על תבת בראשית לבד. ועתה, כלליות התורה הקדושה שיש בה הרבה תבות כאלו, מה גדלו סודותיה. אשר אי אפשר לבאר ולדבר מזה כלל: EN: I heard from his holy mouth once when he was speaking about the immensity of the awesome secrets of our holy Torah. He said: Is it not the case that the entire book of Tikkunim [Tikkunei Zohar] is on the single word "bereishis" [in the beginning] alone? And upon the book of Tikkunim alone — thousands of books would not suffice to explain the overwhelming multitude of secrets that are there — which contemplation cannot contain — as everyone knows the greatness and holiness of the holy Tikkunim, for all the hides of the rams of Nevayos would not suffice to explain its secrets and allusions, etc. And the entire book of Tikkunim with everything included in it as mentioned — is only a commentary on the word "bereishis" alone. And similarly on the word "bara" [created] one could also compose a book of Tikkunim with a multitude of secrets, etc., as mentioned. Segment 2 EN: And from this one can understand and estimate somewhat the height and depth of our holy Torah. For so too on every single word and word of the Torah there are many secrets — like these secrets included in the book of Tikkunim, which is on the word "bereishis" alone. And now — the totality of the holy Torah which has many such words: how great are its secrets! Which it is impossible to describe or speak of at all. Segment 3 EN: Once he said to me in these words: "Di schmust zich yo mit mentshin — kensti zey tzu fregn: vos?" (You do indeed speak with people — you can ask them: what?). And he said the word "vos" [what] in a prolonged and drawn-out manner in a loud voice from the depth of the heart. That is to say: one should ask every person who does not think about his end — "what?" — meaning: after all the conflicts and confusions and obstacles and claims and false excuses of foolishness and vanity that most people have as lies with which to justify their being far from Hashem Yisburach — even so, in the end, what will become of you? What will you do in your end, and what will you answer to the One Who sent you — and what are you thinking? Do you not know that you are a stranger in this land, and all the days of our years are vanity and emptiness like a passing shadow and like a dissipating cloud, etc.? And all this a person knows well — so what are you thinking?! Place these matters well in your heart, and bring them deep into your heart, and do not cast them behind you. (Avos 5:22): "Turn it over and turn it over, so that your soul will be your prize." # אות - רפו URL: https://ajew.org/reader-plain/sichos-haran/1/286/ אות - רפו אות - רפו Source: https://ajew.org/reader/sichos-haran/1/286 Segment 1 HE: פעם אחת אמר לי בזו הלשון: די שמוסט זיך יא מיט מענטשין. קענסטי זייא צו פרעגן וואס (אתה הלא מדבר עם אנשים, יש לך לשאול אותם - מה?). ואמר תבה זאת "וואס" בהמשכה ובקול גדול מעמק הלב. כלומר שראוי לשאל לבני אדם שאין חושבין על אחריתם - "מה?". כלומר, לאחר כל הסכסוכים והבלבולים והמניעות והטענות ואמתלאות של שטות והבל שיש לרב בני אדם תרוצים של שקר על שרחוקים מהשם יתברך, אף על פי כן סוף כל סוף מה יהיה ממך. מה תעשה באחריתך ומה תשיב שולחך דבר ומה אתה חושב. וכי אין אתה יודע שאתה גר בארץ הזאת וכל ימי שנותינו הבל וריק כצל עובר וכענן כלה וכו'?! וכל זה אדם יודע היטב, ואם כן מה אתה חושב?! שים לבך לדברים האלה היטב, והכניסם היטב בעמק לבך ואל תשליכם אחרי גוך. (אבות ה כב): 'הפך בהם והפך בהם למען תהיה לך נפשך לשלל': EN: Once he said to me in these words: "Di schmust zich yo mit mentshin — kensti zey tzu fregn: vos?" (You do indeed speak with people — you can ask them: what?). And he said the word "vos" [what] in a prolonged and drawn-out manner in a loud voice from the depth of the heart. That is to say: one should ask every person who does not think about his end — "what?" — meaning: after all the conflicts and confusions and obstacles and claims and false excuses of foolishness and vanity that most people have as lies with which to justify their being far from Hashem Yisburach — even so, in the end, what will become of you? What will you do in your end, and what will you answer to the One Who sent you — and what are you thinking? Do you not know that you are a stranger in this land, and all the days of our years are vanity and emptiness like a passing shadow and like a dissipating cloud, etc.? And all this a person knows well — so what are you thinking?! Place these matters well in your heart, and bring them deep into your heart, and do not cast them behind you. (Avos 5:22): "Turn it over and turn it over, so that your soul will be your prize." # אות - רפז URL: https://ajew.org/reader-plain/sichos-haran/1/287/ אות - רפז אות - רפז Source: https://ajew.org/reader/sichos-haran/1/287 Segment 1 HE: אמר: מה יש להאדם לעשות בזה העולם, אין צריך כי אם להתפלל וללמד ולהתפלל. מע באדארף מער ניט נאר דאווינין אין לערנין אין דאווינין (תסח). עוד שמעתי כמה דברים ושכחתי: EN: He said: What is there for a person to do in this world? Nothing is needed except to pray and to study and to pray. In Yiddish: "Me badarf meer nit nor davenen un lernen un davenen."[462] I also heard several other matters and forgot them. 462. RAK: See Shivchei HaRan 14. # אות - רפח URL: https://ajew.org/reader-plain/sichos-haran/1/288/ אות - רפח אות - רפח Source: https://ajew.org/reader/sichos-haran/1/288 Segment 1 HE: שמעתי שפעם אחת אמר לאיש אחד בזו הלשון (אבות ב י שבת קנג.): 'שוב יום אחד לפני מיתתך', ודחק ומשך תבת יום אחד. וכונתו היה לענין מה שמפיל את האדם מה שקדם לו ומה שלאחריו. דהינו מה שרואה שלפעמים מתעורר קצת להשם יתברך, אבל קדם ואחר כך היה מה שהיה, כפי מה שעובר על כל אחד לפי בחינתו. ומחמת זה נופלים רבים מעבודתם כידוע. ועל זה אמר רבנו זכרונו לברכה להאיש הנ"ל וגער עליו ואמר: שוב יום אחד לפני מיתתך. כלומר שאפלו אם לא תזכה כל ימי חייך קדם שתמות כי אם לשוב להשם יתברך יום אחד בלבד גם זה טוב מאד ויקר מכל הון, כי מה יתרון לאדם מכל עמלו ולא ישאר לו מכל יגיעתו כל ימי חייו כי אם זה היום ששב לה' (תסט). וזהו "שוב יום אחד לפני מיתתך" כנזכר לעיל והבן: EN: I heard that once he said to a certain person in these words (Avos 2:10; Shabbos 153a): "Repent one day before your death" — and he drew out and prolonged the words "one day." And his meaning was about what brings a person down — what has already passed and what is yet to come. That is: when he sees that in previous days he did not serve Hashem as he should — and also in days yet to come there is no certainty that he will serve Him properly — therefore he despairs, Heaven forbid, and falls completely. And the remedy for this is: "Repent one day before your death" — and he drew out the words "one day." The meaning: today's single day is sufficient. One should not concern oneself with what has passed and what is yet to come — only with the present day. "Repent one day" — this one day is enough and sufficient to return to Hashem Yisburach in truth. As it is written (Psalms 139:16): "All days were fashioned — and for it, one of them." For each and every day is complete in itself, and through this one day alone one can merit much. # אות - רפט URL: https://ajew.org/reader-plain/sichos-haran/1/289/ אות - רפט אות - רפט Source: https://ajew.org/reader/sichos-haran/1/289 Segment 1 HE: אמר לאחד שמי שאינו להוט ונבהל להון, ואיננו נושא ונותן יותר מכפי ממונו שיש לו, רק עושה משא ומתן באמונה בממונו לבד ואינו לווה מאחרים לעשות משא ומתן גדול, זהו מקים (דברים ו ה): "ובכל מאדך". גם אמר לאחד, שכשנותנין חמש לצדקה מממונו הוא מקים ובכל מאדך: EN: He said to someone: One who is not frantic and anxious for wealth — and does not trade beyond his own means — only doing business faithfully with his own money and not borrowing from others to do great business — this person fulfills (Devarim 6:5): "And with all your might [me'odecha]." He also said to someone: when one gives a fifth to charity from one's money, one fulfills "and with all your might." # אות - כט URL: https://ajew.org/reader-plain/sichos-haran/1/29/ אות - כט אות - כט Source: https://ajew.org/reader/sichos-haran/1/29 Segment 1 HE: ועל למוד הפוסקים הזהיר מאד מאד ביותר מכל הלמודים. (נב) וראוי ללמד כל הארבעה "שולחן ערוך" (נג) כולם מראשם עד סופם כסדר (נד). אם יכול ללמד כל הארבעה שולחן ערוך עם כל הפרושים הגדולים מה טוב. ואם לאו על כל פנים ילמד כל הארבעה "שולחן ערוך" הקטנים: והוא תקון גדול מאד מאד. כי על ידי חטאים נתערב טוב ורע, ועל ידי למוד פוסק שמברר הכשר והפסול המותר והאסור הטהור והטמא על ידי זה נתברר ונפרש הטוב מן הרע וכמבאר במאמר ראיתי מנורת זהב ובשאר מאמרים מעלת למוד הפוסקים (נה): ואמר: שכל איש ישראלי מחויב ללמד בכל יום ויום פוסקים ולא יעבר. ואף אם הוא אנוס ואין לו פנאי, ילמד על כל פנים איזה סעיף "שולחן ערוך" באיזה מקום שהוא אפלו שלא במקומו שהוא עומד עתה בשולחן ערוך. כי צריך ללמד איזה דין ב"שולחן ערוך" בכל יום ויום כל ימי חייו. וכשאינו אנוס ילמד כסדר כל הארבעה "שולחן ערוך" מדי יום ביומו וכשיגמר ויסים הארבעה "שולחן ערוך" יחזר ויתחיל ללמדם כסדר. וכן ינהג כל ימי חייו (נו): EN: It is incumbent upon every single Jew to study Halacha each day without allowing a single day to pass without it. Even if he is held back so that he did not have time, he should study at least one section of the Shulchan Aruch — no matter which one — even if it is not in the place he is holding during his usual order of studies. For a Jew must learn at least some law in the Shulchan Aruch every single day, all the days of his life. If he is not held back by extraneous circumstances, he should have a set study in the Shulchan Aruch each and every day in order, from the beginning to the end. When he finishes he should go back and do it again. In this way he should accustom himself his entire life. For it is a very, very great fixing of the soul. # אות - רצ URL: https://ajew.org/reader-plain/sichos-haran/1/290/ אות - רצ אות - רצ Source: https://ajew.org/reader/sichos-haran/1/290 Segment 1 HE: שמעתי בשמו, שהצדיק הגדול בהדבור שהוא מדבר, נכללין בו כל הדבורים הצריכין אל כל ישראל, וכל הדברים שצריך כל אחד מישראל. וזהו (דברים א א): "אלה הדברים אשר דבר משה אל כל ישראל". שהדבורים שדבר משה נעשה ממנו דברים אל כל ישראל. כי כל אחד מישראל מצא בו מה שצריך כנזכר לעיל: EN: I heard in his name: that the great Tzadik — in the word he speaks, all the words necessary for all of Israel are included, and everything that every single person of Israel needs. And this is (Devarim 1:1): "These are the words which Moshe spoke to all of Israel" — that the words Moshe spoke became words to all of Israel. For each and every person of Israel found within them what he needed, as mentioned above. # אות - רצא URL: https://ajew.org/reader-plain/sichos-haran/1/291/ אות - רצא אות - רצא Source: https://ajew.org/reader/sichos-haran/1/291 Segment 1 HE: מצאתי בספר "לקוטי מוהר"ן" ענין אחד שלא נדפס עדין. וזהו: דע שבכל דור ודור נתחדשין בו חלאים חדשים רחמנא לצלן בבחינת (קהלת א יח): "יוסיף דעת יוסיף מכאוב". הינו מחמת שבכל דור שבא מאוחר נתוסף הדעת של הפילוסופים כי בכל דור באים על חכמות חדשות, ועל ידי זה יוסיף מכאוב, שנתחדשו חלאים חדשים רחמנא לצלן. ה' יצילנו: EN: I found in the book Likutay Moharan a certain matter that has not yet been printed. And this is it: Know — that in every generation new illnesses appear, the Merciful One protect us, in the aspect of (Koheles 1:18): "He who increases knowledge increases pain." That is: because in every later generation the knowledge of the philosophers increases — for each generation comes upon new wisdoms — and through this "increases pain" — new illnesses appear, the Merciful One protect us. May Hashem save us. # אות - רצב URL: https://ajew.org/reader-plain/sichos-haran/1/292/ אות - רצב אות - רצב Source: https://ajew.org/reader/sichos-haran/1/292 Segment 1 HE: ספרו לי שיחתו הקדושה שחסיד אחד (קלה) בא לפניו שהיה חשוב קצת, וכבר היה בא בימים קצת, והיה לו ידיעה בכתבי האר"י זכרונו לברכה ורצה להתקרב לרבנו זכרונו לברכה. והתחיל לדבר עם רבנו זכרונו לברכה כדרך החסידים החשובים. ואמר לרבנו זכרונו לברכה: יורנו רבנו דרך לעבודת הבורא יתברך. ענה ואמר רבנו זכרונו לברכה בלשון תמיהה: "לדעת בארץ דרכך"? (תהלים ס"ז ב) הינו מי שהוא עדין משוקע בארציות גמור הוא רוצה לדעת דרך להתקרב להשם יתברך? וכפי המובן מהספור, שקפדתו היה מה שמדבר עמו בלשון גדלות שרוצה לידע דרך להשם יתברך כאלו לא חסר לו כי אם לידע דרכים, כי רבנו זכרונו לברכה רצה שידבר עמו באמת: EN: They told me his holy discourse that a certain chasid[463] came before him who was somewhat distinguished and was somewhat advanced in years, and had some knowledge of the writings of the Ari, o.b.m., and wanted to draw close to Rabbainu, o.b.m. And he began speaking with Rabbainu, o.b.m., and showing his greatness — that he was a Kabbalist and the like. Rabbainu, o.b.m., did not respond to him. And in the middle of the conversation Rabbainu, o.b.m., rose and went to another room, and the man followed him. And so it was several times — Rabbainu went to another room and the man followed. And finally Rabbainu, o.b.m., said to him: Do you know that I see all? And he told him several specific matters about himself. And the man trembled greatly. And then he admitted and confessed all his sins before Rabbainu and said exactly as Rabbainu told him. And Rabbainu spoke with him long about repentance and the service of Hashem. And after he left, Rabbainu, o.b.m., said: Now this man has hope — for now he told the truth about himself. 463. RAK: See Baal HaTurim on Devarim 6:4. # אות - רצג URL: https://ajew.org/reader-plain/sichos-haran/1/293/ אות - רצג אות - רצג Source: https://ajew.org/reader/sichos-haran/1/293 Segment 1 HE: שמעתי בשמו מאיש אחד שדבר עמו. והזהירו להתפלל בכונה. ואמר לו שכמו שהקול מעורר הכונה (תע), כן להפך, הכונה מעורר הקול שכשמתפלל בכונה ונזהר להכניס כל לבו ומחשבתו בתוך דבורי התפלה, אזי ממילא יתעורר קולו להתפלל בקול כראוי. וכן נראה בחוש כמה פעמים: EN: I heard in his name from a certain man that he spoke with him and warned him to pray with intention. And he told him that just as the voice arouses the intention,[464] so too in the opposite direction — the intention arouses the voice. That is: when one prays with intention and is careful to put all one's heart and thought into the words of the prayer — then automatically one's voice is aroused to pray aloud as is proper. And this is indeed perceptible to the senses in many cases. 464. RAK: Shla"h [Shnai Luchos HaBris]; and in Kitzur Shulchan Aruch, section 6. # אות - רצד URL: https://ajew.org/reader-plain/sichos-haran/1/294/ אות - רצד אות - רצד Source: https://ajew.org/reader/sichos-haran/1/294 Segment 1 HE: שמעתי מפיו הקדוש שבימי אלול שנוהגין ישראל לומר תקונים ותפלות ובקשות אחר התפלה וכו', ומאחרין יותר בבית הכנסת ובבית המדרש, אמר שמהנגון של התקונים ומה שהלב כואב וחלש מחמת שמתאחרין בבית המדרש, מכל זה נעשין דברים גבוהים וגדולים למעלה (תעא): EN: I heard from his holy mouth that during the days of Elul when Israel are accustomed to say tikkuns and prayers and supplications after the prayer, etc., and they remain longer in the synagogue and in the study hall — he said that from the melody of the tikkuns and from the fact that the heart aches and grows weak from remaining so long in the study hall — from all this, very great and elevated things are created Above.[465] 465. RAK: See above, section 127. # אות - רצה URL: https://ajew.org/reader-plain/sichos-haran/1/295/ אות - רצה אות - רצה Source: https://ajew.org/reader/sichos-haran/1/295 Segment 1 HE: שמעתי בשמו לענין התחזקות בתפלה, שאפלו אם האדם כמו שהוא, אף על פי כן יחזק ויאמץ את לבבו להתפלל להשם יתברך. ואמר שיחשב בלבו: הלא אם אני רחוק בעיני מהשם יתברך כל כך מחמת רבוי עוונותי, אם כן אדרבא עקר שלמות התפלה על ידי דיקא. כי הלא אמרו רבותינו זכרונם לברכה (כריתות ו:): 'כל תפלה שאין בה מתפלת פושעי ישראל אינה תפלה, וילפינן מקטרת שהיה בהם חלבנה'. ואם כן אם אני בעיני כפושע ישראל חס ושלום, אם כן אדרבא, כל שלמות התפלה על ידי דיקא וכנזכר לעיל. ובודאי אני צריך להתחזק ביותר להתפלל להשם יתברך ולבטח בחסדי ה' שישמע ויקבל גם את תפלתי. כי אדרבא דיקא על ידי עקר שלמות התפלה כי אי אפשר להקטיר קטרת בלא חלבנה. נמצא שגם חלבנה היא שלמות הקטרת וכמו כן הוא לענין תפלה וכנזכר לעיל, שבלא תפלתי הגרוע המצטרפת לתפלת ישראל לא היה שלמות להתפלה כמו קטרת בלא חלבנה וכנזכר לעיל: EN: I heard in his name regarding the strengthening of prayer: that even if the person is as he is — even so he should strengthen and fortify his heart to pray to Hashem Yisburach. And he said that one should think in one's heart: Is it not true that I am so very far from Hashem Yisburach — because of the many transgressions and the great distance I feel from holiness? If so, specifically because of this I have even more need to pray and plead before Hashem Yisburach. For when a person is sick — specifically then he is in greater need of a doctor. And if one is not sick, one has less need of a doctor. So too in this — specifically because I am far from Hashem, I have more need to pray and plead before Him. For Hashem Yisburach is the doctor of souls, and the further I am from Him the more I need Him, and the more I need to pray before Him. And also: specifically the Holy Blessed One desires greatly to hear the prayer of the completely wicked more than the prayer of a complete Tzadik. For the Tzadik is already before Hashem Yisburach, and Hashem Yisburach is with him. But the wicked who is very far — when he cries out to Hashem Yisburach it is a greater novelty and a very great and precious thing before Hashem Yisburach. Therefore — specifically one who knows about himself that he is far from Hashem Yisburach should strengthen himself greatly to pray and cry out to Hashem. For this is the most precious before Hashem Yisburach. # אות - רצו URL: https://ajew.org/reader-plain/sichos-haran/1/296/ אות - רצו אות - רצו Source: https://ajew.org/reader/sichos-haran/1/296 Segment 1 HE: בשעת התפלה צריכין לקשר עצמו להצדיקים שבדור כמובא בסימן ב' ובסימן ט' ב"לקוטי מוהר"ן" חלק ראשון ובשאר מקומות. על כן הזהיר לאנשיו שיאמרו קדם התפלה הריני מקשר עצמי לכל הצדיקים שבדורנו: EN: During prayer one must bind oneself to the Tzadikim of the generation — as is brought in section 2 and section 9 in Likutay Moharan, Part One, and in other places. Therefore he instructed his people to say before prayer: "Behold, I bind myself to all the Tzadikim of our generation." # אות - רצז URL: https://ajew.org/reader-plain/sichos-haran/1/297/ אות - רצז אות - רצז Source: https://ajew.org/reader/sichos-haran/1/297 Segment 1 HE: דבר עמנו כמה פעמים שרצונו חזק מאד שנלך עם התורות שגלה. דהינו לילך תחלה איזה זמן עם תורה פלונית בערך ב' או ג' חדשים, דהינו שיהיו כל עבודתו והלוכו ביראת ה' על פי הנאמר באותה התורה, וכל תפלתו ושיחתו יהיה לזכות להגיע למה שנאמר באותה התורה, וכן יתנהג איזה זמן. ואחר כך ילך איזה זמן עם תורה אחרת, וכן אחר כך, עד שיגמר לילך עם כל התורות. ודבר כמה פעמים מזה. אשרי מי שיאחז בזה: EN: He spoke with us several times that his strong will was that we should walk with the Toroth he revealed. That is: to go first with a certain Torah for approximately two or three months — meaning that all one's service and conduct in the fear of Hashem should be according to what is said in that Torah. And then to take another Torah and walk with it for two or three months in a similar manner. And through this a person can come to very great levels. And he said that through walking according to his Toroth one can merit to very great levels. And this was very dear to him — that people should go with his Toroth and fulfill them in practice. # אות - רצח URL: https://ajew.org/reader-plain/sichos-haran/1/298/ אות - רצח אות - רצח Source: https://ajew.org/reader/sichos-haran/1/298 Segment 1 HE: פעם אחת בא לפניו בערב יום הכפורים איש אחד מאנשיו שנחלש באותן הימים וספר לפניו צערו וחולשתו. ועמד שם עוד אחד מאותו העיר של זה האיש הנ"ל, שהיה אוהבו, ואמר לפני רבנו זכרונו לברכה שחולאתו הכבידה עליו בשביל שהלך היום למקוה לטבל. ענה רבנו זכרונו לברכה ואמר: למה אתם תולים הכבדת החולאת במצוות, טוב וראוי יותר שתתלו בעברות. וזה היה בערב יום כפור האחרון של קדם הסתלקותו הקדוש באומאן: EN: Once there came before him on Yom Kippur eve a certain man from his people who had become weak during those days and related his pain and weakness before him. And there stood there also another man from the same city as that man — who was his friend — and he said before Rabbainu, o.b.m., that his illness was very serious and there was concern about him. Rabbainu, o.b.m., stood up and said words of comfort to the sick man, and told him that he would be well and healthy. And he spent much time with him encouraging him and saying comforting words to revive him and lift his spirits. And the man was greatly comforted by this. And in truth he recovered and became healthy. # אות - רצט URL: https://ajew.org/reader-plain/sichos-haran/1/299/ אות - רצט אות - רצט Source: https://ajew.org/reader/sichos-haran/1/299 Segment 1 HE: אחר שמחת תורה הייתי רגיל לבוא אליו זכרונו לברכה. ובכל שנה כשבאתי אליו אחר שמחת תורה שאל אותי אם הייתי שמח בשמחת תורה. וספר לי כמה פעמים איך היו העולם שמחים בביתו והיה לו נחת גדול מזה. וכן עוד פעם אחת באמצע השנה דבר עמי מענין שמחת תורה אם אני מרגיש שמחה בלבי אז, או על כל פנים פעם אחר בשנה אם אני מרגיש שמחה בלבי. (וברוך ה' שעזרני בחסדו הגדול לשמח בכל לב כמה פעמים בשנה, והרגשתי השמחה בלבי מה שאי אפשר לספר לחברו כלל. כי שמחת יהדותנו, מה שזכינו להיות מזרע ישראל ולהאמין בו יתברך, הוא לכל חד כפום מה דמשער בלבה. ואי אפשר לספר לחברו כלל. כמו שמבאר אצלנו כמה פעמים (תעב). בפרט בחינת הדבקות שמרגישין בשעת השמחה אפלו הפחות שבישראל, זה אי אפשר לספר כלל) כי חפצו ורצונו היה מאד שנהיה שמחים בכל השנה כולה, בפרט בשמחת תורה ופורים ובשבת ויום טוב. וספר לי שפעם אחת בשמחת תורה רקד בעצמו לבדו בחדרו בלי סיועת אנשים אחרים: EN: After Simchas Torah I was accustomed to come to him, o.b.m. And every year when I came to him after Simchas Torah he asked me whether I had been joyful on Simchas Torah. And he told me several times how joyful people were in his home and how much pleasure he had from this. And likewise once more in the middle of the year he spoke with me about Simchas Torah — whether I feel joy in my heart then, or at least at some other time in the year, whether I feel joy in my heart. (And blessed be Hashem Who helped me in His great kindness to rejoice wholeheartedly several times each year — and I felt the joy in my heart in a way that is impossible to describe to another person. For the joy of our Jewishness — that we merited to be from the seed of Israel and to believe in Him Yisburach — is according to each one's measure of what he estimates in his heart. And it is impossible to describe to another person at all, as is explained among us many times.[472] In particular the aspect of the cleaving that one feels at the time of joy — even the most lowly among Israel — this is impossible to describe at all.) For his desire and will was greatly that we should be joyful throughout the entire year, especially on Simchas Torah and Purim and on Shabbos and festivals. And he told me that once on Simchas Torah he danced by himself alone in his room without the assistance of other people. 472. RAK: See above, section 1. # אות - ג URL: https://ajew.org/reader-plain/sichos-haran/1/3/ אות - ג אות - ג Source: https://ajew.org/reader/sichos-haran/1/3 Segment 1 HE: הפליג מאד בגדולת הבורא יתברך שמו, ואי אפשר לבאר זאת בכתב. ואמר: כי לגדולת הבורא יתברך אין שעור כי נעשים דברים נוראים בעולם, נפלאים ונוראים מאד ואין יודעים כלל. (ד) הינו שעדין אין יודעים שום ידיעה כלל כלל לא. וגם מה שמובא כי תכלית הידיעה אשר לא נדע, (ה) הינו גם כן אצל כל ידיעה וידיעה הינו שאפלו כשמגיעין להתכלית של הידיעה דהינו לא נדע אף על פי כן עדין אין זה התכלית. כי זה התכלית הוא רק באותה הידיעה, אבל בהידיעה הגבוה ממנה עדין לא התחיל בה כלל וכן למעלה מעלה. נמצא שלעולם אין יודעין כלל כלל לא, ואף על פי כן אין זה התכלית, כי עדין לא התחיל כלל לידע בידיעות שלמעלה מזאת הידיעה שהגיע בה אל התכלית שלא נדע וכו' (ו): EN: And he spoke of the inordinate dramatic greatness of the Creator blessed is His Name, and it is impossible to explain this in writing. And he said:[10] That to the greatness of the Creator blessed He there is no measure, because there are awesome things happening in the world, extremely wondrous and awesome, and they are not known whatsoever,[11] that is, that we still do not know any knowledge whatsoever, absolutely nothing. And also what is brought (Bichinoyas Oalum[11]) "the apex [tachlis] of knowledge [ha-yideyuh] is that we will not [sheloa] know [naidah],"[12][13][14] that is also applicable to every single level of knowledge, that is, that even when one reaches the apex of that knowledge, that is, not to know — even still this is not the apex. Because this apex is just in that knowledge, but in the knowledge higher than it, he still has not started in it whatsoever, and so forth higher and higher. Hence never will one know anything whatsoever — not; and even still this is not the apex, because he still hasn't started whatsoever to know of the knowledge above this knowledge that he has reached its apex of not knowing, etc.[15][16] Segment 2 HE: גם הפליג מאד בגדל מעלת התשובה. ואפלו כשנופלים מאד חס ושלום וכל אחד נפל למקום שנפל רחמנא לצלן, אף על פי כן אסור ליאש עצמו. כי תשובה גבוה למעלה מן התורה, על כן אין שום יאוש בעולם, כי אם יזכה יהיו נעשין מעוונותיו ענין אחר לגמרי, וכמו שאמרו חכמינו, זכרונם לברכה (יומא נו:): שנתהפכין העוונות לזכויות, ויש בענין זה סתרי נסתרות. רק הכלל שמכל הנפילות והירידות שבעולם רחמנא לצלן יכולים לחזר אליו יתברך בנקל כי לגדולתו אין חקר. והעקר שהכל תלוי בו, שלא יהיה מיאש עצמו מלצעק אל ה' ולהתחנן ולהתפלל אליו יתברך תמיד (ז): EN: Also he spoke of the inordinate dramatic greatness of the virtue of repentance, and even when one falls drastically Heaven forbid, and everyone falls to where they fall — may the Merciful One save us — even still it is forbidden to give up on oneself, because repentance is higher, above the Torah,[17] therefore there is not any despair in the world, because if one merits there will be made from his sins an entirely different affair, just as our Sages o.b.m. said (Yuma 86: regarding repentance out of love) that the sins are turned around into merits. And there is in this matter secretive secrets,[18] just the general principle is that from all the falls and descents of the world — may the Merciful One save us — it is possible to return to Him blessed He easily, "because to His greatness there is no measure" [Psalms 145:3].[19] And the main thing which all is contingent upon, is that one should not despair of himself from screaming to Hashem and to supplicate and to pray to Him blessed He always.[20][21] # אות - ל URL: https://ajew.org/reader-plain/sichos-haran/1/30/ אות - ל אות - ל Source: https://ajew.org/reader/sichos-haran/1/30 Segment 1 HE: על המבלים זמן בשביל נקיות ומאריכין בבית הכסא הקפיד מאד מאד והתלוצץ (נז) מאותן האנשים מאד והאריך הרבה בענין זה. והכלל 'כי לא נתנה תורה למלאכי השרת' (ברכות כה:). ואין צריך להחמיר יותר מן הדין ועל פי הדין האסור הוא רק כשנצרך לנקביו ממש כמו שכתוב בגמרא (שם כג.): 'הנצרך לנקביו אל יתפלל', 'הנצרך' דיקא. ואפלו כשהוא נצרך לנקביו ממש יש גם כן דינים בזה בדיעבד ובשעת הדחק כמובא ב"שולחן ערוך" (ארח חיים) סימן צ"ב עין שם במגן אברהם (ס"ק א) שהרי"ף (ברכות י"ד.) מתיר לכתחלה ביכול לעמד עצמו עד פרסה וכו' (נח): EN: On those who waste time for the sake of cleanliness and prolong their time in the bathroom, he was very, very particular and mocked[57] these people greatly and elaborated at length on this matter. And the general principle is: "The Torah was not given to angels" [Berachos 25b]. And one need not be stricter than required by law — and according to the law, the prohibition is only when one truly needs to relieve himself, as it is written in the Gemara (ibid. 23a): "One who needs to relieve himself — let him not pray"; "one who needs" specifically. And even when one truly needs to relieve himself, there are also laws for the case of after the fact and in urgent circumstances, as stated in the Shulchan Aruch (Orach Chaim) section 92 — see there in the Magen Avraham (sub-section 1) that the Rif [Berachos 14a] permits even at the outset when one can hold himself for a parasang, etc.[58] It follows that in any case, when one does not truly need to relieve himself, one need not be strict and nullify oneself from Torah and prayer for nothing, because of excessive apprehensions and stringencies and mere madness. Rather, it is good to pray in the morning immediately after rising from bed. If it is possible to relieve oneself easily — one may do so; if not — no; and let him pray thus. And even if he has a feeling in his intestines, he should not pay attention to this and not look at it at all. Also one need not prolong time in the bathroom, because it is very harmful to the health of the body and many illnesses come from this. Particularly in our bathrooms where one must hang — and hanging in the bathroom is very, very harmful. Particularly the well-known illness (what they call "moiridin" — hemorrhoids) comes greatly from this, may the Merciful One save us. Therefore one must be very careful not to prolong in the bathroom. And one should not look for stringencies[59] and depression about this, as it is not at all applicable in these generations. And he himself was also previously in this error, and would do very strange things for the sake of cleanliness, and he nearly came to danger because of this, and did not escape illnesses either, may the Merciful One save us. And now he knows and says that it is all madness, and G-d forbid to waste precious time on this. And in truth it is impossible in any manner for the body to be completely clean and have nothing remain inside. Because even someone who fasts from Shabbos to Shabbos still needs to relieve himself at the end of the week — even though he did not eat for several days — because inevitably something remains in the body. And he said that it is a great thing for him that he spoke of this matter, because a very great thing emerges from it — namely, not to waste time for this and not to prolong there. And even if sometimes one is forced to prolong, it is better to go out and come back rather than to sit there long.[60] # אות - ש URL: https://ajew.org/reader-plain/sichos-haran/1/300/ אות - ש אות - ש Source: https://ajew.org/reader/sichos-haran/1/300 Segment 1 HE: פעם אחת אמר לי: כל מה שאתה רואה בעולם, כל מה שנמצא בעולם, הכל בשביל הבחירה והנסיון (תעג): EN: Once he said to me: Everything you see in the world — everything that exists in the world — all of it exists for the sake of free choice and testing.[468] 468. RAK: See above, section 222. # אות - שא URL: https://ajew.org/reader-plain/sichos-haran/1/301/ אות - שא אות - שא Source: https://ajew.org/reader/sichos-haran/1/301 Segment 1 HE: שמעתי בשמו שאמר שעקר עבודת איש הישראלי הוא בחרף לקום בחצות לילה (תעד). ובקיץ בעת שהלילה קצר מאד (שאז אין עומדין בחצות (בחוץ לארץ) (תעה) כמבאר במקום אחר) אז יזהר לעמד בבקר השכם כעלות השחר: EN: I heard in his name that he said that the essential service of a Jewish man is in winter to rise at midnight.[469] And in summer when the night is very short — when they do not rise at midnight (outside the Land of Israel)[470] as is explained elsewhere — then one should be careful to rise early in the morning at dawn. 469. RAK: See Magen Avraham 1:4. 470. RAK: Likutay Moharan 149; Likutay Halachos, Orach Chaim, Rosh HaShanah Law 3; Shaaris Yisrael, section 125. # אות - שב URL: https://ajew.org/reader-plain/sichos-haran/1/302/ אות - שב אות - שב Source: https://ajew.org/reader/sichos-haran/1/302 Segment 1 HE: פעם אחת עמדתי לפניו והוא זכרונו לברכה היה מונח על מטתו ונזרקו דבורים אלו, מתוך פיו הקדוש ואמר בזו הלשון: דער עקר איז "מבטן שאול שועתי" (העקר הוא: מבטן שאול שועתי) (תעו): EN: Once I was standing before him and he, o.b.m., was lying on his bed. And these words were thrown forth from his holy mouth, and he said in these words: "Der ikar iz: Mibeten sheol shivasi." (The essential is: "From the womb of the netherworld I cried out")[471] — Yonah 2:3. 471. RAK: See Alim LiTerufah, letter 60. # אות - שג URL: https://ajew.org/reader-plain/sichos-haran/1/303/ אות - שג אות - שג Source: https://ajew.org/reader/sichos-haran/1/303 Segment 1 HE: פעם אחת דבר עמי מענין מאוס תאוה הידוע. ואמר אז: מי שמהרהר בהרהורי נאוף הוא שוטה. כי הלא אפלו איש פשוט שקורין בעל הבית הוא גם כן אינו חפץ שיהיה נתפס חס ושלום בענין זה. אפלו אם אינו ירא חטא כלל על כל פנים בודאי אינו רוצה שיהיה לו בזיון בזה שיתפסו אותו עם אשה אחרת. ואם כן למה לו להרהר ולצער נפשו בחנם?! וכבר מבאר שהמחשבה ביד האדם להטותה כרצונו וכו'. עין בספרים הנדפסים בכמה מקומות מזה (תעז) ויערב לך לעד אם תרצה לקבלם באמת: EN: Once he spoke with me about the matter of despising the well-known desire. And he said then: One who entertains thoughts of licentiousness [niaph] is a fool. For is it not the case that even a simple man — called a "baal habayis" [householder] — also does not want to be caught, Heaven forbid, in this matter. Even if he does not fear Heaven — even so he does not want to be caught in this matter because of shame and the opinion of others. And if so, how does one fool himself thinking that no one sees him? For Hashem Yisburach sees everything. And therefore it is complete foolishness for one who entertains such thoughts. And it is already explained that thought is in the hand of man to direct as he wishes, etc. — see in the printed books in many places about this.[477] And it will be pleasant for you forever if you are willing to receive them in truth. # אות - שד URL: https://ajew.org/reader-plain/sichos-haran/1/304/ אות - שד אות - שד Source: https://ajew.org/reader/sichos-haran/1/304 Segment 1 HE: פעם אחת התלוצץ מזה ואמר שעל זה מבקשים בכל יום ואל תביאני לידי נסיון ולא לידי בזיון. ואמר בזו הלשון: אדער אה נסיון אדער אה בזיון (או נסיון, או בזיון). הינו כי אם לא יעמד בנסיון יהיה לו בזיון. וכבר מבאר קצת שספר הרבה מענין מאוס תאוה זאת ואמר שאינה תאוה כלל וכו' (תעח). אחר כך אמר שנמצאים הרבה שמעצם גשמיותם ורגילותם בענין זה אין מועיל להם כלל מה שממאסין להם ענין זה, אדרבא באיזה לשון שידברו עמהם מזה יתגברו עליהם ההרהורים יותר. על כן טוב לרב בני אדם לבלי להתחיל לחשב בזה כלל וכמבאר מזה בספר הא"ב אל תכנס עם פתוייך בטוען ונטען וכו' (תעט): EN: Once he mocked this and said: About this one prays every day — "And do not bring me to sin [nisayon] and not to disgrace [bizayon]." And he said in these words: "Oder ah nisayon oder ah bizayon" — either a test or disgrace. That is: for if one does not stand in the test, one will have disgrace. And it has already been explained partially — that he spoke much about despising this desire and said that it is not a desire at all, etc.[478] Afterward he said that there are many who from the great extent of their physicality and their habituation in this matter — it avails them nothing at all when people try to make them despise this matter. On the contrary — in whatever language one speaks to them about it, the thoughts become stronger against them. Therefore for most people it is better not to begin to think about this at all — as is explained in the Alef-Beis: "Do not enter with your temptations into a debate as plaintiff and defendant," etc.[479] 478. RAK: See Shivchei HaRan 16; above, section 51. 479. RAK: Sefer HaMidos, Licentiousness, section 10. # אות - שה URL: https://ajew.org/reader-plain/sichos-haran/1/305/ אות - שה אות - שה Source: https://ajew.org/reader/sichos-haran/1/305 Segment 1 HE: שיך להשיחות ששמעתי ממנו זכרונו לברכה כמה פעמים שאמר בזה הלשון: מע האט גאר ניט צו טאהן (אין מה לעשות. וכבר נדפסו לעיל רסט רפז) כמה שיחות נפלאות) וכן מבאר בדברי רבותינו זכרונם לברכה במנחות דף צ"ט:, "תנא דבי רבי ישמעאל - דברי תורה לא יהיה עליך חובה ואי אתה רשאי לפטר עצמך מהן. והוא עצה נפלאה למי שמבינה מעט: EN: This is related to the discourses I heard from him, o.b.m., several times when he said in these words: "Me hot gor nit tzu ton" — there is nothing at all to do. And several wondrous discourses have already been printed (above sections 269 and 287). And likewise it is explained in the words of our Sages o.b.m., in Menachos 99a: "The school of Rabbi Yishmael taught: 'The words of Torah shall not be upon you as an obligation, yet you are not free to exempt yourself from them.'" And this is a wonderful counsel for one who understands it a little. # אות - שו URL: https://ajew.org/reader-plain/sichos-haran/1/306/ אות - שו אות - שו Source: https://ajew.org/reader/sichos-haran/1/306 Segment 1 HE: שיך להא"ב החדש אות ד' דעת סימן א' המתחיל: דע כי לכל העולמות ולכל נברא יש קומה מיוחדת וכו', למשל מין האריה וכו': וההבדלים כולם הם רמוזים בתמונת האותיות ובצרופיהם. והזוכה להבין את התורה וכו' (תפ). נראה לי שזהו ענין השיחה ששמעתי מפיו הקדוש קדם שבת חנוכה תקס"ה מענין הבריות של העולם, שכל התמונות והצורות של כל בני אדם כולם נכללים בתבת אדם הנאמר בתורה "נעשה אדם" (בראשית א כו). כי בזו התבה אדם שאמר השם יתברך "נעשה אדם" בתבה זו בעצמה נכללים כל מיני התמונות של כל בני אדם שבעולם. וכן תבת בהמה וחיה וכו' הנאמר במעשה בראשית, בזו התבה גם כן נכלל כל התמונות של כל בהמה וחיה וכן שאר הנבראים. והאריך בשיחה זו. ואמר אז שיש חכמות אפלו בזה העולם שיכולין לחיות בהם לבד בלי שום אכילה ושתיה. כי יש דברים נפלאים וחכמות עליונות ונוראות אפלו בזה העולם שיכולין לחיות בהם לבד בלי שום אכילה ושתיה (תפא). והאריך בשיחה זו הרבה ולא זכינו לכתבה: EN: This is related to the new Alef-Beis, letter Dalet, Knowledge, section 1, which begins: "Know that for all the worlds and for all created beings there is a specific spiritual form, etc. — for example, the species of the lion, etc. And all the distinctions are hinted in the forms of the letters and their combinations. And one who merits to understand the Torah, etc."[472] It was printed in the book "Shivchei HaRan"[473] — see there well. And now I will add a little to this. For the forms of the letters of the holy Torah are the root of all forms of Creation. For the Torah preceded the world, as it is written (Proverbs 8:22): "Hashem possessed me at the beginning of His way." And since the Torah preceded the world, the forms of the letters that are in the Torah are the root of all the forms that came into existence in Creation. And therefore all the forms — whether of the human being or of animals or birds or fish or any form whatsoever in all of Creation — all of them are drawn and derived from the forms of the letters of the holy Torah. And one who merits to understand the deep secret of the forms of the letters of the Torah can know from them all the forms of the world and all the characteristics and attributes and the internal root of everything. And the great wisdom of Moshe our teacher, peace be upon him, was that he knew the forms of all things from the letters of the Torah — for the Torah that he transmitted to Israel is the source and root of all forms. And therefore our Sages o.b.m. said that in the future the Tzadikim will understand the reasons for the forms of the letters, and from this they will know and attain all the great wisdoms of Creation. 472. RAK: See Sefer HaMidos [Alef-Beis], part 2, Knowledge, section 1; Likutay Halachos, Yoreh Deah, Milah Law 5; Tahor Beheimah Law 4; Alim LiTerufah, letter 205; Sichos veSupurim, section 84. 473. RAK: Shivchei HaRan, section 16; and above, section 51. # אות - שז URL: https://ajew.org/reader-plain/sichos-haran/1/307/ אות - שז אות - שז Source: https://ajew.org/reader/sichos-haran/1/307 Segment 1 HE: לענין מה שדרך העולם לומר בכל שנה ובכל עת שעכשו אינם עתים טובות ובשנים הקודמים היה טוב יותר וכו'. כידוע שיחות כאלו בין רב העולם, דברנו עמו מזה הרבה. ורב השיחה היה שספרו לפניו הרבה שבימים הראשונים הטובים היה הכל בזול גדול הרבה יותר משל עכשו. כי לא היה אז נגידים ועשירים גדולים כמו עכשו. ומה שמוציא עכשו בעל הבית פשוט ואפלו מקבל חשוב הוא יותר מההוצאות של הנגידים, שבשנים הקודמים כידוע ומפורסם כל זה. ענה ואמר: הלא אדרבא, השם יתברך מנהיג עתה העולם יפה יותר מקדם! ואמר בזה הלשון: אדרבא דער אייבערשטער פירט היינט שעניר דיא וועלט (תפב): EN: Regarding the matter of what people commonly say in every year and at every time — that now times are not good and in previous years it was better, etc. — such conversations as these are well-known among most of the world. We spoke with him about this much. And most of the conversation was: people related much before him that in the early years things were better and easier to earn a livelihood, and now it is getting harder every year. Rabbainu, o.b.m., answered them: In truth, in previous years the livelihood was also very difficult. Only that each one does not remember how difficult livelihood was in earlier years — one only remembers the easier time from those years and not the difficult times. So too in the current year — one only sees the difficulties of the present time, and does not yet see the easier parts that will come later. And therefore it seems as though earlier years were better — but in truth the current year will also not be worse than previous years in the end. # אות - שח URL: https://ajew.org/reader-plain/sichos-haran/1/308/ אות - שח אות - שח Source: https://ajew.org/reader/sichos-haran/1/308 Segment 1 HE: ויש לנו בזה שיחות הרבה, שכל דבורים ושיחות כאלו של העולם הכל הם מן היצר הרע, שמרבה שיחות כאלה להכביד הצער ולהגדיל דאגת הפרנסה כאלו עכשו חס ושלום אפס תקוה. ובאמת הוא שקר וכזב כי השם יתברך מפרנס ומכלכל העולם תמיד ובכל דור ובכל שנה נמצאים עולים ויורדים: EN: And we have many discourses about this — that all such conversations of the world are entirely from the Evil Inclination, which multiplies such conversations to increase the pain and magnify the worry of livelihood — as if now, Heaven forbid, there is no hope. But in truth it is falsehood and lies — for Hashem Yisburach provides sustenance and supports the world always, and in every generation and every year there are those who rise and those who fall. And if we look carefully at every year and every time, we will certainly always find many people who were poor and servants and the like in previous years — and now they have become wealthy. And even they mostly say that times are not as good now as before — because they always want more wealth, and they conduct their households in a grander manner, so their expenses increase. And they say that now times are not as good as before — even though we remember that just some years before they were poor or servants and the like. And in any case, what does it matter — all this constant crying that earlier times were better than these? For Shlomo [the king] already cried out about this and refuted their words. He said (Koheles 7:10): "Do not say that the earlier days were better than these — for it is not from wisdom that you ask about this." And although Rashi explained there that it is all according to the merit of the generations — even so, Torah has many faces,[483] and a verse never loses its plain meaning.[484] For Shlomo the King, peace be upon him, who was wiser than all men, said in his wisdom and holy spirit that this is great foolishness — what people say that earlier times were better than these. For people always say this. And in truth we see that every time the world grows wealthier and conducts itself on a grander scale with more expenses than in earlier times. And in truth — what does it matter? On the contrary, if the world is now in greater straits, one must flee to Hashem Yisburach and engage in Torah and service. For there is no place to flee from the troubles and suffering of this world except to Hashem Yisburach and to the Torah — for "man is born to toil" (Iyov 5:7). And as it is written in the Midrash (Sanhedrin 99b): "Man is born to toil — fortunate is one whose toil is in Torah." The meaning: since however it will be, whether one is rich or poor, etc., even so one will certainly have toil and anger all one's days — for the troubles and sufferings of every person are very many. As it is written: "And all his days are vexation and pain," etc. (Koheles 2:23). And as it is brought in the Shla"h (vol. 2, 138a) in rhyme: "There is no moment without misfortune, no hour..., no day..." etc. Therefore certainly fortunate is one who flees from the toil of the misfortunes of this world to the toil of Torah. And then certainly fortunate is he and it is good for him in this world and in the World to Come. But as for one who says that earlier times were better than these — and in the greatness of his worry and preoccupation and pain about livelihood and money, ever increasing — through this he will accomplish nothing, only spending his days in pain and worry and anger and suffering, and wasting himself from Torah and prayer, etc., because of worries and conversations and such foolishness. And in the end (Koheles 5:14): "He will carry nothing from his toil." For (Koheles 6:4): "In vanity it comes and in darkness it goes," etc. For in truth one who has eyes to see and a heart to understand the truth in truth will understand with his mind and see that also in the earlier times the world was full of worries and preoccupations about livelihood. As we see in all the books that were composed hundreds of years ago — most of them write in their introductions that they had many troubles in their times and lack of money and the harsh difficulty of livelihood most oppressive of all — and even so they composed many holy books. For (Koheles 1:9): "That which was is that which shall be," etc. And the general rule: also in earlier times the world was full of livelihood worries — as Shlomo the King, peace be upon him, wrote (Koheles 2:23): "And all his days are vexation and pain," etc. And it is written: "Man is born to toil, short of days and full of agitation," etc. And similar verses many of them. And even then it seemed to everyone that in times of such straits one must worry only about livelihood — and through this their days were lost and they went from the world without delight. And even so in every generation there are found righteous and God-fearing and upright people who did not attend to this and fled from the toil of this world to the toil of Torah and service and merited it for themselves and for their generations — fortunate are they. And so too now — certainly free choice exists, and certainly there is power now too, for each and every person, to flee from such worries and sad conversations — to flee from them and to trust in Hashem and to accept upon oneself the toil of Torah in place of the bitter toil of worry about this world. And certainly Hashem Yisburach will provide for him — for Hashem Yisburach supports the world always, then as now. On the contrary — Hashem Yisburach manages the world more beautifully each time. The general rule: this world is full of worries and sorrows and pain and suffering always — then as now — as was decreed from the sin of Adam the first (Bereishis 3:17): "In anguish shall you eat of it" (Bereishis 3:19): "By the sweat of your brow shall you eat bread." And there is no place to flee from this anguish and these worries that shorten and consume the days of man — there is no place to flee from them except to Hashem Yisburach and to the Torah, as mentioned above. And we have already spoken that this is what our Sages o.b.m. said in the Mishnah (Avos 6:4): "Such is the way of Torah: bread with salt shall you eat, and measured water shall you drink, and on the ground shall you sleep, and a life of hardship shall you live, and in the Torah shall you toil. If you do this, fortunate are you and it is good for you — fortunate are you in this world and good for you in the World to Come." And common people object: how is "fortunate are you in this world" applicable — since one must endure such hardship of eating bread with salt, etc.? And it has already been explained in some books with various strained interpretations by way of homily. But in truth — one who has eyes and a heart to look at the matters of this world in truth, one who has truly merited to draw from the awesome teachings and discourses and stories of our holy and awesome Rabbainu, may the memory of the righteous and holy one be for a blessing — for him the Mishnah is explained with complete simplicity, and one can explain the matter to any person with a true intellect who is somewhat familiar with the good conduct of the world. For all the wealthy and the great magnates acknowledge that this world is full of sorrows and sufferings. For their worries and sufferings are very, very great at every time and every day and every hour — as our Sages o.b.m. said there (Avos 2:7): "Increase possessions — increase worry." And although common poor people do not understand this and it seems to them that if they had wealth they would have no worries — in truth they are greatly mistaken, as is perceptible to the senses, and as our Sages o.b.m. said. And the poor and the householders also certainly have many worries, as mentioned above. Therefore there is no place to flee from the sufferings of this world — which is full of pain and suffering of various kinds — whether in the matter of livelihood, or in the matter of pain and suffering from one's wife and children, and women think they have suffering from their husbands, and there is also actual physical pain and suffering — for many suffer from remarkable illnesses and afflictions, the Merciful One protect us, in the world. Whether from all these and their like — there is no place to flee from all of this except to the Torah. For whoever desires to be well in this world, to live comfortably without pain — is full of troubles always. For everything he hopes for good comes to the contrary. And even if he sometimes has some imagined good — it is certainly always mixed with sorrows, as is perceptible to the senses to one who looks at the truth. Therefore in this world "there is no wisdom and no understanding and no counsel" (Proverbs 21:30) to live comfortably — except when one truly accepts to suffice with the absolute minimum and to live a life of hardship, as they said in the Mishnah mentioned: bread with salt shall you eat, etc. For then precisely — when one accepts upon oneself all the straitness and the life of hardship and to endure everything and to toil in Torah as it says there: "and in the Torah shall you toil" — then precisely one has true vitality even in this world. And fortunate is he even in this world. As it says there: "if you do this, fortunate are you in this world" — certainly. For he will have no suffering from the many misfortunes of this world that are very great for every person — since he accepts everything for the sake of the Torah, and all his life and goodness is the Torah, which is true good. And then certainly his life is true life, and fortunate is he even in this world. But one who desires the pleasures of this world, to live comfortably in this world — his life is certainly very bitter and very hard. For even the slightest breath disturbs him (Sotah 5a). For immediately when something contrary to his will comes upon him, he has pain and suffering. And it is impossible that everything should go according to his will — even if he were a magnate and lord and ruler, for this world is full of suffering as mentioned. Therefore there is no place to flee from the toil of this world and its sufferings — except to the toil of Torah. To accept upon oneself to go in the way of Torah — to eat bread with salt, etc. And then fortunate is he and good for him. Fortunate is he in this world certainly. And the matters are well understood and clear to one who is somewhat familiar with the sufferings of this world and its many worries, and who looks at the truth. And see about this in the discourses of Rabbainu, o.b.m., printed with the Stories, above — and see in the story of the Wise Man and the Simple Man, etc. Even the scholars and investigators of the nations of the world acknowledge all this — that this world is always full of suffering, as is explained in their books many times about this. And they said: there is no good in this world except endurance [seivel].[485] That is: in this world one must accept upon oneself to endure everything that comes upon one, etc. But all their words are of no avail to the world without the holy Torah that we the children of Israel have merited. For no person merits to accept upon himself the endurance of the sufferings of this world, and to not be disturbed by the troubles of this world — except through the holy Torah. For when a person truly settles within himself the truth to truth — that this world has no purpose whatsoever — for even if this world were full of goodness and wealth without any suffering or pain or worry at all, even so it would be vanity and emptiness, for time passes and goes in the blink of an eye.[486] (Psalms 144:4): "And our days are like a passing shadow" — not like the shadow of a palm tree, etc. And as it is written: "The years of our lives number seventy... and the best of them is toil and sorrow — for it passes quickly and we fly away." All the more so since this world is also full of pain and sorrows and sufferings and worries and preoccupations without measure — from great to small, from the greatest of the greatest wealthy men to the most utterly poor among the poor — all are full of worries and preoccupations of their livelihood expenses and other various sufferings and troubles and mishaps, as is known to all. And even emperors and kings and great princes are full of worries and sufferings and many fears without measure — as is known to one who is familiar with them and their ways. And all this is known and explained even to the scholars among the nations of the world. And even so — no one escapes from this except when one chooses one's portion in Torah and holy mitzvos and is willing to suffice with the absolute minimum of this world in order to engage in Torah and spend one's days on the Torah and the service. Then precisely one can flee from the toil of this world — to be rid of the toil and labors and preoccupations and the bitterness of soul of the worries of this world — and to live true life in Torah and the service of Hashem, which is the essence of true life in this world and in the World to Come. And certainly the words of the holy Mishnah are correct and faithful even according to their plain meaning. For one who chooses to endure in this world — to eat bread with salt, to drink measured water, to sleep on the ground, to live a life of hardship — for not everyone even has bread with salt and measured water in abundance, and therefore one needs with all of this to be willing to live a life of hardship — but all this one accepts upon oneself in order to engage in Torah, as it says there: "and in the Torah shall you toil." Then: if you do this — certainly "fortunate are you in this world" — certainly. For certainly one has true vitality — since one accepts upon oneself to endure all the sufferings of this world. And one has merited to grasp the truth that this world was not created for comfort and pleasure. On the contrary — one who wants to take pleasure in this world is full of suffering and anger and pain, as mentioned above. Rather one flees from the toil of this world to the toil of Torah, which is our life and the length of our days. Then — not only will one merit the World to Come, which is the eternal world that all this world is not worth even a blink of an eye against it — but also in this world fortunate is he, fortunate is his portion. For in this world there is no good like endurance — but it is impossible to accept the endurance of the sufferings of this world except when one flees to the toil of Torah and holy mitzvos, as mentioned. And the matters are very explained and understood to one who truly desires and does not wish to deceive himself. For one who mocks such matters mocks only himself — meaning he does not wish to accept our true counsel and turns his back on them. For he only wants to sink in the mire of the depths of this world — and who can prevent him? Let each one take his own path. (Psalms 20:8): "But we — in the Name of Hashem our G-d we will call out." And as Rabbainu, o.b.m., said about one person with whom he spoke at length — and Rabbainu's, o.b.m., intention was to extract him from the places in which he was sinking in endless waters. But that man gave a rebellious shoulder and hardened his heart and did not receive the words of Rabbainu, o.b.m., into his heart — even though he himself also understood that the words of Rabbainu, o.b.m., were true and wondrous. But he did not want to receive them. Rabbainu, o.b.m., answered and said: This man is like one who is drowning in water and going to ruin — and someone comes and extends his hand and wants to extract him from there. And he gives a rebellious shoulder and turns his back with insolence and does not want to allow himself to be grasped to be extracted — and flees from the one who comes to save him. And for the one who heeds — may it be pleasant for him in this world and in the World to Come. Tam veNishlam — Completed and Concluded — the book Sichos HaRan, with the help of Hashem Yisburach. The transcriber said: So as not to leave the page blank, we present here some discourses of Moharnat, o.b.m., from the book Kochvei Or: He said (Moharnat, o.b.m.): The recitation of the books of our Master and Teacher, o.b.m. — which are the Likutay Moharan, and the Sefer HaMidos, and the Stories, and his Discourses — the recitation alone is a segulah for the soul, like the recitation of the books of the Zohar and the Tikkunim. He also said that also during the holy days of Elul it is a mitzvah to recite them from beginning to end — and it helps very, very greatly. At the time when he sent to print his book Likutay Halachos, he answered and said: Of one who does not think about his ultimate end — what will be with him at the end when he will be lying on the ground, etc. — of this I do not speak at all, for this one resembles a literal animal. But one who thinks well about what will be with him at his end, and whose heart yearns and longs greatly for the service of Hashem Yisburach — and certainly something happens with him, for the strengthening is very great as is known to us — for the sake of this person I composed my book, for my words will strengthen him and will fortify him. (All this being understood to one familiar with his holy words.) Rabbi Simchah — son-in-law of the Rabbi Rabbi Shmuel Yitzchak, o.b.m. — once asked him about the matter of how it is the way of the Tzadikim who are attainers to clothe their attainments in verses and sayings of our Sages o.b.m. — and sometimes they explain one teaching of our Sages o.b.m. in many different ways, and each time hint at other attainments within it. And he asked Moharnat, o.b.m.: Did the Tanna or Amora who authored the teaching himself also intend all of this or not? And he replied to him: No — only because through their good deeds they merited to a holy spirit — awesome and very lofty, drawn from Hashem Yisburach Himself Whose knowledge has no end — therefore within all their words spoken in such holy spirit, very great and awesome attainments beyond all measure and reckoning are clothed — matters that even they themselves did not know of. (And see Likutay Moharan section 281 where it is written that even a simple person when he sits over the book and thinks much — he can see wonders in it that even the author himself did not know of.) I heard from my father that once new people had come close to him, o.b.m. [to Admur, may the memory of the righteous one be for a blessing], and he was saying lofty Torah before them as was his custom, o.b.m. Afterward they reported before him about those people who say they do not understand his Torah — what does his lofty Torah avail them, for they need simple Torah and simple Torah words according to their simple and lowly level. And he, o.b.m., was angered at them and said then: One who says he cannot find himself in the words of his Torah — he is a heretic [apikores]. For in truth his Torah encompasses the entirety from the very beginning of all levels to the very end of all levels. (From the manuscript of the Rabbi of Tsherin, o.b.m.) He once spoke about the holy path of waking at night that Admur, may the memory of the righteous one be for a blessing, revealed. And he said then in these words: There will yet come a time when this path will be a well-trodden road for the masses (just as now it is a well-trodden road for the masses to don tallis and tefillin every morning). And regarding the fears that are involved in this — he said that about this it is stated in the holy Zohar in the portion of Shelach regarding Calev going to Chevron to prostrate himself on the graves of the forefathers — and he was not afraid of the giants. And it is stated there about this: "One who is in a state of urgency does not look around too much" — so too Calev since he was in a state of urgency did not look around too much, and went to pray on the graves of the forefathers, etc. And similarly — every person who truly knows and thinks well about himself that in the blink of an eye his days will fly and he will need to give a full accounting of all his deeds and nothing will be excused from him, etc. — one who thus thinks about himself will certainly not look at any obstacle from fears and the like. And all the more so since in truth there is no fear in this at all — as he said: if he were to send him alone at night to the field, he would not be concerned about anything. And he said this about every person — that one should not fear anything at all. (For those who perform a mitzvah are not harmed — especially in such a mitzvah as this.) He told that the Baal Shem Tov, may the memory of the righteous one be for a blessing, once prayed with his fellowship, and they prayed with very great blazing fervor as was their way. Afterward when they finished their prayer they saw that the Baal Shem Tov, may the memory of the righteous one be for a blessing, was with an angry countenance. Afterward he answered and said to them: While you were praying, the destroyer entered into each one of you thoughts of pride and haughtiness — that you pray with such blazing and cleaving — and through this a great accusation was aroused Above against you, and I had great toil until I sweetened this. And he told this so that they should know how much and how greatly one must multiply prayers about this — to merit to be saved from pride, which is an abomination to Hashem. For it can be that even when one is already cleansed of all desires and evil character traits, even so there remains in the heart hidden pride, Heaven forbid — as is explained in the Torah of "waking at night" mentioned above. And therefore for this alone one must greatly strengthen oneself with prayers and cries to Hashem Yisburach that He help to nullify this as well, as explained there — and to merit true humility. Tam veNishlam — Completed and Concluded. Praise to G-d, Creator of the World. 483. RAK: Bamidbar Rabbah 13:15. 484. RAK: Shabbos 63a; Yevamos 24a. 485. RAK: Alim LiTerufah, letter 441. 486. RAK: See Bereishis Rabbah 96:3; Koheles Rabbah 1:3. # אות - לא URL: https://ajew.org/reader-plain/sichos-haran/1/31/ אות - לא אות - לא Source: https://ajew.org/reader/sichos-haran/1/31 Segment 1 HE: ראוי להזדרז להתפלל תמיד בבקר השכם בכל מה שיוכל (סא) כי לפי גדל מעלת התפלה שיקרה מעלתה מאד מאד, מי יודע אם יזכה אחר כך להתפלל, על כן כל מה שיוכל להקדים עצמו ראוי לו לזרז מאד ולהקדים: EN: It is fitting to hasten to pray always early in the morning, as early as possible.[61] Because given the great magnitude of the importance of prayer, whose value is very, very precious — who knows if one will merit afterwards to pray? Therefore, whatever one can do to arise early, it is fitting for him to hasten and arise very early. Segment 2 EN: One must strengthen oneself in faith[62] and not enter into investigations at all, and not look at all in the books of investigators [mehakarim] — rather, to believe in Hashem Yisburach with faith alone, without any investigations whatsoever. And even though it seems to us that the common folk are far from investigations and do not investigate at all — even still, in truth all of them are mixed up in investigations. Because every single person has investigations, and even small children have investigations and confusions come upon their thoughts. But in truth every single person must be very careful to distance investigations from his heart and cast them away from his heart entirely — not to be, Heaven forbid, any kind of investigator at all — rather, to believe in Hashem and in true *tzadikim* with faith alone, without any investigations whatsoever. Because we have already merited to receive our holy Torah through Moshe Rabbainu r.i.p., and we have already had many great and awesome *tzadikim* in every generation, and it is appropriate for us to rely upon them without any investigations, and to follow in their footsteps — to believe in Hashem Yisburach simply and to fulfill His Torah and His commandments as our holy forefathers transmitted to us. Segment 3 EN: And when a person goes in simplicity with faith alone without any investigations, he can merit that Hashem Yisburach will help him to come to the aspect of will [ratzon] which is above wisdom. Because in truth the wisdom of holiness is above faith — but even so, we must not go in wisdom and investigations; rather, in faith alone, because faith is a very strong thing. And then when one goes in faith alone without investigations and wisdom, he merits to come to the aspect of will which is above even wisdom — that is, he will merit that he will have an extraordinary, very strong will toward Him blessed He, with a very intense longing to the point that he will not know what to do from the great intensity of the longing. And he will scream and etc. However, there is an investigator who is within people's hearts — that is, the adversary [baal davar] who brings investigations into a person's heart — and one must subdue him and drive him away: to drive from his heart all investigations and to strengthen himself in faith as mentioned.[63] Segment 4 EN: And know that there are sins that bring heresies into a person. And there are those upon whom such thoughts about faith come because they were not born in holiness as required. And there are those who compounded this with their own evil deeds, because there are sins that damage and blemish faith as mentioned. And for this, shame and a broken heart are needed — because one who has investigations and such thoughts, Heaven forbid, it is appropriate for him to be very ashamed that he was born in such coarseness, or that he did such deeds that he has come to have thoughts against our holy faith: *"The glory of Hashem fills all the earth"* [Numbers 14:21], because *"The whole earth is full of His glory"* [Isaiah 6:3]. And upon him come thoughts, Heaven forbid, to banish and uproot him, Heaven forbid, from the Living G-d Who is the Life of lives, blessed He and elevated be His Name. And it is not necessary to explain the great shame that it is appropriate he should have when such thoughts come upon him, Heaven forbid. And through shame and a broken heart, through this he drives away and shatters the investigations and the aforementioned thoughts. Segment 5 EN: And in truth, faith is a very strong matter and his life is very strong through faith. Because when he has faith — even when afflictions come upon him, Heaven forbid — he can comfort himself and give life to himself, because Hashem Yisburach will have mercy on him and his end will be good, and the afflictions are for his good and for atonement, and in the end Hashem Yisburach will do good for him in this world or the World to Come. But an investigator who has no faith — when some trouble befalls him, he has no one to turn to and nothing with which to give life to himself and to comfort himself. And the understanding person will understand these matters from himself and will understand one thing from another, because it is impossible to explain everything in writing. And the general principle is that the main thing is faith without any investigations whatsoever, and through this he will be strong forever, in this world and the World to Come, and will never totter — fortunate is he. Segment 6 EN: Also this must be known: that there are upright souls who were born in uprightness and who also did not corrupt their deeds — upon whom such thoughts do not come at all — and even when such matters are spoken before them it does not concern them at all and does not confuse their minds at all. And this resembles one who speaks of the known desire before a eunuch — it certainly does not confuse his mind at all. Similarly, these aforementioned upright people do not hear at all and it does not enter their ears at all — the matters of investigations and the aforementioned confusions. # אות - לב URL: https://ajew.org/reader-plain/sichos-haran/1/32/ אות - לב אות - לב Source: https://ajew.org/reader/sichos-haran/1/32 Segment 1 HE: צריך לחזק את עצמו באמונה (סב) ולבלי לכנס בחקירות כלל ולבלי לעין כלל בספרים של מחקרים רק להאמין בהשם יתברך באמונה לבד בלי שום חקירות כלל. ואף על פי שנדמה לנו שההמון עם הם רחוקים מחקירות ואינם מחקרים כלל, אף על פי כן באמת כולם הם מערבים בחקירות. כי כל אחד ואחד יש לו חקירות ואפלו קטנים באים על מחשבתם חקירות ובלבולים. אבל באמת צריך כל אחד ואחד לזהר מאד להרחיק החקירות מלבו ולהשליכם מלבו לגמרי לבלי להיות חס ושלום שום חקרן כלל, רק להאמין בה' ובצדיקים אמתיים באמונה לבד בלי שום חקירות כלל. כי כבר זכינו לקבל תורתנו הקדושה על ידי משה רבנו עליו השלום, וכבר היה לנו צדיקים רבים גדולים ונוראים בכל דור ודור וראוי לנו לסמך עליהם בלי שום חקירות, ולילך בעקבותם להאמין בהשם יתברך בפשיטות ולקים תורתו ומצוותיו כאשר מסרו לנו אבותינו הקדושים: EN: One must strengthen oneself in faith[62] and not enter into investigations at all, and not look at all in the books of investigators [mehakarim] — rather, to believe in Hashem Yisburach with faith alone, without any investigations whatsoever. And even though it seems to us that the common folk are far from investigations and do not investigate at all — even still, in truth all of them are mixed up in investigations. Because every single person has investigations, and even small children have investigations and confusions come upon their thoughts. But in truth every single person must be very careful to distance investigations from his heart and cast them away from his heart entirely — not to be, Heaven forbid, any kind of investigator at all — rather, to believe in Hashem and in true *tzadikim* with faith alone, without any investigations whatsoever. Because we have already merited to receive our holy Torah through Moshe Rabbainu r.i.p., and we have already had many great and awesome *tzadikim* in every generation, and it is appropriate for us to rely upon them without any investigations, and to follow in their footsteps — to believe in Hashem Yisburach simply and to fulfill His Torah and His commandments as our holy forefathers transmitted to us. And when a person goes in simplicity with faith alone without any investigations, he can merit that Hashem Yisburach will help him to come to the aspect of will [ratzon] which is above wisdom. Because in truth the wisdom of holiness is above faith — but even so, we must not go in wisdom and investigations; rather, in faith alone, because faith is a very strong thing. And then when one goes in faith alone without investigations and wisdom, he merits to come to the aspect of will which is above even wisdom — that is, he will merit that he will have an extraordinary, very strong will toward Him blessed He, with a very intense longing to the point that he will not know what to do from the great intensity of the longing. And he will scream and etc. However, there is an investigator who is within people's hearts — that is, the adversary [baal davar] who brings investigations into a person's heart — and one must subdue him and drive him away: to drive from his heart all investigations and to strengthen himself in faith as mentioned.[63] And know that there are sins that bring heresies into a person. And there are those upon whom such thoughts about faith come because they were not born in holiness as required. And there are those who compounded this with their own evil deeds, because there are sins that damage and blemish faith as mentioned. And for this, shame and a broken heart are needed — because one who has investigations and such thoughts, Heaven forbid, it is appropriate for him to be very ashamed that he was born in such coarseness, or that he did such deeds that he has come to have thoughts against our holy faith: *"The glory of Hashem fills all the earth"* [Numbers 14:21], because *"The whole earth is full of His glory"* [Isaiah 6:3]. And upon him come thoughts, Heaven forbid, to banish and uproot him, Heaven forbid, from the Living G-d Who is the Life of lives, blessed He and elevated be His Name. And it is not necessary to explain the great shame that it is appropriate he should have when such thoughts come upon him, Heaven forbid. And through shame and a broken heart, through this he drives away and shatters the investigations and the aforementioned thoughts. And in truth, faith is a very strong matter and his life is very strong through faith. Because when he has faith — even when afflictions come upon him, Heaven forbid — he can comfort himself and give life to himself, because Hashem Yisburach will have mercy on him and his end will be good, and the afflictions are for his good and for atonement, and in the end Hashem Yisburach will do good for him in this world or the World to Come. But an investigator who has no faith — when some trouble befalls him, he has no one to turn to and nothing with which to give life to himself and to comfort himself. And the understanding person will understand these matters from himself and will understand one thing from another, because it is impossible to explain everything in writing. And the general principle is that the main thing is faith without any investigations whatsoever, and through this he will be strong forever, in this world and the World to Come, and will never totter — fortunate is he. Also this must be known: that there are upright souls who were born in uprightness and who also did not corrupt their deeds — upon whom such thoughts do not come at all — and even when such matters are spoken before them it does not concern them at all and does not confuse their minds at all. And this resembles one who speaks of the known desire before a eunuch — it certainly does not confuse his mind at all. Similarly, these aforementioned upright people do not hear at all and it does not enter their ears at all — the matters of investigations and the aforementioned confusions. And in truth, the objections and investigations of the common folk are great foolishnesses and are not objections at all. And there are people who go about with some objection for a long time — and in truth their objection is the answer, only because they lack understanding it seems to them to be an objection. Just as, for example, one asks a child: "The glass in the window was broken and they took the second glass next to it and fixed it there — so will the bird fly through the gap of the second glass?!" And when one asks the child in this way — including the answer within the question — it seems to him to be a great objection, and he does not know what to answer at all because it seems to him to be a great objection. But in truth it is all foolishness, because on the contrary, the objection — that the bird will fly — is the answer to the first foolish objection. Because in truth they do not take the second glass to seal it because the bird will fly through there — rather, the child, because of his lack of understanding, does not understand that the question and the answer are included together and it seems to him to be a great objection. Similarly exactly — people into whose hearts such foolish objections enter, that in truth this objection is the answer. But because of the lack of understanding it seems to them to be a great objection. And understand well. Therefore a person must remove from his mind and flee from objections and investigations and foolishnesses and confusions — only to strengthen himself in faith alone as mentioned. # אות - לג URL: https://ajew.org/reader-plain/sichos-haran/1/33/ אות - לג אות - לג Source: https://ajew.org/reader/sichos-haran/1/33 Segment 1 HE: שוב פעם אחת היה מדבר מאמונה, ענה ואמר: אצל העולם אמונה הוא דבר קטן ואצלי אמונה הוא דבר גדול מאד. ועקר האמונה היא בלי שום חכמות וחקירות כלל. רק בפשיטות גמור כמו שהנשים וההמון עם הכשרים מאמינים: EN: Again, one time he was speaking about faith. He answered and said: In the eyes of the world, faith is a small matter, but in my eyes faith is a very great matter. And the essence of faith is without any wisdom and investigations at all — only with complete simplicity, as the women and the upright common folk believe. Segment 2 EN: Faith is considered like tzedakah [charity/righteousness]. As it is written [Genesis 15:6]: *"And he believed in Hashem and He counted it to him as righteousness."* And through this one merits to children. The gematria (numerical value) of "emunah" [faith] equals "banim" [children].[65] Segment 3 EN: And he said: A great heresy [apikorsus] is spreading through the world. And he also related many times that, because of our many sins, a great heresy is spreading and advancing in the world. Fortunate is one who will hold firm in faith in these times. Segment 4 EN: And he said: Even though it is of no use whatsoever that he tells this — that there will be heresy in the world and that one must strengthen oneself in faith — because even though he says this, the heresy and confusions still intensify. Because after all, Daniel and the like also foretold previously that before Mashiach comes, many will be clarified and whitened and refined — *"And the wicked will act wickedly and the wise will understand"* etc. [Daniel 12:10]. And if so, since it was foretold beforehand that this will be the test before the coming of Mashiach — that many will be clarified and whitened and refined in faith — then one who merits to stand in the test and to remain firm in his faith is fortunate, and will merit all the good that is destined to come to us speedily in our days, which all our prophets and sages foretold. And if so, it was appropriate that every person should exercise wisdom and take care of himself to remain firm and strong in his faith, and that he should no longer have any test or refinement whatsoever, since this was already foretold beforehand. Segment 5 EN: And in truth, even so, even though this was foretold beforehand — even so there will be a great test. And many will act wickedly as it is written: *"And the wicked will act wickedly"* [Daniel 12:10]. But even so, I am announcing this beforehand for the sake of those few upright ones who will strengthen themselves in their faith. And certainly they will have great battles in their minds. So that this should be a strengthening and an encouragement and fortification for them when they see that this was already spoken of beforehand.[66] Segment 6 EN: And he said: There will yet be a time when one who is a simple upright person will be as great a wonder as the Baal Shem Tov o.b.m. Segment 7 EN: Heresy [apikorsus] is called a "burden" [masah], as Rashi wrote on [Deuteronomy 1:12]: *"your massa"* — this teaches that there were heretics among them. Therefore when one travels to the *Tzadik* he casts off from himself a great burden, because since he is traveling he already has faith which is the opposite of heresy.[67] # אות - לד URL: https://ajew.org/reader-plain/sichos-haran/1/34/ אות - לד אות - לד Source: https://ajew.org/reader/sichos-haran/1/34 Segment 1 HE: אמונה חשוב כצדקה. כמו שכתוב (בראשית ט"ו ו): "והאמין בה' ויחשבה לו צדקה" ועל ידי זה זוכה לבנים. אמונה בגימטריה בנים: (סה): EN: Faith is considered like tzedakah [charity/righteousness]. As it is written [Genesis 15:6]: *"And he believed in Hashem and He counted it to him as righteousness."* And through this one merits to children. The gematria (numerical value) of "emunah" [faith] equals "banim" [children].[65] # אות - לה URL: https://ajew.org/reader-plain/sichos-haran/1/35/ אות - לה אות - לה Source: https://ajew.org/reader/sichos-haran/1/35 Segment 1 HE: ואמר: שהולך אפיקורסות גדול על העולם. וכן ספר כמה פעמים שהולך ונמשך אפיקורסות גדול בעוונותינו הרבים בעולם. אשרי מי שיחזיק עצמו באמונה באלו העתים: EN: And he said: A great heresy [apikorsus] is spreading through the world. And he also related many times that, because of our many sins, a great heresy is spreading and advancing in the world. Fortunate is one who will hold firm in faith in these times. And he said: Even though it is of no use whatsoever that he tells this — that there will be heresy in the world and that one must strengthen oneself in faith — because even though he says this, the heresy and confusions still intensify. Because after all, Daniel and the like also foretold previously that before Mashiach comes, many will be clarified and whitened and refined — *"And the wicked will act wickedly and the wise will understand"* etc. [Daniel 12:10]. And if so, since it was foretold beforehand that this will be the test before the coming of Mashiach — that many will be clarified and whitened and refined in faith — then one who merits to stand in the test and to remain firm in his faith is fortunate, and will merit all the good that is destined to come to us speedily in our days, which all our prophets and sages foretold. And if so, it was appropriate that every person should exercise wisdom and take care of himself to remain firm and strong in his faith, and that he should no longer have any test or refinement whatsoever, since this was already foretold beforehand. And in truth, even so, even though this was foretold beforehand — even so there will be a great test. And many will act wickedly as it is written: *"And the wicked will act wickedly"* [Daniel 12:10]. But even so, I am announcing this beforehand for the sake of those few upright ones who will strengthen themselves in their faith. And certainly they will have great battles in their minds. So that this should be a strengthening and an encouragement and fortification for them when they see that this was already spoken of beforehand.[66] # אות - לו URL: https://ajew.org/reader-plain/sichos-haran/1/36/ אות - לו אות - לו Source: https://ajew.org/reader/sichos-haran/1/36 Segment 1 HE: ואמר: עוד יהיה זמן שמי שיהיה איש כשר פשוט, יהיה חדוש גדול כמו הבעל שם טוב זכרונו לברכה: EN: And he said: There will yet be a time when one who is a simple upright person will be as great a wonder as the Baal Shem Tov o.b.m. Segment 2 EN: Heresy [apikorsus] is called a "burden" [masah], as Rashi wrote on [Deuteronomy 1:12]: *"your massa"* — this teaches that there were heretics among them. Therefore when one travels to the *Tzadik* he casts off from himself a great burden, because since he is traveling he already has faith which is the opposite of heresy.[67] Segment 3 EN: *"They set their mouth against the heavens and their tongue walks through the earth"* [Psalms 73:9]. Because now heresy has spread — the restraint has been removed to speak slander against all the *tzadikim* and against all the G-d-fearing. And this is like someone who sticks out his tongue against the whole world, not caring about the whole world at all. # אות - לז URL: https://ajew.org/reader-plain/sichos-haran/1/37/ אות - לז אות - לז Source: https://ajew.org/reader/sichos-haran/1/37 Segment 1 HE: אפיקורסות נקראת משא כמו שכתב רש"י על "משאכם" (דברים א יב) מלמד שהיו בהם אפיקורסים. על כן כשנוסע להצדיק הוא משליך מעליו משאוי גדולה כי מאחר שנוסע כבר יש לו אמונה שהוא הפך האפיקורסות. (סז): EN: Heresy [apikorsus] is called a "burden" [masah], as Rashi wrote on [Deuteronomy 1:12]: *"your massa"* — this teaches that there were heretics among them. Therefore when one travels to the *Tzadik* he casts off from himself a great burden, because since he is traveling he already has faith which is the opposite of heresy.[67] # אות - לח URL: https://ajew.org/reader-plain/sichos-haran/1/38/ אות - לח אות - לח Source: https://ajew.org/reader/sichos-haran/1/38 Segment 1 HE: "שתו בשמים פיהם ולשונם תהלך בארץ". (תהלים עג ט) כי עכשו נתפשט האפיקורסות שהותרה הרצועה לדבר סרה על כל הצדיקים ועל כל יראי ה'. והוא כמו מי שפושט לשונו נגד כל העולם שאינו משגיח על כל העולם: ובאמת זה האפיקורסות הוא נגד השם יתברך בעצמו, אך שהם בושים לדבר בפיהם על השם יתברך על כן הם מהפכין אפיקורסות שלהם לדבר על העולם. וזהו "שתו בשמים פיהם", שבאמת מה שמדברים בפיהם הוא באמת למעלה בשמים, כי עקר דבריהם נגד השם יתברך כביכול כנזכר לעיל, אך "לשונם תהלך בארץ", שמחמת שבושים לדבר בפיהם נגדו יתברך, על כן לשונם תהלך בארץ שפושטין לשונם נגד העולם כנ"ל. אבל באמת "שתו בשמים פיהם" כנ"ל: EN: *"They set their mouth against the heavens and their tongue walks through the earth"* [Psalms 73:9]. Because now heresy has spread — the restraint has been removed to speak slander against all the *tzadikim* and against all the G-d-fearing. And this is like someone who sticks out his tongue against the whole world, not caring about the whole world at all. And in truth this heresy is against Hashem Yisburach Himself. But they are ashamed to speak with their mouths against Hashem Yisburach, therefore they redirect their heresy to speak against the world. And this is: *"They set their mouth against the heavens"* — because in truth what they say with their mouths is in truth above in the heavens, because the essence of their words is against Hashem Yisburach Himself, as mentioned. But *"their tongue walks through the earth"* — because since they are ashamed to speak with their mouths against Him blessed He, therefore *"their tongue walks through the earth,"* that they stick out their tongue against the world as mentioned. But in truth, *"they set their mouth against the heavens"* as mentioned. # אות - לט URL: https://ajew.org/reader-plain/sichos-haran/1/39/ אות - לט אות - לט Source: https://ajew.org/reader/sichos-haran/1/39 Segment 1 HE: ראוי שירגיש צרת יחיד מכל שכן צרת רבים חס ושלום בלב. כי אפשר שידע מהצרה חס ושלום ויודע בברור כאב הצרה חס ושלום ועם כל זה לבו אינו מרגיש הצרה כלל. ועל כל פנים צרת רבים חס ושלום ראוי שהלב ירגיש כאב הצרה. ואם אינו מרגיש צריך להכות הראש בקיר הינו להכות הראש בקירות לבבו כמובא במקום אחר (לקמן רי"ז) על פסוק "וידעת היום והשבות אל לבבך" (דברים ד לט) שצריך להביא הדעת בהלב. והבן היטב. אחר כך שמעתי בשמו שאמר שזהו בחינת "ויסב חזקיהו פניו אל הקיר" (ישעיה לח ב) שהסב והמשיך הפנים שהוא המח והדעת אל קירות הלב (סח). הינו כנזכר לעיל. כי עקר הפנים היא החכמה והדעת שהוא אור הפנים כמבאר במקום אחר (סט): EN: It is fitting that one should feel the distress of an individual, and certainly the distress of the many, Heaven forbid, in the heart. Because it is possible that one knows of the distress, Heaven forbid, and knows clearly the pain of the distress, Heaven forbid — and yet his heart feels no distress at all. And in any case, the distress of the many, Heaven forbid — it is fitting that the heart should feel the pain of the distress. And if one does not feel it, one must knock the head against the wall — that is, to knock the head against the walls of the heart, as mentioned elsewhere (below, article 217) on the verse *"And you shall know today and return it to your heart"* [Deuteronomy 4:39] — that one must bring the mind into the heart. And understand this well. Afterwards I heard in his name that he said: This is the aspect of *"And Hezekiah turned his face to the wall"* [Isaiah 38:2] — that he turned and drew the face — which is the mind and knowledge — toward the walls of the heart,[68] that is, as mentioned. Because the essence of the face is the wisdom and the knowledge which is the light of the face, as explained elsewhere.[69] # אות - ד URL: https://ajew.org/reader-plain/sichos-haran/1/4/ אות - ד אות - ד Source: https://ajew.org/reader/sichos-haran/1/4 Segment 1 HE: עכשו בעתים הללו קשה מאד מאד שיהיה מעות לאיש כשר. כי צריך שיהיה לו ירידה גדולה מאד, חס ושלום, עד שישיג מעות. ואפלו אחר הירידה חס ושלום מעבודתו יתברך עדין לאו כל אחד משיג מעות. כי גם הרשעים וקלי עולם לאו כל אחד משיג מעות, אבל איש כשר באמת רחוק מאד שיהיה לו עשירות: EN: Now, in these times, it is very, very difficult for a kosher person to have money, because it is necessary for him to have a very great descent Heaven forbid until he attains money. And even after the descent Heaven forbid from His devotion blessed He, still not everyone attains money. Because even the wicked and the frivolous of the world — not everyone attains money. However, a truly kosher person, it is extremely remote that he should have wealth.[22] Segment 2 HE: כי דע, שמיום שחרב בית המקדש נפל העשירות בעמקי הקלפות בבחינת: "ותרד פלאים", (איכה א ט) פלאים - אותיות אלפים. הינו שהאלפים של עשירות ירד פלאים, דהינו ירידה גדולה ונפלאה. על כן בהכרח שיהיה לו חס ושלום ירידה גדולה מאד קדם שבא לעשירות דהינו אלפים מזומנים ועדין הוא ספק כנ"ל. אבל איש כשר באמת קשה לו מאד שיהיה לו עשירות, ואף על פי שנמצאים גם צדיקים ואנשים כשרים שיש להם מעות, אבל הוא כבד וקשה מאד מאד. וגם העשירות שיש להם לצדיקים הוא מזיק להם לעבודתם. גם באמת, אף על פי שיש להם איזה מעט עשירות, אבל אף על פי כן אין להם עשירות גדול מזומן כמו שיש להקלי עולם שיש להם אלפים ורבבות אדומים מזומנים, כי עכשו קשה וכבד מאד שיהיה להכשרים עשירות כנ"ל: EN: Because know, that from the day the Temple was destroyed the wealth fell to the depths of the klipos (husks, exterior evil forces),[23] in the aspect of: "and she fell wondrously [pla-im]" [Lamentations 1:9] — 'pla-im' {wondrously} are the letters 'alaphim' — thousands. That is, that the monetary thousands of wealth fell wondrously, that is, a great and wondrous descent.[24] Therefore, it is ineluctable that he should have Heaven forbid a very great descent before coming to wealth,[25] that is, thousands in cash, and it is still uncertain as explained above.[26] However, a truly[27] kosher person — it is extremely difficult for him to have wealth. And even though there are also found tzadikim and kosher people that have money,[28] however, it is very, very onerous and difficult. And also, the wealth that the tzadikim have, it damages them in their devotion.[29] Also, in reality, even though they have a little wealth, however, even still they do not have great wealth ready at their disposal as do the frivolous of the world, who have thousands and tens of thousands of adumim (a valuable gold coin) cash. Because now it is extremely difficult and onerous for kosher people to have wealth as stated above. Segment 3 HE: וכמו שאומרים בשם רבי נחמן זקני זכרונו לברכה (ח) שאמר על מה שאמרו רבותינו, זכרונם לברכה (שבת סג.): "ארך ימים בימינה" ואמרו רבותינו, זכרונם לברכה, ארך ימים איכא עשר וכבוד ליכא? ואמרו כל שכן עשר וכבוד! ואמר רבי נחמן זכר צדיק לברכה שהוא רק כל שכן, הינו שבודאי הוא קל וחמר וכל שכן שראוי שיהיה להם עשר וכבוד אבל לא בפרוש. כי אף על פי כן אין להם מזומנים כמה אלפים אדומים, וכנ"ל (ט): EN: And like they say in the name of my grandfather Rabbi Nachman[30] o.b.m., who said[31] on what our Sages o.b.m said (Shabbos 63a), "Length of days is on/with its (the Torah's) right" [Proverbs 3:16], and our Sages o.b.m. said, "Length of days there is, wealth and honor there isn't?" And they said: "All the more so (there is) wealth and honor!" And Rabbi Nachman (the grandfather of Rabbainu) o.b.m. said, that it is just an "all the more so," that is, that certainly it is an a fortiori and an "all the more so" that they will have wealth and honor, however not explicitly.[32] Because even still they do not have ready at their disposal many thousands of adumim (valuable golden coins), as explained above. # אות - מ URL: https://ajew.org/reader-plain/sichos-haran/1/40/ אות - מ אות - מ Source: https://ajew.org/reader/sichos-haran/1/40 Segment 1 HE: בענין ספרי המחקרים (ע) מבאר כבר אצלנו כמה פעמים שאסור לעסק בהם וצריך להרחיק מאד לבלי ללמד אותם ולבלי להביט בהם כלל. אפלו בספרי חקירות של גדולי ישראל. כי הוא אסור גדול מאד ללמד אותם. (וכבר מבאר בכמה ספרים גדל האסור ללמד בהם (עא) כי לא באלה חלק יעקב, כי אין לנו שיכות בהם. כי אנו מאמינים בו יתברך באמונה לבד בלי שום חקירה כי הוא יתברך ברא את העולם כולו ומקים את עולמו ועתיד לחדש את עולמו וכו'. ודרך אלו הספרים להקשות קושיות שנראין כקושיות גדולות והתרוץ חלוש מאד ומי שרוצה לחקר יותר ולהקשות על התרוץ יכול להקשות ולא יועיל לו התרוץ על כן אסור לעין בהם כלל. ובאמת כל הקושיות שלהם אינם כלום והם כולם הבל ורעיון רוח:) EN: Regarding the books of investigators,[70] it has already been explained by us many times that it is forbidden to engage with them, and one must keep very far away and not study them and not look at them at all — even the books of investigation by the great ones of Israel. Because it is a very great prohibition to study them. (And it is already explained in many books the great prohibition of studying them,[71] because this is not the portion of Jacob, for we have no connection with them. Because we believe in Him blessed He with faith alone, without any investigation — for He blessed He created all the worlds and sustains His world and will in the future renew His world, etc. And the way of these books is to raise objections that appear to be great objections while the answer is very weak — and one who wishes to investigate further and to raise objections against the answer can do so, and the answer will not satisfy him. Therefore it is forbidden to study them at all. And in truth all their objections are nothing and are all vanity and vexation of spirit. And what we see — that there are people whose minds are not drawn after the very holy and awesome books, such as the books of the Zohar and the books of the Ari z"l and the like, even though they have in them very, very awesome insights that illuminate the eyes and are sweeter than honey; and they are specifically drawn after other matters such as investigations — know that this is because of their constitution [mizug], because their constitution by nature is a bad constitution from birth: they were born with a bad constitution and cannot endure the truly holy matter.[72] And in truth they certainly have free will and the power to break their bad constitution. But since they were born with such a bad constitution, they must endure great bitterness to break their bad constitution and evil nature. And fortunate is one born in holiness. And found in their books are objections about the order of creation — what did the star merit to be a star, or the constellation to be a constellation? And what wrong did the lowly things do that they should be lowly — such as animals and beasts and the like? And why was it not the opposite? And similarly — why is the head the head and the foot the foot, and why is it not the opposite? And the like. As these objections are elaborated at length in their books. And in truth it is all vanity and vexation of spirit. And we do not need to investigate after Him blessed He, for He is righteous and upright. And know in truth that the entire world in its entirety is in the aspect of a spinning wheel, what they call a dreydel [spinning top]. And everything returns in a cycle and is reversed — from person to angel and from angel to person; and from head to foot and from foot to head; and similarly all other matters in the world — all of them go round in a cycle and revolve and are reversed from one to the other and from the other to the one, from the upper to the lower and from the lower to the upper.[73] Because in truth at the root everything is one. For there are the separated ones [nifdalim] — that is, angels who are completely separated from matter — and there are spheres [galgalim] which are matter but of very pure matter. And there is the lower world — that is, this lower world which is complete matter. And even though certainly each and every one of these three mentioned is taken from a specific place — even so, at the root there, all are one. And therefore the entire world in its entirety is in the aspect of the spinning wheel, and everything returns and is reversed — now this thing is in the upper aspect in the aspect of head, and another thing in the lower aspect in the aspect of foot, and afterwards it is reversed and cycles, and what was in the aspect of foot becomes the aspect of head, and from head foot; and similarly, reversed from person to angel and from angel to person, as we find that our Sages o.b.m. said[74] that angels were cast from the heavens to the lower world and entered into complete matter until they became masters of desires, etc. And similarly many times angels came in this world and clothed themselves in matter, as explained in many places.[75] And similarly in reverse — we find that from a person was made an angel. Because the world is in the aspect of the spinning wheel, and everything cycles as mentioned,[76] because in truth at the root everything is one as mentioned. (Also we find that the foot of this one is higher in level than the head of another. And similarly with the worlds — because the lower level of the upper world is higher in level than the upper level of the lower world below it. But in truth everything cycles as mentioned.) And this is the aspect of the game played on Chanukah with the dreydel [spinning top], because Chanukah is in the aspect of the Holy Temple. And the main building of the Holy Temple is this aspect mentioned — the aspect of the spinning wheel. Because in the Holy Temple it was the aspect of higher ones below and lower ones above,[77] because Hashem Yisburach caused His Shechinah to rest in the Mishkan and in the Holy Temple — which is the aspect of higher ones below. And similarly in reverse — all the designs of the Mishkan were all inscribed above.[78] And this is the aspect of lower ones above — which is the aspect of the dreydel, the aspect of the spinning wheel, that everything returns and is reversed as mentioned. Because according to investigation it is very far-fetched that Hashem Yisburach, Who is exalted and elevated above all spirituality — "for the heavens and heavens of heavens cannot contain You" etc. — would condense His Shechinah in the vessels of the Mishkan. And yet Hashem Yisburach showed the opposite of their view — for in truth Hashem Yisburach caused His Shechinah to rest below in the Mishkan and in the Holy Temple. And similarly in reverse, it is far-fetched according to investigation that a person, who is a lowly creature, should have the power to make an impression above; or that a lowly animal should be offered as a sacrifice to rise as a pleasing aroma, as a satisfying spirit before Him blessed He, Who said and it was His will — and how is will relevant to Him blessed He? But in truth Hashem Yisburach showed the opposite of their view — for in truth Hashem Yisburach caused His Shechinah to rest below in the Mishkan and the Temple, and the animal rose as a pleasing aroma etc. And this is the aspect of higher ones below and lower ones above — the aspect of the spinning wheel, the aspect of the dreydel. And behold, the hiyulani force mentioned[79] in their books is the aspect of the intermediary between the potential and the actuality. Because every matter is first in potential and afterwards emerges from potential to actuality. And when it emerges from potential, before it comes to actuality, there is the aspect of hiyuli which is the intermediary between potential and actuality — which is the root of all creatures, because all of them emerge from the potential of the hiyuli, for all of them were first within the aspect of the potential of the hiyuli. And all the creatures emerging from there — the three aspects mentioned above: separated ones, spheres, the lower world — all of them cycle around, and return and are reversed from separated to lower and from lower to separated and similarly all of them — because at the root everything is one as mentioned. And this is the aspect of the letters engraved on the dreydel which are nun, gimel, heh, shin — being acronyms of H'iyuli N'ivdal G'algal Sh'afal — the hiyulani, the separated, the spheres, the lower — which encompasses all of creation as mentioned, all of them cycling around and revolving and being reversed from the one to the other and from the other to the one as mentioned. This is hinted at in Chanukah, which is in the aspect of the Chanukah of the Holy Temple — where was the aspect of higher ones below and lower ones above — which is the aspect of the dreydel, the aspect of the spinning wheel that reverses from this aspect to that aspect and from that to this as mentioned. And this is the aspect of the redemption. Because this is the essence of the redemption: that the aforementioned aspect will be — that is, the cycling aspect as mentioned — the aspect of higher ones below and lower ones above, as was in the Holy Temple. Therefore when they went out from Egypt, immediately in the Song at the Sea they said: *"Bring them in and plant them on the mountain of Your inheritance"* [Exodus 15:17] etc. — they prophesied about the building of the Holy Temple, because this is the essence of the redemption: the building of the Holy Temple where was the aspect of the spinning wheel as mentioned — the aspect of higher ones below and lower ones above (which is the main purpose). Because in truth everything is one, for at the root everything is one as mentioned. And this is also the aspect of the aforementioned letters — nun, gimel, heh, shin — acronyms of "G'alta Sh'evet N'achalatecha H'ar Tzion" [Psalms 74:2] — in the aspect of "Bring them in and plant them on the mountain of Your inheritance," in the aspect of the Holy Temple where was the aspect of the spinning wheel — which is the essence of the redemption as mentioned. And see in the Torah-teaching (Likutay Moharan vol. 2, ch. 7) said on Chanukah, beginning with "Vayhi mikaitz" — *"For He Who has compassion on them will lead them"* etc. There too is explained the matter of higher ones below and lower ones above and the matter of Chanukah which is the Chanukah of the Holy Temple, see there. And this is the aspect of the surrounding lights [makifim] mentioned in that Torah-teaching — that is, the aspect of the spinning wheel, the dreydel as mentioned, which surrounds and goes round. And see there and understand. (Wisdom is in the aspect of hiyulani.) And let us return to the main matter. Because we have no need to enter into investigations at all — for it is a very great prohibition — rather, we believe in Him blessed He with faith alone: that He blessed He created all the worlds and sustains all of them and will in the future renew His world. # אות - מא URL: https://ajew.org/reader-plain/sichos-haran/1/41/ אות - מא אות - מא Source: https://ajew.org/reader/sichos-haran/1/41 Segment 1 HE: לב נשבר ועצבות אינו ענין אחד כלל. כי לב נשבר הוא בלב, אבל עצבות הוא בא מן הטחול (פ). ועצבות שהוא מהטחול היא סטרא אחרא והקדוש ברוך הוא שונא אותה. אבל לב נשבר היא חביב לפני השם יתברך, כי לב נשבר יקר מאד מאד בעיניו יתברך (פא). והיה טוב שיהיה לו לב נשבר כל היום, אך אנשים כערככם יכולין לבוא מלב נשבר לעצבות. על כן צריכין ליחד איזה שעה ביום שיהיה לו לב נשבר דהינו להתבודד ולשבר לבו לפניו יתברך כמבאר במקום אחר (פב) אבל שאר כל היום כולו יהיה רק בשמחה (פג). ועל זה הזהיר אותנו כמה פעמים. להתאמץ ולהתגבר שלא יהיה לנו לב נשבר רק איזה שעה ביום, ועצבות כלל לא. ושאר כל היום יהיה בשמחה: EN: A broken heart and sadness are not one matter at all. For a broken heart is in the heart, but sadness comes from the spleen.[80] And sadness — which is from the spleen — is the sitra achra [the other side], and the Holy One Blessed He hates it. But a broken heart is cherished before Hashem Yisburach, and is very dear in His eyes blessed He. Segment 2 EN: And it would be good for a person to have a broken heart the entire day — but people of your standing are not able to maintain this, because it is possible from having a broken heart to come to sadness Heaven forbid, which is completely forbidden for a person. Therefore it is necessary to designate some hour in the day in which to have a broken heart — that is, to do hisbodidus and to break one's heart before Him blessed He — but the rest of the entire day, to be only joyful. Segment 3 EN: Sadness is like someone who is angry and upset — like someone who resentfully finds fault and complains against Him blessed He, Heaven forbid, for not doing for him as he wishes. But a broken heart is like a son who expresses his yearning before his father, like a baby who complains and cries before his father for being distant from him, etc. And see elsewhere on this.[84] Segment 4 EN: Through bitterness and sadness one does not know his own name.[85] And he said in the manner of a quip [derech tzachut]: That a dead person, when they ask him to say his name, he forgets his name, as is mentioned.[86] And this is because the dead person is in deep sadness and bitterness — therefore he does not know his name. And the general rule is that one must be very, very careful to always be joyful. And even if one is as he is — that is, Heaven forbid, very far from Hashem — even still he should rejoice greatly that he was not made a gentile. And it is already explained that regarding the matters of his deeds which are not worthy before Him blessed He — for this one needs to designate an hour of the day to do hisbodidus and to break his heart before Him blessed He, as explained elsewhere. And also during that hour it is forbidden that he should have sadness — only a broken heart. But the rest of the entire day he should be only joyful.[87] Segment 5 EN: Also, through joy one can give life to another person. Because there are people who have great and terrible sufferings, may the Merciful One save us, and it is impossible for them to relate what is in their heart. And they would want to tell, but they have no one before whom to tell and to converse all that is in their heart. And they go full of sufferings and worries — and when a person comes with a cheerful face he can truly revive them. And to revive a person is not a small thing, for it is a very great thing. And as is brought in the Gemara [Ta'anit 22b]: of those two jesters who merited what they merited through this — that they used to make people joyful. Segment 6 EN: Regarding a person's name — the name is a very great matter, and he spoke much about this. He also spoke with us about the verses that are customarily said before "Yih-yu leratzon" — [concluding prayers from verses] which begin and end with the letters of one's name. And he said that he knows how to explain all the names of those who stood around him — where each is hinted to. And especially regarding Rabbi Shimon[88] he spoke at length. Shimon is a permutation of the letters of "Avon Mash" [=a sin washed] — and he did not wish to explain the matter and said that this permutation is precisely all the matter and aspect of Rabbi Shimon. This Rabbi Shimon was one of his important disciples. And he said: Do not make the mistake, if I tell you where you are hinted to, that another person with the same name also has that reference. Do not say so. And from the general import of his words we understood that every single person, according to his matter and his level and his aspect, has some permutation and hint [in his name]. And he knows all this well with precision. He said that permutations of letters are very great. And he said that his Torah teaching is great — but in the place where he must make use of permutations of letters, he is all the greater.[89] Segment 7 EN: After having a broken heart comes joy — and this is an indication whether one had a broken heart: when afterwards he comes to joy. Segment 8 EN: One must guard the thought very much, because from thought an actual vital thing can be made. Segment 9 EN: And know that every aspect that is higher above in the person, it is able to attain and reach more. For example, with the foot one can throw some object upward, but with the hand one can throw upward more. And with speech one can attain and reach even more and more, because with speech one can speak to a distant place. And hearing is higher above and one can hear a sound from very far away — like when one fires cannons (what they call "hormates") one can hear from very far away. And sight can attain and reach still more and more, because with sight one can see and gaze at the heavens. Thus every aspect that is higher above, it can attain and reach more. Segment 10 EN: And the thought is very high above, above everything — and can attain and reach higher, higher above. Therefore one must guard it very much. # אות - מב URL: https://ajew.org/reader-plain/sichos-haran/1/42/ אות - מב אות - מב Source: https://ajew.org/reader/sichos-haran/1/42 Segment 1 HE: עצבות הוא כמו מי שהוא בכעס וברגז כמו שמתרעם ומתלונן עליו יתברך חס ושלום על שאינו עושה לו רצונו. אבל לב נשבר הוא כבן המתחטא לפני אביו כתינוק שקובל ובוכה לפני אביו על שנתרחק ממנו וכו' ועין במקום אחר מזה (פד): EN: Sadness is like someone who is angry and upset — like someone who resentfully finds fault and complains against Him blessed He, Heaven forbid, for not doing for him as he wishes. But a broken heart is like a son who expresses his yearning before his father, like a baby who complains and cries before his father for being distant from him, etc. And see elsewhere on this.[84] # אות - מג URL: https://ajew.org/reader-plain/sichos-haran/1/43/ אות - מג אות - מג Source: https://ajew.org/reader/sichos-haran/1/43 Segment 1 HE: על ידי מרה שחורה ועצבות אינם יודעים משמו (פה). ואמר בדרך צחות. שהמת כששואלין אותו שיאמר שמו הוא שוכח את שמו כמובא (פו). וזה מחמת שהמת הוא בעצבות ומרה שחורה מאד על כן אינו יודע משמו. והכלל שצריך לזהר מאד מאד להיות בשמחה תמיד. ואפלו אם הוא כמו שהוא, דהינו שהוא, חס ושלום, רחוק מאד מהשם יתברך אף על פי כן יש לו לשמח מאד שלא עשהו גוי. וכבר מבאר שעל עניני מעשיו אשר אינם כראוי נגדו יתברך, על זה צריכין ליחד שעה ביום להתבודד ולשבר לבו לפניו יתברך כמבאר במקום אחר. וגם אותה השעה אסור שיהיה לו עצבות רק לב נשבר, אבל שאר כל היום יהיה רק בשמחה (פז). גם על ידי השמחה יכולין להחיות אדם אחר. כי יש בני אדם שיש להם יסורים גדולים ונוראים רחמנא לצלן ואי אפשר להם לספר מה שבלבם. והם היו רוצים לספר אך אין להם בפני מי לספר ולהשיח עמו את כל אשר עם לבבם. והם הולכים מלאים יסורים ודאגות, וכשבא אדם עם פנים שוחקות יכול להחיות אותם ממש, ולהחיות אדם אינו דבר רק כי הוא דבר גדול מאד. וכמו שמובא בגמרא (תענית כב.): מהני תרי בדחי שזכו למה שזכו על ידי זה שהיו משמחים בני אדם: EN: Through bitterness and sadness one does not know his own name.[85] And he said in the manner of a quip [derech tzachut]: That a dead person, when they ask him to say his name, he forgets his name, as is mentioned.[86] And this is because the dead person is in deep sadness and bitterness — therefore he does not know his name. And the general rule is that one must be very, very careful to always be joyful. And even if one is as he is — that is, Heaven forbid, very far from Hashem — even still he should rejoice greatly that he was not made a gentile. And it is already explained that regarding the matters of his deeds which are not worthy before Him blessed He — for this one needs to designate an hour of the day to do hisbodidus and to break his heart before Him blessed He, as explained elsewhere. And also during that hour it is forbidden that he should have sadness — only a broken heart. But the rest of the entire day he should be only joyful.[87] Also, through joy one can give life to another person. Because there are people who have great and terrible sufferings, may the Merciful One save us, and it is impossible for them to relate what is in their heart. And they would want to tell, but they have no one before whom to tell and to converse all that is in their heart. And they go full of sufferings and worries — and when a person comes with a cheerful face he can truly revive them. And to revive a person is not a small thing, for it is a very great thing. And as is brought in the Gemara [Ta'anit 22b]: of those two jesters who merited what they merited through this — that they used to make people joyful. # אות - מד URL: https://ajew.org/reader-plain/sichos-haran/1/44/ אות - מד אות - מד Source: https://ajew.org/reader/sichos-haran/1/44 Segment 1 HE: בענין השם של אדם. השם הוא דבר גדול מאד, ודבר הרבה מזה. גם דבר עמנו מענין הפסוקים שנוהגין לומר קדם יהיו לרצון המתחילין ומסימין באותיות של שמו. ואמר שיודע לבאר כל השמות של אותן שעמדו סביבו היכן הם רומזים. וביותר מרבי שמעון (פח) דבר הרבה. שמעון היא צרוף עו"ן מ"ש ולא רצה לבאר באור הדבר ואמר שצרוף הנ"ל זהו ממש כל ענינו ובחינתו של רבי שמעון. זה רבי שמעון היה אחד מתלמידיו החשובים. ואמר, שאל תטעה אם אמר לך היכן אתה מרומז, שגם אדם אחר ששמו כשמך אחיזתו גם כן שם. אל תאמר כן. ומכלל דבריו הבנו שכל אחד כפי ענינו ומדרגתו ובחינתו כן יש לו איזה צרוף ורמז. והוא יודע כל זה היטב לאמתו. אמר שצרופי אותיות גדול מאד. ואמר שהתורה שלו גדולה. אך במקום שהוא צריך להשתמש עם צרופי אותיות הוא גדול ביותר (פט): EN: Regarding a person's name — the name is a very great matter, and he spoke much about this. He also spoke with us about the verses that are customarily said before "Yih-yu leratzon" — [concluding prayers from verses] which begin and end with the letters of one's name. And he said that he knows how to explain all the names of those who stood around him — where each is hinted to. And especially regarding Rabbi Shimon[88] he spoke at length. Shimon is a permutation of the letters of "Avon Mash" [=a sin washed] — and he did not wish to explain the matter and said that this permutation is precisely all the matter and aspect of Rabbi Shimon. This Rabbi Shimon was one of his important disciples. And he said: Do not make the mistake, if I tell you where you are hinted to, that another person with the same name also has that reference. Do not say so. And from the general import of his words we understood that every single person, according to his matter and his level and his aspect, has some permutation and hint [in his name]. And he knows all this well with precision. He said that permutations of letters are very great. And he said that his Torah teaching is great — but in the place where he must make use of permutations of letters, he is all the greater.[89] # אות - מה URL: https://ajew.org/reader-plain/sichos-haran/1/45/ אות - מה אות - מה Source: https://ajew.org/reader/sichos-haran/1/45 Segment 1 HE: אחר לב נשבר בא שמחה, וזה סימן אם היה לו לב נשבר כשבא אחר כך לשמחה. (צ): EN: After having a broken heart comes joy — and this is an indication whether one had a broken heart: when afterwards he comes to joy. # אות - מו URL: https://ajew.org/reader-plain/sichos-haran/1/46/ אות - מו אות - מו Source: https://ajew.org/reader/sichos-haran/1/46 Segment 1 HE: צריך לשמר את המחשבה מאד כי ממחשבה יכול להיות נעשה דבר חיוני ממש: ודע שכל בחינה שהיא גבוה למעלה יותר אצל האדם היא יכולה להגיע ולהשיג יותר. כמו למשל, עם הרגל יכולין להשליך איזה דבר למעלה, אבל עם היד יכולין להשליך למעלה יותר. ובהדבור יכולין להשיג ולהגיע יותר ויותר כי בהדבור יכולין לדבר למרחוק. והשמיעה היא גבוה יותר ויכולין לשמע קול מרחוק מאד כגון כשיורין בקני שרפה (שקורין הורמאטעס) יכולין לשמע למרחוק מאד. והראיה יכולה להשיג ולהגיע עוד יותר ויותר כי בהראיה יכולין לראות ולהביט על השמים. נמצא שכל בחינה שהיא גבוה יותר למעלה היא יכולה להשיג ולהגיע יותר: והמחשבה היא גבוה מאד למעלה מן הכל ויכולה להשיג ולהגיע למעלה למעלה על כן צריכין לשמרה מאד: EN: One must guard the thought very much, because from thought an actual vital thing can be made. And know that every aspect that is higher above in the person, it is able to attain and reach more. For example, with the foot one can throw some object upward, but with the hand one can throw upward more. And with speech one can attain and reach even more and more, because with speech one can speak to a distant place. And hearing is higher above and one can hear a sound from very far away — like when one fires cannons (what they call "hormates") one can hear from very far away. And sight can attain and reach still more and more, because with sight one can see and gaze at the heavens. Thus every aspect that is higher above, it can attain and reach more. And the thought is very high above, above everything — and can attain and reach higher, higher above. Therefore one must guard it very much. # אות - מז URL: https://ajew.org/reader-plain/sichos-haran/1/47/ אות - מז אות - מז Source: https://ajew.org/reader/sichos-haran/1/47 Segment 1 HE: צריך לזה זכיה גדולה שיזכה לישב עצמו שעה אחת ביום ושיהיה לו חרטה על מה שצריכין להתחרט, כי לאו כל אחד זוכה לישב הדעת איזה שעה ביום, כי היום הולך וחולף ועובר אצלו ואין לו פנאי לישב עצמו אפלו פעם אחת כל ימי חייו. על כן צריכין להתגבר לראות ליחד לו פנאי לישב עצמו היטב על כל מעשיו אשר הוא עושה בעולם אם כך הוא ראוי לו לבלות ימיו במעשים כאלו. ומחמת שאין האדם מישב עצמו ואין לו דעת, ואפלו אם יש לו לפעמים איזה ישוב הדעת, אין הדעת המיושב מאריך זמן אצלו ותכף ומיד חולף ועובר הדעת ממנו וגם אותו המעט הדעת שיש לו אינו חזק ותקיף אצלו. מחמת זה אין מבינים שטות העולם הזה. אבל אם היה להאדם שכל מיושב חזק ותקיף היה מבין שהכל שטות והבל: בפרט התאוה שיש לכמה בני אדם להיות מפורסם ולהנהיג העולם ולנסע על המדינה הכל הבל ורעות רוח והוא שטות גדול באמת, כי באמת אין זה שום תענוג ונחת רוח אפלו בעולם הזה כי הוא מלא יסורים ובזיונות. גם כבר הוכיח את אחד מאנשים כאלו שהתאוה להיות מפורסם ואמר לו: הלא לא תוכל אפלו לברך ברכת המזון באמת. כי תצטרך בכל מעשיך לכון שיתקבלו מעשיך בעיני בני אדם ולא תוכל לעשות שום עבודה קלה לשם שמים: EN: One must have great merit to merit to settle himself one hour a day — and to have regret for that which necessitates regret — because not everyone merits to this. For the day passes and whisks by him and he does not have the opportunity to settle himself even one time in all the days of his life. Therefore it is necessary to rise and take charge — to commit time for himself to settle himself well, concerning all his actions which he does in this world, whether it is appropriate to spend his days in such a fashion, with this conduct. # אות - מח URL: https://ajew.org/reader-plain/sichos-haran/1/48/ אות - מח אות - מח Source: https://ajew.org/reader/sichos-haran/1/48 Segment 1 HE: ספר הרבה מענין גודל היראה והקדושה שהיה לו בילדותו שהיה זריז וקדוש מאד. ואמר שהיה מתחיל כמה פעמים ביום אחד, הינו שהיה מתחיל להיות איש כשר, שמעתה יעבד את השם יתברך ואחר כך באותו היום עצמו נפל מזה ונפל לתאות אכילה וכיוצא, וחזר והתחיל באותו היום פעם אחר שמאותו השעה יהיה איש כשר וכו' ונפל וחזר והתחיל מחדש, וכן היה כמה פעמים ביום אחד. וכבר שמענו ממנו כמה פעמים שהיה לו כמה התחלות שבכל פעם התחיל מחדש לעבד את ה' (צא): EN: He related much about the great fear and holiness that he had in his childhood, that he was very zealous and holy. And he said that he used to make beginnings many times in a single day — that is, he would begin to be an upright person: that from this moment he would serve Hashem Yisburach. And afterwards on that very same day he would fall from this and fall into desire for food and the like; and he would go back and begin again on that same day, that from that hour on he would be an upright person, etc. And he would fall and go back and begin anew. And thus it was many times in a single day. And we have already heard from him many times that he had many beginnings — that each time he began fresh to serve Hashem.[91] And this is a great general principle in the service of Hashem — not to allow oneself to fall, Heaven forbid, because he fell from some devotion or from praying with intention, or because he fell to wherever he fell, Heaven forbid. Even so he should strengthen himself with everything possible and begin each time fresh — as if today he began to draw close to Hashem Yisburach. And even if it will be so many times — that is, that he will have, Heaven forbid, many and many falls from His service blessed He — even so he should begin each time fresh, even many and many times. And without this it is impossible to be a truly upright person and to truly draw close to Hashem Yisburach. And for as long as he is not firm in his mind — that he will always draw himself to Hashem Yisburach in whatever he can, whether in ascent or in descent, Heaven forbid, even if the descent is, Heaven forbid, however it may be — even so, he should be strong and courageous in his mind to pull and yearn and long always for Him blessed He, and to cry out and to pray and to supplicate to Him blessed He always, and to do what he can in the service of Hashem with joy, however it may be — for as long as he does not have this strengthening truly, it is impossible for him to truly draw close to Hashem Yisburach. And he must strengthen himself so much that he is prepared and willing to serve Hashem always all the days of his life — on condition not to receive reward. Because sometimes it seems to a person that it is distant that he will merit the World to Come on account of the great extent of his distance from Hashem Yisburach. Even so, he should be willing to do what he can in the service of Hashem without the World to Come. And even if it appears to him that he will have Gehinnom too, Heaven forbid — however it may be, he is obligated to do his part always in the service of Hashem, whatever he can do, and to grab some mitzvah or Torah or prayer and the like — and Hashem Who is good in His eyes will do. And as is related in the name of the Baal Shem Tov z"l — that one time he fell greatly in his mind to the point that it seemed to him certainly that he would not have the World to Come, Heaven forbid, and he had nothing with which to give life to himself at all. And he said: "I love Hashem Yisburach without the World to Come." And every person, even a simple person, cannot be a truly upright person except when he can endure all as mentioned. And even in a single day one must strengthen oneself many times and begin each time fresh as mentioned — until one merits in the fullness of days to walk in the ways of Hashem in an orderly fashion, amen. # אות - מט URL: https://ajew.org/reader-plain/sichos-haran/1/49/ אות - מט אות - מט Source: https://ajew.org/reader/sichos-haran/1/49 Segment 1 HE: בענין קדוש השם שאמרו רבותינו, זכרונם לברכה (כתובות לג:) אלמלא נגדוה לחנניה מישאל ועזריה וכו', אמר שאינו חיוב כי אף על פי כן יכול להיות שימצא אחד שיקדש השם אפלו אם יעשו לו כל היסורים והכאות שבעולם וכמו שמספרים מהדורות הסמוכים לפנינו כמה מיני ענויים שסבלו הקדושים בשביל קדוש השם. אשרי להם: EN: Regarding the sanctification of Hashem's Name [kiddush Hashem] — that our Sages o.b.m. said [Kesubos 33b]: "If they had flogged Chananya, Mishael and Azarya, etc." — he said that it is not an obligation, because even so it is possible that one will be found who will sanctify the Name even if they do all the tortures and beatings in the world. And as is related from the generations close to ours — how many kinds of tortures the holy martyrs endured for the sanctification of the Name. Fortunate are they. Segment 2 EN: Regarding doctors and remedies[92] he spoke with us very much and was very, very critical of remedies and doctors, and warned very, very strongly that everyone who wants to spare his life and the lives of his offspring and household members should distance himself very greatly — to the furthest possible extent — from engaging, Heaven forbid, with remedies and doctors. And even one who has a sick person in his household — and even if the illness is severe, Heaven forbid, may the Merciful One save us — even still he should cast his burden upon Hashem and lean upon his G-d alone, and not engage with remedies and doctors at all. Even in a place where there are outstanding doctors, even so, he should not rely upon them and should not entrust his life into their hands — because they are closer to death than to life, may the Merciful One save us. Segment 3 EN: Because even if he is a great doctor, it is impossible for him to precisely determine the illness and the remedy appropriate for it according to the person's constitution and nature, and according to the specific illness, and according to the season and time. Because there are in this many, many variations that the doctor must be very precise about — and it is very difficult for him to be precise about all the details and not err in all the particulars, as they themselves admit. And very easily he can ruin the person greatly — to the point that no remedy for his life will help, Heaven forbid. And even the very greatest doctor — all the more so and certainly the majority of doctors found in our lands, most of whom do not know their right from their left and are actual murderers who kill souls with their own hands, Heaven forbid. One must flee from them like an arrow's shot, lest he kill himself or the sick person whom he hands over to them with his own hands, Heaven forbid. And even when one relies on great doctors it is a very great danger and far from life since he has fallen into the hand of the doctor. And it is impossible to elaborate and relate all that Rabbainu o.b.m. told on this matter. # אות - ה URL: https://ajew.org/reader-plain/sichos-haran/1/5/ אות - ה אות - ה Source: https://ajew.org/reader/sichos-haran/1/5 Segment 1 HE: היה מגנה מאד את ספרי המחקרים והפילוסופים, ואמר שאין שם כלל שכל גמור כמו שיש באיזה מאמר מהרש"א (י) או מהר"ם שיף (יא) וכיוצא מספרינו הקדושים שיש בהם עמקות ושכל נפלא ונעים מאד, אבל באלו הספרים לא נמצא זה השכל כלל. כי הם מדברים רק בדרך הקשים מנה ובה עד שבאים לאיזה מופת, אבל השכל שיש בתורתנו הקדושה להבדיל אין שם כלל כלל (יב): EN: He extremely denigrated the books of the naturalists and the philosophers,[33] and he said that there isn't any complete abstraction there as there is in any piece of the commentary on the Talmud by the Maharsha or Maharam Shif[34] and so forth from our holy books, which have in them depth and extremely wondrous and pleasant intellect. But in these books there is not found this intellect at all. Because they speak just in the way of self-evident association until they come to some postulate, but the intellect that there is in our holy Torah lihavdil (to distinguish between the holy and what is not) — it's not there at all whatsoever.[35] Segment 2 HE: ואמר: אשרי מי שאינו יודע כלל מספריהם רק הולך בתמימות ויש לו יראת הענש כי עקר העבודה בתחלה היא רק מחמת יראת הענש ובלי יראת הענש אי אפשר להתחיל כלל בעבודת ה'. ואפלו צדיקים צריכים גם כן יראה כי עובדי מאהבה הם מועטים מאד מאד ועקר הוא יראת הענש. (יג) כי היראה עלאה בגין דהוא רב ושליט וכו' הינו יראת הרוממות לאו כל אדם זוכה לזאת היראה אבל עקר העבודה הוא רק על ידי יראת הענש אצל רב בני אדם (יד): EN: And he said: Fortunate is someone who does not know at all from their books,[36] just goes with timeemus (wholesomeness, sincerity) and he has fear of punishment (yiras hu-oanesh). Because the main devotion in the beginning[37] is just on account of fear of punishment,[38] and without fear of punishment it is impossible to begin at all in the service of Hashem. And even tzadikim need as well[39] fear (of punishment), because those who serve Hashem from love are very, very few.[40] And the main thing is fear of punishment, because the supernal fear (yiruh eelu-uh) — because He is great/master and ruler etc., that is, yiras haroamimus (fear of the exaltedness of Hashem) — not every person merits to this fear,[41] rather, the main devotion is just through fear of punishment by most people. Segment 3 HE: ומי שלומד חס ושלום בספרי המחקרים והפילוסופים נכנס בלבו ספקות וכפירות. כי כל אדם נולד עם רשעות כי טבע כל אדם נמשך אחר רשעות הינו אחר תאוות רעות של עולם הזה רחמנא לצלן. רק מחמת יראת הענש הוא שובר תאותו ונכנס בדרכי ה'. אבל כשלומד באותן הספרים של חקירות חס ושלום אזי מוצא לעצמו ספקות וכפירות שהם סיוע לרשעות שלו שיש בו בטבעו. ועל כן אין אנו מוצאים כלל שיהיה איזה אדם נעשה איש כשר וירא ה' על ידי ספרי המחקרים, אף על פי שנמצא בדבריהם איזה דברים ממדות טובות וכיוצא אף על פי כן הכל הבל כי הפסדם מרובה משכרם, כי הם מבלבלים דעת האדם מאד. ועין במקום אחר מזה מגדל האסור ללמד אלו הספרים רחמנא לצלן (טו): EN: And someone who learns Heaven forbid from the books of the naturalists and the philosophers, there is infused in his heart doubt and heresies. Because every person is born with wickedness,[42] because the nature of every person has a tendency for wickedness, that is, for bad desires of this world, may the Merciful One save us. Just on account of his fear of punishment, he breaks his desire and enters in the ways of Hashem. However, when he learns those books of chakeeros (theoretics and postulations of the naturalists) Heaven forbid, then he discovers for himself doubts and heresies which help his wickedness that he has in his nature.[43] Therefore, we did not find at all that some person becomes a kosher and G-d-fearing man through the books of the naturalists, even though there are found in their words some words about good character and so forth — even still it is all emptiness, because their losses are greater than their benefits, because they extremely confuse a person's mind. And see elsewhere about this, of the great prohibition of studying these books, may the Merciful One save us.[44] And he said: Fortunate are we that Moshe Rabbainu r.i.p. chose for us a very good portion, and gave us the Torah, and opened it with "In the beginning G-d creating the heavens etc." [Genesis 1:1] without any of their chakeeros (theoretics or analysis) or postulations; he just commanded us to believe in Hashem Yisburach with faith alone, and therefore it is forbidden for us to enter in chakeeros whatsoever, Heaven forbid. And even though in the holy Zohar[45] it denigrates fear of punishment,[46] there are already answers in the books of ethics to explain this,[47] because in truth the main devotion of Hashem is just through fear of punishment as explained above.[48][49] Segment 4 HE: ואמר: אשרנו שמשה רבנו עליו השלום, בחר לנו חלק טוב מאד ונתן לנו את התורה ופתח בה (בראשית א א) בראשית ברא אלקים את השמים וכו' בלי שום חקירות ומופתים שלהם, רק צוה עלינו להאמין בהשם יתברך באמונה לבד, ועל כן אסור לנו לכנס בחקירות כלל חס ושלום. ואף שבזהר הקדוש הוא (טז) מגנה יראת הענש, כבר מבאר על זה תרוצים בספרי מוסר (יז) כי באמת עקר עבודת ה' היא רק על ידי יראת הענש כנ"ל: EN: And he said that these contraptions and inventions that the philosophers invented with their knowledge — like wondrous weapons and other devices which are made tactically based on science, and similarly the rest of the concepts of their inventions which each and every one of their scholars invented — he said, that it is all from above, because it was not possible for them to come up with it, just by their intellect being flared up in that science, that there came to that scholar inspiration from above. Because when the instance and the time came for the revelation of that science or tactic in the world, on account of this they were sent from above into their intellect this contrivance so that it should be revealed in the world. Because certainly the primeval scholars who preceded them also analyzed this as well, and why didn't they come up with this contrivance and invention? Just the reality is that it is all from above, and when the time comes for this thing to be revealed, then his intellect flares up, then that scholar comes up with that contrivance, because it was sent to him from above from the place that reached out to him. (Because certainly they do not receive by ways of holiness, just by ways of the other side — realms of evil — and this is obvious/basic.)[50] Segment 5 HE: ואמר: שאלו התחבולות וההמצאות שהמציאו הפילוסופים בחכמתם, כגון כלי מלחמה נפלאים ושאר כלים העשויים בתחבולות על פי חכמה וכיוצא בזה שאר עניני חדושים שלהם שהמציא כל אחד ואחד מחכמיהם, אמר שהכל מלמעלה, כי לא היה אפשר להם לבוא על זה רק על ידי שהתנוצץ להם השכל בזאת החכמה, שבא לאותו החכם התנוצצות מלמעלה. כי כשהגיע העת והזמן שיתגלה אותה החכמה או התחבולה בעולם על כן שלחו להם מלמעלה בשכלם זאת התחבולה כדי שיתגלה בעולם. (יח) כי בודאי גם החכמים הקדמונים שהיו מקדם חקרו גם על זאת, ומפני מה לא באו הם על זאת התחבולה וההמצאה? רק באמת הכל מלמעלה, וכשבא העת שיתגלה זאת הדבר, אזי מתנוצץ לו השכל ואז בא אותו החכם על אותה התחבולה כי נשלח לו מלמעלה ממקום שהגיע לו. כי בודאי אינם מקבלים דרך הקדושה רק דרך הסטרא אחרא וזה פשוט: (וגם להבדיל אלו האומרים פשטים וחדושים בגמרא פרוש רש"י ותוספות, אלו לא היה נשלח להם מלמעלה מן השמים אי אפשר להם כלל לבוא על החדוש. רק באמת הכל מלמעלה. וכל אחד מקבל ממקום שמקבל, ועין במקום אחר מזה. כי בודאי יש בענין זה אלפים ורבבות מדרגות מהיכן כל אחד ואחד מקבל הארה והתנוצצות בשכלו ומאיזה מקום מושיטין לו החדוש או החכמה אבל הכלל שכל מיני חדושים שמחדשים החכמים הן בקדושה כגון פשטים ודרושים וכיוצא, הן להבדיל בעניני חכמות שלהם, הכל מושיטין להם ושולחין להם בשכלם מלמעלה. לכל אחד ואחד ממקום הראוי לו כנ"ל): EN: And also lihavdil (to distinguish between the holy and what is not) those that say interpretations and novelties on the Talmud, the commentary of Rashi, and Tosfos — if it would not have been sent to them from above, from the heavens, it would be completely impossible for them to come up with the novelty. Just in reality everything is from above. (And everyone receives from the place that they receive, and see elsewhere about this.[51]) Because certainly there is in this matter thousands and myriads of levels from where each and everyone receives the illumination and inspiration in his intellect, and from what place they present him with the novelty or the knowledge. However, the general principle is that all types of novelties that the scholars come up with — be it in holiness, like interpretations and homilies and so forth, be it lihavdil in matters of their sciences — everything is presented to them and sent to them in their intellect from above, to each and every one from the place that is befitting to him, as explained above. # אות - נ URL: https://ajew.org/reader-plain/sichos-haran/1/50/ אות - נ אות - נ Source: https://ajew.org/reader/sichos-haran/1/50 Segment 1 HE: מענין דוקטורים ורפואות (צב) הרבה לדבר עמנו מאד והיה מגנה מאד מאד ענין רפואות ודוקטורים, ומזהיר מאד מאד לכל מי שרוצה לחוס על חייו ועל חיי זרעו ובני ביתו, שיתרחק עצמו מאד בתכלית הרחוק מלעסק חס ושלום ברפואות ודוקטורים. ואפלו מי שיש לו חולה בתוך ביתו ואפלו אם החולאת חזק חס ושלום רחמנא לצלן אף על פי כן ישליך על ה' יהבו וישען באלקיו לבד ואל יעסק ברפואות ודוקטורים כלל, אפלו במקום שיש דוקטורים מופלגים אף על פי כן אל יסמך עליהם ואל ימסר חייו בידם, כי הם קרובים למיתה יותר מחיים רחמנא לצלן: EN: Regarding doctors and remedies[92] he spoke with us very much and was very, very critical of remedies and doctors, and warned very, very strongly that everyone who wants to spare his life and the lives of his offspring and household members should distance himself very greatly — to the furthest possible extent — from engaging, Heaven forbid, with remedies and doctors. And even one who has a sick person in his household — and even if the illness is severe, Heaven forbid, may the Merciful One save us — even still he should cast his burden upon Hashem and lean upon his G-d alone, and not engage with remedies and doctors at all. Even in a place where there are outstanding doctors, even so, he should not rely upon them and should not entrust his life into their hands — because they are closer to death than to life, may the Merciful One save us. Because even if he is a great doctor, it is impossible for him to precisely determine the illness and the remedy appropriate for it according to the person's constitution and nature, and according to the specific illness, and according to the season and time. Because there are in this many, many variations that the doctor must be very precise about — and it is very difficult for him to be precise about all the details and not err in all the particulars, as they themselves admit. And very easily he can ruin the person greatly — to the point that no remedy for his life will help, Heaven forbid. And even the very greatest doctor — all the more so and certainly the majority of doctors found in our lands, most of whom do not know their right from their left and are actual murderers who kill souls with their own hands, Heaven forbid. One must flee from them like an arrow's shot, lest he kill himself or the sick person whom he hands over to them with his own hands, Heaven forbid. And even when one relies on great doctors it is a very great danger and far from life since he has fallen into the hand of the doctor. And it is impossible to elaborate and relate all that Rabbainu o.b.m. told on this matter. And he related that when he was in the holy community of Lemberg[94] — which is a gathering place for great doctors — a great doctor himself testified before him that it is good to distance oneself from remedies and doctors to the furthest extent. And said that they have already investigated the science of medicine so much that now they know absolutely nothing — because from so much investigation they have already seen that it is impossible to investigate and clarify the truth of things on their own terms. And there are also great controversies among them regarding the matters of remedies. And in the holy community of Lemberg there are two factions of doctors divided regarding some dangerous illness — how to conduct oneself with it. One faction says that all strong substances that have some sharpness are very harmful for this illness and the sick person must take only things that are the opposite. And the other faction says the exact opposite — that for this illness precisely strong substances are needed and the like, and sweet and gentle things are very harmful for this illness. And each and every one of these factions brings strong proofs for their words, and according to the view of each faction, one who conducts himself according to the view of the other faction — it is poison of death, Heaven forbid, according to their view. It is found that according to the view of this faction, all the conduct of the aforementioned sick person who conducts himself according to the doctors of the second faction is poison of death, Heaven forbid; and similarly vice versa according to the other faction. And each of the factions consists of great doctors, very distinguished in this science — and even so they cannot determine the truth precisely. And also it is impossible to determine it by observation, because sometimes it appears by observation one way and sometimes the opposite — and they cannot clarify the matter at all. It is found that it is impossible to rely on the doctors, since they themselves are very, very confused in this science and cannot stand on the truth precisely. And how can one entrust his life to their hands — his life which hangs by a hair — such that if the doctor errs even a slight movement like a hair, he ruins his life and kills him with his own hands, as is seen by observation most of the time, that very many people die in the world through the doctors. Because in the science of medicine there are very many, many, many minute details, which are very hidden from them — *"like bones in a full womb"* [Koheles 11:5] — so that it is impossible for the doctor to be precise in all the minute details and not err at all. Therefore one must distance and flee from them greatly. And one should not say: I am sick, Heaven forbid, or there is a sick person in my household, Heaven forbid — if so, upon whom shall I rely? Because it is necessary to do something by way of nature, and how can I leave the sick person and not endeavor for his salvation?![95] Because in truth this is foolishness, because since the doctor is far from life and close to the opposite as mentioned, and in the end he must rely only on Hashem Yisburach — it is much better to rely immediately on Hashem Yisburach and not endanger the sick person with his own hands through the doctor. Because most often doctors are the emissaries of the Angel of Death, may the Merciful One save us. And let one imagine in his eyes as if he is sitting in a wilderness or in a forest,[96] where it is absolutely necessary to rely on Hashem Yisburach alone since there is nothing to do. Similarly now — even though he is sitting in a place where there are doctors and remedies — even so, since they themselves are confused in this science, and the many other apprehensions that there are regarding remedies, if so, it is close to certain that through the remedies and the doctor — not only will it not help, on the contrary it will certainly ruin. And if so, why should he engage by way of nature in something that is far from benefit and close to loss?! And understand this matter well — because he o.b.m. spoke much with great doctors and knew the matter thoroughly and warned greatly to distance from them very much. And it is impossible to elaborate all that he said on this matter. And he said that there was already in the world a certain king who killed all the doctors in his country — since they cause great harm to people. And he said in a quip: that it is very hard for the Angel of Death to kill all by himself — because the whole world depends on him and it is heavy and burdensome for him to do everything himself. Therefore he set up emissaries in his place everywhere — and they are doctors, who kill people greatly, greatly. Fortunate is one who distances from them and holds onto Hashem Yisburach to rely on Him alone. And what is already mentioned somewhat regarding the distancing of remedies in some places in the books already printed[97] — there the matter is hinted at only slightly, in mere allusion. But he spoke with us a great deal on this matter — to distance from them very much, however it may be, Heaven forbid. He should lift his eyes to the heavens and lean only on Hashem.[98] And what Rabbainu o.b.m. himself traveled to the holy community of Lemberg and engaged there with remedies — there are secrets and hidden matters therein, for his intent was not at all in what he traveled there for the remedies, but for other matters known to him. And as all his journeys were wondrous, sublime and very hidden matters — like the journey to Kamianets[99] and to Novorich[100] and to Sharigrad[101] and the like mentioned somewhat in our writings. Because he had in them very awesome secrets hidden from the eye of all living. (And as one time when he came from the road — from the aforementioned roads — he told a certain awesome story that is explained in the "Stories" [Sipuray Maasiyos],[103] and said that this story explains the matter of his journey.) And in truth the matter is very sealed and closed, because who can stand on the secret of the Stories he told, or on the secret of his wondrous and hidden journeys and conduct? And similarly it was in his journey to the holy community of Lemberg. And since he came there, he was forced by Heaven to engage with remedies, for reasons and secrets known to him.[104] But when he came from there, specifically then he spoke more and more about distancing from remedies — and said then several Torah-teachings on this. And also before he traveled to Lemberg he had spoken of this matter, but afterwards he spoke of it much more greatly — to distance from them to the furthest extent. # אות - נא URL: https://ajew.org/reader-plain/sichos-haran/1/51/ אות - נא אות - נא Source: https://ajew.org/reader/sichos-haran/1/51 Segment 1 HE: העולם הזה אינו כלום רק למשך אל התכלית הנצחי. (קה) ואין להסתכל אם יהיה לו מעות אם לאו. כי בין כך ובין כך יבלה ימיו בשוה. כי העולם הזה מטעה אותנו לגמרי, שמראה אל האדם כאלו הוא מרויח בכל פעם ובסוף אינו כלום. כאשר נראה בחוש ברב בני אדם שעוסקים ועובדים ימים ושנים בסחורות ומשא ומתן ולבסוף כשבאין לחשבון אין נשאר בידם כלום, ואם אפלו משיג מעות לוקחין אותו מן המעות. והכלל ששניהם אין להם קיום ביחד דהינו האדם עם המעות, רק או שלוקחין המעות מן האדם, או שלוקחין האדם מהמעות. ומעולם לא נמצא שישאר אחד עם המעות רק כנזכר לעיל. גם היכן הוא כל המעות שעושין מימות עולם? כי מעולם עושין תמיד מעות, והיכן הוא כל המעות? רק באמת אינו כלום לגמרי: EN: The world says that a person doesn't need to seek greatness. I say that you must certainly seek greatness. Investigate and seek out only the greatest Tzadik. Segment 2 HE: ולעבד ה', איני יודע מי הוא שיוכל לומר שיעבד את ה' לפי גדולת הבורא יתברך, מי שיודע מעט מגדולתו יתברך איני יודע איך יכול לומר שיעבד אותו יתברך. ושום מלאך ושרף אינו יכול להתפאר על זאת שיוכל לעבד אותו יתברך, רק העקר הוא הרצון, להיות רצונו חזק ותקיף תמיד להתקרב אליו יתברך. ואף על פי שהכל חפצים ורוצים לעבדו, אף על פי כן אין כל הרצונות שוין. ויש חלוקים רבים ברצון. אפלו באדם אחד בעצמו בכל עת ובכל רגע יש חלוקים גדולים בין הרצונות. והכלל, שעקר הוא הרצון והכסופין שיהיה כוסף תמיד אליו יתברך, ובתוך כך מתפללין ולומדין ועושין מצוות. (ובאמת לפי גדולתו יתברך כל אלו העבודות אינם כלום רק הכל הוא בדרך "כאלו" כי הכל הוא כמו שחוק בעלמא כנגד גדולתו יתברך. בלשון אשכנז קלאמירשט:) EN: From all things the glory of Hashem Yisburach cries out — because the whole earth is full of His glory. And even from the stories of the nations the glory of Hashem Yisburach cries out as well — as it is written [Psalms 96:3]: *"Tell among the nations His glory"* — that even in the stories of the nations the glory of Hashem Yisburach cries out. Because His glory blessed He is constantly crying out and calling and hinting to the person to draw close to Him blessed He, and He blessed He will draw him close with compassion, with love and great affection. And this — that a person sometimes becomes inflamed during his prayer and begins to pray with great enthusiasm and desire and his prayer flows fluently and acceptably in his mouth — this is the light of Hashem Yisburach Himself, so to speak, Who has clothed Himself in him and calls him to His service blessed He. Because this enthusiasm with which the person becomes inflamed in his prayer is the aspect of Hashem Yisburach Himself, so to speak, in the aspect of: *"He is your praise and He is your G-d"* [Deuteronomy 10:21] — that He blessed He is Himself the praise and the prayer. And sometimes the person prays before Hashem Yisburach, so to speak. And also when Hashem Yisburach removes Himself and distances, Heaven forbid, from a person — he must also pray and throw the prayers after Him blessed He, in the aspect of: *"Cast upon Hashem your burden"* [Psalms 55:23] — that one must throw and cast prayers after Him blessed He when He removes Himself and distances from the person. And this is the aspect of: "Fortunate is one who knows how to throw arrows etc." as brought in the Tikunim (Tikkun 21) — that one must throw prayers after Him blessed He as mentioned. Segment 3 HE: גם חכמות אינם כלום, רק תמימות ופשיטות. גם בתמימות אסור להיות שוטה, אבל אף על פי כן חכמות אין צריכים כלל. וכמבאר במקום אחר (קו) גם אין טוב להיות זקן (קז) הן חסיד זקן, והן צדיק זקן, זקן אין טוב. כי צריך רק להתחדש בכל יום להתחיל בכל עת מחדש. רק יש מה שהוא משביח כשהוא זקן, הינו דבר אחר שמוסיף כח כשמזקין כמו שאמרו רבותינו, זכרונם לברכה (שבת עז:): EN: Whoever has faith — his life is life, and he spends the days of his life always in goodness. For when things go properly for him, and he has goodness — certainly it is good for him. And even when it is not so (that is, when things are not going for him smoothly/as they should, and he has suffering, Heaven forbid) — it is also good, because he is confident that Hashem Yisburach will have mercy on him in the future and will make his end good. For since everything is from Him blessed He — certainly everything is for the good. But one who does not have faith, Heaven forbid, his life is not life at all — for as soon as some misfortune befalls him, he no longer has any vitality, because he has nothing with which to comfort himself at all, since he has no faith at all. And he does not have any vitality or any good, since he goes without Hashem Yisburach and without Divine providence, may the Merciful One save us. But through faith — how good and beautiful is his vitality, as mentioned. Segment 4 HE: גם הפקרות אין צריכים. אף על פי שבאמת אצלי אינו נקרא הפקרות כלל, אדרבא להפך, כשרודף אחר עסקי עולם הזה ורחוק מעבודתו יתברך זהו מופקר באמת, אך אף על פי כן אפלו מה שנקרא אצל העולם הפקרות דהינו מי שמפקיר כל עסקי עולם הזה מכל וכל ועוסק רק בעבודת ה' שזהו אצל העולם הפקרות, גם זה אין צריכים, כי יכולים להיות איש כשר בלי הפקרות (קח): EN: Hashem Yisburach does not do one thing twice. Because even in gilgulim [transmigrations of the soul], this soul does not transmigrate a second time as it is — rather, this nefesh [animal soul] with this ruach [spirit] and the like, as is known.[113] It is found that now when this nefesh is combined with a different ruach and the like — this is no longer what it was previously, because Hashem Yisburach does not do one thing twice. Segment 5 HE: את זה תקבלו מאתי שלא להניח עצמו להעולם להטעות. שלא יטעה אותו העולם כי לא נמצא אחד שיהיה לו קץ וסוף טוב מן העולם. וכל בני אדם שהיו אפלו אותן שתפסו בידם כל העולם הזה כולו, היה סופם רע מאד גם לדורי דורות קלקלו והפסידו. ואפלו אומות העולם צריכים לידע מזה, מאחר שאין העולם הזה כלום, מה צריכים לעשות. על זה צריכים זכיה מן השמים, לזכות לידע מה שצריכים לעשות. אך ישראל אין צריכים לזה. כי כבר הם יודעים מה לעשות על ידי התורה (קט): EN: One time he spoke about the goodness of the World to Come — what one can merit through the true service of Hashem. He answered and said: We are compelled to say it and to call it by the name "good," because it is impossible to call it by any other name to make it known to people. But in truth, even the name "good" is not applicable to say about it — meaning, that it is even above and beyond "good." But it is impossible to make it more known to people except when we name it "good." But in truth, etc. — *"No eye has seen"* etc. [Isaiah 64:3].[114] Segment 6 HE: העולם אומרים שאין צריך לבקש גדולות. ואני אומר שצריך דוקא לבקש גדולות. לבקש ולחפש אחר הצדיק הגדול ביותר דוקא. וכבר מבאר מזה בספרים שצריך לחפש דיקא אחר הצדיק והרבי הגדול ביותר (קי): EN: There are people who appear to be distant from certain great desires — such as the desire for money and the like. Know that even so, he can be worse than his fellow who is immersed in that desire. That is, he has some other desire which he is so immersed in, that even the desire for money and the like — which is a very great desire — is nullified before him on account of that desire. It is found that he is worse, because he is so immersed in some desire that even a great desire for money and the like is nullified before him on account of that desire. And even if the desire he is immersed in were smaller than the other desire from which he is distant — even so it makes no difference at all, since he is so immersed in it that even a great desire is nullified before him on account of it, as mentioned. And as we find that there is a stubborn person — such as a child who out of mere stubbornness can completely abandon himself and bang his head against a box out of stubbornness against his mother, to spite her. Similarly with people — one can abandon everything and set aside all desires for the sake of some desire or stubbornness he wants. Segment 7 HE: וכנגד התאוות המטרידים את האדם. באמת אין נמצא שום תאוה כלל. כי אכילה ושתיה הוא הכרח לקיום הגוף, וגם בנים מוכרחים להוליד, וכל זה האדם מוכרח ואם כן אין שום תאוה כלל רק שצריכים להתנהג בהם בקדושה ובטהרה. והשכל של האדם יכול לעמד כנגד כל התאוות. כי הקדוש ברוך הוא יהב חכמתא לחכימין. כי יש לכל אחד חכמה בכח, רק שצריכין להוציאם מכח אל הפעל. ובזה השכל לבד שיש לכל אחד בכח חכמתו דהינו מה שיש לו מעצם בריאתו, מלבד מה שהשם יתברך מוסיף לתן חכמה לחכימין, בכח חכמתו לבד יכול גם כן לעמד כנגד התאוות. ואפלו מי שכבר נמשך אחר תאוות עולם הזה ועבר מה שעבר, ונפגם שכלו ונתבלבל ונתמעט, אף על פי כן במעט מעט שכל הנשאר יכול גם כן לעמד. ואפלו נקודה אחת מן השכל יכולה לעמד כנגד כל העולם עם התאוות. ובכל מקום שהוא יכולין להיות סמוכין לשם יתברך. ועין במקום אחר (קיא) מזה שגם בשאול תחתיות חס ושלום יכולין להתקרב אליו יתברך ולעבדו יתברך באמת: EN: He previously related that in his youth he had very, very great fear of death — and was very frightened and afraid of death to a great extent. And then he used to request from Hashem Yisburach to die for the sanctification of the Name. And he went in this for a long time — and he does not remember exactly how long, but he knows it was a great length of time, perhaps a year, that he went in this and always requested this. And there was no conversation or prayer in which he did not request this — that he would depart for the sanctification of the Name. And from his great fear and awe at that time of death as mentioned, this itself — that he used to pray for this — was for him literally a surrender of his soul for the sanctification of the Name. Because his fear was very great at that time from this. Segment 8 HE: ענה ואמר קיא: או שצריכין לזה רחמנות מהשם יתברך, או יגיעות ועבודות או שצריכין שניהם, שיהיה לו יגיעות גדולות בעבודת ה' וגם רחמנות מאתו יתברך, קדם שזוכין שיעמדו וישקטו שמרי המח למטה עד שלא ירצה שום דבר בעולם, ויהיה הכל שוה אצלו. "בהתהלכך תנחה אותך בשכבך תשמר עליך והקיצות היא תשיחך" הינו שהכל שוה. ואין שום חלוק בין העולם הזה ובין הקבר ובין העולם הבא. כי (משלי ו כב): EN: And from what was mentioned I understood: that the thing which overwhelms a person and in which he is immersed — that specific thing is what he must break for the sake of Hashem Yisburach, because that is the essence of his service [Berachos 54a]. And as our Sages o.b.m. said [on Deuteronomy 6:5]: *"And with all your might"* — "there are those for whom their money is more precious than their body" [Berachos 61b]. And understand. Segment 9 HE: "בהתהלכך תנחה אותך" - התורה. וכן "בשכבך תשמר עליך" ששם בשכבך בקבר שם גם כן השם יתברך והתורה, וכן "והקיצות" - לעולם הבא וכו'. (אבות ו ט) כי מאחר שאין לו שום תאוה ורצון כלל לשום דבר רק להשם יתברך ולהתורה, נמצא שהכל שוה אצלו. בין בעולם הזה, בין בקבר, בין בעולם הבא בכולם הוא דבוק רק בהשם יתברך ובהתורה. כי מי שמקושר בעולם הזה יש חלוק בין העולם הזה שהוא רחבת ידים ובין הקבר שהוא מקום צר, וכיוצא בזה, אבל מי שנזדכך מחו ואין לו שום שמרים במח הכל שוה אצלו כנזכר לעיל: EN: When one thinks Torah [in order to gain novel insight], he must think over the Torah matter he wants to innovate — to think and to review in his thought that verse or that matter many, many, very many times; to be knocking and rapping on the door until they open it for him. There is something that flashes through the thought like a throw [zerika]. And afterwards it flashes away from the thought, and one needs to be a valiant person as mentioned — to pursue and to run after it to grasp it.[114*] # אות - נב URL: https://ajew.org/reader-plain/sichos-haran/1/52/ אות - נב אות - נב Source: https://ajew.org/reader/sichos-haran/1/52 Segment 1 HE: מכל הדברים צועק כבוד השם יתברך כי מלא כל הארץ כבודו. ואפלו מספורי הגויים צועק גם כן כבוד השם יתברך כמו שכתוב (תהלים צו ג) ספרו בגוים כבודו, שאפלו בספורי הגויים צועק כבוד השם יתברך. כי כבודו יתברך צועק תמיד וקורא ומרמז להאדם שיקרב אליו יתברך, והוא יתברך יקרב אותו ברחמים באהבה ובחבה גדולה. וזה שהאדם נתלהב לפעמים בתוך תפלתו ומתחיל להתפלל בהתלהבות וחשק גדול ותפלתו שגורה ומרוצה בפיו, זהו אור השם יתברך בעצמו כביכול שנתלבש בו וקורא אותו לעבודתו יתברך. כי זה ההתלהבות שהאדם מתלהב בתפלתו זה בחינת השם יתברך בעצמו כביכול בחינת: "הוא תהלתך והוא אלקיך" (דברים י כ"א) שהוא יתברך הוא בעצמו התהלה והתפלה. ולפעמים האדם מתפלל לפני השם יתברך כביכול. וגם כשהשם יתברך מסתלק ומתרחק חס ושלום מן האדם, הוא צריך גם כן להתפלל ולהשליך התפלות אחריו יתברך בחינת: "השלך על ה' יהבך" (תהלים נ"ב - כ"ה) שצריך לזרק ולהשליך אחריו יתברך תפלות כשהוא מסתלק ומתרחק מן האדם. וזה בחינת: 'זכאה מאן דידע לזרקא חצין' וכו' המובא בתקונים (תקון כא) שצריך לזרק אחריו יתברך תפלות כנזכר לעיל: EN: From all things the glory of Hashem Yisburach cries out — because the whole earth is full of His glory. And even from the stories of the nations the glory of Hashem Yisburach cries out as well — as it is written [Psalms 96:3]: *"Tell among the nations His glory"* — that even in the stories of the nations the glory of Hashem Yisburach cries out. Because His glory blessed He is constantly crying out and calling and hinting to the person to draw close to Him blessed He, and He blessed He will draw him close with compassion, with love and great affection. And this — that a person sometimes becomes inflamed during his prayer and begins to pray with great enthusiasm and desire and his prayer flows fluently and acceptably in his mouth — this is the light of Hashem Yisburach Himself, so to speak, Who has clothed Himself in him and calls him to His service blessed He. Because this enthusiasm with which the person becomes inflamed in his prayer is the aspect of Hashem Yisburach Himself, so to speak, in the aspect of: *"He is your praise and He is your G-d"* [Deuteronomy 10:21] — that He blessed He is Himself the praise and the prayer. And sometimes the person prays before Hashem Yisburach, so to speak. And also when Hashem Yisburach removes Himself and distances, Heaven forbid, from a person — he must also pray and throw the prayers after Him blessed He, in the aspect of: *"Cast upon Hashem your burden"* [Psalms 55:23] — that one must throw and cast prayers after Him blessed He when He removes Himself and distances from the person. And this is the aspect of: "Fortunate is one who knows how to throw arrows etc." as brought in the Tikunim (Tikkun 21) — that one must throw prayers after Him blessed He as mentioned. Segment 2 EN: Whoever has faith — his life is life, and he spends the days of his life always in goodness. For when things go properly for him, and he has goodness — certainly it is good for him. And even when it is not so (that is, when things are not going for him smoothly/as they should, and he has suffering, Heaven forbid) — it is also good, because he is confident that Hashem Yisburach will have mercy on him in the future and will make his end good. For since everything is from Him blessed He — certainly everything is for the good. But one who does not have faith, Heaven forbid, his life is not life at all — for as soon as some misfortune befalls him, he no longer has any vitality, because he has nothing with which to comfort himself at all, since he has no faith at all. And he does not have any vitality or any good, since he goes without Hashem Yisburach and without Divine providence, may the Merciful One save us. But through faith — how good and beautiful is his vitality, as mentioned. Segment 3 EN: Hashem Yisburach does not do one thing twice. Because even in gilgulim [transmigrations of the soul], this soul does not transmigrate a second time as it is — rather, this nefesh [animal soul] with this ruach [spirit] and the like, as is known.[113] It is found that now when this nefesh is combined with a different ruach and the like — this is no longer what it was previously, because Hashem Yisburach does not do one thing twice. Segment 4 EN: One time he spoke about the goodness of the World to Come — what one can merit through the true service of Hashem. He answered and said: We are compelled to say it and to call it by the name "good," because it is impossible to call it by any other name to make it known to people. But in truth, even the name "good" is not applicable to say about it — meaning, that it is even above and beyond "good." But it is impossible to make it more known to people except when we name it "good." But in truth, etc. — *"No eye has seen"* etc. [Isaiah 64:3].[114] Segment 5 EN: There are people who appear to be distant from certain great desires — such as the desire for money and the like. Know that even so, he can be worse than his fellow who is immersed in that desire. That is, he has some other desire which he is so immersed in, that even the desire for money and the like — which is a very great desire — is nullified before him on account of that desire. It is found that he is worse, because he is so immersed in some desire that even a great desire for money and the like is nullified before him on account of that desire. And even if the desire he is immersed in were smaller than the other desire from which he is distant — even so it makes no difference at all, since he is so immersed in it that even a great desire is nullified before him on account of it, as mentioned. And as we find that there is a stubborn person — such as a child who out of mere stubbornness can completely abandon himself and bang his head against a box out of stubbornness against his mother, to spite her. Similarly with people — one can abandon everything and set aside all desires for the sake of some desire or stubbornness he wants. Segment 6 EN: He previously related that in his youth he had very, very great fear of death — and was very frightened and afraid of death to a great extent. And then he used to request from Hashem Yisburach to die for the sanctification of the Name. And he went in this for a long time — and he does not remember exactly how long, but he knows it was a great length of time, perhaps a year, that he went in this and always requested this. And there was no conversation or prayer in which he did not request this — that he would depart for the sanctification of the Name. And from his great fear and awe at that time of death as mentioned, this itself — that he used to pray for this — was for him literally a surrender of his soul for the sanctification of the Name. Because his fear was very great at that time from this. Segment 7 EN: And from what was mentioned I understood: that the thing which overwhelms a person and in which he is immersed — that specific thing is what he must break for the sake of Hashem Yisburach, because that is the essence of his service [Berachos 54a]. And as our Sages o.b.m. said [on Deuteronomy 6:5]: *"And with all your might"* — "there are those for whom their money is more precious than their body" [Berachos 61b]. And understand. Segment 8 EN: When one thinks Torah [in order to gain novel insight], he must think over the Torah matter he wants to innovate — to think and to review in his thought that verse or that matter many, many, very many times; to be knocking and rapping on the door until they open it for him. There is something that flashes through the thought like a throw [zerika]. And afterwards it flashes away from the thought, and one needs to be a valiant person as mentioned — to pursue and to run after it to grasp it.[114*] Segment 9 EN: 1. RAK: See Tractate Sukkah 45b; Sanhedrin 97b. # אות - נג URL: https://ajew.org/reader-plain/sichos-haran/1/53/ אות - נג אות - נג Source: https://ajew.org/reader/sichos-haran/1/53 Segment 1 HE: מי שיש לו אמונה - חייו חיים והוא מבלה ימי חייו בטוב תמיד. כי כשהולך לו כראוי ויש לו טוב בודאי טוב לו. ואפלו כשאינו כך (דהינו שאין מתנהג לו כסדר ויש לו יסורין חס ושלום) גם כן טוב, כי הוא בטוח שאף על פי כן השם יתברך ירחם עליו להבא וייטיב אחריתו. כי מאחר שהכל מאתו יתברך בודאי הכל לטובה. אבל מי שאין לו אמונה חס ושלום חייו אינם חיים כלל כי תכף כשעובר עליו איזה רעה שוב אין לו שום חיות, כי אין לו במה לנחם עצמו כלל מאחר שאין לו אמונה כלל, ואין לו שום חיות ושום טוב מאחר שהולך בלי השם יתברך ובלי השגחה רחמנא לצלן. אבל על ידי אמונה מה טוב ויפה החיות שלו כנ"ל (קיב): EN: Whoever has faith — his life is life, and he spends the days of his life always in goodness. For when things go properly for him, and he has goodness — certainly it is good for him. And even when it is not so (that is, when things are not going for him smoothly/as they should, and he has suffering, Heaven forbid) — it is also good, because he is confident that Hashem Yisburach will have mercy on him in the future and will make his end good. For since everything is from Him blessed He — certainly everything is for the good. But one who does not have faith, Heaven forbid, his life is not life at all — for as soon as some misfortune befalls him, he no longer has any vitality, because he has nothing with which to comfort himself at all, since he has no faith at all. And he does not have any vitality or any good, since he goes without Hashem Yisburach and without Divine providence, may the Merciful One save us. But through faith — how good and beautiful is his vitality, as mentioned. # אות - נד URL: https://ajew.org/reader-plain/sichos-haran/1/54/ אות - נד אות - נד Source: https://ajew.org/reader/sichos-haran/1/54 Segment 1 HE: השם יתברך אינו עושה שני פעמים דבר אחד כי אפלו גלגולים אין זאת הנשמה נתגלגלת פעם שניה כמות שהיא רק זאת הנפש עם זה הרוח וכיוצא בזה כידוע (קיג) נמצא שעכשו כשזה הנפש מתקבץ עם רוח אחר וכיוצא בזה, שוב אין זה מה שהיה קדם, כי אין השם יתברך עושה שני פעמים דבר אחד: EN: Hashem Yisburach does not do one thing twice. Because even in gilgulim [transmigrations of the soul], this soul does not transmigrate a second time as it is — rather, this nefesh [animal soul] with this ruach [spirit] and the like, as is known.[113] It is found that now when this nefesh is combined with a different ruach and the like — this is no longer what it was previously, because Hashem Yisburach does not do one thing twice. # אות - נה URL: https://ajew.org/reader-plain/sichos-haran/1/55/ אות - נה אות - נה Source: https://ajew.org/reader/sichos-haran/1/55 Segment 1 HE: פעם אחת דבר מענין טוב העולם הבא מה שיכולין לזכות על ידי עבודת ה' באמת. ענה ואמר: מוכרחין לומר ולקרותו בשם טוב כי אי אפשר לקרותו בשם אחר להודיע לבני אדם, אבל באמת אפלו שם טוב אין שיך לומר על זה, כלומר שהוא אפלו למעלה למעלה מטוב. אך אי אפשר להודיע יותר לבני אדם כי אם כשמכנין אותו בשם טוב, אבל באמת וכו' "עין לא ראתה" וכו' (קיד): EN: One time he spoke about the goodness of the World to Come — what one can merit through the true service of Hashem. He answered and said: We are compelled to say it and to call it by the name "good," because it is impossible to call it by any other name to make it known to people. But in truth, even the name "good" is not applicable to say about it — meaning, that it is even above and beyond "good." But it is impossible to make it more known to people except when we name it "good." But in truth, etc. — *"No eye has seen"* etc. [Isaiah 64:3].[114] # אות - נו URL: https://ajew.org/reader-plain/sichos-haran/1/56/ אות - נו אות - נו Source: https://ajew.org/reader/sichos-haran/1/56 Segment 1 HE: יש בני אדם שנדמה עליהם שהם רחוקים מאיזה תאוות גדולות כגון מתאות ממון וכיוצא בזה. דע שאף על פי כן יכול להיות שהוא גרוע יותר מחברו שהוא משוקע באותה התאוה, דהינו שיש לו איזה תאוה אחרת שהוא משוקע בה כל כך עד שאפלו תאות ממון וכיוצא בזה שהיא תאוה גדולה מאד נתבטלה אצלו כנגד אותה התאוה, נמצא שהוא גרוע יותר כי הוא משוקע כל כך באיזה תאוה עד שאפלו תאוה גדולה של ממון וכיוצא נתבטל אצלו מחמת התאוה. ואפלו אם היתה התאוה שהוא משוקע בה קטנה מתאוה האחרת שהוא רחוק ממנה, עם כל זה אין נפקא מנה כלל מאחר שהוא משוקע בה כל כך עד שתאוה גדולה נתבטל אצלו על ידי זה כנזכר לעיל. וכמו שמצינו שיש עקשן, כגון תינוק שבשביל עקשנות לבד יכול להפקיר עצמו לגמרי ולהכות ראשו בתבה מחמת עקשנות כנגד אמו שעושה לה להכעיס. כמו כן יש בבני אדם שיכול להפקיר הכל ולסלק כל התאוות בשביל איזה תאוה או עקשנות שהוא רוצה: EN: There are people who appear to be distant from certain great desires — such as the desire for money and the like. Know that even so, he can be worse than his fellow who is immersed in that desire. That is, he has some other desire which he is so immersed in, that even the desire for money and the like — which is a very great desire — is nullified before him on account of that desire. It is found that he is worse, because he is so immersed in some desire that even a great desire for money and the like is nullified before him on account of that desire. And even if the desire he is immersed in were smaller than the other desire from which he is distant — even so it makes no difference at all, since he is so immersed in it that even a great desire is nullified before him on account of it, as mentioned. And as we find that there is a stubborn person — such as a child who out of mere stubbornness can completely abandon himself and bang his head against a box out of stubbornness against his mother, to spite her. Similarly with people — one can abandon everything and set aside all desires for the sake of some desire or stubbornness he wants. # אות - נז URL: https://ajew.org/reader-plain/sichos-haran/1/57/ אות - נז אות - נז Source: https://ajew.org/reader/sichos-haran/1/57 Segment 1 HE: מקדם ספר, שבימי בחרותו. היה לו פחד גדול מאד מאד מן המיתה. והיה מתפחד ומתירא הרבה מאד מן המיתה. ואז היה מבקש מהשם יתברך שימות על קדוש השם. והלך בזה זמן רב. ואינו זוכר כמה, אבל זה הוא יודע שהיה זמן גדול, אפשר שנה שהלך בזה ובקש תמיד על זה. ולא היתה שיחה ותפלה שלא בקש על זה שיסתלק על קדוש השם. ומגדל פחדו ויראתו אז מהמיתה כנ"ל, היה זה בעצמו אצלו מסירת נפש על קדוש השם ממש מה שהיה מתפלל על זה. כי היה פחדו גדול מאד אז מזה: ומהנ"ל הבנתי שאותו הדבר שמתגבר על האדם והוא משוקע בו, אותו הדבר דוקא הוא צריך לשבר בשביל השם יתברך כי זה עקר עבודתו (עין ברכות נד.). וכמו שאמרו רבותינו זכרונם לברכה (דברים ו ה): "ובכל מאדך" - 'יש לך אדם שחביב עליו' וכו' (ממונו מגופו ברכות סא:) והבן: EN: He previously related that in his youth he had very, very great fear of death — and was very frightened and afraid of death to a great extent. And then he used to request from Hashem Yisburach to die for the sanctification of the Name. And he went in this for a long time — and he does not remember exactly how long, but he knows it was a great length of time, perhaps a year, that he went in this and always requested this. And there was no conversation or prayer in which he did not request this — that he would depart for the sanctification of the Name. And from his great fear and awe at that time of death as mentioned, this itself — that he used to pray for this — was for him literally a surrender of his soul for the sanctification of the Name. Because his fear was very great at that time from this. And from what was mentioned I understood: that the thing which overwhelms a person and in which he is immersed — that specific thing is what he must break for the sake of Hashem Yisburach, because that is the essence of his service [Berachos 54a]. And as our Sages o.b.m. said [on Deuteronomy 6:5]: *"And with all your might"* — "there are those for whom their money is more precious than their body" [Berachos 61b]. And understand. # אות - נח URL: https://ajew.org/reader-plain/sichos-haran/1/58/ אות - נח אות - נח Source: https://ajew.org/reader/sichos-haran/1/58 Segment 1 HE: כשחושבין תורה צריך להיות חושב הדבר תורה שרוצה לחדש בה לחשב ולחזר במחשבתו אותו הפסוק או אותו הענין כמה וכמה פעמים הרבה מאד, ולהיות נוקש ודופק על הפתח עד שיפתחו לו: יש דבר שפורח במחשבה כמו זריקה. ואחר כך פורח מהמחשבה וצריך שיהיה לזה בריה ואיש חיל כנזכר לעיל, לרדף ולרוץ אחריה להשיגה (קיד): EN: When one thinks Torah [in order to gain novel insight], he must think over the Torah matter he wants to innovate — to think and to review in his thought that verse or that matter many, many, very many times; to be knocking and rapping on the door until they open it for him. There is something that flashes through the thought like a throw [zerika]. And afterwards it flashes away from the thought, and one needs to be a valiant person as mentioned — to pursue and to run after it to grasp it.[114*] 1. RAK: See Tractate Sukkah 45b; Sanhedrin 97b. 2. RAK: See Likutay Moharan 155. 3. RAK: Sotah 49b; see Likutay Moharan 4–7. 4. RAK: See Shaar Ruach HaKodesh 22; Isaiah 1:18. 5. RAK: See Chayai Moharan, His Dwelling in Uman 12; Yimay Moharnat 11. 6. RAK: See below 238; see Mivchar HaPeninim, end of Gate of Trust, statement of the sage: "If you entrust into G-d's hand all matters, you will arrive at the path of goodness." 7. RAK: Related to the stories of the Discourses ch. 8. 8. RAK: See Chayai Moharan, Service of Hashem 122. 9. RAK: Rabbi Nachman of Horodnke — one of the greatest disciples and household members of the Baal Shem Tov. His son Rabbi Simcha was the father of Rabbainu. 10. RAK: This conversation was said on the road from Breslov to Uman, a short time before Rabbainu passed away (Chayai Moharan, Conversations Related to the Stories — ch. 8). Rabbainu traveled by wagon and met on Tuesday, 3rd of Iyar 570 with R. M. of Teplik, not far from Ladizhin. 11. RAK: See Chayai Moharan, Service of Hashem 122. 12. RAK: Bechinos Olam — a philosophical-ethical work by Rabbi Yedaiah HaPenini (1270–1340). 13. RAK: See Zohar vol. 1, 11b. 14. RAK: See Likutay Moharan 87; Likutay Halachos, Orach Chaim, Laws of Washing Hands 6:99; Laws of Gratitude 6:12; Yoreh Deah, Laws of Firstborn Animals 4:14. 15. RAK: See below 40, 102, 216; see Likutay Moharan vol. 2, 19. 16. RAK: See Tikunay Zohar, Introduction. 17. RAK: See the book Raishis Chuchmah, section 11–14. 18. RAK: See Kochvay Ohr, Emet VeEmunah, p. 84 in the footnote. 19. RAK: See Tractate Ta'anis 19. 20. RAK: See Alim LiTerufa, letter 254. 21. RAK: See Tractate Kiddushin 36. 22. RAK: See below, article 69. 23. RAK: This conversation was said after Shavuos 569 (1809) (Chayai Moharan, Conversations Related to the Teachings — 59). Rabbainu said a Torah teaching on the verse "And the ravens..." on Shavuos (Likutay Moharan vol. 2 — 4; Yimay Moharnat 27b, section 35 in the vocalized edition; Parpara'os LeChuchma on that teaching). 24. RAK: See Likutay Moharan 193; Likutay Halachos 53; below 46, 62. 25. RAK: See the book Shevet Mussar, ch. 25; see Nedarim 9b. 26. RAK: See Conversations and Stories, section 78. 27. RAK: See Likutay Moharan 72. 28. RAK: See Likutay Moharan 155. 29. RAK: Sotah 49b; see Likutay Moharan 4–7. 30. RAK: See Shaar Ruach HaKodesh 22; Isaiah 1:18. 31. RAK: See Chayai Moharan, His Dwelling 12; Yimay Moharnat 11. 32. RAK: See Bava Metzia 84b. 33. RAK: Chayai Moharan, His Dwelling in Uman 39. 34. RAK: Chayai Moharan, Residence in Uman 39. 35. RAK: Near that journey, Rabbainu said to R. Shimon son of R. Ber, the first of his disciples: "I have a journey before me and I do not know where." R. Shimon accompanied Rabbainu on this journey as far as Mezbizh (Chayai Moharan, His Journey to Eretz Yisrael — 1). 36. RAK: On the road to Mezbizh, Rabbainu stopped in Walchevitz where one of his people joined him. In Mezbizh, Rabbainu visited his parents. He did not visit the Baal Shem Tov's tomb, but the Baal Shem Tov appeared to him and informed him he needed to travel to Kamianets (Chayai Moharan, Journeys to Eretz Yisrael — 1). 37. RAK: It is unknown who that person was who joined Rabbainu in Walchevitz as mentioned above. R. Shimon did not continue the journey with Rabbainu as he became ill on the road to Mezbizh. 38. RAK: When Rabbainu returned from Kamianets he said a Torah teaching on the verse "My soul clings after You" [Psalms 63:9]; afterwards his daughter passed away (Chayai Moharan, His Journey to Eretz Yisrael — 3). 39. RAK: See Likutay Halachos, Yoreh Deah, Laws of Milah, ch. 3. 40. RAK: The text of these writings was given to the Baal Shem Tov by R. Adam Baal Shem, and the Baal Shem Tov hid them inside a rock in one of the mountains. 41. RAK: It appears that this Shabbos was Sarah, who was already betrothed at that time. 42. RAK: This was only about two weeks before Napoleon set out from Toulon to war in Egypt (4 Sivan 558), an action that gave the signal for the outbreak of war between France and Turkey, a war in which Rabbainu was also involved. 43. RAK: His identity is unknown with certainty. According to some of the Breslov Chasidim it was R. Shimon. 44. RAK: See Tractate Kiddushin 36. 45. RAK: See Tzavaat HaRivash. Rabbainu said that Eretz Yisrael is "greatness of greatness" and to reach it one must first fall to "smallness of smallness." 46. RAK: Koheles 7:24. 47. RAK: Armies of Napoleon arrived in Egypt; the day after Alexandria was captured. Turkey declared war on France. 48. RAK: See Kesubos 111. 49. RAK: See Sichos HaRan 41, 42, 45. 50. RAK: R. Tzvi Hirsch ben R. Avraham of Horky or Gurky, one of the leaders of the Tiberias community. 51. RAK: 3rd of Marcheshvan. 52. RAK: See Chayai Moharan, His Journey to the Land of Israel 11–12. 53. RAK: Until the year 582 an independent state in Transylvania between the Alps and the Danube. Today a region of Romania. 54. RAK: See below, article 29. 55. RAK: A disciple of R. Dov Ber the Maggid of Mezeritsh. Teacher of R. Shlomo of Soroka, author of "Levushei Serad" and "Arvei Nachal." Passed away in 582. See Shem HaGedolim HaChadash 7–9. 56. RAK: Bereishis Rabbah 55:11. 57. RAK: R. Arieh Leib of Woluchewitz, a great disciple of the Maggid of Mezeritsh. (See "Shem HaGedolim HaChadash" — 9:5.) His son, R. Pinchas, married Rabbainu's third daughter, Miriam, in Elul 561. The wedding was in Kislev 561 (see Chayai Moharan, the place of his birth and dwelling — 13). 58. RAK: R. Leib and his son R. Pinchas went up to the Land of Israel in the summer of 561, several months after the wedding. Miriam the daughter of Rabbainu ascended with the other descendants of R. Leib in the summer of 569. 59. RAK: See below article 29. 60. RAK: See Sichos HaRan 311. 61. RAK: See Sichos HaRan 2: the structure of giving over one's thoughts to HY, and the words of the Maggid cited there in the footnotes. 62. RAK: See Sichos HaRan 269, about not being confused from thought to thought what to do, and in article 2 the advice to give oneself over to HY so that everything one does should be as He desires. 63. RAK: See Likutay Moharan vol. 2, 122: every thought has a full stature/structure; and vol. 2:53 the awesome enormous power of a thought. 64. RAK: See Likutay Moharan 193: "Know that thought has great power, and if one strengthens and intensifies his thought on any matter in the world, he can achieve that it should be so etc." And see also Likutay Moharan vol. 2, 53. 65. RAK: Emunah = alef (1) + mem (40) + vav (6) + nun (50) + heh (5) = 102. Banim = bet (2) + nun (50) + yud (10) + mem (40) = 102. 66. RAK: Raishis Chuchmah, Shaar HaYirah, ch. 3. 67. RAK: From this we must learn how to judge people positively even in their wickedness — to try to get a handle on setting them straight. 68. RAK: Likutay Moharan, Torah-teaching 72. 69. RAK: See article 7: that even if Hashem banishes someone from the aspect of a son, it is incumbent upon him to be as a son. 70. RAK: These confusions were brought up previously in article 255. 71. RAK: See also Likutay Moharan vol. 2, Torah-teaching 215. 72. RAK: Likutay Moharan, Torah-teaching 72. 73. RAK: See article 7: that even if Hashem banishes someone from the aspect of a son, it is upon him to be as a son. 74. RAK: See Kochvay Ohr, Miracles and Wonders Seen by Rabbainu, article 40. 75. RAK: See Likutay Moharan vol. 2, 122; every thought has a full structure; and vol. 2:53 the awesome enormous power of a thought. 76. RAK: See Likutay Moharan 193. 77. RAK: If this is meant to be understood, it would suggest that a present should not be an object which destroys. 78. RAK: Raishis Chuchmah, Shaar HaYirah, ch. 3. 79. RAK: From this we must learn how to judge people positively. 80. RAK: Tikunay Zohar, Tikkun 3 of the final supplementary section; see Likutay Moharan 23:5. 84. RAK: See Sichos HaRan 117. 85. RAK: Then, an independent state in what is today Yugoslavia, now called Dubrovnik. During the Napoleonic Wars, until the year 572, the British imposed a naval siege on France and its dependencies. 86. RAK: The Shabbos before Purim on which the Torah portion about the war against Amalek is read (Deuteronomy 25:17–19). 87. RAK: Shabbos 132; Pesachim 83. 88. RAK: After the British recaptured Jaffa, the British army under Sidney Smith arrived at Acre on the 11th of Iyar. Smith organized the city's defense and ultimately caused Napoleon's retreat. 89. RAK: Apparently Anatolia-Turkey, previously called Adalia. 91. RAK: See Shema Yisrael [Hear O Israel], Berachos 13. 92. RAK: Shema Yisrael, Berachos 13. 93. RAK: See Shulchan Aruch, Orach Chaim 110:1. 94. RAK: At the splitting of the Red Sea. 95. RAK: See Eitz Chaim 22. 96. RAK: See Chayai Moharan, the place of his birth and dwelling, 14. 97. RAK: See Chagiga 5. 98. RAK: One of the islands of the Dodecaneze. From the description it appears to be either the island of Lendos in the Rhodes islands, or the island of Volda in the Carpatos islands. 99. RAK: Genesis 30:37; see Zohar 1:162b. 100. RAK: See Chayai Moharan, His Journey to Eretz Yisrael 14; Parparaos LeChuchmah and the Avnai HaNachal on Likutay Moharan 78; Likutay Moharan 54. 101. RAK: See Joshua 13:3. 103. RAK: See Bava Metzia 83. 104. RAK: Shelah, cited in Sichos HaRan 308. 113. RAK: See Yevamos 79b; Sotah 8b. 114. RAK: Sanhedrin 81. # אות - נט URL: https://ajew.org/reader-plain/sichos-haran/1/59/ אות - נט אות - נט Source: https://ajew.org/reader/sichos-haran/1/59 Segment 1 HE: מסוגל יותר לבנים, להיות רחוק מהם. לבלי להיות דבוק בהם לשעשע בהם בכל פעם. רק לבלי להסתכל עליהם כלל: EN: It is a greater segulah for one's children to keep a wholesome distance from them — not to be cleaving to them and playing with them at every moment. Rather not to gaze upon them at all. # אות - ו URL: https://ajew.org/reader-plain/sichos-haran/1/6/ אות - ו אות - ו Source: https://ajew.org/reader/sichos-haran/1/6 Segment 1 HE: היצר הרע דומה כמו מי שהולך ורץ בין בני אדם, וידו סגורה ואין אדם יודע מה בתוכה. והוא מרמה בני אדם ושואל לכל אחד, מה אני אוחז? ולכל אחד נדמה כאלו הוא אוחז מה שהוא מתאוה. ועל כן הכל רצים אחריו כי כל אחד סובר שיש בידו מה שהוא חפץ. ואחר כך הוא פותח את ידו ואין בה כלום. כמו כן ממש היצר הרע שהוא מרמה כל העולם והכל רצים אחריו ומרמה לכל אחד ואחד עד שנדמה לכל אחד ואחד כאלו יש בידו מה שהוא חפץ כל אחד כפי שטותו ותאותו. ואחר כך בסוף הוא פותח את ידו ואין בה כלום כי אין מי שימלא תאותו אצלו: גם נדמו כל התאוות של העולם כמו עמודי אור הנכנסין בבית מן אור החמה כנראה בחוש שהם נדמין לעמודים מחמת הזריחה של החמה. וכאלו רוצים לתפס אותן העמודי אור שתופסים וחוטפים ואין בתוך היד כלום כך הם כל התאוות של עולם הזה: EN: The evil inclination [yaitzehr huhruh] resembles someone who goes and runs amongst people with a closed fist, and no one knows what is inside it. And he deceives people, and asks each one: "What am I holding?" And to each one it seems as if he is holding what he — that person — desires. And therefore everyone runs after him, because each one thinks that he — the yetzer hura — has in his hand what he — each person — desires. And afterwards he — the yetzer hura — opens his hand and it has nothing in it.[52] Similarly mamash [exactly] is the evil inclination in that he deceives the entire world, and everyone runs after him, and he deceives each and everyone, so that it seems to each and everyone as if he — the yetzer hura — has in his hand what he — each one — desires, each one according to his folly and his desire. And afterwards in the end he — the yetzer hura — opens his hand, and there is nothing in it, because there is no one who fills their desire by him. All the desires of the world are also similar to beams of light that enter the house from the light of the sun. Ostensibly they appear to be shafts due to the shining of the sun, and it is as though one wants to grasp those beams of light — so they grasp and grab but there is nothing in the hand.[53] So too are all the desires of this world.[54] # אות - ס URL: https://ajew.org/reader-plain/sichos-haran/1/60/ אות - ס אות - ס Source: https://ajew.org/reader/sichos-haran/1/60 Segment 1 HE: שיחתו הקדוש של רבנו זכרונו לברכה (קטו) בעת שארע מעשה בקהלת קדש ברסלב שנזוקה ילדה אחת בבית שחפרו בו ועשו בו בנינים חדשים. גם כמה נפשות היו בסכנה גדולה. אז שמעתי מפיו הקדוש ענין זה: EN: The holy discourse of Rabbainu o.b.m. (115) at the time when there occurred an incident in the holy community of Breslov: a young girl was injured in a house where they had dug and were making new constructions. Also several souls were in great danger. Then I heard from his holy mouth this matter. Concerning constructions, I have studied and examined this matter. And I saw that all who engage in buildings and walls — not one of them emerges clean, even among the nations of the world. And yet the world engages in this, for it is the sustenance of the world — it is impossible to be without it. And therefore of necessity there must be people who have a desire for it. And there are many aspects and distinctions in this matter, but at the end of it all one does not emerge clean. And it would appear that this is the interpretation of the Gemara (Yevamos 63a; Sotah 11a): "Whoever engages in building becomes impoverished." The word "miskain" means poverty and also means danger (115). And in the Midrash it is explained (Shemos Rabbah 1:14) on the verse "And he built storage cities for Pharaoh"* (Shemos 1:11): "One says they impoverish their owners, and one says they endanger their owners." And the essential matter is the laying of the foundation — which they call in the vernacular "zaklashchina" [the laying of the cornerstone]. And one must know at what time to lay the foundation, and from what type of wood to lay it, for there are trees that are not fit to serve as a foundation — but it is impossible to know all this. And also the fact that fruits do not grow in these lands is also due to this — for there are many fruits that are unable to grow here. And this too is because the aforementioned matters are not known. For the Even Shetiyah (116) — the Foundation Stone from which the world was founded — from it issue veins to all the lands. And King Solomon peace be upon him, who was a great sage and knew all the veins in their particulars, would plant every kind of fruit tree, as our Sages o.b.m. expounded (Koheles Rabbah 2:7). And also in these lands, if one knew the path of the veins in their fine particulars, one could plant here too those fruits that do not grow here — for here too, even though the vein going to this land has a special affinity for a particular fruit, even so all the veins intermingle and connect together. And therefore here too in these lands it can be that when one moves a slight distance one can plant other fruits that do not grow here. There is also the possibility that if one were to open a well on a certain side, one could plant those aforementioned fruits at a distance from there. Also one must know the ascents and descents of the Even Shetiyah and know according to the time what aspect and level the Even Shetiyah is in at that time. And according to that aspect of the Even Shetiyah at that time, one will know how to conduct oneself in the aforementioned matters. But all this is hidden and concealed from the world, for there are matters that it is forbidden to reveal. And the matter is: the world says that with each generation the world becomes wiser. But in truth certainly the earlier generations were very much wiser and they revealed the essence of wisdom. But since they prepared everything, therefore later generations come to greater wisdoms — for the later generations came to something already prepared, since the wisdom is already prepared by the earlier generations who revealed the essence of wisdom, and therefore the later generation adds a little and becomes wiser. As we find in the words of our Sages o.b.m. (Yevamos 92b; Bava Metzia 17b) who said: "If not that you lifted the pottery shard, you would not have found the pearl beneath it." And therefore, even though the first one accomplished nothing — for the essence is the pearl — even so the first one is the essential one, for he lifted the pottery shard, meaning he revealed and dug the foundation and essence of wisdom, through which the second one easily comes to the full extent of wisdom. And therefore there are matters that it is forbidden to reveal, for if he were to reveal them, later generations could come to idolatry through them. For in that matter there are many things and particulars that need to be done, and if that wisdom were revealed in the world and people knew those particulars that need to be done for that matter, later generations could come to idolatry through them — for later generations keep adding wisdom as mentioned above, and sometimes later generations err in their wisdom which they add upon the earlier ones. Therefore if those aforementioned matters were revealed and later generations kept wanting to add their wisdom upon them, they could err in their additions until idolatry could evolve from those hidden matters, Heaven forbid — for it would seem to them according to their erroneous wisdom that it must be so, Heaven forbid. As is brought regarding the law of orlah [the first three years of a fruit tree's produce] (Vayikra 19:23). For it is stated in the Zohar (117) that during those three years a kelipah [husk] rests upon the tree, and earlier generations erred in this until they had idolatry in this — specifically at the initial planting of the tree, precisely at the time when the aforementioned kelipah rests. For since they knew well the matter of planting the tree and what results from it, it seemed to them according to their error that certainly they needed to perform that idolatrous worship, Heaven forbid, which they practiced — for it seemed to them it was straightforward, according to what they erred in their wisdom. Therefore it is forbidden to reveal such matters. 115. RAK: One of the great disciples of Rabbi Dov Ber the Maggid of Mezeritch. Leader of the great aliyah of Chassidim in 5537. He settled in Tiberias and from there led the Chassidic community in the Holy Land. 116. RAK: See Likutay Moharan 49. 117. RAK: The tractate dealing with the laws of sacrifices. A tradition in our hands that the Rashi mentioned is on folio 45b, on the words "Hilchasa leMeshicha." # אות - סא URL: https://ajew.org/reader-plain/sichos-haran/1/61/ אות - סא אות - סא Source: https://ajew.org/reader/sichos-haran/1/61 Segment 1 HE: ענין הדרי בי הנאמר בגמרא (קיח), זה היה בחינת תשובה, ששב בתשובה על שפגם בתורה לומר שלא כענין וכראוי. ותכף ומיד שהקשה אותו חברו הבין מיד שפגם ושב בתשובה מיד. כי יש תשובה שהיא בכח ועדין לא יצאה לפעל ובשביל זה אדם משיג לפעמים למעלה ממדרגתו מה שאינו ראוי לזה, הוא כדי שתצא התשובה מכח אל הפעל כנזכר לעיל. וזה בחינת הדרי בי הינו שהתשובה היתה בי מתחלה רק שהיה בכח כנ"ל ועתה יצאה לפעל (כי על ידי שהשיג למעלה ממדרגתו על ידי זה פגם לומר שלא כענין, ואזי חברו מקשה עליו ואז הוא מתעורר מיד ומבין שפגם ושב בתשובה מיד. נמצא שעל ידי זה יצאה התשובה מכח אל הפעל): EN: The matter of "Hadarai bi" [I retract / it returned into me] stated in the Gemara (118) — this was a matter of repentance: he repented over having corrupted the Torah by speaking words that were not fitting and proper. And immediately when his colleague challenged him he understood at once that he had erred, and repented immediately. For there is repentance that is in potential [b'koach] and has not yet emerged into actuality, and because of this a person sometimes attains levels beyond his normal station — from the light that shines from the lofty repentance that is in potential within him, which can elevate him above his actual station. And this is the explanation of "Hadarai bi" — that the repentance was within him from the beginning, only it was in potential as mentioned, and now it emerged into actuality. (For by attaining a level beyond his station, he came to speak words not in their proper context, and then his colleague challenged him and he was aroused at once and understood he had erred, and repented immediately. It is found that through this the repentance emerged from potential into actuality.) Segment 2 EN: 118. RAK: Rabbi Aryeh Leib of Volchinsk, one of the great disciples of the Maggid of Mezeritch. His son Rabbi Pinchas was betrothed to Rabbainu's third daughter Miriam in Elul 5560. The wedding was in Cheshvan 5565. Segment 3 EN: Know that there are great powers within human beings, for they are able to bring about through their thoughts what they are thinking. And even scarcity, Heaven forbid, comes from the thoughts of people. For when thought is entirely grasped and cleaved to one thing — that it should be thus — meaning all the aspects that exist in thought, namely the inner dimension and outer dimension and the remaining aspects down to the very point, and when all of them together are grasped and cleaved, thinking that it shall be so without confusion or deviation toward another thought — through this they act so that it will necessarily come to be as they think. And also the thought must be in precise particulars, not in a general manner — for example one should think: if such and such occurs then thus and thus will result in their particulars. But when one thinks in a general manner it is in the aspect of "unfinished vessels" (Kelim 12:6; Chullin 25a) and one can err, as Nevat erred when he saw fire going forth etc. (Sanhedrin 101b) (118*). Segment 4 EN: And this also applies in the matter of Torah study. If one's thought is very firm as mentioned above, it will certainly come to be. Provided the thought is firm and grasped very strongly in this, as mentioned — for example, that one think in one's mind that one will merit to study and complete all four Shulchan Aruchs with all the major commentaries. And one should think and picture in one's mind in what manner one will study them and in how much time — for example, that one will merit to study five folios per day until one merits to complete them all in one year. And one should insert one's thought into this very well, with very great firmness, until the thought is very firm and grasped in this. And similarly regarding other studies of the holy Torah such as the Shas with the Rif (119) and the Rosh (120) and the Turim (121) etc., and Tanach and the like — one should long and yearn and think about this greatly with great firmness, and then one will merit that it should be so. And he said that this is hinted in the words of our Sages o.b.m. (Sanhedrin 26b) in what they said: "Thought is effective even for matters of Torah" — effective literally, meaning it is effective and helps in this, even for matters of Torah. And even though Rashi there explained it in another sense — even so it is thus. And he did not complete the explanation further. And both these and these are words of the living G-d. Segment 5 EN: 119. RAK: Rabbi Leib and his son Rabbi Pinchas ascended to the Land of Israel in the summer of 5565. See Sichos HaRan 159. Segment 6 EN: 120. RAK: This was on the Shabbos of Consolation in the year 5570, about two months before Rabbainu's passing. Segment 7 EN: 121. RAK: See Sichos HaRan 157; Chayai Moharan, His Journey and Sojourn in Uman, entry 31. Segment 8 EN: In every land there is a matter that is important in that land, and immediately when that thing begins, there is in it good and evil. And the good is small and the evil is precisely equal in all its aspects to the good, so that one cannot distinguish between the good and the evil. And that thing goes and grows important until the end. For example, in this land the Baal Shem [Master of the Divine Name] is of great importance. And in truth there were several true Baalei Shem who were righteous men. But now many false Baalei Shem have multiplied. Segment 9 EN: And the rule is: anyone who wishes and desires to enter this and engage in that matter which is important in that land — such as being a Baal Shem in this land — he will succeed in that matter even if it is false. For in truth he knows nothing at all — only the matter depends on his arousal and how much he is aroused and desires that thing. And it also depends on the place where he begins to conduct that matter — if the beginning is in a place where people believe in it, or if he begins with women who are in the habit of believing in everything — then he succeeds. And then it can be that afterward those who are far from believing in such a thing will also believe in him. And had he begun in their place they would have mocked him and he would not have succeeded at all — but since he already began in a place where it is important and they have faith, through this even those others can be compelled to believe in him since he is succeeding. Segment 10 EN: But there is another land where that matter has no importance at all — such as the German lands where they have no faith whatsoever in Baalei Shem — and there there is no success and no beginning for one who wishes to engage in this. And similarly the matter of the conduct and the greatness of Tzadikim in this land — in another land they do not have that same greatness. Such as in the Ishmaelite lands where they are called sages and they do not have that same conduct and greatness at all. And therefore in this land, whoever wishes to engage in this and to conduct himself in the manner of Tzadikim as is customary now — he succeeds in this as mentioned above. May Hashem Yisburach reveal the truth speedily in our days, amen. Segment 11 EN: In a land where wonders are received and conduct proceeds in this way — through that very thing wonders sometimes come to pass, and sometimes it does not work out for him. # אות - סב URL: https://ajew.org/reader-plain/sichos-haran/1/62/ אות - סב אות - סב Source: https://ajew.org/reader/sichos-haran/1/62 Segment 1 HE: דע שיש בבני אדם סגולות גדולות כי יכולין לפעל על ידי מחשבתם מה שהם חושבים. ואפלו היקרות חס ושלום הוא בא ממחשבות בני אדם. כי כשהמחשבה היא כולה אחוזה ודבוקה בדבר אחד שיהיה כן, דהינו כל הבחינות שיש במחשבה דהינו פנימיות וחיצוניות ושאר הבחינות כולם עד הנקודה, וכשכולם כאחד אחוזים ודבוקים וחושבים שיהיה כן בלי בלבול ונטיה למחשבה אחרת, על ידי זה הם פועלים שבהכרח יהיה כן כמו שהם חושבים. וגם שהמחשבה תהיה בפרטי פרטיות, לא בדרך כלל כגון שיחשב שאם יהיה כן יהיה כך וכך בפרטיות. אבל כשחושב בדרך כלל הוא בחינת גלמי כלים (כלים י"ב ו חולין כה.) ויכול לטעות כמו שטעה נבט שראה אש יוצא כו' (סנהדרין קא:) (קיח): EN: Know that there are great powers within human beings, for they are able to bring about through their thoughts what they are thinking. And even scarcity, Heaven forbid, comes from the thoughts of people. For when thought is entirely grasped and cleaved to one thing — that it should be thus — meaning all the aspects that exist in thought, namely the inner dimension and outer dimension and the remaining aspects down to the very point, and when all of them together are grasped and cleaved, thinking that it shall be so without confusion or deviation toward another thought — through this they act so that it will necessarily come to be as they think. And also the thought must be in precise particulars, not in a general manner — for example one should think: if such and such occurs then thus and thus will result in their particulars. But when one thinks in a general manner it is in the aspect of "unfinished vessels" (Kelim 12:6; Chullin 25a) and one can err, as Nevat erred when he saw fire going forth etc. (Sanhedrin 101b) (118*). And this also applies in the matter of Torah study. If one's thought is very firm as mentioned above, it will certainly come to be. Provided the thought is firm and grasped very strongly in this, as mentioned — for example, that one think in one's mind that one will merit to study and complete all four Shulchan Aruchs with all the major commentaries. And one should think and picture in one's mind in what manner one will study them and in how much time — for example, that one will merit to study five folios per day until one merits to complete them all in one year. And one should insert one's thought into this very well, with very great firmness, until the thought is very firm and grasped in this. And similarly regarding other studies of the holy Torah such as the Shas with the Rif (119) and the Rosh (120) and the Turim (121) etc., and Tanach and the like — one should long and yearn and think about this greatly with great firmness, and then one will merit that it should be so. And he said that this is hinted in the words of our Sages o.b.m. (Sanhedrin 26b) in what they said: "Thought is effective even for matters of Torah" — effective literally, meaning it is effective and helps in this, even for matters of Torah. And even though Rashi there explained it in another sense — even so it is thus. And he did not complete the explanation further. And both these and these are words of the living G-d. 119. RAK: Rabbi Leib and his son Rabbi Pinchas ascended to the Land of Israel in the summer of 5565. See Sichos HaRan 159. 120. RAK: This was on the Shabbos of Consolation in the year 5570, about two months before Rabbainu's passing. 121. RAK: See Sichos HaRan 157; Chayai Moharan, His Journey and Sojourn in Uman, entry 31. # אות - סג URL: https://ajew.org/reader-plain/sichos-haran/1/63/ אות - סג אות - סג Source: https://ajew.org/reader/sichos-haran/1/63 Segment 1 HE: בכל מדינה ומדינה יש דבר שחשוב באותה המדינה ותכף כשמתחיל אותו הדבר, יש בו טוב ורע. והטוב הוא מעט והרע הוא שוה ממש בכל התנועות אל הטוב כדי שלא יהיה נכר בין הטוב ובין הרע. ואותו הדבר הולך וחשוב עד הסוף. כגון במדינה זו חשוב בעל שם. ובאמת היו כמה בעלי שמות אמתיים וצדיקים. ועתה נתרבו הרבה בעלי שמות של שקר: EN: In every land there is a matter that is important in that land, and immediately when that thing begins, there is in it good and evil. And the good is small and the evil is precisely equal in all its aspects to the good, so that one cannot distinguish between the good and the evil. And that thing goes and grows important until the end. For example, in this land the Baal Shem [Master of the Divine Name] is of great importance. And in truth there were several true Baalei Shem who were righteous men. But now many false Baalei Shem have multiplied. And the rule is: anyone who wishes and desires to enter this and engage in that matter which is important in that land — such as being a Baal Shem in this land — he will succeed in that matter even if it is false. For in truth he knows nothing at all — only the matter depends on his arousal and how much he is aroused and desires that thing. And it also depends on the place where he begins to conduct that matter — if the beginning is in a place where people believe in it, or if he begins with women who are in the habit of believing in everything — then he succeeds. And then it can be that afterward those who are far from believing in such a thing will also believe in him. And had he begun in their place they would have mocked him and he would not have succeeded at all — but since he already began in a place where it is important and they have faith, through this even those others can be compelled to believe in him since he is succeeding. Segment 2 HE: והכלל, שכל מי שרוצה וחפץ לכנס בזה לעסק באותו הדבר החשוב באותה המדינה כגון בעל שם במדינה זו הוא מצליח באותו הדבר אף שהוא שקר. כי באמת אינו יודע כלום רק שהדבר התלוי בהתעוררות שלו איך שהוא מתעורר וחפץ באותו הדבר. וגם תלוי בהמקום שמתחיל שם להנהיג אותו הדבר אם ההתחלה במקום שהם מאמינים בזה או שמתחיל עם נשים שהם דרכן להאמין בכל דבר אזי מצליח. ואזי יכול להיות שאחר כך יאמינו בו גם אותן שהם רחוקים מלהאמין בכזה. ואם היה מתחיל במקומם היו מתלוצצים ממנו ולא היה מצליח כלל, אך מאחר שכבר התחיל במקום שחשוב שם ויש להם אמונה, על ידי זה יכול להיות שגם הם יהיו מוכרחין להאמין בו מאשר שהוא מצליח: EN: But there is another land where that matter has no importance at all — such as the German lands where they have no faith whatsoever in Baalei Shem — and there there is no success and no beginning for one who wishes to engage in this. And similarly the matter of the conduct and the greatness of Tzadikim in this land — in another land they do not have that same greatness. Such as in the Ishmaelite lands where they are called sages and they do not have that same conduct and greatness at all. And therefore in this land, whoever wishes to engage in this and to conduct himself in the manner of Tzadikim as is customary now — he succeeds in this as mentioned above. May Hashem Yisburach reveal the truth speedily in our days, amen. In a land where wonders are received and conduct proceeds in this way — through that very thing wonders sometimes come to pass, and sometimes it does not work out for him. # אות - סד URL: https://ajew.org/reader-plain/sichos-haran/1/64/ אות - סד אות - סד Source: https://ajew.org/reader/sichos-haran/1/64 Segment 1 HE: מן התנשאות וגדולה אין ראיה כלל כי ההתנשאות הוא דבר בפני עצמו. לפעמים עושים דבר שעל ידי זה זוכין לגדולה והתנשאות וכיון שעלה - לא ירד. ומצינו במלכי ישראל שבשביל דבר אחד זכו למלוכה עד דור רביעי כמו שכתוב (מלכים ב י ל) "בני רבעים ישבו לך על כסא ישראל." ודבר זה באמת קשה להבין. על כל פנים זה הדור רביעי מוכרח שיופסק אצלו הגדולה והמלוכה, ואפלו אם יעשה דבר זה שעשה זקנו ויותר ויותר מזה לא יועיל, מחמת שנגזר כבר שאצלו יופסק המלוכה. והוא צריך לסבל ענש אבותיו: (נמצא שהוא פליאה נשגבה מאד כי אבותיו זכו על ידי דבר זה לבד למלוכה עד דור רביעי והדור הרביעי בעצמו שכבר מוחזק במלוכה מאבותיו אינו מועיל לו שום דבר. אפלו אם יעשה אותו הדבר שעשה אבי זקנו לא יועיל לו שתומשך מלכותו יותר לדורות שאחריו. ואפלו אם יעשה מה שיעשה לא יועיל, מאחר שכבר נגזר שאצלו יופסק המלוכה, והוא דבר תמוה מאד והבן): ובאמת אין אנו מבינים דרכי ה'. על כל פנים נמצא שלפעמים אחד עושה דברים טובים הרבה ואף על פי כן אין לו גדולה מחמת שמוכרח על פי הגזרה שיופסק אצלו הגדולה כנזכר לעיל. ולפעמים אדם זוכה לגדולה על ידי דבר אחד אפלו עד דור רביעי והבן: EN: From elevation and greatness there is no proof whatsoever — for elevation is a thing in itself. Sometimes one does a thing through which one merits greatness and elevation, and once elevated — one does not descend. And we find among the kings of Israel that for one thing they merited kingship for four generations, as it is written (II Kings 10:30): "Your sons of the fourth generation shall sit upon the throne of Israel." Segment 2 EN: Through joy one is saved from the death of children (122). For the kelipah that oppresses them, Heaven forbid, is called Lilith (123), and joy is the opposite of her (124). Segment 3 EN: 122. RAK: See Yemei Moharnat and Sichos HaRan 3. Segment 4 EN: 123. RAK: Year 5565. See Chayai Moharan, Discourses Connected to the Teachings. # אות - סה URL: https://ajew.org/reader-plain/sichos-haran/1/65/ אות - סה אות - סה Source: https://ajew.org/reader/sichos-haran/1/65 Segment 1 HE: על ידי שמחה נצולין ממיתת בנים (קכב). כי הקלפה העושקת אותם חס ושלום נקראת לילית (קכג) והשמחה הוא ההפך ממנה (קכד): EN: Through joy one is saved from the death of children (122). For the kelipah that oppresses them, Heaven forbid, is called Lilith (123), and joy is the opposite of her (124). 122. RAK: See Yemei Moharnat and Sichos HaRan 3. 123. RAK: Year 5565. See Chayai Moharan, Discourses Connected to the Teachings. 124. RAK: In Sichos HaRan 3. # אות - סו URL: https://ajew.org/reader-plain/sichos-haran/1/66/ אות - סו אות - סו Source: https://ajew.org/reader/sichos-haran/1/66 Segment 1 HE: הזהיר מאד כמה פעמים להתפלל בכח גדול להכניס כל כחו בדבורי התפלה וכמבאר מזה בספריו הקדושים בכמה מקומות (קכה). ואמר כמה פעמים שהאדם צריך להכריח עצמו מאד לתפלה, לא כמו שאומרים קצת שאין להכריח עצמו לתפלה, רק אדרבא צריכין להכריח עצמו מאד מאד בכל הכחות לתפלה. שוב אמר: כשאדם מתפלל בכונה דהינו שמקשר המחשבה אל הדבור ומטה אזנו ושומע מה שהוא מדבר אזי הכחות נמשכין ממילא לתוך דבורי התפלה. כי כל הכחות מצפין ומסתכלין תמיד על זה שיומשכו ויוכנסו בתוך דבורים קדושים. על כן כשמתפלל בכונה נמשכין ונכנסין כל הכחות שלו ממילא לתוך התפלה וזוכה להתפלל בכח גדול אף על פי שאינו מכריח עצמו לזה, כי הכחות נמשכין ממילא לתוך דבורי התפלה כשמתפלל בכונה: EN: He warned very strongly many times to pray with great force — to pour all one's strength into the words of prayer — as is explained at length in his holy books in many places (125). And he said many times that a person must compel himself very greatly toward prayer. Not as some say that one should not compel oneself toward prayer — on the contrary, one must compel oneself very very greatly toward prayer in every way. And even if a person has no enthusiasm and no heart for prayer — even so he should compel himself and pray with force, and through this the heart will be aroused of itself. 125. RAK: See below 74, 75, 121, 299. Likutay Moharan 48; Likutay Tinyana 84. # אות - סז URL: https://ajew.org/reader-plain/sichos-haran/1/67/ אות - סז אות - סז Source: https://ajew.org/reader/sichos-haran/1/67 Segment 1 HE: מי שאינו שומע ומצית לדברי חכמים אמתיים הוא יכול להשתגע. כי עקר שגעון של כל המשוגעים הוא רק מחמת שהוא אינו מצית ושומע לדברי הבעלי שכל. כי המשוגע אם היה שומע וצית לדברי אחרים שהם הבעלי שכל בודאי לא היה משוגע כלל, כי אף על פי שלפי רוח שטות ושגעון שלו נדמה לו בברור גמור שהוא צריך לילך קרוע ולהתגלגל באשפה וכיוצא בזה מדרכי השטות ושגעון, אף על פי כן מאחר שהגדול ממנו אומר לו שאינו צריך לעשות כן אם היה מבטל דעתו נגד דעת הגדול ממנו בחכמה בודאי היה מתבטל כל השגעון שלו. נמצא שעקר השגעון הוא רק מחמת שהוא אינו רוצה לשמע ולצית לדברי חכמים והבן הדבר היטב: EN: One who does not listen and submit to the words of the true wise men can become insane. For the primary madness of all the insane is only because they do not submit and listen to the words of those who have understanding. For the insane person — had he listened and submitted to the words of others who are the possessors of understanding — he certainly would not have been insane at all. For even though according to the spirit of folly and insanity that is within him his own view seems correct — nevertheless, if he had submitted to the view of others who have understanding, he would have seen that his view was folly. And this is the essence of the correction for insanity. # אות - סח URL: https://ajew.org/reader-plain/sichos-haran/1/68/ אות - סח אות - סח Source: https://ajew.org/reader/sichos-haran/1/68 Segment 1 HE: הזהיר מאד כמה פעמים על ענין השיחה בינו לבין קונו שכל אדם ידבר וישיח בינו לבין קונו ויישב עצמו היטב מה הוא עושה בעולם הזה. וירחם על עצמו ויפרש כפיו בתחנונים ופיוסים לבקש ולהתחנן מלפניו יתברך שיזכהו ברחמיו המרובים להתקרב לעבודתו יתברך. וישתדל להמציא לו טענות ובקשות על זה. וענין שיחה זו יהיה בלשון אשכנז שמדברים בו וכבר מבאר זאת בספרים הנדפסים (קכו). אבל יותר מזה הרבה לדבר עמנו הרבה מאד בענין זה כי מי שירגיל עצמו לנהג הנהגה זו בכל יום על כל פנים שעה אחת בודאי יזכה להתקרב אליו יתברך באמת. ואף אם לפעמים הוא רואה שמקים הנהגה זו ימים ושנים ואף על פי כן עדין לא זכה להתקרבות כראוי אף על פי כן יחזק עצמו יותר ויותר כי סוף כל סוף יועיל לו בודאי (קכז). ואמר שדוד המלך עליו השלום יסד מזה ספר תהלים (קכח). ואמר שעקר התבודדות של דוד המלך היה על מטתו, בעת ששכב על מטתו וכסה עצמו בסדין אז היה מדבר ומשיח כל לבו לפני השם יתברך כמו שכתוב (תהלים ו ז): "אשחה בכל לילה מטתי בדמעתי" וכו' (קכט). אשרי מי שירגיל עצמו לקים הנהגה זו העולה על הכל: EN: He warned very greatly many times about the matter of conversation between oneself and one's Maker — that every person should speak and converse between himself and his Maker, and settle himself deeply as to what he is doing in this world. And he should have compassion upon himself and spread his palms in supplication and entreaty to beseech and plead before Him blessed He that He grant him merit through His great mercies to draw near to His service blessed He. And he should pour out his heart like water before Hashem Yisburach (126). And he said: this practice of hisbodidus [personal prayer] (127) should be in the language in which one speaks — that is, in the vernacular — for in the Holy Tongue it is difficult to express oneself at length, since most people are not fluent in it (128). But in the vernacular one can speak at great length. And moreover one can express in the vernacular all the needs of one's heart and all that is in one's heart with greater ease (129). And this practice of hisbodidus is a very great matter and higher than all else. And he urged and warned about it greatly at all times (130). 126. RAK: Shivchay HaRan 10. See above 7. See below 117, 299, 234. Chayai Moharan 436-443. Likutay Moharan 108, 156, 259. Likutay Tinyana 25, 93, 95, 101. See the book Hishtapchus HaNefesh. 127. RAK: Shivchay HaRan 12. See below 234. 128. RAK: Likutay Moharan 156. 129. RAK: Rabbainu himself practiced this. (See below 275; Avneiha Barzel 31:36; Shaaris Yisroel 13). 130. RAK: Likutay Moharan Tinyana 95, 105. # אות - סט URL: https://ajew.org/reader-plain/sichos-haran/1/69/ אות - סט אות - סט Source: https://ajew.org/reader/sichos-haran/1/69 Segment 1 HE: "זמרו למי שמנצחין אותו ושמח" (פסחים קיט.) כי צריכין לנצח אותו יתברך כביכול. כי אף על פי שנדמה להאדם שהשם יתברך אינו רוצה לקרבו מחמת שקלקל הרבה, וגם עכשו אינו מתנהג כראוי כרצונו יתברך, אף על פי כן צריך האדם לחזק עצמו ביותר ולהשתטח עצמו לפניו ולפרש כפיו אליו יתברך שירחם עליו ויקרבהו לעבודתו כי אף על פי כן אני רוצה להיות ישראלי. נמצא שרוצה לנצח את השם יתברך כביכול, והשם יתברך יש לו שמחה מזה שמנצחין אותו כביכול: EN: "Sing to the One Who overcomes them and is joyful" (Pesachim 119a) — for one must overcome Him blessed He, so to speak. For even though it appears to the person that Hashem Yisburach does not wish to draw him near because of the much damage he has done, and even now he does not conduct himself properly as He wishes — even so, the person must strengthen himself very greatly and prostrate himself before Hashem Yisburach and pray and sing before Him. And through this he causes the Holy Blessed One, as it were, to be overcome by him — in the manner of: "You have overcome Me, My son." And this is: "Sing to the One Who overcomes them and is joyful" — for He blessed He is joyful when Israel overcomes Him in this way. Segment 2 EN: He answered and said: Is it conceivable that we leave Hashem Yisburach to do as He pleases and to decree decrees upon the world? (For at that time it was heard that decrees were going forth against Israel, Heaven forbid.) For we must call Hashem Yisburach away from His business — from whatever decree He is engaged with, and the like, Heaven forbid — to call Him away from there, that He should abandon it and turn His attention to the words of prayer and Torah and song that Israel engages in before Him. And this is the primary service — prayer and Torah — that through them one distracts Hashem Yisburach from the decrees. # אות - ז URL: https://ajew.org/reader-plain/sichos-haran/1/7/ אות - ז אות - ז Source: https://ajew.org/reader/sichos-haran/1/7 Segment 1 HE: טוב מאד מי שיכול לשפך שיחו לפני השם יתברך ברחמים ותחנונים כבן המתחטא לפני אביו (יט). כי הלא השם יתברך כבר קראנו בנים כמו שכתוב: "בנים אתם לה' אלקיכם" (דברים י"ד א). על כן טוב מאד לפרש שיחתו וצערו לפניו יתברך כבן שקובל לפני אביו (כ) בתנועות של חן ורחמים שקורין (פיעשטשין). ואף אם נדמה להאדם שלפי מעשיו אינו כבן לפניו יתברך עם כל זה הלא השם יתברך קראנו בנים כנ"ל (כי בין כך ובין כך קרויים לך בנים) (כא) ואם עתה הוא מגרש אותי חס ושלום מבחינת בן, הטוב בעיניו יעשה. עלי לעשות את שלי לעשות עצמי כבן כנ"ל. (כב) ומה טוב כשיכול לעורר לבו בתחנונים עד שיבכה ויוריד דמעות כבן לפני אביו: EN: [These words were said after Shavuos 569 (1809).[55]] It is very good for someone who is able, to pour out his words before Hashem Yisburach piteously and pleadingly, like a son who yearns before his father, for behold Hashem Yisburach already called us sons, as it is written: "You are sons to Hashem your G-d" [Deuteronomy 14:1]. Therefore it is very good to express one's words and troubles before Him Blessed He like a son who complains before his father with cute and endearing motions which are called "piyestin" (playing, cooing), and even if it seems to someone that in accordance to his conduct he is not like a son before Him Blessed He — even still, behold Hashem Yisburach called us sons, as mentioned above. (Because (Kiddushin 36a): either way — whether or not Israel act befittingly — they are called (by You) sons.[56]) And if now He banishes me Heaven forbid from the aspect of a son, He shall do what is good in His eyes, (but) it is on me to do my part, to make myself as a son,[57] as mentioned above. And how good it is when one can arouse his heart with entreaties until he cries and sheds tears[58] like a son before his father.[59] Segment 2 HE: ושמעתי מעשה מזקני רבי נחמן זכרונו לברכה כשהיה על הספינה. פעם אחד לא היה להם לחם ולא אכלו כמה ימים, עד שהגיעו לאיזה עיר. ולא היה שם יהודים רק ישמעאלים ולקח ישמעאל אחד את רבי נחמן הנזכר לעיל ונתן לו לאכל. והוא כבר לא אכל כמה ימים ונטל ידיו וברך ברכת המוציא. וקדם שהתחיל לאכל בא לו על מחשבתו "אל תלחם את לחם רע עין" (משלי כ"ג ו) ומחשבות שלנו אינם דבר ריק כלל (כך אמר רבי נחמן זקני הנ"ל בספורו מעשה זו). ולא ידעתי מה לעשות כי כבר ברכתי ברכת המוציא. אך אף על פי כן היה בדעתי למנע מלאכל כלל מחמת המחשבה הזאת. אחר כך בא על מחשבתו, "ואת העורבים צויתי לכלכלך" (מלכים א י"ז ד) ואז אכל: (ואמר רבנו זכרונו לברכה בעת ספורו זאת (כג) וזה נראה והוטב בעיני מאד מה שהעמידו על המחשבה, שמסתמא כשבא על מחשבתו כך בודאי הוא כך באמת). כמו כן לענין כל המחשבות הבאים על האדם לבלבלו, אחר כך עוזרו השם יתברך ושולח לו מחשבה אחרת של התקרבות. כגון לענין הנזכר לעיל שלפעמים ידמה להאדם במחשבתו שאינו ראוי להיות כבן לפניו יתברך וכיוצא בזה אף על פי כן עליו לעשות את שלו כנ"ל. ואחר כך יעזרו השם יתברך וישלח לו מחשבות של התקרבות. כי באמת כל ישראל כולם קרויים בנים אצלו יתברך ועל כן ראוי לנו לפרש שיחתנו וצערנו לפניו יתברך כבן הקובל לפני אביו: EN: And I heard a story about my grandfather Rabbi Nachman[60] o.b.m., when he was on a boat. One time they didn't have bread, and they didn't eat for a few days, until they arrived at some city, and there weren't any Jews there, just Arabs. And one Arab took the aforementioned Rabbi Nachman and gave him to eat, and he had already not eaten many days, and he washed his hands and made the blessing of "hamoatzee (produces bread from the earth)." And before he began to eat, a thought came to him: "Do not (partake the) bread of the stingy ('evil-eyed')" [Proverbs 23:7]. "And our thoughts are not vain whatsoever," (so said Rabbi Nachman my aforementioned grandfather when he related this story), "and I did not know what to do, because I had already made the blessing of 'hamoatzee,' but even still my mind was set to abstain altogether from eating because of this thought.[61]" Afterwards a thought came to him: "And the ravens I have commanded to provide for you" [Kings I 17:4 — Hashem sent Elijah the Prophet food via ravens, known for their greed and cruelty], and then he ate.[62] (And Rabbainu o.b.m. said, when he was relating this: "And this is deserving and very favorable in my eyes that which he set it based on his thought, that evidently if it came to his mind that it was so, certainly it is truly so.[63]) Similarly regarding all the thoughts that come to a person to confuse him, afterwards Hashem Yisburach helps him and sends him a different thought of drawing close. Like the matter mentioned above, that sometimes it seems to a person that he isn't worthy of being like a son before Him blessed He and so forth — even still, it is incumbent on him to do his part as mentioned above, and afterwards Hashem Yisburach will help him, and send him thoughts of drawing close. Because in reality all of Israel, they are all called sons by Him blessed He, and therefore it is appropriate for us to express our words and our distress before Him blessed He as a son who complains before his father. # אות - ע URL: https://ajew.org/reader-plain/sichos-haran/1/70/ אות - ע אות - ע Source: https://ajew.org/reader/sichos-haran/1/70 Segment 1 HE: ענה ואמר: היתכן שאנו מניחין את השם יתברך שיעשה ויחשב לגזר גזרות בעולם? (כי אז באותו הזמן נשמע שיוצאין גזרות על ישראל חס ושלום). כי אנו צריכין לקרות את השם יתברך מעסקיו שהוא עוסק בהם באיזה גזרה וכיוצא חס ושלום, לקרות אותו משם שישליך זאת ויפנה אלינו למה שאנו רוצים לדבר עמו לבקש ממנו שיקרב אותנו לעבודתו יתברך. כי כשאחד מישראל רוצה לדבר עם השם יתברך לפרש שיחתו לפניו יתברך, אזי השם יתברך משליך כל עניניו וכל הגזרות שרוצה לגזר חס ושלום וכל העסקים שלו שהוא יתברך עוסק בהם כביכול, והוא משליך הכל ופונה עצמו רק לזה האיש שרוצה לדבר עמו ולפרש שיחתו לפניו לבקש מאתו שיעזרהו להתקרב אליו יתברך: EN: He answered and said: Is it conceivable that we leave Hashem Yisburach to do as He pleases and to decree decrees upon the world? (For at that time it was heard that decrees were going forth against Israel, Heaven forbid.) For we must call Hashem Yisburach away from His business — from whatever decree He is engaged with, and the like, Heaven forbid — to call Him away from there, that He should abandon it and turn His attention to the words of prayer and Torah and song that Israel engages in before Him. And this is the primary service — prayer and Torah — that through them one distracts Hashem Yisburach from the decrees. # אות - עא URL: https://ajew.org/reader-plain/sichos-haran/1/71/ אות - עא אות - עא Source: https://ajew.org/reader/sichos-haran/1/71 Segment 1 HE: בענין מה שכתוב בזהר הקדוש (קלא) שעל פגם הברית, בפרט מאן דאושיד זרעא בריקניא חס ושלום וכו' אין מועיל תשובה. אמר רבנו, זכרונו לברכה שאין הדבר כן, רק על הכל מועיל תשובה (קלב). ואמר שבזה המאמר זהר אין שום אדם מבין הפשט רק הוא לבד. והכלל שבאמת מועיל תשובה בודאי על חטא זה אפלו אם הרבה לפשע חס ושלום בזה (קלג). וכבר מבאר בספרים הנדפסים כבר (קלד) שעקר התשובה הוא לבל יעשה עוד מכאן ולהבא. והוא מוכרח לעבר באלו המקומות והענינים שהיה בתחלה ולהתנסות שם. וכשמרחם על עצמו עכשו ואינו עושה עוד מה שעשה מקדם ומשבר תאותו, זהו עקר התשובה (קלה): EN: Regarding what is written in the holy Zohar (131) that for corrupting the Bris [covenant], in particular one who emits seed wastefully, Heaven forbid, etc. — repentance is of no avail. Rabbainu o.b.m. said that the matter is not so — rather repentance helps for everything (132). And he said that this passage in the Zohar has no one who understands its plain meaning except him alone. And the rule is that in truth repentance helps for everything — even for the gravest sins (133). And he said regarding this that when a person repents from love, the intentional sins become like merits to him. He explained this in a wondrous and lofty way: that all the damage he did is transformed into holiness and good (134). And this is a very profound matter. And concerning repentance he spoke much and said that even if a person repents and then sins again and repents again — even so the repentance was not lost. And the repentance of each time rectifies something. And the main thing is not to despair, Heaven forbid, ever (135). 131. RAK: Part I, 188b. 219b. 132. RAK: Zohar Part I, 62b. 133. RAK: See Likutay Moharan 282; Jerusalem Talmud Peah 1; Zohar Part II, 106b; Rambam Laws of Repentance 3:14; Responsa of the Radbaz 5:6. 134. RAK: Likutay Moharan Tinyana 49. 135. RAK: Yoma 86b. See Likutay Moharan 79, 206. Shivchay HaRan 16. # אות - עב URL: https://ajew.org/reader-plain/sichos-haran/1/72/ אות - עב אות - עב Source: https://ajew.org/reader/sichos-haran/1/72 Segment 1 HE: כבר מבאר שאין להשגיח כלל על פניות ומחשבות זרות ובלבולים שבתפלה. רק לעשות את שלו (קלו) לילך בתפלתו כסדר, ולא ישגיח על שום בלבול ומחשבה זרה כלל רק הוא יעשה את שלו ולא יחזיר פניו להביט על אלו המחשבות כלל: EN: It is already explained that one should not pay attention whatsoever to the alien directions and strange thoughts and confusions that arise during prayer. Rather one should do one's own part (136) — to proceed in one's prayer in order, and not pay attention to any confusion and strange thought whatsoever — only doing one's own part, and not turning one's face to look at these thoughts at all. He also said that this is a great benefit — what alien thoughts come upon a person during prayer. For these thoughts are like a wall and a shield before him. For when a person prays properly with great force, the accusers and destroyers come to harm him — but these thoughts stop them, for the accusations become embodied in these thoughts and are detained there. And therefore one should not be confused at all by strange thoughts during prayer. 136. RAK: See above 12, 26. Chayai Moharan 590. # אות - עג URL: https://ajew.org/reader-plain/sichos-haran/1/73/ אות - עג אות - עג Source: https://ajew.org/reader/sichos-haran/1/73 Segment 1 HE: יש צדיקים שמגלין ואומרים תכף מה שהם רואים. ואלו הצדיקים נשמתם הוא מבחינת אותיות מנצפ"ך. וזהו: "מנצפ"ך צופים אמרום" (קלז). אלו שהם מבחינת מנצפ"ך, שהוא בחינת צמצום כידוע (קלח), מה שרואים וצופים הם אומרים ואינם יכולים להחזיק אצלם. אבל יש צדיקים ששרשם מבחינה גבוה יותר שהוא בחינת הרחבה, הם יכולים להחזיק אצלם כל מה שרואין: EN: There are Tzadikim who reveal and say immediately what they see. And these Tzadikim — their souls are from the aspect of the letters Mem-Nun-Tzadi-Pei-Chaf [the final forms of letters]. And this is: "The letters Mem-Nun-Tzadi-Pei-Chaf — the Seers said them" (137). These who are from the aspect of Mem-Nun-Tzadi-Pei-Chaf — which is the aspect of contraction [tzimtzum] as is known (138) — what they see and behold, they say, and they cannot retain it within themselves. Segment 2 EN: But there are Tzadikim whose root is from the aspect of expansion [hitpashtus], and they can retain and hold what they see. For they have the capacity to receive it within themselves and to wait until they deem it proper to reveal — and they reveal it when they see fit. 137. RAK: The final letters. Shabbas 104a. Segment 3 EN: 138. RAK: Eitz Chaim, Gate of the Discourse of the Tzelem. # אות - עד URL: https://ajew.org/reader-plain/sichos-haran/1/74/ אות - עד אות - עד Source: https://ajew.org/reader/sichos-haran/1/74 Segment 1 HE: בענין התפלה, לפעמים אין להאדם שום התלהבות בהתפלה, וצריכין לעשות לעצמו התלהבות וחמימות ולב בוער להתפלה. כמו למשל שנמצא לפעמים שהאדם עושה לעצמו רגז עד שבא בכעס ונתרגז, כמו שאומרים העולם בלשון אשכנז "ער שניצט זיך איין רגז" (קלט). כמו כן ממש בקדושה בענין התפלה צריכים לפעמים לעשות לעצמו רגז ויעשה לו חמימות ותבערת הלב בדבורי התפלה, אזוי וויא איינר שניצט זיך א רגז, ועל ידי זה יבוא אחר כך באמת להתלהבות וחמימות הלב בהתפלה, ויזכה שיבער לבו להשם יתברך, ויתפלל בהתלהבות גדול: EN: Concerning prayer: sometimes a person has no enthusiasm whatsoever in prayer, and one must create for oneself enthusiasm and warmth and a burning heart toward prayer. Just as it is found sometimes that a person creates for himself anger until he actually becomes angry and enraged — as the world says in German: "Er schnitzet sich ein Zorn" [he carves himself an anger] (139). Precisely so in holiness — one creates for oneself enthusiasm and burning — then actual burning comes. And he also said words like these: sometimes when a person wishes to pray or to do any other service of Hashem and he has no enthusiasm, he should pretend to himself that he does have enthusiasm, and through this he arrives at actual enthusiasm. For through the external, the internal is aroused (140). 139. RAK: Chayai Moharan 70. 140. RAK: Likutay Moharan 282. # אות - עה URL: https://ajew.org/reader-plain/sichos-haran/1/75/ אות - עה אות - עה Source: https://ajew.org/reader/sichos-haran/1/75 Segment 1 HE: בענין התפלה ספר רבנו זכרונו לברכה עמנו הרבה. והזהיר מאד להכריח את עצמו להתפלל בכונה גדולה, דהינו לקשר המחשבה אל הדבור בקשר אמיץ וחזק שיטה אזנו היטב היטב וישמע מה שהוא מדבר בתפלה וזה עקר תפלה בכונה ולא היה מצוה להתפלל עם כונות ממש על פי כתבי האר"י זכרונו לברכה, אפלו לאותן האנשים שהיו לומדים כתבי האר"י על פי פקודתו. ואמר שעקר שלמות התפלה הוא ברוך אתה ה' וכו' וכו' כפשוטו. וזה עקר כונת התפלה, שיכון פרוש המלות וישמע היטב מה שהוא אומר: EN: Concerning prayer, Rabbainu o.b.m. told us much. And he warned greatly to compel oneself to pray with great intention, meaning — to bind the thought to the speech with a firm and strong bond, so that one listens carefully, very carefully, to what one is saying in prayer. And this is the essence of prayer with intention. And he did not command to pray with the mystical intentions [kavanos] of the Ari (141) — only with this intention: to listen to what one is saying (142). And I heard from him that it is very good to pray the entire prayer from a siddur — to look into the siddur — and this helps very much for intention in prayer. And once he commanded one of his followers that he should burn a certain manuscript (143), and he commanded him to do this on Shabbos after prayer — for he was in a place far from there. And he was amazed: how can he instruct him to do this on Shabbos? But he sent word to him and commanded him that he should do thus on Shabbos after prayer, and he fulfilled his instruction (144). And concerning prayer he said: the main thing is that one's heart should be directed toward Hashem Yisburach. And even in a case where one prays without any intention at all, only that his heart is turned toward Hashem Yisburach — this is also precious before Him blessed He (145). And regarding this he taught a Torah that is printed in Likutay Moharan Tinyana (146) beginning with the words: "Prayer needs to be new." For there is a certain teaching that is the Foundation of the World, and all the prayers and all the Torah of the world revolve around it (147). 141. RAK: See above 66. Segment 2 HE: והיה מתלוצץ מאד מאד מאותן האומרים שאין צריכין להכריח עצמו לתפלה, והיה מזהיר מאד להתפלל בכחות להכניס כל כחו באותיות התפלה (קמא): EN: 142. RAK: See above 12, 26. Chayai Moharan 590. 143. RAK: When Rabbainu was in Lemberg between Purim and Pesach 5568, he commanded Rabbi Shimon to travel to Breslov to his home, to take a manuscript in Rabbainu's handwriting from the cabinet, and burn it. And so he did. From then on this book was called "The Burned Book." Immediately after Rabbainu's passing, Rabbi Shimon and Rabbi Nasan burned several other writings. 144. RAK: See Chayai Moharan section 508. 145. RAK: Likutay Moharan Tinyana 48. See below 120. 147. RAK: Tikun 21. See Likutay Moharan Tinyana 7-10. # אות - עו URL: https://ajew.org/reader-plain/sichos-haran/1/76/ אות - עו אות - עו Source: https://ajew.org/reader/sichos-haran/1/76 Segment 1 HE: שמעתי בשמו מכבר שספר, שלמד כל הארבעה שולחן ערוך שלש פעמים. פעם אחת כפשוטו, ופעם שני למד וגמר אותם והיה יודע בכל דין ודין מארבעה שולחן ערוך השרש שלו בגמרא פרוש רש"י ותוספות, ופעם שלישי למד וגמר אותם וזכה לידע בכל דין ודין סוד הכונה של הדין מפני מה הדין כך על פי סוד. וכפי הנשמע כל זה היה בימי נעוריו כי אחר כך חזר וגמר אותם עוד כמה פעמים: EN: I heard in his name from a while ago that he related: he learned all four parts of the Shulchan Aruch three times. The first time he learned them as their plain meaning; the second time he learned and completed them and knew for every law in the four parts of the Shulchan Aruch its root in the Gemara with the commentary of Rashi and the Tosfos; and the third time he learned and completed them and merited to know for every single law the secret of the mystical intention of that law — why the law is thus according to the esoteric dimension. And as it is said, all this was in his youth — for afterward he returned and completed them several more times. And his way was always to learn very very much all his days until the very end, even during the grave illness he had toward the end. And even though the burden of the community weighed upon him — he was much engaged with us and with all his followers to draw them near to the service of Hashem, and to give us counsel in all our affairs etc. — and also his mind was always wandering in lofty and wondrous attainments always etc. — even so he engaged in the simple study of Torah abundantly every single day. And he was not preoccupied at all — rather he was always in composure of mind. And in this matter there was a wondrous novelty and it is impossible to tell of it at all. And because of this he had leisure for everything. And his study was always with very great speed. Segment 2 HE: ודרכו היה תמיד שהיה לומד הרבה הרבה כל ימיו עד הסוף אפלו בעת החולאת הכבד שהיה לו בסוף. ואף על פי שהיה עליו טרחא דצבורא שהיה עוסק הרבה עמנו ועם כל אנשיו לקרבם לעבודת ה'. ולתן לנו עצות בכל עסקינו וכו' וכו', וגם מחו היה משוטט תמיד בהשגות גבוהות ונוראות תמיד וכו' וכו', אף על פי כן היה עוסק בלמוד התורה בפשיטות הרבה בכל יום ויום. ולא היה טרוד כלל, רק תמיד היה בישוב הדעת. ובענין זה היה חדוש נפלא ואי אפשר לספר מזה כלל. ומחמת זה היה לו פנאי על כל דבר. ותמיד היה למודו במהירות גדול מאד: EN: And he would study many folios of the Shulchan Aruch in one hour, with all the commentaries surrounding the four Shulchan Aruchs that are printed in the large volume — which are the Turei Zahav (148) and the Magen Avraham (149) and the Beer HaGolah (150) and the Pri Chadash (151) and the Ateres Zkainim (152) and the like in the other sections. And he related that in the time when people are preparing themselves to pray in the morning — from when they begin to gather until they begin to pray — in that hour he would study four folios of Shulchan Aruch (153). And similarly all that he studied of Gemara or Shulchan Aruch or the like — all of it was with very great speed. And he told us much about this matter — that it is good to study quickly and not to be overly precise in one's study. Rather to learn simply with diligence. And not to confuse one's mind greatly during study from matter to matter — rather to see to understand the thing simply in its place. And if sometimes one cannot understand one thing, one should not stay there long but should leave that matter and study further on. And generally one will afterward know by itself what one did not understand at first, when one studies in order with diligence further on. Segment 3 HE: והיה לומד כמה דפין פוסק בשעה אחת עם כל הפרושים כולם שסביב הארבעה "שולחן ערוך" הנדפסים בכרך גדול, שהם ה"טורי זהב" (קמח) וה"מגן אברהם" (קמט) וה"באר הגולה" (קנ) ו"פרי חדש" (קנא) ו"עטרת זקנים" (קנב) וכיוצא בהם בשאר החלקים. וספר שבעת שהעולם מכינים עצמן להתפלל בבקר בעת שמתחילין להתקבץ עד שמתחילין להתפלל, באותה השעה הוא לומד ארבעה דפין פוסק (קנג). וכן כל מה שלמד גמרא או פוסק וכיוצא הכל היה במהירות גדול מאד: EN: And he said: one does not need in study anything more than the recitation alone — to say the words in order, and one will understand by itself. And one should not confuse one's mind at the beginning of one's study by wanting to understand immediately — for because of this it will be very difficult immediately and one will not understand at all. Rather one should insert one's mind in the study and say it in order with diligence, and by itself one will understand. And if one does not understand immediately — one will understand afterward. And if there remain some matters that even so one cannot penetrate their meaning — what of it? For the virtue of studying much surpasses all else, as our Sages o.b.m. said (Shabbas 63a): "Complete it and then understand it, even if one does not know what one is saying," as it says (Psalms 119:20): "My soul craves with longing" etc. (154). For through the abundance of study — studying quickly and meriting to study much — one will merit to go through those books one is studying many times, completing them and returning to start and completing them again and again. And through this one will understand by the second and third time all that one did not understand at first — all that is possible to understand and to grasp their meaning. Segment 4 HE: וספר עמנו הרבה בענין זה שטוב ללמד במהירות ולבלי לדקדק הרבה בלמודו. רק ללמד בפשיטות בזריזות. ולבלי לבלבל דעתו הרבה בשעת למודו מענין לענין רק יראה להבין הדבר בפשיטות במקומו. ואם לפעמים אינו יכול להבין דבר אחד, אל יעמד הרבה שם ויניח אותו הענין וילמד יותר להלן. ועל פי הרב ידע אחר כך ממילא מה שלא היה מבין בתחלה כשילמד כסדר בזריזות להלן יותר: EN: And he spoke very greatly about this matter, and it is impossible to explain these things in writing properly. But in truth it is a very good advice in the matter of study. For through this one can merit to study very much — to complete many many books, and one will also merit to understand the matters more than if one had studied with great precision, for that greatly disrupts study. And many people have stopped their studies entirely through their excessive precision. And nothing remained in their hands. But when one accustoms oneself to study quickly as mentioned above without much precision, the Torah will be preserved in one's hands, and one will merit to study very much — Gemara and all the Poskim, and Tanach and Midrashim and the books of the Zohar and Kabbalah and all other books. And it is already explained (above 28) in the discourse of Rabbainu o.b.m. that it is good for a person to go through in his lifetime all the books of the holy Torah. And once Rabbainu o.b.m. calculated what a person needs to study every day — that the day is not sufficient for it. That is: to complete every year the Shas with the Rif and the Rosh, and all four large Shulchan Aruchs, and all the Midrashim, and all the books of the Zohar and Tikkunim and Zohar Chadash, and all the Kabbalistic books of the Ari o.b.m. (155). Also one needs to study some measure each day with a bit of deep analysis. And he calculated many more things. Also one must recite Psalms every day, and many supplications and requests. And then he told much about this — that one must study with great speed and diligence and not confuse one's mind with excessive precision from matter to matter. And these things are tried and tested. Segment 5 HE: ואמר: שאין צריכין בלמוד רק האמירה לבד, לומר הדברים כסדר, וממילא יבין. ולא יבלבל דעתו בתחלת למודו שירצה להבין תכף ומחמת זה יקשה לו הרבה תכף ולא יבין כלל רק יכניס מחו בהלמוד ויאמר כסדר בזריזות וממילא יבין. ואם לא יבין תכף - יבין אחר כך. ואם ישארו איזה דברים שאף על פי כן לא יוכל לעמד על כונתו, מה בכך? כי מעלת רבוי הלמוד עולה על הכל, וכמו שאמרו רבותינו זכרונם לברכה (שבת סג.): 'לגמור והדר לסבל ואף על גב דלא ידע מה קאמר' שנאמר (תהלים קי"ט כ): EN: Also he did not command to review his study immediately — rather his will was always to study the book or the Shulchan Aruch one is studying in order from beginning to end with diligence, and then to start a second time and complete it entirely. And so again and again. Also he said: one should not be alarmed by what he warned — that one must study so much every day — for even if one does not merit to study that much, even so one can be a truly upright person. And he also already told about this: that one can be an upright person even if one cannot study at all — and even a Tzadik one can be even if one is not a scholar at all (156). Only a baal hasagah [one with deep attainment] can only be so when one is a scholar in Gemara with the commentary of Rashi and Tosfos. But an upright person and a complete Tzadik — even a completely simple person can merit this. "It is not upon you to complete the work, yet you are not free to desist from it" (Avos 2:16). Segment 6 HE: "גרסה נפשי לתאבה" וכו' (קנד). כי על ידי רבוי הלמוד שילמד במהירות ויזכה ללמד הרבה, על ידי זה יזכה לעבר כמה פעמים אלו הספרים שלומד, לגמרם ולחזר להתחיל ולגמרם פעם אחר פעם. ועל ידי זה ממילא יבין בפעם השני והשלישי כל מה שלא היה מבין בתחלה, כל מה שאפשר להבין ולעמד על דבריהם: EN: 148. RAK: Abbreviation for "Turei Zahav." Composed by Rabbi David bar Shmuel HaLevi of Lvov; first printed in the year 5406. 149. RAK: Abbreviation for "Magen Avraham." Composed by Rabbi Avraham Abba Gombiner of Kalish; first printed in the year 5425. Segment 7 HE: ודבר הרבה מאד בענין זה. ואי אפשר לבאר דברים אלו בכתב היטב. אבל באמת הוא דרך עצה טובה מאד בענין הלמוד. כי על ידי זה יכולים לזכות ללמד הרבה מאד לגמר כמה וכמה ספרים וגם יזכה להבין הדברים יותר, מאשר היה לומד בדקדוק גדול כי זה מבלבל מאד מן הלמוד. וכמה בני אדם פסקו מלמודם לגמרי על ידי רבוי הדקדוקים שלהם. ומאומה לא נשאר בידם. אבל כשירגיל עצמו ללמד במהירות כנזכר לעיל בלי דקדוקים הרבה, התורה תתקים בידו, ויזכה ללמד הרבה מאד, גמרא ופוסקים כולם, ותנ"ך ומדרשים וספרי הזהר וקבלה ושאר ספרים כולם. וכבר מבאר (לעיל כ"ח) שיחתו של רבנו זכרונו לברכה שטוב לאדם שיעבר בחייו בכל הספרים של התורה הקדושה: EN: 150. RAK: Composed by Rabbi Moshe Rivkas of Vilna; first printed in the year 5418. 151. RAK: Composed by Rabbi Chizkiyahu di-Silva of Jerusalem; first printed in the year 5451. Segment 8 HE: ופעם אחד חשב רבנו זכרונו לברכה מה שהאדם צריך ללמד בכל יום עד שאין היום מספיק. דהינו לגמר בכל שנה ש"ס עם הרי"ף והרא"ש, וארבעה שולחן ערוך הגדולים, וכל המדרשים כולם, וכל ספרי הזהר ותקונים וזהר חדש, וכל ספרי קבלה מהאר"י זכרונו לברכה (קנה). גם צריכין ללמד איזה שעור ביום בקצת עיון. ועוד חשב הרבה דברים. גם צריכין לומר תהלים בכל יום, ותחנות ובקשות הרבה הרבה. ואז ספר הרבה מענין זה שצריכין ללמד במהירות גדול ובזריזות ולבלי לבלבל דעתו בדקדוקים הרבה מענין לענין. והדברים הללו הם בדוקים ומנוסים: EN: 152. RAK: Composed by Rabbi Menachem Mendel Auerbach of Kretchin. He passed away in the year 5449. Segment 9 HE: גם לא היה מצוה לחזר תכף על למודו רק רצונו תמיד היה ללמד הספר או הפוסק שלומד כסדר מראשו לסופו בזריזות, ואחר כך יתחיל פעם שני ויגמר אותו כולו. וכן פעם אחר פעם: EN: 153. RAK: See Chayai Moharan, The Greatness of the Wonders of His Attainment, entry 25. 154. RAK: See Avodah Zarah 19a. Segment 10 HE: גם אמר לבל יהיה נבהל מזה שהזהיר שצריכין ללמד כל כך בכל יום, כי גם אם אינו זוכה ללמד כל כך, אף על פי כן הוא יכול להיות איש כשר באמת. וגם כבר ספר מזה שיכולין להיות איש כשר אפילו אם אינו יכול ללמד כלל ואפלו צדיק יכולין להיות אף על פי שאינו למדן כלל (קנו), רק בעל השגה אין יכולין להיות כי אם כשהוא למדן בגמרא פרוש רש"י ותוספות. אבל איש כשר וצדיק גמור יכולין לזכות אפלו מי שהוא איש פשוט לגמרי, 'ולא עליך המלאכה לגמר ואי אתה בן חורין להבטל ממנה' (אבות ב טז): EN: 155. RAK: A total of approximately 30,000 folios of study per year. 156. RAK: Zohar Part I, 59b; Nitzotzei Oros there, entries 5-6. See below 211. # אות - עז URL: https://ajew.org/reader-plain/sichos-haran/1/77/ אות - עז אות - עז Source: https://ajew.org/reader/sichos-haran/1/77 Segment 1 HE: כל העולם מלא מחלוקות. הן בין אומות העולם וכן בכל עיר ועיר. וכן בכל בית ובית בין השכנים ובין כל אחד עם אשתו ובני ביתו ומשרתיו ובניו. ואין מי שישים על לבו התכלית שבכל יום ויום האדם מת כי היום שעבר לא יהיה עוד ובכל יום הוא מתקרב למיתה: EN: The entire world is filled with disputes — both among the nations of the world, and so in every city and every city. And so in every house: between neighbors and between each one with his wife and household members and servants and children. And no one takes to heart the ultimate purpose — that every single day a person dies, for the day that has passed will never be again, and every day he draws closer to death. Segment 2 HE: ודע שהכל אחד. שהמחלקת שבפרטיות בין איש וביתו וכיוצא כנ"ל הוא גם כן ממש המחלקת שבין המלכים והאומות. כי כל אחד מאנשי ביתו הוא בחינת אומה מיוחדת והם מתגרין זה עם זה כמו שיש מלחמות בין האומות. וגם אפשר להכיר כל אחד מאיזה בחינה של אומה הוא כי ידוע מדות האומות, שזה כעסן ורוצח וכיוצא. וכמו כן יכולין למצא בפרטיות בבני הבית. ואפלו אם אחד אינו רוצה לריב ורוצה לישב בהשקט ושלוה עם כל זה הוא מוכרח להיות גם כן בתוך המחלקת והמלחמות. כמו שנמצא בין המלחמות שבין המלכים והאומות שנמצא לפעמים איזה אומה שרוצה לישב בשלוה ואין רוצה שום מלחמה, אדרבא היתה מרוצה להשתחוות לחברו כמה פעמים. עם כל זה חוטפין אותה גם כן על כרחה בתוך המלחמה שזה אומר שיהיה מצדו וזה להפך עד שנלחמין עמו גם כן: EN: And know that it is all one. For the dispute that occurs in the particular — between a man and his household and the like as mentioned — is precisely the same as the dispute between kings and nations. For each one of the household members is in the aspect of a distinct nation, and they contend with one another as there are wars between nations. And it is also possible to identify in each person from which national aspect he derives — for the characters of the nations are known: this one is wrathful and murderous and the like. And similarly one can find these in the particulars of household members. And even if one person does not wish to quarrel and wishes to sit in quiet and tranquility — even so he is compelled to be within the dispute and the wars. Just as we find among the wars between kings and nations: sometimes there is found a nation that wishes to sit in tranquility and wants no war at all — on the contrary, it would have been pleased to prostrate itself before its neighbor many times — even so it is dragged by force into the war, for this one says it should be on its side and this one says the opposite, until they wage war against it as well. Segment 3 HE: כמו כן ממש נמצא בפרטיות במלחמות הבית הנ"ל. כי האדם בעצמו הוא עולם קטן (קנז) ונכלל בו כל העולם ומלואו, מכל שכן האדם וביתו שנכללין בהם כל האומות ונלחמין ומתגרין זה בזה כנ"ל. ועל כן לפעמים כשאחד יושב לבדו ביער יכול להיות שיהיה נעשה משוגע. וזה נעשה מחמת שהוא לבדו ונכללין בו לבד כל האומות, והם מתגרין זה בזה והוא מוכרח להשתנות בכל פעם לבחינת אומה אחרת כפי התגברות אומה על אומה שהם כולם נכללין בו לבדו. ומחמת זה יכול להשתגע לגמרי מחמת התהפכות הדעות שבו על ידי התגרות האומות שנכללין בו לבדו כנ"ל. אבל כשהוא בישוב בין אנשים יש מקום להמלחמה להתפשט בכל אחד מהבני בית או בין השכנים כנ"ל. המחלקת שבבית הצדיק הוא גם כן בחינת מלחמות האומות כנ"ל. גם נכללין שם בחינת מלחמות השבטים שהיו נלחמין זה על זה; אפרים על יהודה וכיוצא (קנה). וכשיבוא משיח במהרה בימינו אז יתבטל כל מיני מחלקת ויהיה שלום גדול בעולם כמו שכתוב (ישעיה יא ט): "לא ירעו ולא ישחיתו" וכו' (קנט): EN: So too is it precisely in the particular, in the household wars mentioned above. For the human being himself is a small world (157) and comprises within himself the entire world and its fullness — all the more so the person together with his household, who comprise all the nations within them and contend and clash as mentioned. And therefore sometimes when a person sits alone in the forest he can become insane — for this comes from being alone, since all the nations are comprised within him alone, and they clash one against the other, and he is compelled to transform at every moment into the aspect of another nation according to whichever nation prevails — since they are all comprised within him alone. And because of this he can go completely insane from the reversal of views within him through the contention of the nations that are all comprised in him alone. But when he is among people in a settled place, the war has room to spread out among each of the household members or among the neighbors as mentioned. Segment 4 EN: The dispute in the household of the Tzadik is also in the aspect of wars of the nations as mentioned. And there are also comprised there the aspects of wars of the tribes which waged war against one another — Efrayim against Yehudah and the like (158). And when Mashiach comes speedily in our days, then all manner of dispute will be nullified and there will be great peace in the world, as it is written (Isaiah 11:9): "They shall not harm nor destroy" etc. (159). Segment 5 EN: 157. RAK: Zohar Part III, 33b. Tikkunei Zohar 69. Segment 6 EN: 158. RAK: See Isaiah 11:13; Ezekiel 37:16. Segment 7 EN: 159. RAK: Rabbainu said that just as many foolish practices have been abolished from the world such as idolatry, so too the foolishness of war will be abolished; and he laughed greatly at those who labor to invent weapons of war. (Chayai Moharan...) Segment 8 EN: In every place there is righteousness — even one who does all manner of wickedness, even so he must of necessity have some righteousness within him. Only there is a distinction between people: when does the righteousness begin? For there are people with whom the righteousness begins immediately, and there are those with whom righteousness only begins afterward — after doing wickedness. And there are those with whom the beginning of righteousness is even more delayed — after committing several wicked acts. And similarly there are those with whom it begins even later and later. But even so, righteousness will be found in him too — only it is greatly delayed. Segment 9 EN: For example — there was a case I saw in a village: a soldier came and commanded that the post horses be given to him. And they bribed him with money. And afterward a second soldier came, and the first enticed him also to take the horses as mentioned. And they bribed him as well. And afterward a third came who truly needed horses for the postal route and wished to take the horses. And the village owner went and pleaded before the first, who was the commanding officer, that he should let him be. And then that first soldier showed him favor and commanded them to let him go and not take horses from him. It is found that with this robber soldier, the first one mentioned, righteousness began after committing two wicked acts as mentioned — and then righteousness began with him and he commanded to let him go. For even though he was a robber and did such wicked acts, even so on the third time righteousness began with him and he was compelled to let him go. Segment 10 EN: It is found that in every place there is righteousness — only the distinction is when the righteousness begins, as mentioned above. And understand. # אות - עח URL: https://ajew.org/reader-plain/sichos-haran/1/78/ אות - עח אות - עח Source: https://ajew.org/reader/sichos-haran/1/78 Segment 1 HE: בכל מקום יש ישר אפלו מי שעושה כל העולות אף על פי כן בהכרח ימצא בו איזה ישר רק שיש חלוק בין בני אדם מתי מתחיל הישר. שיש בני אדם שהישר מתחיל אצלו תכף ויש שאין מתחיל אצלו הישר רק אחר כך אחר שעושה עולה, ויש שמתאחר אצלו התחלת הישר יותר דהינו אחר שעושה כמה עולות, וכן יש שמתחיל אצלם באחור יותר ויותר. אבל אף על פי כן ימצא גם בו איזה ישר רק שהוא מאוחר הרבה: EN: In every place there is righteousness — even one who does all manner of wickedness, even so he must of necessity have some righteousness within him. Only there is a distinction between people: when does the righteousness begin? For there are people with whom the righteousness begins immediately, and there are those with whom righteousness only begins afterward — after doing wickedness. And there are those with whom the beginning of righteousness is even more delayed — after committing several wicked acts. And similarly there are those with whom it begins even later and later. But even so, righteousness will be found in him too — only it is greatly delayed. Segment 2 HE: כגון למשל שהיה מעשה שראיתי בכפר שבא איש חיל וצוה שיתנו לו הסוסים על הפאטשט (מרכבת הדאר). ושחדו אותו בממון. ואחר כך בא השני והסית אותו הראשון שיקח גם כן הסוסים כנזכר לעיל. ושחדו אותו גם כן. ואחר כך בא השלישי והיה צריך באמת סוסים על הפאטשט ורצה גם כן לקח הסוסים. והלך הבעל כפר והתחנן לפני הראשון שהיה אדון שיניחהו. ועתה נשא לו פנים האיש חיל ראשון וצוה להניחו ולא יקחו אצלו הסוסים. נמצא שאצל זה הגזלן האיש חיל הראשון הנ"ל התחיל הישר אחר שעשה שתי עולות כנ"ל, ואז התחיל אצלו הישר וצוה להניחו. כי אף על פי שהיה גזלן ועשה עולות כאלו אף על פי כן בפעם השלישית התחיל הישר אצלו והוכרח להניחו. נמצא שבכל מקום יש ישר רק שהחלוק מתי מתחיל הישר כנזכר לעיל והבן: EN: For example — there was a case I saw in a village: a soldier came and commanded that the post horses be given to him. And they bribed him with money. And afterward a second soldier came, and the first enticed him also to take the horses as mentioned. And they bribed him as well. And afterward a third came who truly needed horses for the postal route and wished to take the horses. And the village owner went and pleaded before the first, who was the commanding officer, that he should let him be. And then that first soldier showed him favor and commanded them to let him go and not take horses from him. It is found that with this robber soldier, the first one mentioned, righteousness began after committing two wicked acts as mentioned — and then righteousness began with him and he commanded to let him go. For even though he was a robber and did such wicked acts, even so on the third time righteousness began with him and he was compelled to let him go. It is found that in every place there is righteousness — only the distinction is when the righteousness begins, as mentioned above. And understand. Segment 3 HE: וזה בחינת מה שכתוב בזהר הקדוש שגם בסטרא דשמאלא יש ימין ושמאל. רק שימין שלהם רחוק הרבה אפלו משמאל של הקדושה, נמצא שגם בהסטרא אחרא יש ימין בחינת ישר רק שהימין והישר שלהם מתחיל מאוחר מאד אפלו מן השמאל של הקדושה והבן: EN: And this is the aspect of what is written in the holy Zohar — that even in the sitra d'smala [the left side] there is right and left. Only their right is far from even the left of holiness — it is found that even in the sitra achra there is a right, in the aspect of righteousness, only their right and righteousness begins very late — even later than the left of holiness. Understand. # אות - עט URL: https://ajew.org/reader-plain/sichos-haran/1/79/ אות - עט אות - עט Source: https://ajew.org/reader/sichos-haran/1/79 Segment 1 HE: מה שכשאדם מתחיל לכנס בעבודת השם ולהתקרב לצדיק האמת באים עליו הרהורים ובלבולים גדולים. זה כמו למשל כלי מים שמתחלה נראה כאלו המים צלולים. ואחר כך כששופתין ומעמידין המים אצל האש ומתחיל להתבשל, אזי מתבלבל המים ומעלה הרתיחה כל הפסלת שהיה במים ועולה כל הפסלת למעלה. וצריך שיעמד אחד להסיר חלאת ופסלת המים בכל פעם. ומתחלה נדמה כאלו המים צלולים לגמרי ואחר כך נראה הפסלת שבמים העולה בכל פעם למעלה ואזי כשמסירין בכל פעם חלאת ופסלת המים אזי אחר כך נשארין המים צלולים וזכים באמת כראוי: EN: What happens when a person begins to enter into the service of Hashem and to draw near to a true Tzadik — that great confusions and disturbances come upon him — this is like the analogy of a vessel of water that initially appears as if the water is clear. And afterward, when one places the vessel near the fire and it begins to cook, then the water becomes turbid and raises all the dross that was at the bottom to the top. And anyone who does not understand would think the water has become worse. But in truth the water was always turbid — it was only that when the vessel was cold the dross settled to the bottom and the water appeared clear. Now that it is being cooked, all the dross and impurity rises to the top — and now it is clarified and becomes clean water. Segment 2 HE: כמו כן ממש קדם שמתחיל האדם לכנס בעבודת ה' אזי הטוב והרע מערבין בו ומחמת שהם מערבים מאד אין נראה הפסלת והרע שבו כלל, כי הם מערבים יחד לגמרי הרע עם הטוב. אך אחר כך כשמתחיל לכנס בעבודת השם ומתקרב לצדיק האמת אזי מתחיל להזדכך ולהתברר, ואזי עולה הפסלת והרע בכל פעם למעלה כמשל הנזכר לעיל. וצריך שיעמד אחד שיסיר ממנו חלאתו ופסלתו בכל פעם ואזי ישאר אחר כך זך וצלול לגמרי באמת כראוי: EN: So too exactly is the matter of drawing near to a true Tzadik and to the service of Hashem. At first — before a person draws near — all his sins and defects lie settled at the bottom, because his blood is cold. But when he begins to draw near to the true Tzadik, who is like fire — then his blood warms and all his defects rise to the top, and confusions and strange thoughts come upon him. But in truth this is a good sign, for everything is rising and being clarified, and afterward he will become pure like clean water. Segment 3 HE: היה אפשר להוציא הפסלת והרפש מיד מהאנשים שהיו בגשמיות מתחלה ונתקרבו להשם יתברך. אך מה יהיה, אם יהיה מוציא הרפש יוציא הרפש עם המח מאחר שמערב הכל יחד. על כן ההכרח להיות מתון עד שיזדכך מעט מעט: EN: People have the power to prevent and to entice a person to distance him from the service of the Creator and from the true Tzadikim — more than the Evil Inclination. For the Evil Inclination has power only according to its strength — according to the aspect of Evil Inclination from whatever world it derives from. But a human being is a microcosm, comprising all the worlds — and therefore the obstacles from people are greater than the obstacles of the Evil Inclination (160). # אות - ח URL: https://ajew.org/reader-plain/sichos-haran/1/8/ אות - ח אות - ח Source: https://ajew.org/reader/sichos-haran/1/8 Segment 1 HE: כשלומדין מלי דפורענותא כגון כשלומדין הלכות אבלות וכיוצא אין לעין שם הרבה כי אין צריכין להעמיק המחשבה במקומות כאלו כי המחשבה יש לה תקף גדול כמבאר במקומות אחרים (כד) ועל כן צריכין לעבר במהירות מקומות כאלו: EN: When learning matters of calamity, like when learning the laws of mourning and so forth, one shouldn't study there a lot, because there is no need — it should be avoided — to delve one's thought in these places, because thought has great power, as is explained elsewhere,[64] and therefore it is necessary to pass quickly through these places. # אות - פ URL: https://ajew.org/reader-plain/sichos-haran/1/80/ אות - פ אות - פ Source: https://ajew.org/reader/sichos-haran/1/80 Segment 1 HE: בני אדם יש להם כח למנע ולהסית את האדם לרחקו מעבודת הבורא ומצדיקי אמת יותר מן היצר הרע. כי היצר הרע אין לו יכלת רק כפי כחו כפי בחינת היצר הרע מאיזה העולם שהוא. אבל האדם הוא כלליות, שכלול מכל העולמות ועל כן מניעות של בני אדם הם יותר ממניעות היצר הרע (קס): EN: People have the power to prevent and to entice a person to distance him from the service of the Creator and from the true Tzadikim — more than the Evil Inclination. For the Evil Inclination has power only according to its strength — according to the aspect of Evil Inclination from whatever world it derives from. But a human being is a microcosm, comprising all the worlds — and therefore the obstacles from people are greater than the obstacles of the Evil Inclination (160). Segment 2 EN: 160. RAK: See Likutay Halachos, Yoreh Deah, Laws of Milah 5:5, section 21; Choshen Mishpat, Laws of Robbery 5:5, section 17. Segment 3 EN: People are very great obstacles. And know: if a person were alone and had no other people near him to prevent him — even though confusions and disturbing thoughts and all manner of obstacles would still come upon him — even so he would certainly incline himself toward the path of life. For ultimately he would always incline toward the truth. And even if he had desires and lusts — ultimately he would overpower them and turn toward Hashem Yisburach. # אות - פא URL: https://ajew.org/reader-plain/sichos-haran/1/81/ אות - פא אות - פא Source: https://ajew.org/reader/sichos-haran/1/81 Segment 1 HE: בני אדם הם מונעים גדולים מאד. ודע, אם היה האדם לבדו ולא היה אצלו בני אדם אחרים למנעו אף על פי שגם אז היו באים על האדם כל הבלבולים וכל המחשבות הטורדות וכל המניעות, אף על פי כן בודאי היה מטה עצמו לדרך החיים כי סוף כל סוף היה מטה תמיד לדרך האמת. ואפלו אם היה עובר עברה חס ושלום רחמנא לצלן, אף על פי כן בודאי היה מתחרט חרטה גדולה מאד בכל פעם. וסוף כל דבר היה נשאר אצל האמת: EN: People are very great obstacles. And know: if a person were alone and had no other people near him to prevent him — even though confusions and disturbing thoughts and all manner of obstacles would still come upon him — even so he would certainly incline himself toward the path of life. For ultimately he would always incline toward the truth. And even if he had desires and lusts — ultimately he would overpower them and turn toward Hashem Yisburach. But when other people are present who prevent him — especially when they mock and jest — this destroys him greatly. For mockery is very harmful to the heart and to divine service. For through mockery and jesting, a person's heart becomes empty of all good desire, and he falls very greatly. Therefore one must distance himself very much from mockery and from those who mock. # אות - פב URL: https://ajew.org/reader-plain/sichos-haran/1/82/ אות - פב אות - פב Source: https://ajew.org/reader/sichos-haran/1/82 Segment 1 HE: "בזאת ידעתי כי חפצת בי כי לא יריע אויבי עלי" (תהלים מ"א יב). בזה שאויבים שלי אינם רעים כי צדיקים חולקים עלי, בזאת ידעתי כי חפצת בי (קסא): EN: "By this I know that You delight in me, that my enemy does not shout triumph over me" (Psalms 41:12). By this — that my enemies are not wicked, for Tzadikim contend against me — by this I know that You delight in me (161). Segment 2 EN: 161. RAK: Likutay Moharan 283. Segment 3 EN: Concerning fears and terrors: a person fears and is frightened most of the time by various things, or by people who cannot harm him at all. And the matter appears to be that only at the very end — when the person departs and lies upon the ground with his feet toward the door (162) — then he will have true composure of mind and will look at himself and see the truth: that all the fears and terrors he had from certain people who stood against him were all foolishness and vanity. And in vain he had fears and terrors from them — for what can a man do to him? And similarly regarding desires: then he will see clearly how in vain he consumed his days in vanity and in such foolishness and confusions — and who compelled him to this etc.? For only then will he see the truth clearly and completely. # אות - פג URL: https://ajew.org/reader-plain/sichos-haran/1/83/ אות - פג אות - פג Source: https://ajew.org/reader/sichos-haran/1/83 Segment 1 HE: בענין היראות והפחדים. שאדם מתירא ומתפחד על פי הרב מכמה דברים או מבני אדם שאינם יכולים להזיק לו כלל. והדבר נראה שרק בסוף כשהאדם נסתלק ושוכב על הארץ ורגליו אל הדלת (קסב) אז יהיה לו ישוב הדעת באמת ויסתכל על עצמו ויראה האמת, שכל היראות והפחדים שהיה מתירא מאיזה בני אדם שעמדו כנגדו היה הכל שטות והבל. ובחנם היה לו יראות ופחדים מהם כי מה יעשה לו אדם. וכן לענין התאוות, כי אז יראה היטב אשר בחנם כלה בהבל ימיו ובשטותים ובלבולים כאלו ומי הכריח אותו לזה וכו'. כי רק אז יראה האמת היטב היטב: EN: Concerning fears and terrors: a person fears and is frightened most of the time by various things, or by people who cannot harm him at all. And the matter appears to be that only at the very end — when the person departs and lies upon the ground with his feet toward the door (162) — then he will have true composure of mind and will look at himself and see the truth: that all the fears and terrors he had from certain people who stood against him were all foolishness and vanity. And in vain he had fears and terrors from them — for what can a man do to him? And similarly regarding desires: then he will see clearly how in vain he consumed his days in vanity and in such foolishness and confusions — and who compelled him to this etc.? For only then will he see the truth clearly and completely. And in truth there is something deeper here. For there is something within the person from which he fears and is terrified by the various fears that come upon him. And even though he knows clearly in his mind that that thing he fears from cannot harm him at all — even so he has a very great fear of it, because that thing which is within the person — he is frightened of it. As we see that there are many people who are great cowards who have foolish fears. And they themselves know that this thing is nothing at all — and even so they are very frightened. And similarly we see that when one frightens a person from behind — coming upon him suddenly from behind with a startling sound of fear — he is immediately very frightened before the matter begins to enter his mind at all. For he still knows nothing at all, since they came upon him suddenly from behind. And even so he is immediately frightened before the mind has begun to know anything of the fear. And since the matter of the fear has not yet begun to enter the mind at all — how is it relevant to be frightened? But in truth the essence of the fear of a person is: there is something within the person from which he is frightened. And similarly regarding desires — it is the very same. For even though the person knows that this desire is foolishness and vanity, even so there is something within the person that desires the desire. Even though the person knows it is complete vanity. And therefore certainly if a person settles himself very well, he can easily remove from himself all the fears and terrors, and similarly all the desires — since he knows that in truth they are nothing, only that there is something within him from which he fears and which he desires. Therefore he can easily break and remove everything. For the human being has free choice, and he can easily accustom his mind to remove from himself that thing from which all his fears and all his desires come as mentioned above. 162. RAK: See Gesher HaChaim. # אות - פד URL: https://ajew.org/reader-plain/sichos-haran/1/84/ אות - פד אות - פד Source: https://ajew.org/reader/sichos-haran/1/84 Segment 1 HE: "ואל תאמר שהשאול והקבר בית מנוס לך" (אבות ד כא). כי בעולם הזה שיש להאדם טרדות ועל הפרנסה יכול להיות שיעקץ וינשך אותו פרעוש והוא לא ירגיש, מחמת שמחשבתו טרודה באיזה מחשבה של פרנסה וכיוצא. אבל שם בקבר שאז אין להאדם שום טרדא ושום מחשבה אחרת, אז הוא שומע אפלו הרחישה וההלוך של התולעים (קסג) איך הם רוחשים ובאים אליו, ומרגיש הצער של כל נשיכה ונשיכה. ואין שום דבר שיטרידהו וימנעהו מגדל צערו הקשה רחמנא לצלן: EN: "Do not say that the grave and Sheol are a refuge for you" (Avos 4:21). For in this world, where a person has the worry and burden of livelihood — it is possible that a flea bites and stings him and he does not feel it, because his thought is occupied with some thought of livelihood and the like. But there in the grave — where the person has no worry whatsoever and no other thought — then the biting of a worm is felt most acutely (163). And this is: "Do not say that the grave is a refuge for you." Segment 2 EN: 163. RAK: Berachos 18b; Shabbas 13b; Alim LiTerufah 167. See above 43. Segment 3 EN: One person asked him about the matter of traveling to a certain place — whether he should travel there. He answered him: when a person sees that travel lies before him, he should not be obstinate in preventing himself from it by staying home specifically. For in every place that a person travels, he rectifies something there (164). Only he should be careful to be guarded from transgression, Heaven forbid. But when he is only guarded from transgression, Heaven forbid — then when he travels, he rectifies there whatever he needs to rectify in that place. # אות - פה URL: https://ajew.org/reader-plain/sichos-haran/1/85/ אות - פה אות - פה Source: https://ajew.org/reader/sichos-haran/1/85 Segment 1 HE: אחד שאל אותו על ענין נסיעה לאיזה מקום, אם יסע לשם. השיב לו: כשרואה אדם נסיעה לפניו, אין לו להתעקש למנע מזה לישב בביתו דוקא. כי בכל מקום שאדם נוסע לשם הוא מתקן שם איזה דבר (קסד). רק שיזהר להיות שמור מן העברה חס ושלום, אבל כשהוא רק שמור מן העברה חס ושלום. אזי כל אדם מתקן בכל מקום שהוא נוסע לשם. אפלו איש פשוט לגמרי: EN: One person asked him about the matter of traveling to a certain place — whether he should travel there. He answered him: when a person sees that travel lies before him, he should not be obstinate in preventing himself from it by staying home specifically. For in every place that a person travels, he rectifies something there (164). Only he should be careful to be guarded from transgression, Heaven forbid. But when he is only guarded from transgression, Heaven forbid — then when he travels, he rectifies there whatever he needs to rectify in that place. 164. RAK: Likutay Moharan Tinyana 62. Chayai Moharan, Service of Hashem 116. Likutay Halachos, Orach Chaim, Laws of Shabbos Boundaries 2. # אות - פו URL: https://ajew.org/reader-plain/sichos-haran/1/86/ אות - פו אות - פו Source: https://ajew.org/reader/sichos-haran/1/86 Segment 1 HE: מה שאומרים על החתונה מלתא דבדיחותא (קסה) ואומרים מקדם: עלא, רמז שאשה עולה עמו ואינה יורדת עמו (קסו). וזה "עלא" במלתא דבדיחותא הינו עולה עמו לכל שמחה וטוב ותענוג אבל אינה יורדת עמו (קסז): EN: What they say at a wedding as a jest-word (165), and say beforehand: "Alah" — this is a hint that a woman ascends with him and does not descend with him (166). And this "Alah" as a jest-word means she ascends with him to all joy and good and delight — but does not descend with him (167). What they cover the bride with a veil [dek tuch], for the bride alludes to Rachel — "a beautiful young maiden who has no eyes" (Zohar Shemos 95a). Also a hint to the aspect of (Proverbs 25:2): "The glory of G-d is to conceal a matter" (168). What they throw wheels [oyfin — wheat and the like] — hint... (missing in original) — and what they throw upon the groom wheels alludes to (Ezekiel 1:20): "Wherever the spirit would go, there the wheels would go." And the groom is in the aspect of the spirit (169). What each person gives money called "Shabbes" for the sake of the dancers — this is on account of (Psalms 68:13): "Kings of armies flee, flee" (170) — that is, they are dancing. "And the one who dwells in the house divides the spoil" (171) — they give "Shabbes" money for the sake of the dancers. The wedding is in the aspect of Sinai, as is stated (172): "On the day of his wedding" — this is the standing at Mount Sinai (Taanis 26b). And Sinai has the same numerical value as Sulam [ladder]. And it is written: "And behold the angels of G-d ascending and descending upon it" (173) — this alludes to the dancing, for during dancing one rises and falls, for it is the way of dancing that one raises one's body and lowers one's body. And what they call this money "Shabbes" — for the initial letters of "u'nvas" — "ba'yis t'chalek sha'lal" are the letters of Shabbas (174). What the groom gives the Torah discourse — as our Sages o.b.m. said: "On the day of his wedding — this is the standing at Mount Sinai" — to hint that the wedding is the standing at Mount Sinai, therefore he delivers a discourse. And what they give him money called a "derashah geshank" [discourse gift] — to hint: "You have ascended on high, You have taken captivity captive" (Psalms 68:19) — because of this you took gifts. And this is the derashah geshank given to the groom. What the groom delivers the discourse — the discourse is effective for matches, as is written (Bereishis 28:11): "And he lay down in that place" — "there are twenty-two" letters (175) — the discourse which is in twenty-two letters is for the match. The prancing [pristakeis — jumping and leaping] that they do during dancing — this is in the aspect of (Bereishis 46:4): "I will descend with you to Egypt and I will also bring you up." For the exile in Egypt was in order to clarify the sparks of Adam HaRishon's nocturnal emission (176), and the wedding is the rectification and union of the Bris (177) which is the aspect of "I will also bring you up, indeed bring up." What they interrupt the discourse — this is in the aspect of the breaking of the Tablets. The groomsman dresses the groom in the kitl [white robe]. This is a hint of (Bereishis 46:4): "And Yosef shall place his hand upon your eyes" (178) — for Yosef is the groomsman and the kitl is the garment of the dead (179). What they flip themselves — this is in the aspect of (Shemos 19:3): "And Moshe ascended" — (Shemos 19:20): "And Hashem descended upon Mount Sinai." That the lower ones ascended above and the upper ones descended below. 165. RAK: This discourse was said to Rabbi Yudel and Rabbi Shmuel Ayzik on Shemini Atzeres 5563. 166. RAK: See Kesuvos 48a, 61a. Segment 2 HE: מה שמכסין את הכלה בדעק טוך (צעיף), כי הכלה רומזת לרחל "עולימתא שפירתא דלית לה עינין" (זהר שמות צ"ה.) גם רמז על בחינת (משלי כה ב): "כבוד אלקים הסתר דבר" (קסח): EN: 167. RAK: See Likutay Moharan 49, section 7. 168. RAK: Rachel is the Zivug of Zeir Anpin. Her matter is pure and strong faith. Honor is the aspect of Malchus — faith. 169. RAK: The Oyfanim are angels of the world of Asiyah — the aspect of the bride. See Likutay Halachos, Even HaEzer, Laws of Kiddushin 2:8. 170. RAK: In the verse in Psalms it says "Malki" but the Gemara (Shabbas 88b) explains it as "Malachim" [angels]. 171. RAK: See Alim LiTerufah 397. 172. RAK: Taanis 26a. 173. RAK: Bereishis 28:12. 174. RAK: See Likutay Moharan 49. 175. RAK: Tikkunei Zohar 18. Eitz Chaim, Gate of the Moon, ch. 3. Likutay Moharan Tinyana 79. 176. RAK: Likutay Moharan Tinyana 5. 177. RAK: A groom on his wedding day — all his transgressions are forgiven (Jerusalem Talmud Bikkurim 3:3). 178. RAK: See Tur, Yoreh Deah 352; Shabbas 151a. 179. RAK: See Orach Chaim 610:4 in the Ramah. # אות - פז URL: https://ajew.org/reader-plain/sichos-haran/1/87/ אות - פז אות - פז Source: https://ajew.org/reader/sichos-haran/1/87 Segment 1 HE: לפי בחינת הימים נוראים (קפ) ראוי שיהיה לנו אתרוג נאה. כי אמרי אנשי: 'כל נער יש לו אשה נאה'. והאתרוג הוא בחינת אשה, כמו שכתוב בזהר (תקונים יג, כא) שהאתרוג הוא בחינת (שיר השירים ד ז): EN: According to the aspect of the Awesome Days [Yamim Noraim] (180), it is fitting that we have a beautiful esrog. For people say: "Every young man has a beautiful wife." And the esrog is in the aspect of a woman, as is written in the Zohar (Tikkunim 13, 21) that the esrog is in the aspect of (Song of Songs 4:7): "You are entirely beautiful, my beloved, and there is no blemish in you." And on the Awesome Days, Israel are in the aspect of a young man [naar], for then they are in the aspect of: "And behold, a lad is weeping" (Shemos 2:6) — immediately: "And she had compassion upon him" — as is written in the Tikkunim (Tikun 11). And therefore it is fitting that Israel have a beautiful esrog as mentioned. Segment 2 HE: "כולך יפה רעיתי ומום אין בך". ובימים נוראים ישראל הם בבחינת נער, כי אזי הם בבחינת: "והנה נער בוכה" (שמות ב ו), מיד: "ותחמל עליו" כמו שכתוב בתקונים (תקון יא), ועל כן ראוי שיהיה לישראל אתרוג נאה כנ"ל: EN: And one who weeps more and enters more deeply into the aspect of "a lad weeping" — it is fitting that he have an even more beautiful esrog as mentioned. Segment 3 HE: ומי שבוכה ביותר ונכנס ביותר בבחינת "נער בוכה" ראוי שיהיה לו אתרוג נאה ביותר כנ"ל: EN: For this saying of the world that every young man has a beautiful wife — there is something to understand in this. For the essence of the mind is from the brain. And the brain draws from the brain that is in the bones, which is nourished through the moisture and oil of the body, in the aspect of (Job 21:24): "And the marrow of his bones is well-watered." For through the moisture and oil of the body the brain in the bones is watered and this is the essential sustaining of the mind (181). For the essential sustaining of the mind is through the moisture and oil of the body as is brought elsewhere. And therefore one who is a youth and whose mind is not yet complete, whose brain remains stored within the bones — for it has not yet drawn the brain out of the brain in the bones — and because of this his mind is not yet complete as mentioned — it is found that the brain remains stored within the bones. And therefore his life-partner, who was taken from the bones as it says: "And He took one of his ribs" (Bereishis 2:21) etc. — the abundance of the brain that remained stored in his bones is drawn to her, since she is "bone of his bones" from which she was taken as mentioned. And therefore his life-partner is beautiful — for the essence of beauty is through the brain and wisdom, in the aspect of: "A man's wisdom illuminates his face" (Koheles 8:1). And therefore she is beautiful because the abundance of brain was drawn to her, for she is a bone from his bones — those of the one whose mind is not yet complete and whose brain remained stored within his bones as mentioned above. Segment 4 HE: כי זה שאומרים העולם שכל נער יש לו אשה נאה, זה יש להבין. כי עקר השכל הוא מהמח. והמח שואב ממח שבעצמות, שהוא נשקה על ידי לחות ושמנונית הגוף בבחינת (איוב כא כד): "ומח עצמותיו ישוקה". כי על ידי לחות ושמנונית הגוף נשקה המח שבעצמות וזהו עקר קיום השכל (קפא). כי עקר קיום השכל על ידי לחות ושמנונית הגוף כמובא במקום אחר. ועל כן מי שהוא נער ואין שכלו בשלמות ונשאר מחו כנוס בעצמות כי אין שואב מחו ממח שבעצמות ומחמת זה אין שכלו בשלמות כנ"ל, נמצא שנשאר המח כנוס בעצמות. ועל כן בת זוגו שנלקחה מן העצמות כמו שנאמר: "ויקח אחת מצלעותיו" (בראשית ב כא) וכו', נמשך אליה רבוי המח שנשאר כנוס בעצמותיו אשר משם נלקחה כנ"ל. ועל כן בת זוגו נאה כי עקר היפי על ידי המח והחכמה בבחינת: "חכמת אדם תאיר פניו" (קהלת ח א). ועל כן היא נאה מחמת שנמשך אליה רבוי המח כי היא עצם מעצמיו של זה שאין שכלו שלם ונשאר מחו כנוס בעצמותיו כנזכר לעיל: EN: And in holiness this is the aspect in which the roots of Daas [knowledge] are drawn to the esrog, and see in the Kavanos (Shaar HaKavanos, Sukkah 5) the secret of esrog and lulav, see there (182). Segment 5 HE: ובקדושה זה בחינת שנמשכין שרשי הדעת אל האתרוג ועין בכונות (שער הכונות סוכה ה) סוד אתרוג ולולב עין שם (קפב): EN: And to explain a little: the essence of the intention is to draw to the esrog — which is the aspect of Malchus — the brain-light of the body, meaning the Chasadim [divine mercies] that are in the six extremities [of Vav ktzavos]. But it is impossible that they give illumination to the esrog except by first receiving illumination from the roots of the brain — meaning from the roots of the Chasadim that are in the Daas — and this is the secret of the shakings, see there. It is found that the essential illumination of the esrog which is the aspect of Malchus comes through the multiplication and illumination of the brain-light that is in the six extremities, through drawing to them the illumination of the brain-light that is in the head as mentioned. And this is the aspect of the above. Only there it is a literal youth and his brain remains stored in the bones and has not yet risen above to the brain as mentioned. And here in holiness — the illumination of the esrog is through drawing with intention the illumination of the brain-light that is in the head into the aspect of the body — and the brain-light of the body multiplies and illuminates, and from there the brain-light is drawn to the esrog. Understand. See there well in the Kavanos and you will understand. Segment 6 HE: ולבאר קצת כי עקר הכונה להמשיך אל האתרוג שהוא בחינת מלכות המחין שבגוף דהינו החסדים שבוי"ו קצוות. אך אי אפשר שיתנו הארה אל האתרוג כי אם על ידי שמקבלין הארה משרשי המחין דהינו משרשי החסדים שבדעת שזהו סוד הנענועים עין שם. נמצא שעקר הארת האתרוג בחינת מלכות על ידי שנתרבין ומאירין בחינת המחין שבוי"ו קצוות על ידי שנמשך אליהם הארת המחין שבראש כנ"ל. וזה בחינת הנ"ל. רק שם הוא נער ממש ונשאר מחו כנוס בעצמות ולא עלה למעלה אל המח כנ"ל, וכאן בקדושה הארת האתרוג על ידי שממשיכין בכונה הארת המחין שבראש לתוך בחינת הגוף. ונתרבה ומאיר המחין שבגוף ומשם נמשך המחין אל האתרוג והבן. עין שם היטב בכונות ותבין: EN: And this is the aspect of the Sukkah: for "Israel is a youth and I love him" (Hoshea 11:1). This love is the aspect of the right — the aspect of the embrace of the right hand — the aspect of Sukkah. And this comes about through the aspect of "Israel is a youth" — the aspect of a lad weeping as mentioned above. Segment 7 HE: וזה בחינת סוכה: כי "נער ישראל ואהבהו" (הושע יא א). אהבה זה בחינת ימין בחינת חבוק יד ימין בחינת סוכה. וזה נעשה על ידי בחינת נער ישראל בחינת נער בוכה כנזכר לעיל: EN: 180. RAK: This discourse was said between Yom Kippur and Succos 5570. Yemei Moharnat 29, section 39 in the vocalized edition. Segment 8 EN: 181. RAK: Likutay Moharan 225. Segment 9 EN: 182. RAK: Shaar HaKavanos, Laws of Sukkah, section 5. Segment 10 EN: The overturning of the table on Shabbat HaGadol [the Great Shabbos before Pesach] alludes to the fact that speech has not yet emerged from exile until Pesach, when speech emerges from exile — the aspect of "Peh Sach" [a speaking mouth], as is known (183), for this is the primary aspect of the exodus from Egypt — that speech emerged from exile. And the table is in the aspect of speech, in the aspect of (Ezekiel 41:22): "And he spoke to me: this is the table that is before Hashem" — the word "Vayidaber" [and he spoke] precisely — for the essential sustenance and eating which is the aspect of a table derives from there, from the aspect of speech, in the aspect of: "For by every utterance of Hashem's mouth does man live" (Devarim 8:3). And when speech is in exile, then the table which is the aspect of speech in the aspect of "face" [panim] — in the aspect of: "And he spoke to me — this is the table before Hashem" — precisely the aspect of "face" (184). And therefore on Shabbat HaGadol — which is before the exodus from Egypt — it is then in the aspect of the overturning of the table, alluding that speech was in the exile of Egypt, until we merited the exodus from Egypt on Pesach, when speech emerged from exile — the aspect of Peh Sach as mentioned above. Segment 11 EN: 183. RAK: Shaar HaKavanos, Pesach 6. Likutay Moharan 49. Segment 12 EN: 184. RAK: See Likutay Moharan 67. Zimras HaAretz, folio 135. Segment 13 EN: Know that there are bundles upon bundles of transgressions, may the Merciful One protect us (185), for "one transgression drags another transgression" (Avos 4:2) — when a person transgresses, Heaven forbid, the first transgression drags him to commit other transgressions that are specifically connected to it. And similarly when he commits another transgression, Heaven forbid, it also drags connected transgressions along with it — for every transgression and transgression drags the transgressions connected to it, which are pulled after it. But not transgressions unconnected to it. Segment 14 EN: And this is the aspect of bundles upon bundles of transgressions, Heaven forbid. For the first transgression together with the transgressions that were dragged after it — namely those connected to it as mentioned — they are in the aspect of one bundle of transgressions. And similarly another transgression together with the transgressions connected to it that were dragged after it is another bundle, and so on — until there come to be, Heaven forbid, bundles upon bundles of transgressions, may the Merciful One protect us. # אות - פח URL: https://ajew.org/reader-plain/sichos-haran/1/88/ אות - פח אות - פח Source: https://ajew.org/reader/sichos-haran/1/88 Segment 1 HE: הפיכת השולחן בשבת הגדול מרמז כי עדין לא יצא הדבור מהגלות עד פסח שאז יצא הדבור מהגלות בחינת "פה סח" כידוע (קפג), שזה עקר בחינת יציאת מצרים שיצא הדבור מהגלות. והשולחן הוא בחינת הדבור בחינת (יחזקאל מא כב): "וידבר אלי זה השולחן אשר לפני ה'". 'וידבר אלי' דיקא, כי עקר הפרנסה והאכילה שהוא בחינת שולחן הוא משם מבחינת דבור בחינת: "כי על כל מוצא פי ה' יחיה האדם" (דברים ח ג). וכשאין הדבור בגלות אז השולחן שהוא בחינת דבור בבחינת פנים בבחינת: "וידבר אלי זה השולחן אשר לפני ה'" דיקא בחינת פנים (קפד). ועל כן בשבת הגדול שאז הוא קדם יציאת מצרים אזי הוא בחינת הפיכת השולחן שמרמזין שהדבור היה בגלות מצרים עד שזכינו ליציאת מצרים בפסח ואז יצא הדבור מן הגלות בחינת פה סח כנזכר לעיל: EN: The overturning of the table on Shabbat HaGadol [the Great Shabbos before Pesach] alludes to the fact that speech has not yet emerged from exile until Pesach, when speech emerges from exile — the aspect of "Peh Sach" [a speaking mouth], as is known (183), for this is the primary aspect of the exodus from Egypt — that speech emerged from exile. And the table is in the aspect of speech, in the aspect of (Ezekiel 41:22): "And he spoke to me: this is the table that is before Hashem" — the word "Vayidaber" [and he spoke] precisely — for the essential sustenance and eating which is the aspect of a table derives from there, from the aspect of speech, in the aspect of: "For by every utterance of Hashem's mouth does man live" (Devarim 8:3). And when speech is in exile, then the table which is the aspect of speech in the aspect of "face" [panim] — in the aspect of: "And he spoke to me — this is the table before Hashem" — precisely the aspect of "face" (184). And therefore on Shabbat HaGadol — which is before the exodus from Egypt — it is then in the aspect of the overturning of the table, alluding that speech was in the exile of Egypt, until we merited the exodus from Egypt on Pesach, when speech emerged from exile — the aspect of Peh Sach as mentioned above. Segment 2 EN: 183. RAK: Shaar HaKavanos, Pesach 6. Likutay Moharan 49. Segment 3 EN: 184. RAK: See Likutay Moharan 67. Zimras HaAretz, folio 135. Segment 4 EN: Know that there are bundles upon bundles of transgressions, may the Merciful One protect us (185), for "one transgression drags another transgression" (Avos 4:2) — when a person transgresses, Heaven forbid, the first transgression drags him to commit other transgressions that are specifically connected to it. And similarly when he commits another transgression, Heaven forbid, it also drags connected transgressions along with it — for every transgression and transgression drags the transgressions connected to it, which are pulled after it. But not transgressions unconnected to it. Segment 5 EN: And this is the aspect of bundles upon bundles of transgressions, Heaven forbid. For the first transgression together with the transgressions that were dragged after it — namely those connected to it as mentioned — they are in the aspect of one bundle of transgressions. And similarly another transgression together with the transgressions connected to it that were dragged after it is another bundle, and so on — until there come to be, Heaven forbid, bundles upon bundles of transgressions, may the Merciful One protect us. Segment 6 EN: And from each and every bundle a band of destroyers and accusers is created (Avos 4:11). And the destroyers cry out: "Give us life! Give us sustenance!" — for he is the ba'al averah [master of the transgression]. That is — he is the owner of the transgression and must give them life and sustenance (186). For the first transgression he committed without compulsion, and he must certainly give it sustenance. And even the other transgressions connected to the first transgression that were dragged after it — he must give them sustenance as well. And even though he was as though compelled to commit them since the first transgression dragged them as mentioned — even so he must give them sustenance, for they have the argument: you should have performed a mitzvah immediately after the first transgression, and the mitzvah would have protected him (187). Therefore he must give sustenance and vitality to all of them. Segment 7 EN: And the remedy is that he should learn to perform and fulfill the Thirteen Attributes of Mercy and kindness (188) — that is, to have compassion and to multiply acts of kindness and to fulfill all the Thirteen Attributes of Mercy (189). For by fulfilling the Thirteen Attributes of Mercy he arouses from above the Thirteen Supernal Attributes of Mercy, and through this the destroyers that were created by the transgressions are subdued and pass away — in the aspect of: "G-d, King Who sits upon the throne of mercy... forgiving the transgressions of His people, causing the first ones to pass first." That is — through the Thirteen Attributes of Mercy, the Holy Blessed One causes the first transgressions of each and every bundle to pass away, and then the rest of the transgressions in the bundle return to Hashem Yisburach and He blessed He gives them vitality. # אות - פט URL: https://ajew.org/reader-plain/sichos-haran/1/89/ אות - פט אות - פט Source: https://ajew.org/reader/sichos-haran/1/89 Segment 1 HE: דע שיש חבילות חבילות של עברות, רחמנא לצלן (קפה), כי 'עברה גוררת עברה' (אבות ד ב), הינו כשאדם עובר עברה חס ושלום אזי עברה ראשונה גוררת אותו לעשות עברות אחרות השיכים לה דיקא. וכן כשעושה עברה אחרת חס ושלום אזי גוררת גם כן עברות השיכים לה, כי כל עברה ועברה גוררת עברות השיכים לה ונגררין אחריה. אבל לא עברות שאין שיכים לה: EN: Know that there are bundles upon bundles of transgressions, may the Merciful One protect us (185), for "one transgression drags another transgression" (Avos 4:2) — when a person transgresses, Heaven forbid, the first transgression drags him to commit other transgressions that are specifically connected to it. And similarly when he commits another transgression, Heaven forbid, it also drags connected transgressions along with it — for every transgression and transgression drags the transgressions connected to it, which are pulled after it. But not transgressions unconnected to it. And this is the aspect of bundles upon bundles of transgressions, Heaven forbid. For the first transgression together with the transgressions that were dragged after it — namely those connected to it as mentioned — they are in the aspect of one bundle of transgressions. And similarly another transgression together with the transgressions connected to it that were dragged after it is another bundle, and so on — until there come to be, Heaven forbid, bundles upon bundles of transgressions, may the Merciful One protect us. And from each and every bundle a band of destroyers and accusers is created (Avos 4:11). And the destroyers cry out: "Give us life! Give us sustenance!" — for he is the ba'al averah [master of the transgression]. That is — he is the owner of the transgression and must give them life and sustenance (186). For the first transgression he committed without compulsion, and he must certainly give it sustenance. And even the other transgressions connected to the first transgression that were dragged after it — he must give them sustenance as well. And even though he was as though compelled to commit them since the first transgression dragged them as mentioned — even so he must give them sustenance, for they have the argument: you should have performed a mitzvah immediately after the first transgression, and the mitzvah would have protected him (187). Therefore he must give sustenance and vitality to all of them. And the remedy is that he should learn to perform and fulfill the Thirteen Attributes of Mercy and kindness (188) — that is, to have compassion and to multiply acts of kindness and to fulfill all the Thirteen Attributes of Mercy (189). For by fulfilling the Thirteen Attributes of Mercy he arouses from above the Thirteen Supernal Attributes of Mercy, and through this the destroyers that were created by the transgressions are subdued and pass away — in the aspect of: "G-d, King Who sits upon the throne of mercy... forgiving the transgressions of His people, causing the first ones to pass first." That is — through the Thirteen Attributes of Mercy, the Holy Blessed One causes the first transgressions of each and every bundle to pass away, and then the rest of the transgressions in the bundle return to Hashem Yisburach and He blessed He gives them vitality. And this is the aspect of: "I will teach transgressors Your ways, and sinners will return to You" (Psalms 51:15). "Your ways" — this is the aspect of the Thirteen Attributes, as it is written: "Please let me know Your ways" (Shemos 33:13) — and the Holy Blessed One showed him the Thirteen Attributes. That is — when one learns to perform the Thirteen Attributes, then — "sinners will return to You" — namely, the transgressions in the bundle return to Hashem Yisburach. But from where does the Holy Blessed One give them vitality? Know that there is in the sitra achra [the other side] the aspect of "first among the first" — namely, the aspect of Edom who is called "first" as it is written (Bereishis 25:25): "And the first came out ruddy." And he is the first among the first — meaning he is first to the first transgressions mentioned, for all of them are drawn and come through him. For in truth, given the great holiness of Israel, they should not commit transgressions at all, Heaven forbid — only because of the severity of the exile they endure from the nations through taxes and levies, because of this they come to transgressions, Heaven forbid. It is found that all the transgressions are drawn through Edom — through our being given over in exile to him — and he is the first among the first as mentioned. And therefore the Holy Blessed One places the transgressions upon him, and vitality is drawn to them from him. And this is the aspect of "Place sin upon their sin" (Psalms 69:28) — that the Holy Blessed One places upon him the transgressions of Israel, and vitality is drawn to them from him. And all this is accomplished through the compassion — through which one arouses the Thirteen Attributes of Mercy as mentioned. But the poor who have no quality of compassion — because they are in the aspect of the force of strict judgment (190), the aspect of Shimon of whom it is said (Bereishis 49:7): "I will divide them in Yaakov and scatter them in Israel" — who go door-to-door (Bereishis Rabbah 98:10). And Shimon is the aspect of Gevuros [strengths] and Dinnim [judgments] as is taught (Zohar Bereishis 236b; Shemos 6), and as we see clearly that they are very cruel — for they have no quality of compassion because they are in the aspect of the force of strict judgment and there is no mercy in judgment. And since they have no compassion — which is the aspect of the Thirteen Attributes of Mercy — and they cannot arouse the Thirteen Supernal Attributes — therefore they must ask Hashem Yisburach for mercy directly, meaning they must plead and beseech before Hashem Yisburach that He have mercy from Himself with His Thirteen Attributes and arouse with His own mercies the Thirteen Attributes of Mercy and cause the first ones to pass first. And this is the aspect of: "Do not remember against us former transgressions — may Your mercy come quickly to us, for we have become very poor" (Psalms 79:8) — that we ask Hashem Yisburach not to remember against us the first transgressions of each and every bundle of transgressions as mentioned. That is — to cause the first of each and every bundle to pass, in the aspect of "causing the first ones to pass first" etc. as mentioned — so that through this all the remaining transgressions of each and every bundle are automatically nullified and removed. But for this we would need to fulfill all the Thirteen Attributes of Mercy in order to arouse through this the Thirteen Supernal Attributes, through which the Holy Blessed One causes the first ones to pass etc. as mentioned. And for this we ask: "May Your mercy come quickly to us" — specifically from Your own Self — "for we have become very poor" etc. as mentioned — for we are very poor and destitute and we have no quality of compassion as mentioned, and we have no power to merit to arouse the Thirteen Attributes of Mercy. Therefore we spread our palms before Him blessed He and beseech Him to arouse from Himself the Thirteen Attributes of Mercy — for we have no power to arouse them "for we have become very poor" etc. as mentioned. And this is: "May Your mercy come quickly to us" — specifically from Your own Self — "for we have become very poor" etc. as mentioned. And through this: "Do not remember against us former transgressions" — in the aspect of "causing the first ones to pass first" etc. as mentioned above. 185. RAK: Vayikra Rabbah 21:4. Chayai Moharan 71. 186. RAK: The harmful forces and accusers created from the transgressions take revenge upon the one who created them. (See Tomer Devorah, ch. 1). 187. RAK: See Sotah 21a; Vayikra Rabbah 21:4. 188. RAK: Mentioned in Shemos 34:6. Michah 7:18. See Rosh HaShanah 17b; Zohar III, 128b. 189. RAK: See Tomer Devorah, ch. 1. 190. RAK: The force of strict judgment. Zohar, Bereishis, 236b. # אות - ט URL: https://ajew.org/reader-plain/sichos-haran/1/9/ אות - ט אות - ט Source: https://ajew.org/reader/sichos-haran/1/9 Segment 1 HE: בשם הבעל שם טוב זכרונו לברכה שסכין אין נותנין במתנה, הינו שאחד לא יתן לחברו סכין במתנה: EN: In the name of the Baal Shem Tov o.b.m., that a knife is not given as a present — that is, that one should not give his friend a knife as a present.[65] # אות - צ URL: https://ajew.org/reader-plain/sichos-haran/1/90/ אות - צ אות - צ Source: https://ajew.org/reader/sichos-haran/1/90 Segment 1 HE: דע שכל אדם קדם השנה הוא רואה כל הנשמות של המתים של קרובים שלו או אותן שהם משרשו. כמו שקדם המיתה רואין הנשמות הנ"ל כידוע (קצא) כמו כן קדם השנה שהוא אחד מששים במיתה (ברכות נז:) רואין אותם גם כן. רק מחמת שהראיה היא בהעברה בעלמא מאד, כי קדם המיתה ממש אזי יש גם כן חלוקים שאדם גדול ואיש כשר רואה הנשמות הנ"ל קדם מותו בראיה גמורה, אך סתם בני אדם אפלו קדם מותם אינם רואים אותן הנשמות רק בהעברה בעלמא כמו שעובר זריחה והתנוצצות בעלמא לפני העינים, וקדם השנה שהיא רק אחד מששים במיתה אזי גם הראיה הנ"ל של הנשמות הנ"ל הוא רק אחד מששים מהתנוצצות הנ"ל, ועל כן אינו נרגש בחוש הראות כלל ראיה הנ"ל, ואין אדם יודע מזה מחמת שהוא התנוצצות מעט מאד אחד מששים מהתנוצצות הנ"ל, אבל באמת הכל רואין קדם השנה, כנזכר לעיל: EN: Know that every person before sleep sees all the souls of the deceased who are his relatives or those who are from his root — just as before death one sees the aforementioned souls, as is known (191). So too before sleep, which is one-sixtieth of death (Berachos 57b), one sees them as well. Only because the seeing is in an extremely fleeting passage — for before actual death there are also distinctions: a great person and an upright man sees the aforementioned souls before his death with complete seeing; but ordinary people, even before their death, do not see those souls except in a fleeting passage — like a flash and sparkle that passes before the eyes. And before sleep which is only one-sixtieth of death — then the aforementioned seeing of the aforementioned souls is only one-sixtieth of the aforementioned sparkle. And therefore the aforementioned seeing is not felt in the sense of sight at all, and no person knows of this — because it is a very slight sparkle, one-sixtieth of the aforementioned sparkle. But in truth everyone sees them before sleep, as mentioned above. Segment 2 EN: 191. RAK: Zohar, Bereishis, 218b. Segment 3 EN: A segulah for diligence (192) — that one should merit to be diligent in one's study — is to be careful not to speak against any person of Israel. Just as when the bride is beautiful the love is complete; but when the bride has some deficiency and blemish, then certainly the love is not complete. So too the Torah is called a bride, as it is written (Devarim 33:4): "The Torah that Moshe commanded us is an inheritance" — and our Sages o.b.m. expounded (Berachos 57a; Pesachim 49b): "Do not read 'inheritance' [morashah] but 'betrothed' [meurashah]." And every individual of Israel has a letter in the Torah — for the six hundred thousand letters of the Torah correspond to the six hundred thousand souls of Israel (193). And when there is a deficiency in one of Israel, it is found that there is a deficiency in the Torah — there where the root of those souls of Israel is as mentioned. And therefore certainly it is impossible to love the Torah completely. But when one is careful not to speak against any Jew and not to find any deficiency in any Israelite — it is found that the Torah has no deficiency or blemish, and then one will certainly love the Torah greatly. And then one will merit diligence in the study of Torah from the greatness of the love as mentioned above. Segment 4 EN: And this is: "The Torah of Hashem is perfect" (Psalms 19:8) — when the Torah of Hashem is perfect without any deficiency or blemish — that is, when one is careful not to speak against and not to find any deficiency in any Israelite who is a letter from the Torah — it is found that then the Torah of Hashem is perfect without any deficiency or blemish. Then it is "soul-restoring" — for then precisely one merits the love of the Torah and feels the sweetness and taste of the Torah that restores the soul, since it has no deficiency as mentioned. And then one merits diligence as mentioned above. Segment 5 EN: 192. RAK: This discourse was given in response to a question that Rabbainu was asked about the matter of diligence in study. It was said on the eve of Rosh HaShanah 5571, a short time before Rabbainu's passing. (Chayai Moharan, Discourses Connected to the Teachings, 34). Segment 6 EN: 193. RAK: Zohar Chadash, Shir HaShirim 74a. See Likutay Moharan 2, 14, 273. Segment 7 EN: When a soul comes into the world, then the action of that soul begins to be elevated. For example, if it is the soul of a sage then wisdom begins to rise and ascend higher and higher from the day of his birth until the day of his passing. And similarly if it is a soul of kingship then the strategies of war and the affairs of the kingdom are elevated. And according to the nature of the wisdom — whatever type of wisdom it is — that wisdom is elevated at the time that soul comes into the world. And similarly according to the nature of the kingship — whether it is a wicked kingship or a good kingship. The rule is: the action of that soul begins to be elevated from the day that soul arrives in the world. And there are in a person's lifetime days of ascent and days of standing and days of descent — for example if his lifetime is seventy or eighty years, then a third of his days are days of ascent, a third days of standing, and a third days of descent. That is: a third of his days he rises higher and higher with all his powers, a third of his days he stands, and afterward a third are days of descent. And days of standing is when he is in fullness — then all his powers are in their completeness and fullness. And this is the aspect of the full moon [niggud halvana]. For the moon at the time of the new moon is small, and afterward it rises and grows until it faces the sun (194). And then it is the aspect of standing. And afterward it descends and diminishes. And the property of the moon is moisture, and therefore the sea from the time of the new moon begins to rise and heighten itself higher and higher, and afterward at the end of the month falls and descends and diminishes. Segment 8 EN: And know that words spoken before many people — the more numerous the people are, the more the words are sweetened. And this is the aspect of "as people say" (195) — they are words of the nations, and when they came among Israel and were spoken among them — through this they were sweetened and from them came sublime matters. And this is the aspect of sea water that is salty and impossible to drink — but when it goes through mountains of sand, through this it is sweetened, for sand sweetens water and then it is fit to drink. (And he did not explain this further.) Segment 9 EN: 194. RAK: See Tosfos Yom Tov on Rosh HaShanah 2:8. Segment 10 EN: 195. RAK: Berachos 2b, 5b, 48b, 62b. Shabbas 54b, 62b. And in many other places. # אות - צא URL: https://ajew.org/reader-plain/sichos-haran/1/91/ אות - צא אות - צא Source: https://ajew.org/reader/sichos-haran/1/91 Segment 1 HE: סגולה להתמדה (קצב) שיזכה להיות מתמיד בלמודו, הוא להזהר לבלי לדבר על שום איש ישראלי. כמו כשהכלה היא יפה אזי האהבה בשלמות. אבל כשיש להכלה איזה חסרון ומום, אזי בודאי אין האהבה בשלמות. כמו כן התורה נקראת כלה כמו שכתוב (דברים לג ד): "תורה צוה לנו משה מורשה" ודרשו רבותינו זכרונם לברכה (ברכות נז. פסחים מט:): "אל תקרי מורשה אלא מאורסה", וכל אחד מישראל יש לו אות בתורה, כי ששים רבוא אותיות התורה כנגד ששים רבוא נשמות ישראל (קצג). וכשיש חסרון באחד מישראל נמצא שיש חסרון בתורה ששם שרש נשמות ישראל כנ"ל. ועל כן בודאי אי אפשר לאהב את התורה בשלמות. אבל כשיזהר מלדבר על שום ישראל ולבלי למצא שום חסרון בשום ישראלי נמצא שאין בהתורה שום חסרון ומום אזי בודאי יאהב את התורה מאד. ואזי יתמיד בלמוד התורה מגדל האהבה כנזכר לעיל: EN: A segulah for diligence (192) — that one should merit to be diligent in one's study — is to be careful not to speak against any person of Israel. Just as when the bride is beautiful the love is complete; but when the bride has some deficiency and blemish, then certainly the love is not complete. So too the Torah is called a bride, as it is written (Devarim 33:4): "The Torah that Moshe commanded us is an inheritance" — and our Sages o.b.m. expounded (Berachos 57a; Pesachim 49b): "Do not read 'inheritance' [morashah] but 'betrothed' [meurashah]." And every individual of Israel has a letter in the Torah — for the six hundred thousand letters of the Torah correspond to the six hundred thousand souls of Israel (193). And when there is a deficiency in one of Israel, it is found that there is a deficiency in the Torah — there where the root of those souls of Israel is as mentioned. And therefore certainly it is impossible to love the Torah completely. But when one is careful not to speak against any Jew and not to find any deficiency in any Israelite — it is found that the Torah has no deficiency or blemish, and then one will certainly love the Torah greatly. And then one will merit diligence in the study of Torah from the greatness of the love as mentioned above. And this is: "The Torah of Hashem is perfect" (Psalms 19:8) — when the Torah of Hashem is perfect without any deficiency or blemish — that is, when one is careful not to speak against and not to find any deficiency in any Israelite who is a letter from the Torah — it is found that then the Torah of Hashem is perfect without any deficiency or blemish. Then it is "soul-restoring" — for then precisely one merits the love of the Torah and feels the sweetness and taste of the Torah that restores the soul, since it has no deficiency as mentioned. And then one merits diligence as mentioned above. 192. RAK: This discourse was given in response to a question that Rabbainu was asked about the matter of diligence in study. It was said on the eve of Rosh HaShanah 5571, a short time before Rabbainu's passing. (Chayai Moharan, Discourses Connected to the Teachings, 34). 193. RAK: Zohar Chadash, Shir HaShirim 74a. See Likutay Moharan 2, 14, 273. # אות - צב URL: https://ajew.org/reader-plain/sichos-haran/1/92/ אות - צב אות - צב Source: https://ajew.org/reader/sichos-haran/1/92 Segment 1 HE: כשבאה נשמה לעולם אזי אותה הפעולה של אותה הנשמה מתחלת להתעלות. כגון אם הנשמה של חכם אזי החכמה מתחלת לעלות ועולה למעלה למעלה מיום הולדו עד יום הסתלקותו. וכן אם היא נשמה של מלכות אזי תכסיסי מלחמה ועסקי המלכות מתעלין. ולפי מהות החכמה איזה חכמה שהוא, אותה החכמה מתעלית בעת שבא הנשמה להעולם. וכן לפי מהות המלכות אם הוא מלכות הרשעה או מלכות טובה. הכלל, אותה הפעולה של אותה הנשמה מתחלת להתעלות מיום ביאת אותה הנשמה לעולם. ויש בימי חייו של האדם ימי עליה וימי עמידה וימי ירידה כגון אם ימי חייו שבעים שנה או שמונים שנה, אזי שליש ימיו הם ימי עליה ושליש ימי עמידה ושליש ימי ירידה, דהינו ששליש ימיו עולה מעלה מעלה עם כל הכחות, ושליש ימיו הוא עומד, ואחר כך שליש ימי ירידה. וימי עמידה הוא במלואה שאז כל הכחות בשלמותן ובמלואן. והוא בחינת נגוד הלבנה. כי הלבנה בשעת המולד היא קטנה ואחר כך עולה ונגדלת עד שבאה נגד השמש (קצד). ואזי הוא בחינת עמידה. ואחר כך יורדת ונקטנת. וסגולת הלבנה היא לחלוחית ועל כן הים מעת מולד הלבנה מתחיל לעלות ולהגביה עצמו למעלה למעלה ואחר כך בסוף החדש נופל ויורד ונקטן: EN: When a soul comes into the world, then the action of that soul begins to be elevated. For example, if it is the soul of a sage then wisdom begins to rise and ascend higher and higher from the day of his birth until the day of his passing. And similarly if it is a soul of kingship then the strategies of war and the affairs of the kingdom are elevated. And according to the nature of the wisdom — whatever type of wisdom it is — that wisdom is elevated at the time that soul comes into the world. And similarly according to the nature of the kingship — whether it is a wicked kingship or a good kingship. The rule is: the action of that soul begins to be elevated from the day that soul arrives in the world. And there are in a person's lifetime days of ascent and days of standing and days of descent — for example if his lifetime is seventy or eighty years, then a third of his days are days of ascent, a third days of standing, and a third days of descent. That is: a third of his days he rises higher and higher with all his powers, a third of his days he stands, and afterward a third are days of descent. And days of standing is when he is in fullness — then all his powers are in their completeness and fullness. And this is the aspect of the full moon [niggud halvana]. For the moon at the time of the new moon is small, and afterward it rises and grows until it faces the sun (194). And then it is the aspect of standing. And afterward it descends and diminishes. And the property of the moon is moisture, and therefore the sea from the time of the new moon begins to rise and heighten itself higher and higher, and afterward at the end of the month falls and descends and diminishes. And know that words spoken before many people — the more numerous the people are, the more the words are sweetened. And this is the aspect of "as people say" (195) — they are words of the nations, and when they came among Israel and were spoken among them — through this they were sweetened and from them came sublime matters. And this is the aspect of sea water that is salty and impossible to drink — but when it goes through mountains of sand, through this it is sweetened, for sand sweetens water and then it is fit to drink. (And he did not explain this further.) Segment 2 HE: ודע שהדבורים שמדברים ברבים, כל מה שהעולם הם רבים יותר הדבורים נמתקים ביותר. וזה בחינת של "ההינו דאמרי אינשי" (קצה), שהם דבורים של גויים ואחר כך כשבאו בתוך ישראל שנדברו ביניהם על ידי זה נמתקו ונעשו מהם דברים עליונים. וזה בחינת מי הים שהם מלוחים ואי אפשר לשתותם וכשהולכים דרך הרים של חול על ידי זה נמתקים כי החול ממתיק המים ואזי ראויין לשתות (ולא באר יותר): EN: 194. RAK: See Tosfos Yom Tov on Rosh HaShanah 2:8. 195. RAK: Berachos 2b, 5b, 48b, 62b. Shabbas 54b, 62b. And in many other places. # אות - צג URL: https://ajew.org/reader-plain/sichos-haran/1/93/ אות - צג אות - צג Source: https://ajew.org/reader/sichos-haran/1/93 Segment 1 HE: דע שיש אור שהוא מאיר באלף עולמות (קצו). וזה האור אין אדם פשוט יכול לקבל מחמת גדלו. וצריך לזה חכם גדול שיוכל לחלק אלפים למאות. דהינו שיוכל לחלק האור הגדול לחלקים קטנים כדי שיוכלו הקטנים במעלה לקבלו מעט מעט. כמו למשל כשאחד אומר פשט או חלוק גדול מאד ומחמת זה אין יכולין לקבל ממנו מחמת גדלו. כי חצי פשט אי אפשר לקבל כי אם כולה. אבל כשמחלקין הפשט והחלוק לחלקים וענינים אזי יכולין להבין כל ענין וענין בפני עצמו. כך יש אור שהוא מאיר באלף עולמות והוא השגה אחת דהינו שאי אפשר להשיג אותו אלא כולו אבל לא במקצת כי הוא אור אחד פשוט. אך תלמיד חכם שהוא נוקם ונוטר הוא יכול לחלק אלפים למאות דהינו לחלק האור גדול לחלקים כדי שיוכלו לקבלו כנזכר לעיל: EN: Know that there is a light that illuminates in a thousand worlds (196). And this light an ordinary person cannot receive because of its greatness. And there is needed for this a great scholar who can divide thousands into hundreds — that is, who can divide the great light into small portions so that those of lesser spiritual stature can receive it little by little. Just as when someone says a very great and profound explanation or distinction and because of its greatness they cannot receive it from him — for half an explanation one cannot receive, only the whole thing. But when one divides the explanation and distinction into parts and sections, then each section and section can be understood on its own. So too there is a light that illuminates in a thousand worlds — and it is one single attainment, meaning it is impossible to attain except in its entirety and not partially, for it is one simple light. But a Torah scholar who is vengeful and bears a grudge can divide thousands into hundreds — meaning divide the great light into portions so that it can be received as mentioned above. And this matter that a Torah scholar who is vengeful and bears a grudge can divide thousands into hundreds is explicitly stated, as it is written (Proverbs 17:9): "And one who repeats a matter separates the chief." And Rashi explained: one who is vengeful and bears a grudge — who repeats the matter his fellow did to him — through this he separates the chief of the world. So explained Rashi. But a Torah scholar must specifically be vengeful and bear a grudge, as our Sages o.b.m. said (Yoma 22b): "Any Torah scholar who is not vengeful and does not bear a grudge etc." But the interpretation of the verse is as mentioned — that a Torah scholar who is vengeful and bears a grudge can divide thousands into hundreds. And this is: "one who repeats a matter" — meaning vengeful and bearing a grudge — "separates the chief" — meaning he separates and divides thousands into hundreds as mentioned. And this is what our Sages o.b.m. said (Shabbas 63a): "If you see a Torah scholar who is vengeful and bears a grudge like a serpent — gird him upon your loins, for ultimately you will benefit from his Torah study" — for by being vengeful and bearing a grudge he can divide thousands into hundreds, meaning divide great light into portions, and through this one can benefit from his Torah study and receive from him. For without this it is impossible to receive because of the greatness of the light as mentioned. But the reasoning and rationale for this matter — why one who is vengeful and bears a grudge can divide thousands into hundreds etc. — this is deep, deep, etc. And know: one who knows this can revive the dead, as our Sages o.b.m. said (Pesachim 68a; Zohar I, 114b, 135b): "In the future the Tzadikim will revive the dead." And he knows what it means to die — for by dividing thousands into hundreds and drawing the thousands into the hundreds as mentioned, through this "hundreds" are made from "death" [maves to meios — a gematria wordplay] through the thousands entering into them. And one who does not know this does not know why he is now in joy, and does not know the unification of "Blessed be the Name of His glorious kingdom forever and ever" (197), and does not know what this "tzikei kdairah" [pot scrapings] is that our Sages o.b.m. said (Pesachim 56a): "An analogy: a king's daughter who smelled the pot scrapings — if she says so, it is a disgrace to her; if she doesn't say so, she is in distress." And he does not know what this Chashmal is (198), and does not know what this Nogah is (199) as it is written (Ezekiel 1:4): "And a brightness surrounding it." And he does not know what Ma'aseh Merkavah [the Work of the Chariot] is (200), and does not know what the Bris is, and does not know why there is contention against him. And Mashiach knows this entire matter completely. But the Tzadikim know only when they make hundreds from thousands. And these Tzadikim who are vengeful and bear grudges — who can make hundreds from thousands — they are a girdle for Mashiach. For our Sages o.b.m. said: "If you see a Torah scholar who is vengeful and bears a grudge like a serpent — gird him upon your loins" — meaning the aspect of a girdle for Mashiach, of whom it is said (Isaiah 11:5): "And righteousness shall be the girdle of his loins" — as its Targum: "and the righteous ones will surround him" — meaning the aspect of "matin matin" (201) — meaning "hundreds." That is: those who can divide thousands into hundreds (202) are a girdle for Mashiach as mentioned. And these Tzadikim give life to the smaller Tzadikim. 196. RAK: This discourse was said before Chanukah 5567 on the night before the circumcision of Rabbainu's son Rabbi Yaakov. 197. RAK: The verse "Shema Yisrael" is written in Devarim 6:4. "Baruch Shem" is mentioned in Pesachim 56b. "Shema Yisrael" is Yichuda Ilaah and "Baruch Shem" is Yichuda Taah. Segment 2 HE: וענין זה שתלמיד חכם שנוקם ונוטר יכול לחלק אלפים למאות הוא מפרש כמו שכתוב (משלי יז ט): "ושנה בדבר מפריד אלוף" ופרש רש"י דהינו נוקם ונוטר, ששונה בדבר שעשה לו חברו על ידי זה הוא מפריד אלופו של עולם. כך פרש רש"י. אבל תלמיד חכם צריך דיקא להיות נוקם ונוטר כמו שאמרו רבותינו זכרונם לברכה (יומא כב:): "כל תלמיד חכם שאינו נוקם ונוטר וכו'". אך פרוש הפסוק הוא כנ"ל, שתלמיד חכם שהוא נוקם ונוטר יכול לחלק אלפים למאות וזהו ושנה בדבר הינו נוקם ונוטר, מפריד אלוף הינו שהוא מפריד ומחלק אלפים למאות כנ"ל. וזה שאמרו רבותינו זכרונם לברכה (שבת סג.): "אם ראית תלמיד חכם שהוא נוקם ונוטר כנחש - חגרהו על מתניך לסוף שתהנה מתלמודו", כי על ידי שהוא נוקם ונוטר על ידי זה יכול לחלק אלפים למאות דהינו לחלק אור גדול לחלקים ועל ידי זה יכולין להנות מתלמודו ולקבל ממנו. כי בלי זה אי אפשר לקבל מחמת גדל האור כנ"ל. אבל השכל והטעם של ענין זה מפני מה מי שהוא נוקם ונוטר יכול לחלק אלפים למאות וכו' זה עמק עמק וכו': EN: 198. RAK: The word Chashmal is composed of Chash Mal [silent and speaking]. See Chagigah 13b; Eitz Chaim, Gate of Kelipas Nogah 2. 199. RAK: Kelipas Nogah is a mixture of good and evil. See Eitz Chaim, Gate of Kelipas Nogah 4. 200. RAK: See tractate Chagigah 11b. 201. RAK: See Berachos 20a and Rashi there. 202. RAK: His loins [masnav] — the Aramaic word for "hundreds" is "mesan." # אות - צד URL: https://ajew.org/reader-plain/sichos-haran/1/94/ אות - צד אות - צד Source: https://ajew.org/reader/sichos-haran/1/94 Segment 1 HE: דע כשיש שלום בעיר הוא מפני שאין בר דעת בעיר הזאת, כי 'אם אין דעת - הבדלה מנין' (רג), אבל כשיש בר דעת בעיר אזי יש הבדלה דהינו שיש אנשים שנוטים להבר דעת ודבקים בו, ויש אנשים שחולקים עליו: EN: Know that when there is peace in a city, it is because there is no man of understanding [bar daas] in that city — for "if there is no knowledge, how can there be distinction?" (203) But when there is a man of understanding in the city, then there is distinction — meaning there are people who incline toward the man of understanding and cleave to him, and there are people who contend against him. Segment 2 EN: 203. RAK: See Jerusalem Talmud Berachos 5a. Segment 3 EN: Know that the name given to a person corresponds to the action he has to perform in the world (204). And there is one who performs his action in half the years allotted to him, and then he needs to be called another name — a new name. For the name given to a person is after his death his garments [levushin] — for the name is in the aspect of garments, as it is written (Isaiah 42:8): "I am Hashem — that is My Name and My glory" etc. — "My glory" is the aspect of garments, for "Rabbi Yochanan called his garments 'my glorifers'" (Shabbas 113b). Segment 4 EN: For the Holy Blessed One is called Havayah (204) — for through the Name Havayah all the worlds were brought into being [nivhav]. But above all the worlds He has no name — for above all the worlds it is impossible to attain Him. And this is (Psalms 138:2): "For You have magnified Your word above Your Name." "Your word" — this is the action, for "the world was created by a word [maamar]"* (Avos 5:1) — that is, the action. That is: according to the actions of the Holy Blessed One above all worlds, He is greater than all His Names. For above all worlds He has no name at all — and this is: "For You have magnified Your word above Your Name." Segment 5 EN: And this is what is written regarding the future (Isaiah 62:2): "And all the nations will see your righteousness... and a new name will be called to you." For the nations will see the action that will be for Israel and will call them a new name. Similarly there is one who performs his action according to the name he has in half his years, and afterward performs new actions and needs to be called a new name. And there are great and wondrous secrets in this. And this is why one calls a sick person another name (205) — for the name he previously had has already performed its action according to that name he had, and it was appropriate for him to die. Therefore they call him another name so that he will have another action and can live more years through being called another name in order to perform the action according to that name. # אות - צה URL: https://ajew.org/reader-plain/sichos-haran/1/95/ אות - צה אות - צה Source: https://ajew.org/reader/sichos-haran/1/95 Segment 1 HE: דע שהשם שנותנין לו לאדם הוא לפי הפעולה שיש לו לאדם לעשות בעולם (רד). ויש אחד שעושה הפעולה שלו בחצי שנים שיש לו וצריך לקרא לו שם אחר דהינו שם חדש. כי השם שנותנין לאדם הוא לאחר מותו לבושין שלו כי השם הוא בחינת לבושין, כמו שכתוב (ישעיה מב ח): "אני ה' הוא שמי וכבודי" וכו' 'כבודי' - זה בחינת לבושין כי 'רבי יוחנן קרא למאנה מכבדותא' (שבת קיג:): EN: Know that the name given to a person corresponds to the action he has to perform in the world (204). And there is one who performs his action in half the years allotted to him, and then he needs to be called another name — a new name. For the name given to a person is after his death his garments [levushin] — for the name is in the aspect of garments, as it is written (Isaiah 42:8): "I am Hashem — that is My Name and My glory" etc. — "My glory" is the aspect of garments, for "Rabbi Yochanan called his garments 'my glorifers'" (Shabbas 113b). For the Holy Blessed One is called Havayah (204) — for through the Name Havayah all the worlds were brought into being [nivhav]. But above all the worlds He has no name — for above all the worlds it is impossible to attain Him. And this is (Psalms 138:2): "For You have magnified Your word above Your Name." "Your word" — this is the action, for "the world was created by a word [maamar]"* (Avos 5:1) — that is, the action. That is: according to the actions of the Holy Blessed One above all worlds, He is greater than all His Names. For above all worlds He has no name at all — and this is: "For You have magnified Your word above Your Name." And this is what is written regarding the future (Isaiah 62:2): "And all the nations will see your righteousness... and a new name will be called to you." For the nations will see the action that will be for Israel and will call them a new name. Similarly there is one who performs his action according to the name he has in half his years, and afterward performs new actions and needs to be called a new name. And there are great and wondrous secrets in this. And this is why one calls a sick person another name (205) — for the name he previously had has already performed its action according to that name he had, and it was appropriate for him to die. Therefore they call him another name so that he will have another action and can live more years through being called another name in order to perform the action according to that name. And therefore Moshe our master, peace be upon him, had several names as our Sages o.b.m. said (Sanhedrin 19b) — for each time he had already performed his action according to the name he had, and each time he needed another name to perform other actions as mentioned above. 204. RAK: The Name Havayah — which causes all things to exist [mehaveh]. (See Orach Chaim 5:1; Rashbam on the Torah, Shemos 3:14). 205. RAK: Yoreh Deah 135:10 in the Ramah there. Even HaEzer 129:18. # אות - צו URL: https://ajew.org/reader-plain/sichos-haran/1/96/ אות - צו אות - צו Source: https://ajew.org/reader/sichos-haran/1/96 Segment 1 HE: ראוי לאדם להרגיל את עצמו להיות בעולם הבא (רו) דהינו להיות מופרש מתאוות, כמו בעולם הבא שאין בו לא אכילה ולא שתיה ושום תאוה מתאוות הבהמיות הכלות ונפסדות של העולם הזה (רז). וכמו שאנו רואין החולה מחמת שהוא סמוך קצת לעולם הבא על כן הוא מואס באכילה ושתיה ומשגל ואין לו שום תאוה, אדרבא כל התאוות קצים ומאוסים עליו מחמת שהוא סמוך לעולם הבא שאין בו אכילה ושתיה וכו'. כן יש לאדם להרגיל עצמו בעודו בחיים חיותו ובבראותו שיהיה יכול להתנהג בלא תאוות כמו בעולם הבא. ובודאי אם היה נזכר בטוב זכרון מתענוגי העולם הבא, בודאי לא היה יכול לסבל כלל חיות ותענוגי העולם הזה. עד שבשביל זה מעלה גדולה השכחה. אף שהיא מדה לא טובה, עם כל זה היא מעלה שעל ידה אפשר לאדם לחיות בעולם הזה (רח). כי אם היה נזכר מתענוגי העולם הבא, כי יש מלאך גדול מאד שיש לו אלף ראשים וכל ראש יש לו אלף לשונות וכל לשון יש לו אלף קולות וכל קול יש לו אלף נגונים. וכשהמלאך הזה עומד לשורר בודאי יפה ונעים מאד אשר אין להעריך ולשער כלל. ועתה יזכר האדם עצמו פחיתות ושפלות ערכו נגד זה, ואיך יוכל לסבל חייו, בודאי ימאס עצמו בחייו עד שיגוע בלא עתו. וכן אם היה זוכר פחיתותו בפרט כמו כמה אנשים שהם מלוכלכים ומתעבים מאד בעוונות, בודאי אם לא היה שכחה כלל לא היה אפשר לו להרים עצמו כלל לעבודת השם יתברך. ומחמת כל זה השכחה הוא מעלה מצד זה. אבל האדם ראוי לזכר עצמו לבל יאבד עולמו חס ושלום: EN: It is fitting for a person to accustom himself to be in the World to Come (206) — that is, to be separated from desires, as in the World to Come where there is no eating and no drinking and no desire of any animal desire of the perishing and corrupted things of this world (207). And just as we see: the sick person, because he is somewhat near to the World to Come — therefore he despises eating and drinking and intercourse and has no desire at all — on the contrary, all desires are loathsome and repulsive to him because he is near to the World to Come where there is no eating or drinking etc. So too a person should accustom himself while still alive and in good health that he should be able to conduct himself without desires as in the World to Come. And certainly if one remembered well the pleasures of the World to Come, one certainly could not bear at all the life and pleasures of this world. To the point that forgetting is therefore a great virtue. Even though it is not a good quality — even so it is a virtue, in that through it a person can live in this world (208). For if one remembered the pleasures of the World to Come — for there is a very great angel with a thousand heads, and every head has a thousand tongues, and every tongue has a thousand voices, and every voice has a thousand melodies. And when this angel stands to sing, it is certainly very beautiful and pleasant beyond all measure and reckoning. And now let the person consider his own lowliness and worthlessness compared to this — how could he bear his life? He would certainly despise his very life until he expired before his time. And similarly if one remembered one's own particular lowliness — as many people who are filthy and revolting through sins — certainly if there were no forgetting at all it would be impossible for him to raise himself at all to the service of Hashem Yisburach. And because of all this, forgetting is a virtue from this aspect. But a person should remember himself so as not to lose his world, Heaven forbid. And our Sages o.b.m. said (209): "In the future the Holy Blessed One will bequeath to every Tzadik 310 worlds." And one should estimate in one's mind the greatness of one world — how many houses are in it, and how many courtyards and lanes, and how many towns and provinces and the extent of each world, and how many stars and constellations without number and wonderful and wondrous spheres that are in each and every world. For all of these are in one world from among the worlds. And now — 310 worlds that each Tzadik has: how precious is his greatness and his pleasures and delights beyond all measure and reckoning. And behold, the 310 worlds that the Tzadik has — he builds them from dispute. For all the words of dispute that each person speaks are in the aspect of stones. For letters are called stones as is brought in Sefer Yetzirah (4:12) (209): "Two stones build..." etc. And they are in the aspect of separate stones, for the stones that come through the words of the disputants are separated and have no connection. And the Tzadik takes these stones and connects them and builds houses from them — for he makes peace among them and connects them and arranges them together, one upon the other, until he builds a house from them. And this is the aspect of "peace in the home" — that from the separate stones as mentioned he makes the aspect of peace in the home, and from the homes a city is made, until a full world is made from them, and similarly 310 worlds. And this is the aspect of "That I may cause those who love Me to inherit substance [yesh]" (Proverbs 8:21) — "those who love Me" specifically — the aspect of love and peace, for through the peace and love he makes among the separate stones, the 310 worlds come to be as mentioned. And this is what Avigail said to David, at the time when Naval contended against him and spoke against him as is stated there: (II Samuel 7:11): "And now I know that Hashem will make you a house"* — that is, through this dispute Hashem will make you a house from the aforementioned stones as mentioned above. For the Tzadik inclines toward kindness (210) and judges all those who contend against him favorably — that their intention is for the sake of heaven (211). For the world would not have been able to bear the light of the Tzadik, whose light is very great for the world to bear. And also because there are many severe judgments and accusations against the true great Tzadik — therefore they contend against him, and through this they silence the judgments and accusations. Just as we see when there is a severe judgment against a person, and one person puts on jealousy and says: I will go and take revenge upon him and punish him — through this he silences from him the other adversaries who were accusing, whom he could not bear their judgments. It is found that the one who goes to take revenge from him is doing him a very great favor — for certainly it is better and easier for him to bear the judgment of this one person, which he can bear, than to bear the judgments of all of them, Heaven forbid, which he could not have borne. Segment 2 HE: וחכמינו, זכרונם לברכה, אמרו (רט): 'שעתיד הקדוש ברוך הוא להנחיל לכל צדיק וצדיק ש"י עולמות' וכו'. וישער בדעתו גדולת עולם אחד וכמה וכמה בתים יש בו, וכמה וכמה חצרות ומבואות, וכמה וכמה עירות ומדינות וגדל שטח של כל עולם, וכמה וכמה כוכבים ומזלות עד אין מספר וגלגלים נפלאים ונוראים שיש בכל עולם ועולם. כי כל אלו יש בעולם אחד מהעולמות. ומעתה ש"י עולמות שיש לכל צדיק, מה יקרה גדולתו ושעשועיו ותענוגיו עד אין להעריך ולשער: EN: Just as we find with Pinchas in the incident of Zimri. For were it not for Pinchas, Israel would have been deserving of annihilation, Heaven forbid. But because Pinchas went forth and was zealous for Hashem — through this the judgment was silenced from upon Israel, as it is written: "When he was zealous for My jealousy among them, and I did not consume etc." So too one who contends against the Tzadik and says: I will do to him and show him my strength and my vengeance from him — through this he silences from him the other judgments as mentioned. And he also does him a favor — for when the Tzadik needs to ascend from level to level, he is then tested (212) whether he has the strength to stand in the palace of the King (Daniel 1:4). And the palace of the King is the aspect of the mouth of the Tzadik which is called "palace" — for its gematria is Adonai (213) which is the aspect of the mouth (214), as it is written: "Kingdom is the mouth" (215). And the fact that the Tzadik contends against him is a test for that Tzadik against whom is the contention — whether he has the strength to stand in the palace of the King, in the mouth of the Tzadik who contends against him. And through this he is elevated from level to level higher. It is found that he does him a favor. 206. RAK: See Alim LiTerufah, letter 414. 207. RAK: See tractate Berachos 17a. 208. RAK: See above section 26. And see tractate Tamid ch. 3, Mishnah 8, regarding the thousand voices. Segment 3 HE: והנה הש"י עולמות שיש להצדיק הוא בונה אותם ממחלקת. כי כל דברי המחלקת שכל אחד מדבר הם בחינת אבנים. כי האותיות נקראים אבנים כמובא בספר יצירה (ד יב) (רט) "שתי אבנים בונות" וכו', והם בחינת חלוקי אבנים, כי האבנים הבאים על ידי דבריהם של המחלקת הם מחולקים ואין להם חבור. והצדיק נוטל אלו האבנים ומחבר אותם ובונה מהם בתים כי הוא עושה שלום ביניהם ומחברם ומסדרם יחד זה על זה עד שבונה מהם בית. וזה בחינת שלום בית, שעושה מחלוקי האבנים הנ"ל בחינת שלום בית ומהבתים נעשה עיר עד שנעשה מהם עולם מלא, וכן ש"י עולמות. וזה בחינת "להנחיל אוהבי יש" (משלי ח כא) (אוהבי דיקא בחינת אהבה ושלום, כי על ידי השלום ואהבה שעושה בין החלוקי אבנים נעשו הש"י עולמות כנ"ל). וזה מה שאמרה אביגיל לדוד, בעת שחלק עליו נבל ודבר עליו סרה כנאמר שם אמרה לו. (שמואל ב ז יא): "ועתה ידעתי כי בית יעשה לך ה'", הינו על ידי זה המחלקת "יעשה לך ה'" בית מהאבנים הנ"ל כנזכר לעיל: EN: 209. RAK: Attributed to Avraham Avinu. See Shem HaGedolim, Books, letter Samech. 210. RAK: See Rosh HaShanah 17a. 211. RAK: See Avos 1:6; Shevuos 30a; Likutay Moharan 282. Segment 4 HE: כי הצדיק מטה כלפי חסד (רי) ודן את כל החולקים עליו לכף זכות שכונתם לשם שמים (ריא). כי לא היה העולם יכול לסבל אור של הצדיק שאורו גדול מאד להעולם לסבלו. וגם מחמת שיש כמה דינים וקטרוגים גדולים על הצדיק הגדול האמת. על כן הם חולקים עליו, ובזה הם משתיקים הדינים והקטרוגים. כמו שאנו רואים כשיש דין קשה על אדם אחד, ואחד לובש קנאה ואומר: אני אלך ואנקם ממנו ואעשה בו דין, על ידי זה הוא משתיק ממנו שאר הבעלי דין שמקטרגים שלא היה אפשר לו לסבל דיניהם. נמצא שזה שהולך לנקם ממנו עושה לו טובה גדולה מאד כי בודאי טוב ונוח לו לסבל דינו של זה האחד שזה אפשר לו לסבלו מלסבל דיניהם חס ושלום שלא היה אפשר לסבלו: EN: 212. RAK: See Shemos Rabbah 2:3. 213. RAK: Tikkunei Zohar 18; Likutay Moharan 55. 214. RAK: See Shaarei Orah 1; Pardes Rimonim 20. 215. RAK: See Tikkunei Zohar in the introduction. # אות - צז URL: https://ajew.org/reader-plain/sichos-haran/1/97/ אות - צז אות - צז Source: https://ajew.org/reader/sichos-haran/1/97 Segment 1 HE: על ידי בשורות טובות יכולין לומר תהלים (רטז): EN: Through good tidings one can recite Psalms (216). Segment 2 EN: 216. RAK: See Alim LiTerufah, letter 115. Segment 3 EN: The recitation of Psalms is a great virtue — as if King David himself recited them. For he said them in the Holy Spirit (217), and the Holy Spirit rests within the words, and when one recites them one arouses with the breath of one's mouth the Holy Spirit — until it is considered as if King David the king, peace be upon him, himself said them. And it is a great segulah for healing the sick — to give him confidence only in Hashem Yisburach (218). Segment 4 EN: And I heard in his name: once a son was born to him — Shlomo Efraim (219) — and he commanded that Psalms should be recited before him. He said: through the recitation of Psalms before an infant, great holiness is drawn into the child. And similarly it is good to recite Psalms before any person, for through them one draws great holiness upon that person (220). Segment 5 EN: 217. RAK: See Likutay Moharan 156. # אות - צח URL: https://ajew.org/reader-plain/sichos-haran/1/98/ אות - צח אות - צח Source: https://ajew.org/reader/sichos-haran/1/98 Segment 1 HE: אמירת תהלים מעלה גדולה כאלו אמרם דוד המלך בעצמו. כי הוא אמרם ברוח הקדש (ריז), והרוח הקדש מונח בתוך התבות וכשאומרם הוא מעורר ברוח פיו את הרוח הקדש עד שנחשב כאלו אמרם דוד המלך עליו השלום בעצמו. והוא מסוגל מאד לרפאות החולה להיות לו בטחון רק על השם יתברך, שעל ידי אמירת תהלים יושיעו ה'. והבטחון הוא בחינת משענת כמו שהאדם נשען על המטה כן הוא נשען על הבטחון שבוטח שיושיעו ה' כמו שאמר דוד (תהלים יח יט): "ויהי ה' למשען לי". ועל כן על ידי זה נתרפא החולה כמו שכתוב (שמות כא יט): "אם יקום והתהלך בחוץ על משענתו ונקה". וזה בחינת (ישעיה יא א): "ויצא חטר מגזע ישי" הנאמר על משיח שהוא דוד בחינת (איכה ד כ): "רוח אפינו משיח ה'". וזה בחינת (פסחים סח. זהר א קיד: קלה.): EN: The recitation of Psalms is a great virtue — as if King David himself recited them. For he said them in the Holy Spirit (217), and the Holy Spirit rests within the words, and when one recites them one arouses with the breath of one's mouth the Holy Spirit — until it is considered as if King David the king, peace be upon him, himself said them. And it is a great segulah for healing the sick — to give him confidence only in Hashem Yisburach (218). And I heard in his name: once a son was born to him — Shlomo Efraim (219) — and he commanded that Psalms should be recited before him. He said: through the recitation of Psalms before an infant, great holiness is drawn into the child. And similarly it is good to recite Psalms before any person, for through them one draws great holiness upon that person (220). 217. RAK: See Likutay Moharan 156. 218. RAK: See Chayai Moharan, Discourses Connected to the Stories, section 13. 219. RAK: Shlomo Efraim was born a little before Rosh Chodesh Nisan 5565. 220. RAK: See below 144, 227. # אות - צט URL: https://ajew.org/reader-plain/sichos-haran/1/99/ אות - צט אות - צט Source: https://ajew.org/reader/sichos-haran/1/99 Segment 1 HE: כשאחד מדבר עם חברו ביראת שמים נעשה אור ישר ואור חוזר (רכא). ולפעמים מקדים האור חוזר קדם האור ישר, כשהמקבל יש לו מח קטן ואין יכול לקבל דברי חברו. כי אז קדם שמקבל חברו ממנו שזהו בחינת אור ישר, קדם לזה מקבל הוא מחברו ואז האור חוזר קדם לאור ישר. כי כשמדברין עם חברו ביראת שמים אף שאין חברו מקבל ממנו, אף על פי כן הוא מקבל התעוררות מחברו כי על ידי ההכאה שיצאו הדבורים מפיו לחברו, על ידי זה חוזר האור אליו (וזהו בחינת אור חוזר ממש המובא בכתבים עין שם) (רכב). כמו מי שמכה בכתל שחוזר הדבר אליו כמו כן כשמדבר לחברו אף על פי שאין חברו מקבל ממנו, אף על פי כן הוא בעצמו יכול להתעורר מהם על ידי ההכאה שיצאו הדבורים לגבי חברו והכה בו וחזרו אליו. ועל כן אם היה מדבר אלו הדבורים בינו לבין עצמו יכול להיות שלא היה מתעורר מהם כלל. ועל ידי שדברם לחברו נתעורר מהם אף שחברו לא נתעורר כי חזרו אליו על ידי בחינת ההכאה כנזכר לעיל (וזה בחינת אור חוזר שהוא על ידי בחינת הכאה כמבאר בכתבים והבן): שמעתי בשם רבנו זכרונו לברכה מכבר: EN: When one person speaks with his fellow about fear of Heaven, a direct light [or yashar] and a reflected light [or chozer] are created (221). And sometimes the reflected light precedes the direct light — when the recipient has a small mind [moach katan] and cannot receive his fellow's words. For then, before the recipient receives from him — which is the direct light — he himself first receives from his fellow, and the reflected light precedes the direct light. For when one speaks to his fellow about fear of heaven, even though his fellow does not receive from him — even so he himself receives arousal from his fellow, because through the striking of the words that went forth from his mouth to his fellow — through this the light returns to him (and this is the aspect of the true reflected light mentioned in the writings, see there) (222). Like one who strikes a wall and the thing returns to him — similarly when one speaks to his fellow, even though his fellow does not receive from him, even so he himself can be aroused by them through the striking of the words that went forth toward his fellow and struck him and returned to him. And therefore had he spoken these words between himself alone, it is possible he would not have been aroused by them at all. But through speaking them to his fellow he became aroused by them even though his fellow was not aroused — for they returned to him through the aspect of the striking as mentioned above. (And this is the aspect of reflected light — that it comes through the aspect of striking as is explained in the writings — understand.) I heard in the name of Rabbainu o.b.m. from a while ago. Segment 2 EN: 221. RAK: See Likutay Moharan 184. Segment 3 EN: 222. RAK: Eitz Chaim, Gate of the Circles, ch. 5. Likutay Moharan 76.