SICHOS HARAN
Words of Our Master Rabbi Nachman of Breslov
Part Two: Discourses 59–120
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.
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."
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.)
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.
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.
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.
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.
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."
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.
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.
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.
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.
"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.
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.
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.
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.
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.
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.
138. RAK: Eitz Chaim, Gate of the Discourse of the Tzelem.
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.
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.
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.
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.
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.
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.
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.
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).
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.
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.
152. RAK: Composed by Rabbi Menachem Mendel Auerbach of Kretchin. He passed away in the year 5449.
153. RAK: See Chayai Moharan, The Greatness of the Wonders of His Attainment, entry 25.
154. RAK: See Avodah Zarah 19a.
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.
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.
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.
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.
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).
157. RAK: Zohar Part III, 33b. Tikkunei Zohar 69.
158. RAK: See Isaiah 11:13; Ezekiel 37:16.
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...)
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.
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.
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.
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.
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.
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).
160. RAK: See Likutay Halachos, Yoreh Deah, Laws of Milah 5:5, section 21; Choshen Mishpat, Laws of Robbery 5:5, section 17.
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.
"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).
161. RAK: Likutay Moharan 283.
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.
"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."
163. RAK: Berachos 18b; Shabbas 13b; Alim LiTerufah 167. See above 43.
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.
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.
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.
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.
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.
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.
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).
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.
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.
180. RAK: This discourse was said between Yom Kippur and Succos 5570. Yemei Moharnat 29, section 39 in the vocalized edition.
181. RAK: Likutay Moharan 225.
182. RAK: Shaar HaKavanos, Laws of Sukkah, section 5.
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.
183. RAK: Shaar HaKavanos, Pesach 6. Likutay Moharan 49.
184. RAK: See Likutay Moharan 67. Zimras HaAretz, folio 135.
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.
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.
191. RAK: Zohar, Bereishis, 218b.
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.
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.)
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.
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.
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."
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.
203. RAK: See Jerusalem Talmud Berachos 5a.
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.
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.
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.
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.
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.
Through good tidings one can recite Psalms (216).
216. RAK: See Alim LiTerufah, letter 115.
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.
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.
221. RAK: See Likutay Moharan 184.
222. RAK: Eitz Chaim, Gate of the Circles, ch. 5. Likutay Moharan 76.
"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.
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.
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.
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].
"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.
"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.
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.
"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.
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.
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.
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.
"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.
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.
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].
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."
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.
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.
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.
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.
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.
245. RAK: See Likutay Moharan Tinyana 52. Likutay Halachos, Yoreh Deah, Laws of Interest.
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.
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).
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.
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.